YALE UNIVERSITY LIBRARY WRITINGS AND TRANSLATIONS BISHOP COVERDALE. ^or tl&c ilufiUcation of ttft SMorfes of tt^t ^atfjcre anO ffiarlg Sisaritcrg of tl^c Heformca WRITINGS AND TRANSLATIONS OF MYLES COVERDALE, BISHOP OF EXETER. CONTAINING THE OLD FAITH. A SPIRITUAL AND MOST PRECIOUS PEARL. FRUITFUL LESSONS. A TREATISE ON THE LORD'S SUPPER. ORDER OF THE CHURCH IN DENMARK. ABRIDGEMENT OF THE ENCHIRIDION OF ERASMUS. EDITED FOR BY TH'E REV. GEORGE PEARSON, B.D. RECTOR OF CASTLE CAMPS, AJJD LATE CHRISTIAX ADVOCATE IN THE UNIVERSITY OF CAMBRIDGE. CAMBRIDGE: PRINTED AT THE UNIVERSITY PRESS. M.DCCC.XLIV. CONTENTS. Advertisement vii The Old Faith 1 A Spiritual and Most Precious Pearl Si Fruitful Lessons upon the Passion, Burial, Resurrection, Ascension, and sending ofthe Holy Ghost 195 A Treatise on the Sacrament ofthe Body and Blood of Christ 422 The Order of the Church of Christ in Denmark and other countries for the Lord's Supper, Baptism, and Holy Wedlock 467 Abridgement ofthe Enchiridion of Erasmus 489 Fac-simile of Title-page and Colophon of the second edition of the Treatise on the Lord's Supper 529 Additions to the Translator's Preface, from the second edition 530 Index 537 [COVERDALE.J ADVERTISEMENT. The following is a brief notice of the personal history, and of the works of Bishop Coverdale, as far as we arc acquainted with them : a fuller account will be suppHed in the succeeding volume. He is said to have been born in the year 1488, and to have been a native of the district of Coverdale in Richmondshire, from wliich district it is probable that his family took their name. He received his education in the Priory of the Augustines at Cambridge, of which the cele brated Dr Barnes was the head. It is probable, that from this eminent man he derived those principles which led him to take so great a lead in the Reformation, and especially to devote himself with so much energy to the great work of presenting the scriptures to his countrymen in their native tongue. Bishop Coverdale subsequently shewed his grati tude to his instructor by composing one of his ablest treatises in his defence. The situation of Coverdale having become unsafe from the conspicuous part which he had taken in defence of the new doctrines, he left England for a few years in the latter part of the reign of Henry VIII., during which time he was in the Netherlands, Denmark, and the north of Germany. During the period of this absence, besides assisting Tindal in his translation of the New Testament, he completed the translation of the Bible, which was pubhshed October 4th, 1535, besides other works calculated to advance the cause of the Reformation. On the accession of Edward VI. in 1547, he returned to England, and was appointed chaplain to the Queen Dowager. In 1548, he accompanied vui ADVERTISEMENT. the expedition of lord RusseU for the suppression of the rebels in Devonshire. He was subsequently appomted coadjutor to Veysy, bishop of Exeter, and finaUy, in 1551, consecrated bishop of that see on the resignation of Veysy. On the accession of Mary, in 1553, he was deprived of his bishoprick ; but at the intercession of the king of Denmark he was aUowed to leave the kingdom, from whence he went to Denmark, and was at length appointed to the parochial charge of Bergzabern in the dutchy of Deux-Ponts ; where he remained tiU he went to Geneva, at which place he appears to have Uved tiU the accession of Queen Ehzabeth in 1558, when he returned to England ; and on the I7th of December 1559, he officiated at the consecration of Archbishop Parker. He was collated on the third of March 1563 to the Uving of St Magnus, London Bridge, by Bishop Grindal, which in the course of the year 1566 he resigned. He died in Feb ruary 1569 at the advanced age of eighty-one years, and was buried on the 19th of that month in St Bartholomew's Church, behind the Exchange. Although he was not re stored to the bishoprick of Exeter after his return from exile, nor promoted to any other bishoprick, it is evident that he never relinquished his episcopal character, (as some have asserted that he did,) as he always signs himself — " Myles Coverdale, quondam Exoniensis." With regard to the works of Bishop Coverdale, much uncertainty has existed respecting them, from the circum stance that so few of them have been reprinted since the close of the century in which they were first pubUshed : one of them however, The Old Faith, was reprinted with a different title in 1624, and another, The Spiritual Pearl, twice in the present century. They are to be found almost entirely in the libraries of public bodies, or in the coUections of private individuals. Even of those works which are best known, few copies are to be met with; whUe of others the numbers are reduced to two or three copies, and in more ADVERTISEMENT. than one instance, so far as is yet ascertained, to a single copy. With regard also to the different editions of his works, much imcertaiuty exists, the earlier editions ap parently having in many instances entirely disappeared. These considerations, at the same time that they enhance the interest attaching to the writings of this eminent man, proportionably increase the difficulty of presenting them to the world in as complete a state as could be wished. The works of Bishop Coverdale are partly original, and partly translated, chiefly consisting of the latter ; it being a remarkable characteristic of this great man, that he did not disdain to employ the labours of others, when he thought them Ukely to be more effective than his own. It has been considered that any coUection of his writings, which did not include these, would be incomplete. Even in these works he has shewn the hand of a master ; and in his original works, for instance his defence of his friend and preceptor Dr Barnes, he has brought to his subject considerable powers both of learning and argument. It does not appear that any of his works were printed before the completion of his Bible in 1535 ; and they probably appeared, for the most part, between that period and the time of his elevation to the bishoprick of Exeter. The foUowing is given as the most complete list which at present can be made out of his writings. I. The Old Faith; an evident probation that the Christian Faith hath endured since the beginning of the world. (Translation from H. BuUinger.) 1547. II. A Spiritual and Most Precious Pearl. A trans lation from Otho WermuUerus. 1550. III. *Treatise on Justification. From the same. IV. The Book of Death. From the same. V. The Hope of the Faithful. From the same. X ADVERTISEMENT. VI. Fruitful Lessons upon the Passion, Death, Resur rection, and Ascension of our Saviour, and the giving of the Holy Ghost. 1540 — 47. VII. Abridgement of Erasmus's Enchiridion. VIII. A Confutation of that Treatise which one John Standish made against the Protestation of Dr Barnes in the year 1540. IX. Christian State of Matrimony. X. Faithful and true Prognostication on the years 1536—48 — 49. XI. Translation of Luther's Exposition of the Twenty- third Psalm. 1537. XII. *How and whither a Christian ought to flee the horrible plague of the PestUence. Translated from Osiander. 1537. XIII. Acts of the Disputation in the CouncU of the Empire holden at Ravenspurg, set forth by Bucer and ]\Ielanctlion. Translated by M. C. XIV. (1) The Christian Rule and state of all the world. (2) A Christian Exhortation unto customable Swearers. (3) The Manner of saying Grace or giving thank^ to God. XV. Defence of a certain poor Christian man, who else should have been condemned by the Pope's law. Trans lated from the German. XVI. Ghostly Psalms and Spiritual Songs drawn out of the Holy Scripture. XVII. (1) Exposition of the Magnificat. (2) The Ori ginal and Spring of aU Sects. XVIII. (l) *A Christian Catechism. (2) Cantus usuales AViteburgensium. (3) The Apology of the Germans against the Council of Mantua. XIX. A faithful and most godly Treatise concerning the most sacred Sacrament of the body and blood of our Lord Jesus Christ, translated from Calvin; whereunto the order that the church and congi-egation of Christ in Denmark doth ADVESimSliMENT. XI use at the receiving of Baptism, the Supper of the Lord, and Wedlock, is added. XX. *The Supplication that tho Nobles and Commons of Osterick made unto King Ferdinand. Translated by M. C. XXI. The Testimony and Report, which Eccius gave and sent in to the CouncU of those Princes, which name themselves CathoUc. 1542. Prefaces, Letters, &c. Some other works have been attributed to Coverdale ; but the evidence is not sufficient to warrant our ascribing them absolutely to him. Those works which have as yet escaped the researches of the Editor are marked with an asterisk. In conclusion, the Editor begs to express his thanks to those persons who have aUowed their scarce copies of Coverdale to be transcribed for the press ; of which due acknowledgement wiU be made in the proper place. November, 1844. THE OLD FAITH. [This work is a translation of a Treatise of Bullinger, of which the title is : " Antiquissima Fides ot vera ReUgio : Christianam fidem mox a primis mundi exordiis usque ad hajc tempora durasse, eamque veram et indubitatam esse, Heiiirychi BuUingeri Apodixis, sive clara et evidens demonstratio, e Gcrmanico in Latinam linguam traducta per Diethelmmn Cellarium Tigurinum. In hoc Enchiridio, candide lector, hahebis brevissimam historiam, cum temporum supputatione, sacrosanctai nostras fldei, deque illius prsecipuis et operibus et pro- fessoribus : habebis hujus item inerementa ot defectus ac calamitates jam inde a prima mundi origine ad ha;c usque tempora. Brevissima ergo periocha est utriusque Testamenti, et probatio, quod per solam fidem in Christum veram omnes pii Deo et placuerint et salutem fuerint consecuti." Copies of this work of Bullinger are contained in the Bodleian library at Oxford, and in the library of the Archbishop of Canterbury at Lambeth. It does not appear certain in what year this work of Bishop Cover- dale first appeared. An edition of it a])pears to have been pubhshed in 1541, and another in 1547. Another edition was also pubhshed in 1624, under the following title : " Look from Adam, and behold the Protestants' faith and religion, evidently proved out of the holy Scrip tures against all Atheists, Papists, loose libertines, and carnal Gospel lers : and that the faith, which they profess, hath continued from the beginning of the world, and so is the true and ancient faith. Herein hast thou a short sum of the whole bible, &c" The present edition is printed from a copy of the edition of 1547, which was formerly in the possession of Mr Brand, and afterwards of the late Sir Francis Freeling, Bart., and which now belongs to John Matthew Gutch, Esq., of Claines, Worcestershire, who obligingly granted the use of it to the Parker Society.] THE OLD FAITH. [coverdale.] The old faith, an evident proba- cion out of the holy scripture, that the christen fayth (which is the right, true, old and undoubted fayth) hath endured sens the beginnyng of the worlds. Herein hast thou also a short summe of the whole Byble, and a probacion, that al vertuous men have pleased God, and were saved through the Christen fayth. 1547- Myles Coverdale. C MYLES COVERDALE TO ALL CHRISTIAN READERS, WISHETH GRACE, MERCY, AND PEACE FROM GOD THE FATHER THROUGH OUR LORD AND ONLY SAVIOUR JESUS CHRIST. Like as the almighty eternal God, three in persons and one in substance, of his tender mercy and love, not only created man at the beginning after his own simiUtude and Ukeness, but also, when he was lost, most graciously redeemed him and brought him out of bondage ; even so, when man, neither regarding his wonderful creation nor his most dear redemption, The accusto- mary good- gropeth in darkness, in vice, and blindness, Ueth in the devU's i^sotood. prison, and goeth in the way of damnation, God alway setteth up his Ught before him, sendeth the message of his word unto him, sheweth him what case he is in, giveth him warning, openeth the prison door, caUeth him out of the devU's ser vice, teUeth him what danger it is to be his bondman or servant unto sin : this doth God alway, afore he punish and plague the world. This, I say, hath been the property of God since the beginning, as the stories and prophecies of all the holy bible do testify. And though we had no writing of God's acts in times past, yet hath he practised this same his wonderful work of mercy upon us. So that like as we must. needs confess, that we are created of God and redeemed by his only mercy in his dear Son Jesus Christ ; so can we not ood hath ^ ^ shewed no deny, but we have heard his holy message, had no less [o'^^'thtSTe preachings and warnings of dangers to come, than other have woria. had afore our days : yet even the same merciful God, that sent !N"oe to preach righteous unto the wicked world, and converted the Ninevites by his word in the ministration of 1—2 4 TO THE READER. the prophet Jonas, hath done even so with us in every con dition. And some (thanks be unto him therefore !) hath he brouo'ht out of darkness into his wonderful Ught, and out of the devU's service into the kingdom of his dear Son. But alas and woe to this unthankful world ! For Uke as a great number that be in prison of Satan wUl not come forth, when they are caUed and the door set open, but go on stUl stumbling in darkness, when the lantern of Ught is offered them ; even so, if any play a wise man's part, and do as he is They that warned by God's word, he shaU have a sort of apish^ people, follow God's ¦' u^hU^to 3, number of dizzards^ and scornful mockers, which, because ^'°"'' the man wiU not dance in the devil's morrice with tliem^ nor keep their company in the bondage of sin and vice, neither [I Pet iv. 4.] run with them unto like confusion, as St Peter caUeth it, laugh him to scorn, and blear out their tongues at him, even like fools and coxcombs of the world. And like as when a poor wretch cometh out of prison, he shall have more to stand gazing and gaping upon him, than to do him good, or to help him to his fees ; even so now that God of his mercy hath caUed us out of Satan's prison, and from the school of false doctrine, my lord's fool with his companions standeth staring upon us, and mocketh us, because we sit not stUl with other prisoners. There goeth a feUow of the new learning, saith one ; there is one of these new-fangled gospellers, saith ano ther ; that is one of the new brethren, saith the third ; he foUoweth the new faith, &c. Wherefore, in consideration hereof, I have here set forth of^Si^ts'" ^^^ ^°°^ '¦ partly, because it sheweth the antiquity and an- new thiS^. cient age of our holy Christian faith, and partly, to give occa sion unto aU such as have received it, not to be ashamed of it, [1 Apish: trifling. Todd.] [2 Dizzards : idle fellows, blockheads. In the original desertes.] [3 The Morrice or Moorish dance is said to have been first brought into England in Edward the Third's time. The word is found in Milton, Comus, 116.] TO THIi READER. nor to shrink from it for any opprobrious mockage or scorn ful derision in this world. The apostle saith, that the preach- . ing or word of " Christ's cross is foohshness to them that i cor. i. perish," and that " the thing which appertaineth to the Spirit i cor. ii. of God is fooUshness to a carnaUy minded man." Whereby, like as we may learn, that it is no new thing to be mocked and stared upon for holding with the doctrine that maketh so much of Christ's death and the true worshipping of God in the Spirit ; even so may we see, to the singular comfort of our conscience, that no man mocketh us for it, but such as perish and are carnaUy minded ; and that, for all their derision and scorning, it is yet the power of God, (1 Cor. i.), and be- tq us wWch &TC S3V6U It IS longeth to his holy Spirit, (1 Cor. u.), and is not our own'^^r^'"'' doctrine, neither of any other man's making. This is now to us a comfort and consolation. But because the world is angry with us for our faith, and giveth us so evU report for teaching it, it shaU be expe dient for us to declare, what faith is, and what faith we mean, when we make mention thereof. First, because we may not describe it after our own judgment, we wiU rehearse the words of the apostle, which, writing to the Hebrews, saith after this maimer : " Faith is a substance of things to be whatiaithis. hoped for, an evidence, or certainty, of things which do not appear." By the which distinction it is manifest, that when we set forth or teach this faith, we mean no vain faith, no false opinion of faith, no fond imagination of faith, no dead faith, no idle faith; but a substantial thing, even a sure beUef of things that are to be hoped for, and a proof, experience, or knowledge of things that are not seen. This faith then is the instrument, whereby we feel and are certain of heavenly things, that our corporal eye cannot see. Now, because none other virtue can so apprehend the mercy of God, nor certify us so effectuaUy of our salvation, as this Uving faith doth; therefore hath the scripture imputed our justification before God only unto faith, among aU other Rom. xiv. Acts XV. 6 TO THE READER. virtues ; not without other virtues foUowing, but without any other work or deed justifying. This is the faith of Christ, which aU the scripture speak- AdRomanos. eth of This is the faith, that St Paul preacheth to justify in jatll'*"' the sight of God ; as St James teacheth, that works justtfy in the sight of men, and that it is but a dead faith, which Heb.xi. hath no works. This is the faith, without the which " it is impossible to please God," and of the which "whatsoever proceedeth not is sm." This is the faith, whereby God iPeti. "purifieth our hearts," and whose end is salvation. This is Gal. V. the " faith, that worketh by charity" or godly love, and ia of value before God. This is the faith, whereby the 1 Cor. X. holy fathers, which were afore Christ's incarnation, did in spirit eat and drmk, and enjoy the same mercy of God in Christ that we are partakers of. To be short : this is the same faith, whereby God saved Heb. xi. those his elect, of whom St Paul maketh mention in the fore said epistle to the Hebrews, and rehearseth many godly fruits of the same in their conversation. This then is no new-fangled faith, no strange faith, no faith invented by man's brain ; but even the same that God's holy Spirit teacheth in the infaUible truth of his scripture, and that Adam, Abel, Enoch, and aU the other servants of God were saved in. Why do men therefore either call it a new fangled faith, or report evU of us for setting it forth ? Why ? I fear me, this is one cause : The old faith, that all those servants of God had, whom the apostle nameth in the eleventh chapter to the Hebrews, had a life and conversation joined unto it, which was rich and fuU of aU good works. There fore seeing there be so many babblers and prattlers of faith, and so few that bring forth the worthy fruits of penance, it giveth to the world occasion to report of us, that our faith is but new-fangled. They see us not faU to labour and taking of pains, as Adam did ; they see not the righteousness and thankfulness in us, that was in Abel; they see us not ro THE READER. walk after the word and wiU of God, as Enoch did ; they see us not take God's warning so earnestly, as Noe did; they see us not so obedient to the voice of God, nor so weU wiUing and content to leave our friends, to forsake our own wills, our own lands and goods, at God's caUing, and dweU in a strange country, to do God's pleasure, as Abraham did; they see that we choose not rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season ; tliey see us not esteem the rebuke of Christ, or trouble for his sake, to be greater riches than aU the trea^ sures of this world, as Moses did. To be short, they see not in our garden those sweet flowers and fruits of God's holy Spirit, which were in them that had the old faith. Ashamed may we be therefore, as many of us as either write, teach, preach, speak, or talk of the old faith, if we en deavour not ourselves to have those old heavenly virtues, that were ever plentiful in all God's true servants ; in every one, I mean, according to his caUing. Not that it is evil to teach or talk of the true old faith ; but this I say, because that, according to the doctrine of St James, they are but deceivers james i. of themselves, that are not doers of God's word, as weU as hearers thereof. And through such slender receiving of Christ's holy gospel it is now come to pass, that like as we have need of such an apostle as was holy St Paul, to rebuke this vain confidence that men put in their works, and to teU us that no work of our doing, but faith of God's working, doth justify us in his sight ; even so have we no less need of such another apostle, as was holy St James, to rebuke this wouid to ¦^ "^ _ God we had horrible unthankfulness of men, that, professing themselves to 2 j^mra'the be Christian and to hold of Christ's old faith, are yet dead """^ ^^^' unto aU good works, receive not the word of God in meek ness, cast not away aU uncleanness and maUciousness, are swift to speak, to talk, to jangle, and to take displeasure, are forgetful hearers of the word, and not livers thereafter ; boasting themselves to be of God's pure and undefiled reUgion, TO THE READER. and yet refrain not their tongues from evU, visit not the poor, the friendless, and the desolate in then- trouble, neither keep themselves undefiled from this world. Read the first chapter of his epistle. What occasion might such an apostle, as holy Saint James was, have to write another, yea, a sharper epistle, seeing so many pretending to be of Jesu Christ's old faith are yet so partial, have such a carnal respect of persons, are not rich in ounthank- faith, dcspisc the poor, practise not the law of godly love, fill world! ' r r r , , /. i .r talk and jangle of faith, not having the works thereot, clothe not the naked, help not the poor to their Uving, regard not then- necessity, have but a dead faith, declare not by good and godly works the true and old faith of Christ, are but vain beUevers, have not the effectuous, the working and Uving faith, that Abraham and Rahab had. Read the second chapter of his epistle. st James How would holy Saint James reprove these bringers up ^ch.""'"' of strange doctrines, blasphemers, backbiters, beliers of good men, false teachers against God's truth, dissemblers with the same ; carry fire, as they say, with the one hand, and water in the other ; pretend to be learned, and yet bring not forth the works of good conversation in meekness out of God's wisdom, but in frowardness,. and out of carnal doctrine ! How would he take up these, that delight in maUce and strife, beUe God's truth, are given to earthly, fleshly, and deviUsh wisdom, are unstable, full of all evU works, are not in the school of God's vrisdom and learning, are not given to un- feignedness of heart, are not peaceable, are churUsh, un easy to be entreated, &c. ! Read the third chapter of his epistle. What would such an holy apostle say to this wicked world, wherein a great number, pretending to be christian men, are given so to quarreUing and fighting, to voluptuous ness and inordinate lusts, to envy and indignation, to un lawful spending and consuming of that they may get, to TO THE READER. adultery, to the despising of holy wedlock, to shameful un cleanness, either not wUUng to marry, or else putting away their wives for light occasions and for satisfying of their own triflmg lusts, falUng in love with the vain friendship of tliis world, taldng part against God ; yea, whereas by their pro fession, oath, and allegiance which they owe to their most high sovereign, the king of heaven, they should in a virtuous conversation maintain all godliness, are become even enemies, suppressors, and overthrowers thereof, as weU through their obstinate and cruel resistmg of God's word, as by other wicked examples of their vicious and filthy living. What would holy St James say to such unthankful bellies, that, knowmg the truth, Uve of such a sort? Would he spare them, though they were never so rich and wealthy ? Read the fourth chapter of his epistle, and the first part of his fifth chapter, and ye wiU judge the contrary. Wherefore, most dear readers, whosoever of you hath been slack to foUow the good Ufe and godly conversation, that St James and aU the other scripture beside requireth to be in them which profess the old faith, let him take better hold, Let every ¦*¦ man take the turn again to the truth, and foUow that loving exhortation, EuklwsTwn which holy St James maketh in the latter end of his epistle. And if he have at the first not incUned to God's word, nor received it unfeignedly in meekness, nor submitted himself to be ordered thereby, and to cast away all uncleanness, &c. ; but hath haply suffered it, promoted it, set it forth, or taken a pretence of favour and love to it, for some other purpose, as to obtam any carnal profit, gains, or Uberty by it, let liim not put holy St James, or any other true messenger of God, to the pains of rebuking him for so doing ; let him rather enter into himself, reprove his own fault and abuse in that behalf; abhor it in any wise, be angry, displeased, and discontent with himself ; sorry and repentant for it ; shame not to ask God mercy, and by good worlts from henceforward to labour, that the glory of God and worship of lus truth may be pre- 10 TO THE READER. ferred and set up ; wliich he, by such his unchristian Uving, hath m times past caused to be hindered. In conclusion, though there be never so many that recant and deny God's holy word, either in their Uving and conver sation, or in their words, writing, or preaching; yet, as many of us as are entered into the school of that wisdom which is from above, let us be true scholars of the same; and deed\ We must put let US ovcu cutcr into the nature and kind thereof; which, on the nature dL'Stal as St James saith, (Jaco. Ui.) "is pure, peaceable, gentle, and easy to be entreated, fuU of mercy and good fruits, with out judging and simulation." Which thing if we do, then shaU we foUow no filthy doctrine nor counterfeited wisdom ; then shaU we be no breakers of peace ; then shaU we be as glad to forgive, as we would be forgiven ; glad to be re formed ; rich and plentiful in the works of mercy and good fruits of the old faith ; then shaU we be no quarrel-pickers or cUssemblers with any man ; then shaU we not only be found the maintainors of peace and aU good order, but peaceably also and in aU gentle manner shall we, both in word and deed, sow, spread abroad, and shew the fruit of that righteousness, which cometh only of God through Jesus Christ. K any of them that are gone, of high or low estate, pretending to be maintainors, favourers, setters forth, or scholars of Christ's doctrine, hath in any condition dis sembled therewith, faUen from God, misbehaved himself in the affairs of his prince, misgoverned his household, main tained riot, vice, and sin, or brought the good word of God mto any evU report by his ungodly conversation, as I fear Let the works me it to bo too true ; let us beware by such men's faU : of God, which «/ wam^t'^^let US not receive the grace of God m vain: for like as they that harden their hearts at God's word, and spurn wilfuUy against it, are sure of their damnation, except they repent; even so they that dissemble withal, shaU find their 1 [Deed: indeed.] TO THE READER. 11 judgment. Wherefore let us, that have received the old true faith of Christ, not only be content to abide any storm or trouble for it ; yea, to be mocked, scorned, persecuted, and put to death therefore, if it so please God; but also unfeign edly, every man to liis power, in his heart by fervent prayer, in his mouth by good words, and in all his body by virtuous conversation and good christian works, help and labour, that the blessed word of God may have the due honour belonging thereunto ; and that the same, which it hath lost through the ungodly behaviour of some, may, through the grace and goodness of God, be won again in our good Uving ; that God may have of us better servants, our prince truer subjects, and our neighbours more unfeigned lovers, than many have been before us. Amen. Here endeth the Prologue. TO THE READERS. For your better instruction, gentle readers, ye shall un derstand, that whereas in this book there be many whole sentences of the bible aUeged and re hearsed, always for the most part at the be ginning of every such sentence ye find this cross, and such a star at the end thereof; to the intent that the text of holy scripture in this book may the better be noted and known. AN EVIDENT DECLARATION OUT OF THE HOLY SCRIPTURE, THAT THE CHRISTIAN FAITH HATH ENDURED SINCE THE BEGINNING OF THE WORLD, AND THAT THROUGH IT ONLY ALL VIRTUOUS MEN PLEASED GOD, AND WERE SAVED. CHAPTER I. I SUPPOSE plainly that many simple christian men will not TheChristian ,.,,1 1 , . . "" . . , , faith is elder a little wonder at this mine enterprise ; they are so persuaded than isoo and think, the christian faith did first begin under Tiberius the emperor : forasmuch as out of the gospel of Luke it is certain, that in the fifteenth year of Tiberius John the Bap tist began to preach the gospel; and aU histories say with one accord, that in the eighteenth year of Tiberius Jesus Christ did suffer. Now it is true, that all the prophecies were then first fulfiUed, and the true salvation performed ; yea, from that time forth were aU the glorious treasures of Christ so richly declared and poured out among aU people, as they never were afore. Notwithstanding the same salvation in Christ Jesu was promised long afore, and so opened to the holy old fathers,' that they have had no less sight of Christ Jesus in the spirit than we, and put their trust in him as weU as we ; though among us it be clear and open, or performed and fulfiUed, that among them was somewhat darker, and there fore looked for with heart's desire, as a thing for to come. Moreover, it is not I that first bring forth this meaning con cerning the antiquity or oldness of our christian faith. For the holy bishop Eusebius Cassariensis, which lived above eleven hundred years ago, and likewise many other christian doctors, hath also taught and written the same more clearly before me. For Eusebius, in the first book De Ecclesiastica His- EuseWus. 14 THE OLD FAITH. L'^H. toria^: saith plainly : "AU they that in their estate are noted according to their generations, to reckon backward from Abraham unto tho first man, though they had not the name of christian men, (for at Antioch, certain years after the as cension of Christ, was that name given to the faithful. Acts xi.) yet, as pertaining -to the reUgion and substance, they were aU Christian." For if this word Christian be as much to say, as one that putteth his trust in Christ, and through his doctrine fastened unto faith, unto the grace and righteousness of God, doth cleave with aU diUgence to God's doctrine, and exerciseth himself in every thing that is virtuous; then verily those holy men, whom we speak of first, were even the same that christian men boast themselves now to be. All these are the words of the foresaid old christian doctors. But to the intent that no man shall think, how that we biuld upon men, and upon a strange foundation, therefore wiU we first declare our mind out of the scripture, and allege somewhat more for the better understanding of the matter. CHAPTER II. OF THE GOODNESS OF GOD, AND WICKEDNESS OF MAN. God, which hath ever been sufficient to all perfection, and needeth nothing of the creatures to his perfectness, only of his own kind and nature, which is good, that is to say, of his own grace and mercy, yea, even because he would do good, created man for himself. But before he created him, he provided first for him wonderfuUy, and furnished him with unoutspeakable riches of his goodness. For when he devised the creation of man, and the time was now come, which his [1 Eusebii, Eccl. Hist. Lib. i. c. iv. (P. 15. Ed. Reading.) nivras b' iKclvovs SLKmoa-vvrj HffiapTvprnievovs, i^ airov tov 'Afipaafj. ejri tov irpoiTov dvioiaiv avOpamv, epya XpuTTiavovs ei Kai p.^ 6v6p,aTi irpoaei- TTOiv TIS, OVK av CKTOs jSdXoi Trjs oKrjBeias.] II.] THE GOODNESS OF GOD, AND WICKEDNESS OF MAN. 15 godly wisdom and providence had ordained, he first of all appointed a wonderful lodging for man, and garnished the same yet much more wonderfuUy. At the beginning, when the goodly and clear Ught was made, the Lord prepared the instruments, which he afterward smidered one from another, and ordained every one to some purpose. Over the deep, that is, over the water and earth, which yet was in the water, made he a firmament, and spread out the heaven above as a pavUion. Afterward out of the water he called and brought forth the earth, as much as served for the habi tation of men, and appointed the water his bounds and marks, which it may not overpass. And these three things, the water, the earth, and the firmament, that is to say, the air and clearness above us unto the height of heaven, are the essential and substantial parcels of the world, and serve as an house for the habitation of men. Nevertheless, as yet all this was but rough and unfinished, and nothing garnished at aU. Therefore did the wise and faithful Master put forth his ihe ^ garnishing hand wider, to perform and pleasantly to garnish that won- "^J^^^X derful work ; yea, not only to garnish it, but also to make it fruitful and profitable for man, which was the guest and inhabiter for to come. And first, inasmuch as man should inhabit the earth, he garnished it aforehand, and clothed it with a goodly green garment ; that is, with a substance, which he decked first with flowers and aU maimer of herbs, which not only are pleasant to look upon and wonderfuUy beautified, of a pleasant taste and goodly colour, but also profitable for food and all manner of medicine. To the same also did he first add sundry trees and plants. Then watered he the earth with fair springs, rivers, and running waters. And the ground made he not Uke on every side, but in many places set it up pleasantly. And hereof have we the vaUeys, plains, mountains, and hUls ; which things aU have their due operation, fruit, and pleasantness. After this also began he to garnish the heaven and firmament, and set therein the sun and moon, the planets and stars ; which things aU are goodUer and more wonderful than men's tongue can express. As for their office, and the The oKee of cause why they are set m the heaven, it is to give us Ught, inuiefirma- and with their up and down going, or motion, to declare 16 THE OLD FAITH. [cH. the times, years, months, and days, dividing the days and nights asunder. Fishes. Thirdly, he laid his hand Ukewise in the water, in the which he hath wrought no less wonders than in heaven and upon earth. For in the water, and especiaUy in the sea, do the wonderful works of God appear in the fishes and marvels of the sea, if a man consider the nature and disposition of Fowls. them. And in the air also hath he created and ordained great tokens of his goodness, power, and wisdom ; even the fowls, that pleasantly, according to divers commodities, do sing unto man and refresh him. Beaits. At the last endued he the earth yet more richly, and fiUed it with all kind of profitable and goodly beasts, and sundered one from another pleasantly. When the Lord now had prepared this goodly and rich The creation plcasurc, then first after aU these he made man, that he might be lord of aU these things. Him also endued he above all other creatures, and created him after his own image. He made him of body and soul, which should have endured for ever, if he had not faUen into sin. Now hath he a frail body, and an immortal, everlasting soul : but the first man made he altogether perfect and without blemish ; so that verUy he was caUed the image of God, not without cause. The Lord also was not sufficed in garnishing the earth goodly ; but first also buUded upon the earth a special garden of pleasure, even a paradise ; and therein he set man, his dear beloved creature. And forasmuch as he, being soUtary and alone, could not conveniently dweU without a mate, he ap pointed hun first to plant and keep the garden of pleasure, Jf''!,S;fI,'™ ^^^ provided for him a wife, even out of the bones of his own body, that she might be the man's help. Thus would the goodness of God fiinish and make man perfect, to the intent that he should lack nothing, which served to a right,. wholesome, and perfect life. Therefore was it equal, that man, which was endued with reason and high understanding, should shew thankfuhiess and obedience unto God for such high gifts. Yea, God himself, which is not only good, but also righteous, reqmreth the same, of him, and that by the means of the commandment, that he might eat of aU the trees of the garden of pleasure, only he should eschew the fruit of knowing good and evU. And ll.J THE GOODNICSS OF GOD AND WICKEDNESS OF MAN. l7 tills commandment was not grievous nor unreasonable : only The vequwt it reqmreth obedience and love of God the Maker, unto whom mandmcm. only the creature, even man, should have respect, and look for all good at his hand, and not to take the form of good and evU out of himself; but only to hold that for evil and forbidden, which God inhibiteth as evU, and to count that as good and righteous, which God aUoweth or forbiddeth not. For a representation, visible token, and sacrament, God shewed him a right visible and fruitful tree in the garden of pleasure, and forbad him with earnest threatening, that in what hour soever he did eat of the same tree, he should die an everlast ing death. But untruly dealt man with his faithful God, Theunthank- transgressed his commandment, and gave more credence to the wickedness persuasion of the woman and of the serpent, than to the true word of God : which was nothing else but even as much as to take the form of good and evil out of themselves, or else where, rather than of God; and not to cleave and be obedient only unto him, as to such one as wisheth good unto every man. For man, being deceived through the woman and the serpent, did beUeve that God was not indifferent, and that he had withdrawn from him some of his godly wisdom. And forasmuch as the mind now was departed from God through infideUty, and looked not for aU good at his hand, therefore took the hand the noisome apple, and the mouth did eat the forbidden meat. And thus thought he to help himself to God's majesty by another means rather than by God, and so to repair his necessity, which he thought he had. And so with infideUty, unfaithfulness, disobedience, and unthankful ness, he wrought' life, and died the death; that is, he offended against God, and 'feU into the punishment of ever lastmg damnation. Yea, he made himself bond unto the devU, whom he was so diUgent to beUeve, to foUow, and to serve. Contrariwise he forsook God, and so came he utterly into the bondage of the devU and darkness. And thus have we now the goodness and faithfulness of God ; again, the wickedness and great imfaithfulness of man. [1 Perhaps used in tbe sense of wrought for, as in John vi. 27. Wicliffe renders, " Work ye not meat that perisheth." Or possibly the right reading may be raught, the old preterite of reach: he reached, or reached after.] 2 [coverdale.] 18 THE OLD FAITH. CHAPTER III. is Christ THE FIRST and RIGHT FOUNDATION OF OUR HOLY CHRISTIAN FAITH. The right- Here now had the just God occasion and right to expel merTyS^'"' man, to destroy him, to damn him, and to leave him utterly '*°''' to the devU; and the same also did his righteousness and Gen. li. truth require. For he had said, "In what day soever thou eatest of the fruit, thou shalt die the death." Contrariwise, the goodness and mercy of God required not utterly to The way of suppress man, a poor and naked creature. In the mean beforeS soasou was thoro found a way, whereby the righteousness and truth of God should be satisfied, and in the which the mercy of God should speciaUy be exercised and declare itself ; that is to say, Christ Jesus, which is given us by the manifest grace of God, was offered for our sins, satisfied and recom pensed the righteousness of God, and so deUvered us out of the bonds of the devil. For he died for us all, inasmuch as God said, " In what day soever thou eatest thereof, thou shalt die the death :" therefore died Christ for us all, that through his death we might Uve, and be taken out of the kingdom of darkness, and be set in the kingdom of the dear beloved Son of God. This device of God's wisdom, which no doubt was deter minate from everlastmg, was also directly opened unto Adam after the faU, in manner foUowing. When man had eaten of the fruit of the forbidden tree, immediately his eyes were opened; insomuch that he was ashamed, when he saw that he was naked. Hitherto had he Uved in innocency ; there fore began he now to cover hunself, but with sunple clothing, which they trusted not much to, Uke as it is aU unprofitable that man of himself wiU cover his sin withal, saying, that they fled from the Lord, and hid themselves from him. But the Lord foUowed upon the fugitive, put him in mind of his decay, misery, and the life that he was faUen from, and said, "Adam, where art thou?" or, Knowest thou what misery thou art faUen into from great feUcity ? Now should man have knowledged his fault, but he shewed himself stiff- III. J THE FIRST FOUNDATION OF THK CHRISTIAN lAITII. 1.9 necked. And the Lord moveth him stiU, to see if he will knowledge his sin, and said, " Who told thee that thou art naked ?" Yea, to help him in the matter, and to make him confess his sin, he saith moreover, "Hast thou not eaten ofthe tree, of the which I forbad thee that thou shouldest not eat ?" But man was loth to knowledge his sin, and laid it first upon The froward- , ,. . ,, 1. 11 ., ness of man. the woman ms compamon ; and the same did he with so froward and imadvised words, that a man may easily see, that secretly in his heart he wickedly and unreasonably laid the fault upon God. For he said not only, " The woman gave me of the tree to eat;" but added proudly thereto, " The woman, which thou gavest me," &c. As though he should say, " Thou thyself art in the fault ; if thou hadst not given me the woman, I had not been deceived." And yet why go- would now say, or durst think, that any part of the promise of righteousness and salvation of man were to be ascribed to his own power and deserving? Forasmuch as it is so manifest, how unable and lost man is of himself, which doth nothing but heapeth sin upon sin, and disobedience upon disobedience. Again, who is so blind, but he seeth that all salvation is to be ascribed to the only mere grace and mercy of God? For now foUoweth it first, how God handled in this matter. Now when all the complaint was made upon the serpent, Pmiishment. the Lord asketh and exammeth the serpent nothing at aU ; for the deed was open, neither was the serpent created of God to speak, and with the devU was there no truth. There fore doth the Lord righteously curse the serpent, the devil. Unto the bodUy serpent also, whom the devil used as an 2— -2 20 THE OLD FAITH. [c Gen. iii. instrument, he giveth a sore curse, and saith, "Upon thy beUv shalt thou go, and earth shalt thou eat aU the days of thy'hfe." When this was done, it was ordained now first for man, that, according to the righteousness and truth of God, he should be punished also with the curse and with eternal death ; but for the causes expressed in the beginnmg of this chapter, the curse was directed unto Christ, who also with clear words was promised, and so was life in him promised likewise. Therefore saith not the Lord now, "And cursed be thou, man, because thou hast done against my commandment;" The promise, but, " And I wiU put cumity between thee and the woman, between thy seed and her seed ; the same shall tread thee on the head, and thou shalt tread him on the heel." Which is thus much to say: "Thou hast used the woman to the de struction of men, so that from henceforth they bring death, and by kind and nature are damned, when they are born. Therefore wiU I also use the woman, but to salvation ; for of the woman shaU a seed or child be born, which shall break The serpents thy hcad, powcr, and kingdom, sin, damnation, and death ; howbeit in his manhood he shaU be trodden down and bitten." That is, "Man with his transgression hath deserved eternal death, so that, after the rigour of my justice, he should perish and belong to the devil for ever : nevertheless I will have mercy upon him, and receive him to grace again. But to the intent that my truth and righteousness may be satisfied, I wiU cause my Son to take the very nature of man upon him. Then wiU I that he take upon himself the curse and damnar tion, and die ; and with his innocent death to take away that noisome death and curse, and so to set the generation of man out of death into life, out of the dominion of the devU into founSon ^^ °^™ kingdom, out of darkness into Ught." Thus the of our faith, right foundation or ground of our holy faith contmueth fast and unmoved ; insomuch as aU the generation of man is whole and cleansed from sin, and deUvered from the curse, from the devU and everlastmg damnation, only through the mercy and mere grace of God by Jesus Christ. As touching this, Paul said, when he wrote to the Romans, Rom. viii. in the eighth chapter : " God sent his Son in the simiUtude of smful flesh, and through sm, that is to say, through the sin-offering and wilUng death of Christ, he condemned sin in III.] THE FIRST FOUNDATION OP THE CHRISTIAN FAITH. 21 the flesh \" And in the first epistle to the Corinthians, the first chapter, the same Paul saith : " Christ Jesus is appointed i cor. .. of God to be our wisdom, and righteousness, and sanctifying, and redemption; that, as it is written, Whoso glorieth and rejolceth, let him glory and rejoice in the Lord." But forasmuch as this is the first promise, and the first sure evangehon, I wUl now speak of every word in especial. First, God calleth liis Son, our Lord Jesus, the seed of the woman ; a seed, because of the very nature of man, and because that our Lord should not take upon him a fantas- ticaP, but a very true body. But to these words there is added, "Of the woman." The gospei of For our Lord was not conceived and born of man's seed, but of the Holy Ghost out of the virgin Mary. Therefore caimot this sentence be understood of Eve, but of the virgin Mary. Now whereas she is called " a woman," it is done because of the kindred. For even the daughters also, and maidens, are reckoned in the women's kindred, and yet con tinue undefiled virgins. God also hath spoken here dis tinctly, and said not, " I wiU put enmity between thee and this woman, but between thee and {haischah^), the woman :" understand some special woman, no doubt even such one as he afterward set forth clearly by Esay, saying : " Behold, a isai. m. virgin shaU conceive and bear a son," &c. And this word, [1 Rom. viii. 3. 'O Qeos tov eavTov vlov Trep-^as ev opoiapaTL trapKos ofiapTtaSj kol TrepX apapTias, KoriKptve ttjv apapTiav iv t^ trapKL : which, in conformity with this place, is translated by Coverdale in Ms bible : " God sent his Son in the similitude of synfuU flesh, and by synne damned synne in the flesh." With respect to the quotations from scripture, which are found in Ooverdale's writings, it may be observed that he does not appear, either in his translated or his ori ginal works, to have adhered strictly to his own version of the Bible.] P This was the error of the Docetce. On the nature of the opinions entertained by these heretics, and the history of the persons by whom they were supported, see Irenseus, Lib. in. cap. ii. Clemens Alexandr. Strom. Lib. vii. in fine ; TertuUian de Preescriptione Heereticorum, cap. xxxiii. &c. Much valuable information on this subject may be found in Bull. Defens. Fid. Nicen. sect. iii. cap. vi. Judicium Eccles. Cathol. cap. ii. 4, 5. Primitiva et Apostolica Traditio, cap. i. sect. ix. ; and in Bishop Pearson, On the Creed, Art. in. iv. ; and particularly in his Vindicim Ignatiance, Part li. cap. vii. viii.] THE OLD FAITH. [cH. A praise of the virgin Mary. Gen. iii. Christ's heel. seed, was alway afterward, in every renewing of this promiso concerning Christ Jesu among aU the patriarchs and prophets, rehearsed, used, and expressed, until the time of David, of whom the Lord afterward was caUed a flower, the root, sproutmg, or blossom of David'. The holy apostle Paul expoundeth this word seed clearly and plainly, and saith it is Christ, Gal. in. Moreover, it serveth to the praise of the Lord's mother, that God saith : "I wiU put enmity be tween the woman and thee;" for he meaneth the difference of both their natures. The devil is proud, subtle, wicked, false, and untrue ; but the mother of Christ is lowly, simple, virtuous, faithful, and upright, chaste, and clean. And the same pure virgin and gracious mother hath borne unto us him that trod down the serpent's head. The head of the serpent is the power and kingdom of the devil, even sin, the curse, and damnation. AU this hath that blessed Seed broken for his faithful. All which things the holy apostle Paul also hath taught with these words : "The Lord is become partaker of our flesh and blood, that he through death might take away the power from him which had the lordship over death, that is to say, the devil ; and to deliver them which through fear of death were aU their Ufe-time in bondage. For he took not upon him the angels, but the seed of Abraham took he upon him''," &c. And to the same meaning doth this also serve that foUoweth: "And thou shalt tread him on the heel." The heel is the lowest part in man ; and here it signifieth the most inferior thing in Christ, even his flesh. This hath the old serpent, the devil, persecuted and trodden down by llis members, Caiaphas, Annas, Herod, and Pontius PUate. For Peter saith, " Christ hath suffered for us in the flesh." The godhead is impassible, and the soul immortal. But by this treading down of the Lord hath God trodden down the kmgdom of the devU ; that is to say, by his death hath he [1 Compare Isaiah iv. 2, xi. 1 ; Jer. xxiii. 5, xxxiii. 16 ; Zech. iii. 8, vi. 12 ; Rom. xv. 12; Rev. v. 6, xxii. 16.] P Heb. ii. 16. Ou yap h-qnov ayykXav inCKapJ^averai, SiKKa oTrippaTos 'A^paap emXap^aveTai. Coverdale's version is: "For he in no place taketh on him the angels, but the sede of Abraham taketh he on him :" and with this agi-ees the marginal translation of the authorised version : " He taketh not hold of angels ; but of the seed of Abraham he taketh hold."] III.] THE FIRST FOUNDATION OF THE CHRISTIAN FAITH. 23 destroyed death, and brought life again to aU them that beUeve. Hereof cometh it that Christ saith himself, John xii. : "Now is the judgment of the world; now shaU the prince of Johnxii. this world be thrust out. And I, when I am lift up (that is to say, crucified) from the earth, wUl draw aU things to me." At the last saith the Lord, that he wUl put enmity between the serpent and the woman's seed. This may we see in the devU, and his members and acts, how they are contrary to Christ, and his members and deeds. But how strong soever the serpent is, yet shaU he be trodden down through Christ and his faithful. Hereof cometh it that Paul spake so comfortable to the Romans, Rom. xvi. : " The God Rom. xvi. of peace shaU shortly tread down the devil under your feet." And herewithal is the duty also of the faithful in Christ shortly comprehended. For as touching them that say, " It object. is' enough then, and is aU weU, when I knowledge that I am a sinner, and saved through the blessed Seed only?" — to them Answer. it is here answered and clearly given to understand, that all they which put their trust in the blessed Seed, take upon them the kind of the Seed, and hate the kind of the serpent, that is to say, sin and blasphemy ; and fight alway more and more against the world and the devU, as long as they Uve ; yea, and occupy themselves most faithfully about that which is God's wiU. And hereto now serveth it that foUoweth after. For when the Lord had taken away the everlasting death, he laid upon man a temporal punishment, correction, and discipline, in the which he should be exercised as long as he Uved upon earth. And upon the woman he laid cumber*, sorrow, and pain, when she should bear and bring forth chUdren ; subjection also and service, with fear and obedi ence, which she oweth to the man. To man he enjometh labour ; for the Lord cursed the earth, and said : " With oen. iii. sorrow shalt thou get thy living all the days of thy life; yea, m the sweat of thy face shalt thou eat thy bread." Moreover, he laid temporal death upon them both, and saith: "Earth thou art, and to earth shalt thou return." Of theoen.ui. first doth Paul speak also, 1 Tim. u. : "The woman shaU be saved by bearing of chUdren, if sh« continue in faith and [8 Is it, Ed. 1624.] [4 Trouble, Ed. 1624.] Eph. IV. 24 THE OLD FAITH. [cH. love, and in holiness, or cleanness, and nurture'." Of the second speaketh the same Paul Ukewise to the Ephesians and iThcsj. IV. Thessalonians: "Let no man undermine or deceive his brother in occupying^;" and "whoso hath used falsehood and deceit, let him do it no more, but let him rather labour with his hands some honest thing, that he may have to distribute unto such as have need." And as touching death, Paul also saith to the Hebrews in the ninth chapter, how that "it is appointed unto men once to die ; and that even so Christ Jesus was offered up and died once for all." faith. CHAPTER IV. OF TIIE FIRST FAITHFUL CHRISTIAN, ADAM AND EVE. t"X"ifan ^^ hitherto I trust we have had in the first promise of God the foundation and the whole sum of our holy christian faith : namely, that the whole generation of man was but lost through his own fault and wickedness, and faUen mto death and damnation ; so that there remameth nothing in man, but it is displeasant to God. Hereof cometh it, that there is nothing to be ascribed unto the power and deserving of man, save sin and malediction. But God of his abundant mercy had compassion on us, and of very grace promised he life unto us again in his Son our Lord Jesu, whom he would to be come man, and to suffer death in his flesh, that thereby he might tread down the devil, death, sin, and heU. Item, he would put enmity between the woman's seed and the serpent : that is, he would endue us, which are the seed, that is to say, the chUdren-of Adam, if we beUeve, with another heart and power; that we might become enemies unto the devU's works, resist his suggestion, and hold ourselves fast by the blessed Seed, labouring and suffering whatsoever God enjoineth us to uS ^I^' "¦, ^^' '''"^'''^^™' ^'^ ¦^^ T^Kvoyovias. So Coverdale's Bible: >,otwithstandynge thorow bearing of children she shal be SclVGCl. J P 1 Thess. iv. 6. iv ™ npiypan. CV.v. Bible : "In bargayningc."] IV.] OF ADAM AND EVE. work and suffer. Who is it now, which seeth not herein all that is written in the whole scripture, of beUef, of love, and innocency ; that is to say, of a christian Ufe and faith ? Whoso is disposed, let him look upon the second, third, and fourth chapter of Paul to the Romans, tho first and second to the Ephesians : let him compare those chapters toward this sum, and he shall find it none otherwise. Forasmuch then as Adam and Eve had taith in God, and stood so toward God, that they knowledged themselves to be sinners, and trusted to be saved only through the blessed Seed, giving themselves over willingly into the discipline and nurtm-e, travail and trouble of this time ; no man can say contrary, but it foUoweth that our first elders were chris tian. Nevertheless we wUl declare the same yet more clearly by Moses' words foUowing : " And Adam caUed his oen. iii. wife Heva, because she should be the mother of aU Uving." For as soon as he was now strengthened through the promise of God, and beUeved that he and his posterity, which else were cliUdren of wrath, of the devU, and of death, should live through the blessed Seed, he turned his wife's name, and caUed her Heva, for the remembrance of the matter and practising of his faith : for he beUeved that she now Uving in the power of the blessed Seed should bring forth not only quick men temporaUy, as pertaining to this natural life, like as we call other creatures living, but Uving, that is to say, chUdren of salvation. For Adam had lost eternal life from himself and from us lus posterity ; but tho same is given unto us again through Jesus Christ our Lord. Adam, foras much as he beUeved, changed liis wife's name, Uke as we find, that for great weighty causes the names' of certain places, cities, and men were changed. Thus was Jacob called Israel ; Simon, Peter ; Luz, Bethel. Eve had now a name of life ; for Haiah in Hebrew is as much to say as life'. Afore was she called Ischa, that is to say, woman, because oen. ». she was taken from out of the man, which in the Hebrew is called Isch, Gen. ii. And thus is it manifest, what faith Adam had; whereby we may well suppose that Eve had none other faith. But God used his mercy and loving-kindness yet further- comfori. p Hob. nin-] 26 THE OLD FAITH. [cH. help and morc, cveu in the midst of all correction : for when he would nTsLTn'tiTe"'" now cxpcl man out of paradise into misery, he doth unto him J^tion" "''' ^ every condition even as a faithful father, which for some misdeed putteth his son away from hun ; notwithstanding, leaveth him not utterly comfortiess, but provideth him a gar ment, and comforteth him with friendly words, and then first sendeth him away from him. Even thus doth God the Father of heaven also. For first he clotheth Adam and Eve against the frost and tempest of weather ; inasmuch as by the means of sin, the weather, the earth, the air, and all creatures were no more so subject, tame, and obedient unto man, as they were afore the faU. Therefore, even now at this present time, whatsoever inconvenience and harm is in the good creatures of God, it cometh by the means of our sins. Afterward doth the Lord comfort the miserable, wretched man with very loving words, after this manner : "Behold, f.en 111 Adam is become Uke one of us ;" or, " Lo, Adam shall be a« one of us, and it shall happen unto him as to one of us, and he shall know good and evU." This doth God speak, which is one in substance and three in persons: he prophesieth here unto Adam, that he shall know or have experience of good and evil ; that is to say, that upon earth he must feel prosperity and adversity, misery and trouble, sour and sweet, Comfort and and must suffcr necessity, pain, and affliction. Yet in all this chri.t. must he be constant and patient ; forasmuch as nothing shall happen unto him, save even the same that shaU happen to one of them : and he meaneth the Son, our Lord Jesu Christ, the second person in the holy Trinity. With this his passion, and through the same, doth he comfort Adam; as though he woiUd say, " Let the pain, sorrow, and trouble, which thou must suffer upon earth, not vex thee ; and consider that one of us also shall take upon him the kind and nature of man, and that the serpent, as it is said afore, shall tread him on the heel ; that is to say, he shaU die, he shaU be oppressed, and have much affiction and trouble aU the days of his life." In the same meaning also did the holy apostle 1 Pet. ii. Peter say : " Christ suffered for our sakes, and gave us an ensample, that we should foUow him, and go in his footsteps." Adams faith. Out of aU this is it easy to understand, what faith and knowledge Adam had of our Lord Christ ; namely, that he knew in him very godhead and manhood, and that he saw in IV.] OF ADAM AND EVE. 27 faith his passion and cross afar off : moreover, that the passion of Christ, once done for all, breaketh the kingdom of the devU, and bringeth life again to such as faithfully beUeve. Secondly, that it is to our Uving an ensample, at the which we ought to learn patience in adversity, and daUy to die from all evU. And hereto now serve aU doctrines of patience, of bearing of the cross, of despising the world, and mortifying or putting off the old Adam : which thing is contained, and with many and godly words handled throughout the prophets and apostles. As for Adam and Eve, they lacked none of these things, though they had not the matter in writing : for God spake it aU to them himself, and wrote it in their hearts. Moreover, our first elders had no church, rites, nor ceremonies, save only the bodUy offering, a representation of the sacrificing of Christ, and exercises or tokens of thankfulness. For how should Cain and Abel else have known any thing of sacrifice, if they had not received the same at the custom of their father ? who, with his wife Eva, the mother of us aU, was saved by none other work or merit of man, but only through and in the blessed Seed, our Lord Jesu Christ. CHAPTER V. THAT THE HOLY PATRIARCHS ALSO WERE CHRISTIAN AND SAVED BY CHRIST. Such faith ui Christ Jesu as we now have spoken of, did the holy father Adam, no doubt, teach his chUdren, that they also might plant into their chUdren the promise of God, his mercy and device concerning the Messias or Saviour that was for to come. And truly Abel had such a notable faith in God, that the holy apostle Paul wrote of him after this manner : " Through faith did Abel offer a greater sacrifice ' Heb. xi. than did Cain, and thereby obtained he witness that he was righteous ; for God bare record to his gifts," Inasmuch then [1 Heb. xi. 4. irKelova dvtrlav : " A more plenteous sacrifice." Cov. Bib. " A better sacrifice." Authorised version.] 28 THE OLD FAITH. [cH. as it cannot be denied, but that aU they which are just and righteous be made righteous through the blessed Seed, and Abel was justified ; it foUoweth that he was made righteous Sacrifice was throuch faith lu Jcsus Christ. In that he did sacrifice, it is a thankfulness, token aud fruit of a heart that was thankful and feared God. It was no such enterprise, that he would cleanse and make himself acceptable unto God through that outward sacrifice. For certain it is, that no outward oblation purifieth man within ; but the grace of God, granted unto us through Jesus Christ, purifieth us aright. And the outward sacrifices of the old fathers, beside that they were tokens of thankfulness, praise, and magnifying of God, as it is said afore, were figures of the only perpetual sacrifice of our Saviour Christ : and in this behalf they were even as much as sacraments of things to come. Thus also, and in like understanding, have our first fa thers done sacrifice, as hereafter it shall foUow more largely. Now like as in Abel there is set forth imto us an ensample of God's seed, and of a regenerate, true, faithful, Cain the chiistian man ; so is Cain a seed of the serpent, a chUd of wickedness, the dcvU, whlch despised the inspiration of God, and heark ened to the deceitful serpent. And in these two brethren we may see what God meaned, when he said : " I wiU put enmity between the seed of the woman and thy seed." As though he would say : " There shall be two manner of people : the one shaU cleave unto Christ, the blessed Seed ; the other shaU cleave unto the devil : and these two gene rations shaU in no wise agree, but be at variance in faith and reUgion. I wiU endue my seed, that they shaU cleave only unto me, fear me, honour and worship me, seek all salvation in me through the blessed Seed, Uve virtuously, honestly, and soberly. Then shaU the serpent tempt their seed with hypocrisy, not to love me, nor serve me right, not to hold of me as they should, not to trust in me, but to love the world, and to foUow the lusts and temptations thereof." All this find we here in these two brethren, in whom beginneth the first difference of true and false be lievers. For Abel was simple, godly, and of a constant faith in God: and masmuch as he took God for his re fuge, he brought him gifts of his best substance ; no doubt, because he had first given over his soul and all his power unto God, at whom alone he sought aU good, without any v.] THE HOI.Y TATRIAliCHS SAVED HV CHR1.ST. 2,0 hypocrisy. He was also innocent, virtuous, and friendly, and followed not his own tentations'. And for this faith's sake did his sacrifice please God. But Cain's pleased him not, for his heart was not right with God: he was a dissembler, greedy, and unfaithful person, which set his heart and mind upon earthly things, alway despising God's word, and fol lowing his own tentation. Winch thing was evident in this, that he, having no cause, only of a wilful heart and through the temptation of the serpent, murdered his own brother; whereby he hath obtained to be the archfather of aU murderers, which persecute and murder the seed of God, that is to say, the true believers, only for their faith's sake. Thus became Abel the first martyr and instrument of God ^^^ *« ""' .J martyr. and of Christ in the holy church. For these two brethren have set forth before ns the whole battle and strife, which the world, the city of the devil, the chUdren and citizens of the cursed city, wherein the serpent is head and master and hath the dominion, shall make against the city and citizens in whom Christ is the head, unto the end of the world. The freemen of the city of God and of Christ do ihedifrer- *> ^ ^ . ^ ence oi true cleave only unto God, serve him with aU their heart, build f"jt^'^'"^ only upon Christ. The citizens of the serpent despise God ; and yet they boast of God, to whom also they offer and do service, but not as they ought to do. Now when they perceive that their faith is not right, and that their hypocrisy is espied and misUked; then fall they to murdering, to the which God is an enemy, and forbiddeth it with his word. For Cam also exhorted he from his purpose, and said : " Thou needest not to arm thee because of thy brother, for thou hast none occasion to be angry with him. For if thou doest right, thou shalt find it, and have joy thereof; but if thou dost not right, then is thy misfortune, sin, and trespass open, and thou shalt shame and destroy thyself Thy brother goeth on without fault, he shaU do thee no hurt nor harm: he shaU also not be lord over thee, nor minish thy right; yea, he shaU have respect unto thee, and thou shalt have dominion over hun, and so keep thy bifthright, and stiU remain the firstborn, although his sacri fice be acceptable unto me, and not thme. Cease therefore from thy wicked purpose, and offend not against thy brother." [1 Tentation: an essaying; or inclination tempting him.] gQ THE OLD FAITH. [cH. But Cain did as aU ungodly do ; for he went forth and slew his hmocent brother. And afterward, when the Lord would have brought him into the knowledge of his great sm, and pardon hhn, he despised the voice of the Lord Theflrs.de. with crakuig and facing. For the which cause the Lord SiV^by was wroth with bun, and cursed bun. Then despaired he crsedcam. ^^^ ^^ ^^^^ ^^^^^^ ^^^ bccamo yct morc wicked, dealt altogether ungodly, set first his mmd upon earthly thmgs, thought to exalt his name upon earth, and buUded the first city, which he caUed Hanoch. He begat sons and daughters ; but Uttie fear of God was before then- eyes, msomuch that t-.en.i,. the scripture saith, "Adam lay with his wife again, and she bare a son, whom she caUed Seth : for God, said she, hath given me another seed for Abel, whom Cam slew. Seth also had a son, and he called him Enos. And then began men to caU upon the name of the Lord." Out of the which Adam was words it is casy to understand, that, as touching holy Adam, f!iuh°of Cain, he held no more of Cain, than as though he never had had chUd. For Adam feared God : Cain with his progeny de spised God, and became the serpent's generation. Where fore, when Adam had gotten another son, he was of a good hope, that in Abel's stead God had given him another son, which should do right, and of whom the root of the blessed Seth, the first Sccd should Spread out afterward. For the which cause ri?3torer of the true feith. also he caUcd him Seth, which by us is caUed "a plant;" meaning, that God had set and planted him as a branch, out of which the Messias should be born. For, as for Cain, he doubted of him. And from the same Seth proceeded the generation of the righteous untU Noe, and from him to Abraham, and so unto David ; and from thenceforth unto ?iono7our" Christ. This Seth repaired our holy faith, which received faith. gj.gj^^ jj^j.^ ^^ i-jjg ^ga,th of Abel. This did Seth, I say, forasmuch as he, being taught inwardly of God, and by mouth or outwardly of Adam, learned his chUdren and their seed to put their trust in God, and to comfort them selves in the blessed Seed, and to cleave unto the same. r.en. IV. YoT it is written manifestly : " And then began men to caU upon the name of the Lord.^" TUl this time was Adam, [1 With this agrees the text of the authorised version. In the margin it is translated : " Then began men to call themselves by the name of the Lord." And the passage, thus translated, admits of a v.] THE HOLY PATRIARCHS SAVED BY CHRIST. 31 with Heva his wife, only a true friend and server to God. Ad.-.ms ure. The generation of Cain was now weU spread abroad, and come to two hundred and fifty years, and above; but the more part Uved without the fear of God, unrepentant and ungodly. Wherefore, inasmuch as the generation of Seth to caii upon now increased, aud the fear of God and right behef was ood? w'Sat'it among them, the scripture saith weU: "And then began men to call upon the name of the Lord." And by this calling upon, doth the scripture mean the true right behef and God's service, that he most aUoweth. Of the progeny, therefore, of righteous Seth sprang the servants of God, and presidents of our christian faith. As for the cursed generation of Cain and of the ungodly, it was destroyed and drowned with the flood. To the holy genealogy of the true beUevers pertaineth the patriarch Enoch ; of whom it is written, that "he walked before God," that is, he ordered his life and conversation altogether after the wUl of God, being constant and upright, no doubt, in aU that which God had spoken unto Adam. Therefore became he also an ensample of the immortaUty of the soul and resurrection of the body ; and that aU God's servants shaU be saved after this life. For thus saith the scripture : " And inasmuch as he appUed himself Gen. ». to walk after God, God took him away, and he was no more seem" The holy apostle Paul also, in the eleventh chapter to the Hebrews, speaketh very exceUently of Enoch's faith; so that no man may doubt, but that he had respect to the blessed Seed, and pleased God through Christ. Moreover, the enmity between the chUdren of God and of man, that is, the issue of the serpent, grew ever more and more ; so that, on the one side, the multitude of God increased, and on the other side, the multitude of the devU. Yet at the last the multitude of the wicked was greatest. The number ^ ofthewicked For when the chUdren of God withheld not themselves from ever greatest. the chUdren of the world, but took wives and husbands among them ; they begat rough people, which had no faith meaning similar to that which is here given to it by Coverdale : " Then began men, i. e. the children of Seth, to call themselves by the name of the Lord ; i. e. the servants or worshippere of the Lord, in distinction from the Cainites, and such profane pereons as had forsaken him." See Bishop Patrick, ad locum.] THE OLD FAITH. [^ at all, and lived only after their own lust and temptation, forgat' God utterly, and regarded not the hundred and The wrath of twenty years, which God gave them to amend. Therefore rhe''w"iEM. was God constrained so to punish the unfaithful world once, that aU posterities, unto the end of the world, might have a terrible ensample of the just wrath of God ; whereby they might learn, how ungodUness and unrighteousness displeaseth Noah's flood. God. Thus the Lord brought the flood upon aU the earth, overthrew aU that stood up, and destroyed every tlimg that had life, when the world had stood now a thousand six hundred and fifty-six years'. For so many years find we in the fifth and seventh of Genesis, where it is written, that Noe was six hundred years old, when the flood came upon the earth. Now if we reckon the years of the old fathers, in the fifth chapter, until Adam, we shaU find the fore said sum. And thus the issue of the serpent had an end, and aU ungodly and unrighteous living was mightUy sup pressed and destroyed of God. And in this horrible destruction of the ungodly was faithful Noe saved, he being the eighth, and preserved in The first tri- the ark, through the srrace and mercy of God. Here our umph of ' b t) .) 1 ¦ 1 1 faith in Noah, i^giy truo cbrlstiau faith had the victory and triumphed. For Noe was of our faith, even of the seed of God, and pnt his trust in the blessed Seed, our Lord Jesus. Yea, the ark or ship of Noe was a figure of Christ, as we may 1 Pet. iii. easUy understand by the words of St Peter. Seeing then that Noe was preserved through the ark, it foUoweth that he was saved by Jesus Christ ; therefore is it manifest, The renewing that hc first bcUeved in Christ. Noe also was he, with raise mnrem- whom God first reucwed the covenant made with Adam. ing Christ. -r, • • i i i p • i ror it IS but one covenant only, even the foresaid promise and end, made by God unto Adam. Howbeit, the same covenant was afterward at certain times renewed by reason of certaia occasions. Here might Noe have thought that aU the world and aU men should utterly have been undone ; forasmuch as the Lord said, " I am determined to destroy aU flesh." Therefore immediately he addeth moreover, and Gen. vi. saith: "But with thee wUl I set up my covenant," that is [• Coverdale here follows the chronology of the Hebrew text. With respect to the chronology of the Samaritan text and the LXX. see Shuckford's Connection, Vol. I. p. 30, &c. Ed. Oxf. 1810.] v.] THE HOLY PATRIARCHS SAVED RY CHRIST. 33 to say : " Whatsoever pertaineth to my covenant, and what I have promised Adam already, the same wiU I surely and constantly make good ; and though I now destroy the world, yet wiU I perform my truth through thee. For I wUl pre serve thee aUve, that the blessed Seed promised afore may hereafter be born of thee in his generation." To this did Noe trust, and was preserved of God through Christ. Moreover, when he was come out of the ark, he did sacri- The sacrifice fiee ; and thereby declared the thankfuhiess of his heart, ° and beUef, how that he knew that he had all good of God; which should also give him a Seed, that with sacri ficing of himself should reconcUe and pacify God. For thus saith the scripture : " Noe buUded an altar unto the Lord, oen. vui. and took of aU manner of clean beasts and fowls, and offered burnt sacrifice unto the Lord; and the Lord smeUed the sweet savour, and said in his heart, I wUl no more curse the earth for man's sake," &c. So saith Paul in the fifth to the Ephesians : " Walk ye in love, like as Christ hath Ephes, v. loved us, and gave himself for us an offering and sacrifice of a sweet savour unto God." Whereby every man may learn and see, that the sweet smeU of the outward sacri- outward fiee of Noe did not chiefly pacify God, and was pleasant ; flpireof but rather that through the bodUy sacrifice was figured the "on. sacrifice of Christ, and for his sake was he merciful unto the world. For over Christ he said at Jordan, when Christ Matth. ui. was baptized : " This is my dear beloved Son, in whom I am pacified or reconcUed^." Besides this, the Lord gave unto Noe certain laws; butThecom- none other than even such as he had given to his forefathers, gj^™ unto and written in their hearts. The first pertaineth to marriage and bringing up of chUdren ; in the which is comprehended aU that is written concerning nurture, cleanUness, and tem perance, of care, and bringing up chUdren in the fear of God, virtue, obedience, and learning. The second forbiddeth vio lence and deceit ; namely, that no man shaU eat blood. For it is a figurative precept, commanding that no man get his Uving by murder, by oppressing the poor, by usury, by ex tortion, by falsehood and deceit. Moreover, aU things Uving were subdued unto him, and aU meats were permitted him. In conclusion, whatsoever concerned to love God and their [2 Matt. iii. 17. " In whom is my delight." Cov. Bib.] r 1 3 [COVERDALE.J 34 THE OLD FAITH. [cH. neighbour, the same is here renewed unto Noe and his chil dren, and required of them. Through Noe Of Noc camo afterward all people ; yea, among his three repicnLhed. gQus, Japhot, Som, and Cham, he had both the seed of God and of the froward serpent ; that is, such as had respect unto God, and them also that regarded the devil. Of Cham came the Egyptians, Assyrians, Babylonians ; by and from whom Cham, the Sprang idolatry, offering to images, and from whom false reU- afterthe giou Came up first, and was brought in among other nations by the help of the old serpent, as among the Greeks, Romans, and other people. By this it is good to understand, that our holy christian faith is elder than any other. For here may we see clearly, that after a thousand and certain hundred years (almost in The faith of tho eight hundredth or nine hundredth year), came up the thehrathen ,".. «,, i ,,i-i. in.- • is idolatry first Degmiung ol the heathens behei and oflermg to images; and wnrbhiiv . . o o ' {™K°f and yet came it of wicked cursed men. For cursed Cham Gen. X. .jygg ^jjg beginning of the Egyptians; and Nimroth, the un godly extortioner and tyrant, was the first founder of the kingdom of Babylon ; which kingdom, with the buUding of a mighty tower, set forth his pride'. Nevertheless, the hand of God declared itself immediately, as it is read in the eleventh Gen. xi. chapter of Genesis. Summa, in the generation of Cham had the serpent great power ; howbeit in the posterity of Japhet also, of whom the Almaines come, and in the posterity of Sem, he had his issue Ukewise. fLV ^^ *^^ progeny of Sem were born Abraham, Isaac, and aftou.e'' J^<^^' ^®°- ^- ^^' as it is said afore, the smcere faith was flood. somewhat darkened in Chaldea : therefore did God call Abraham out from the idolatry, and renewed with him the old true christian faith begun with Adam, and said, Gen. xii,,, Gen. xii. " Get thee gut from thy country, and from thy kindred, and .from thy father's house, into a land that I wiU shew thee; and I wiU bless thee, and make a great nation of thee, and in thee shaU aU the nations of the earth be blessed." Item, in the twenty-second chapter speaketh God yet more clearly, Gen. xxii. and saith, "In thy Seed shaU aU the nations of the earth be blessed." This doth Paul declare in the third to the Gakr Gal. iii. tians, and saith, "In thy Seed, which is Christ." Therefore [1 The commencement of the kingdom of Assyria is fixed by Bishop Lloyd, about b. c. 2234, and that of Babylon rather later.] v.] THE HOLY PATRIARCHS SAVED RY CHRIST. 35 was the same now another renewing of the promise of Christ, the blessed Seed. For first was he promised unto Adam; The promise afterwai'd was the promise renewed with Noe, and now with Abraham. Abraham. And aU this now is but one promise, one Saviour, and one faith. Abraham also believed in Jesus Christ, and Abraham's was saved by faith. For Jesus Christ saith himself in the eighth chapter of John, "Abraham saw my day and re- John vhi. joiced." "What is now the day of Christ, but the clearness of the holy gospel ? This Ught had he not bodUy, but saw it with the eyes of faith, and the same made him joyful and saved him. For Christ is the true joy of troubled con sciences. Thus became Abraham the father of aU faithful beUevers, Rom. iv. And if we beUeve and do as Abraham Rom. iv. did, then are we Abraham's chUdren, and shaU rest with him in his bosom, even in the kingdom of God. Luke xin. xvi. xix. Matt. viU. Paul also to the Galathians in the third chapter saith : "If ye be Christ's, then are ye Abra- oai. m. ham's seed, and heirs according to the promise." Out of this faith in Christ did Abraham christian works : for with a good wiU left he his own native country, aU idols, and all images ; aU misfortune, hunger, and misery took he pa tiently ; he was not hard against Loth, his nephew, but jeoparded his body and life for the oppressed; he was Uberal, merciful, and harborous^ ; h© prayed fervently unto God for the poor sinners ; he suffered oppression, violence, and wrong ; and for God's sake also he thought to sacrifice and offer up his own most dearly beloved son Isaac. Summa, there is no reasonable good christian work, but thou seest it in the life of Abraham. Therefore to us also, for an en sample of our faith and conversation, he is set forth of the Lord himself and his apostles throughout the new testament. Here also is it manifest, that our holy faith is elder than The faith of the Jewish faith. For the Jews do boast themselves of the circumcision, and because they are caUed Jews and Israel, and that the law, the priesthood, and the God's service was given unto them. And yet. Gen. xv. and xvU. and Rom. iv. it is evident, that Abraham was God's friend, and justified or made righteous, or ever he was circumcised. For when he was circumcised, he was imiety-nine years old. Gen. xvii. oen, xyh. [2 Harborous : hospitable. Harbourage : shelter, entertainment. Johnson.] 3—2 36 THE OLD FAITH. [cH. Now was the promise made unto him many years afore. The scripture also saith plainly: "Abraham beUeved God, and the same was counted unto him for righteousness," Gen. XV. Qen. XV. So was it many years after, or ever Israel and Judah was born, of whom they have taken their name. The law also was given 430 years after the promise, as Paul Gal- iii- madc the reckoning, Gal. ui. It foUoweth therefore, that How old the „ . -, . .^.„ -1, 1 ,1 christian Qur christiau faith is 2048 years elder than the circumcision, faith IS. "^ -111 and 2449 years elder than the law, the priesthood, and cere monies of the Jews. For from Adam unto the flood were 1656 years ; and from the flood unto the departmg of Abra ham out of Chaldea, 363 years. From that time are reckoned Exod. xix. 430 years, untU the departing of Israel out of Egypt. And on the fiftieth day after the departing, was the law given unto Israel upon Mount Sina, Exod. xix. xx. And after certain days was the priesthood and ceremonies appointed them. Whereas God then made a covenant with Abraham, when he ordained the circumcision, it serveth more to the confirmation of our holy christian faith, than to the mainte nance of the Jewish ceremonies. Isaac and Jacob were Abraham's chUdren, not only after the flesh, but also after the spirit. For they had the faith of their father and grandfather, Abraham, put their trust only in God through Jesus Christ, and Uved a sober and virtuous life. Of this doth the scripture bear them record throughout; Gen. xxxii. yca, Jacob, whom the Lord also caUed otherwise Israel, (of camethe whom aftcrward all the people of God received the name Israehtes, t i i i Israel,) had many visions of the Lord Christ, as with the Srob'^iw"' ladder that stood upon the earth, the top reaching to heaven, ^y'2'fte °^ tii« ^^^^ t^e angels of God went up and down. For Km. herewith was represented unto him the Lord Jesus, which is "the way" unto heaven, "the truth, and life;" without whom no man cometh unto the Father. Upon the vision of Jacob John i. saith he also hunself, John i., " Verily I say unto you, hence forth shaU ye see the heaven open, and the angels of God gomg up and down upon the Son of man." And so constant was Jacob m remembermg the same, that afterward, at the commandment of the Lord, he set up in the same place an altar, no doubt, as it is said afore, for a figure of the cross and sacrifice of Christ; and there honoured he and wor- Gen, xxxv, sMppcd the Lord. He commanded all his people also, that The faith of Isaac and Jacob. V.J THE HOLY PATRIARCHS SAVED BY CHRIST. 37 they should forsake strange gods, and give him the idols that they had brought with them out of Mesopotamia, and he buried them under an oak that stood beside Sichem, Gen. xxxv. And when he would now die, he prophesied very clearly of the Lord Christ, how he should be born out of the kindred of Juda, and that he should be born the same time that the kingdom should be taken from Juda; which thing also came to pass in Herod's time. For in the thirty-second year of the reign of Herod, was Christ born at Bethleem in Jewry. Whereof the words of Jacob are these : " The oen, xiix. sceptre shaU not be taken away from Juda, nor a ruler from his feet, tiU SchUo come, that is to say, the Saviour, and he in whom all nations shaU be blessed ; and the people shall fall unto him." This stedfast faith of Jacob did Joseph ihe faiui of follow also, which mortified his own flesh, declared patience in '"''' ' adversity and prison, and exercised great justice and equity in his governance. He was a figure of our Lord Jesus Joseph a Christ', who also, being sold of his own unto the heathen, jS° preserved his brethren aUve. So that from the beginning of the world untU the death of Joseph, the right christian faith endured 2300 years. And thus all holy patriarchs before The con- ^ -ii-iii* tinuance of the law were saved, not through the law, nor by their own f^^'^^l^^''"'"' strength and deserving, but through the blessed Seed, our Lord Jesus Christ. CHAPTER VI. THE LAW OF GOD GIVEN BY MOSES LEADETH UNTO CHRIST, AND MAKETH MENTION OF ALL HIS DOINGS. The Israehtes, after the death of Joseph, untU their departing and deUverance out of Egypt, were in the land 140 years ^. And like as afore in the time of Noe, the [1 On this point, see Pearson on the Creed, Art. vi. ; also Augustin. Opera, Vol. x. p. 169. De Tempore, Sei-m, lxxxiv. Ed, 1541.] P One hundred and forty-four years, according to the chronology of Bishop Lloyd,] 38 THE OLD FAITH. [cH. dweUing among the wicked became occasion of falling unto the righteous ; even so now did the Israehtes learn idolatry and all unhappmess of the Egyptians. For the which cause also they were sore oppressed a long season : howbeit there remained yet many exceUent men, which kept still the old faith, and hated the abomination of the Egyptians. For of Moses, which was born sixty years after the death of Joseph, Heb.xi. saith Paul: "Moses, through faith, when he grew up and was great, refused to be caUed the son of Pharao's daughter; and chose rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season ; and esteemed the rebuke of Christ greater riches than the treasures of The faith of Egypt ; for he had respect to the reward," Heb. xi. Now can no man desire to suffer with Christ, except he have know ledge of Christ's sufferuig. Therefore Moses, in the midst of aU persecution, had knowledge of Christ, and the faith in Christ. So is there no doubt, but more virtuous people had this true faith, which were aU oppressed and vexed in Egypt; like as afterward the right faithful beUevers were somewhat more persecuted ; as among the heathen, in the time of the judges and kings of Juda and Israel; under king Antiochus; under the emperors Nero, Trajanus, Domitianus, Maximianiis, JuUanus, and other. As for the unbeUevers, they in such miserable times received the reward of their unthankfulness, disobedience, idolatry, and blasphemy. But when the appointed time came, which God had fore- Gen, xv, seen and opened unto Abraham, Gen. xv., he brought the people of Israel by Moses out of Egypt, with and through great wonders and tokens. By the which he first declared his power, then his loving kindness and mercy toward his own, and his terrible justice and vengeance against his ene mies ; whereby aU the world might know, that there was none other just and true God, save the God of Israel, m whose hand only consist aU thmgs ; which also of his mere mercy preserveth his own, and with right judgment rewardeth his enemies. SpeciaUy this is most wonderful, that m this great business and work he hath so mightUy set forth the redemp tion performed by our Lord Jesus Christ ; yea, and expressed The Easter it to bo a Very mighty redemption. For the same night, when they should depart away and be despatched in the mornmg, the Lord commanded them to kiU a lamb, and with TI.] THB LAW OF 1I08KS LEADETH DTTTO CHBIST. o9 tiie Uood thereof to sprinkle the doors and posts of the house; so wh^i the angel, tiiat in tlie same night slew the first-bom oi tiie Egyptians, saw the blood, he diould do no harm, and slay no man tiier^n, £xodL xiL Now testi- fietii Paul, 1 Cor. t., tiiat Christ Jesas is our Easter Iamb and pasover. So saith St John: "Behold tiie Lamb ofjotmL God, which taketh away the an of tiie world." There- fiire were not the Israelites spared becaose of the Uood of beas^ hot for the Mood's sake of tiie blessed Seed tiiat was promised for to come. And thus the whole dehTerEuace out Tbe&^om- of l^^jpt was a fioTire of the true redemption, bv tiie which s^ypts ^^ . .. . * figroe ofour we are ddireaicd frtim tiie power of the devil and fit)m ever- rai™!«5 and hcmonr him only, and in no wise to have any other Gkid, oranfaat, nor hope: item, that we shonld in no wise make anT image or picture of any tiungs, and netiier to worship tiion nor srare thran : moreoTer, tiiat we shonld not tak« tiie name of God in vain, or lightly : and that we shonld hallow tiie Sabhatii day. In tiie other table ordained he ax com- maadmsdB conceniiiig man. And like as the four first are eompr^^ided in these words, ''Thon shalt love tiie Lord van- x^m. tiiy God with all tiiy heart," &c; even so are tiie sis: contained m tiiese words following, '*' Thon dialt Ioto thv gae-Fmroi nei^bonr as thyself" The commandments are tiiese: "Thoa dialt honour Otiier and mother. Thou dialt not kill- Thon shah not iH^ak wedlo^ Thon dialt not steal. Thon shalt 40 THE OLD FAITH. [CB. The law writ ten in stone is no new thing. Tbe first commandment. The second command-ment- The third commandment. The fourtii commandment. The fifth commandment. The sixth commandmentThe seventh commandment. The eighth commandment. Gen. xxxix. The law writ ten in stone was fulfiUed afore. bear no false witness. Thou shalt not lust." In all these commandments is comprehended all that servetii for a godly life, and that any where is written of God, of true serving of God, and of right virtue towards this world. Whoso now doth weU ponder these ten chapters or commandments, and compareth them to the doings and works of the holy patriarchs and old fathers, which had no law in writing, he shall find that the Lord now with this his written law began no new thing, neither aught that was not afore in the world, but rather renewed the old ; and the law that he hitherto had written in the hearts of holy men, now, when the people had gotten them stony hearts, he wrote the same in tables of stone. For that we ought to worship and serve God only, and to have none other Gods, the same did the holy fathers so beUeve and keep, that all their conversation and doing beareth record thereof. Concerning images or idols, it is evident, that Jacob buried the idols of Mesopotamia under an oak beside Sichem, Gen. xxxv. We may perceive also by the oaths of Abraham, Isaac, and Jacob, how the name of God was had in reverence among them of old, and not taken in vain. The sabbath did not the Lord ordain here first, but on the seventh day of the creation, Gen. Ui. The same did the fathers keep aright, no doubt, John vu. Whereas Cham had not his father Noe in reverence, he was cursedi for it, Gen. ix. Adulterers did the heathen rulers forbid imder pain of death, as we may see. Gen. xxvi. Whereby it is easy to understand how the blessed friends of God, kept holy wedlock. How contrary the holy men of God were unto theft and deceit, it appeareth m the parting of Abraham and Loth, Gen. xUi., and in Jacob's faithfuhiess and handling^ with Laban, his father-in-law. Gen. xxix. xxx. xxxi. Lying" .and false deaUng was so far from the holy fathers, , that for keepmg then- credence and truth they obtained very; great commendation. Notwithstandmg, they were temptedi with evU, as aU men be, but they resisted the wicked lusts. For manifest is the chaste act of Joseph, which would not. touch his master's wife, nor desh-e her. Wherefore in theses commandments is nothhig written or reqmred, that was not also reqmred of the fathers afore the law, and performed VI.] THE LAW OF MOSES LEADETH UNTO CHRIST. 41 through true faith in Christ. The Lord therefore began no new thing with his people, when he deUvered them the tables of the law. Only he would bring into a short sum and set in writing all the law that the fathers had, but not together nor comprehended in a sum, to the intent that they should the less be forgotten of the people, which through theh dwelling in Egypt among idolaters and false beUevers, were brought into sore offence and slander. This must now be rectified again after this manner. As for aU the laws and ordinances which afterward were added unto these two tables, they were not joined thereunto as principal laws, but as by-laws for the declaration and better under- The laws standing of the ten chapters or commandments. For the ^e™ncom- j. /» n 1 1 * 1 1 /» IT mandments pertect sum ot aU laws, the very right rule of godliness, of ¦"ereby-iaws. God's service, of righteousness, of good and evU conversation, is comprehended ah-eady in the two tables. But here might some men make objection and say. If objection. all truth be contained in these ten commandments, how hap peneth it, that by no token there is mention made of the blessed Seed promised unto the fathers? Hitherto is it declared and promised unto the holy fathers, that they shall be saved through the blessed Seed, out of the very grace of God, and for none of their own deservings ; but now are written laws, which command and forbid us, as though we through our own works and deserving, as namely, if we keep these commandments, should be saved and accepted unto God. Where is now Christ? Where is the faith of the patriarchs ? Here is nothing heard of faith, but much, yea, only of works. Answer. This objection hath deceived many, that they Answer. have had no right opinion and faith of the grace of God and our righteous-making. Therefore wUl we now give no an swer out of ourselves, but set forth holy Paul, and let him answer, that the answer may be the most sure and the better esteemed. Paul, in the third chapter to the Galathians, writeth after this manner: "Dear brethren, I wUl speak after Gai.ui. the manner of men ; when a man's testament is confirmed no man doth Ughtly regard or despise it, nor addeth aught there to. Now were the promises made unto Abraham and to his seed. He saith not. In the seeds, as in many, but as in one. And in thy Seed, which is Christ." AU these are Paul's words. 42 THE OLD FAITH. [cH. and the meaning of them is: Forasmuch as the testaments or works of men are of such reputation in the world, that when they are made, ordained, and confirmed, no man dare add aught to them, or minish any thing from them, but every man must let them be as they are of themselves ; it is much God's Testa- more rcasou that God's testament or bequest remain stiU, and that nothing be added to it, or taken from it. Now did God make a testament or bequest with Abraham, and promised him therein, that he would give him a seed, in whom he and llis children should be saved. And the same salvation did he expressly appoint in one, and not in many. Wherefore we must add nothing unto God's bequest, seeing that he hath promised us salvation in Christ only, and not in many ; that is to say, in no creature, not in our own power and works of the law : neither must we think that the law was afterward added, to the intent as though Christ were not able to save us, or as though we might obtain salvation by our own works out of the law. For thus foUoweth it in Paul, word to Gal. iii. word: "This testament, I say, which afore was confirmed to Clirist-ward, is not disannuUed or made of none effect by the law, which was given beyond four hundred years thereafter. For if the iaheritance be gotten by the law, then is it not given by the promise. But God gave it freely unto Abra ham by promise." These are Paul's words, out of the which every man may understand, that to the generation of man salvation is given only of the grace of God through the Salvation by promiso, and through no deserving at aU ; and that the grace, not by , /¦ ,i ... ° ^rtor law ot the promise, that is to say, the bequest and tes tament of God, is nothing minished, but that the sum re- remaineth without blemish, namely, that salvation is given us freely. Objection. But hcro nught one ask, Seemg that the salvation is clearly enough expressed afore the law, and is ascribed only nnto the grace of God, why would God then add the law? Answer. why was he not content wdth the testament alone ? There- GaLiii. fore foUoweth it now m Paul: "Why then serveth the law? It was added because of transgression, tiU the Seed came that was promised." These are Paul's words, which are thus to be understanded : The law was not given because of the promise, to make it of none effect, and to teach that men are saved by works, and not through the grace and free liberty VI. J THE LAW OF MOSES LEADETH UNTO CHRIST. 43 of God ; but it was given because of transgression ; that is why the law " ° was given. to say, because that the people of God in Egypt had trans gressed the way and truth of their fathers, and knew no more what was sin, right or unright, wherein stood salvation or damnation ; for they were corrupt through the long dwell ing among the idolaters of Egypt. Therefore did God ordaia them the law, out of the which they might learn the wUl of God, what sin, right, or unright is ; and to know themselves, to go into themselves, and to consider, how that the holy works which God requireth are not in their own power ; for the which cause aU the world have great need of a mediator. And thus the law was given to further the promise ; namely, The law was that we through the law loight be led only unto Christ, aer the pro- ° ° "' . mise. For thus foUoweth it in Paul's words : "And it was given of oai, ia. angels by the hand of the mediator. A mediator is not a mediator of one only ; but God is one. Is the law then against the promises of God? God forbid. Howbeit, if there had been given a law which could have given life, then no doubt righteousness should come of the law. But the scripture hath shut up aU under sin, that the promise should come by the faith on Jesus Christ, given unto them that beUeve. Before faith came, (that is to say, Jesus Christ in whom we beUeve,) we were kept and shut up under the law, unto the faith which should afterward be declared. Thus was the law our schoolmaster unto Christ, that we might be made righteous by faith," &c. By these words of Paul may every man understand now for what cause the law was given, and how it is not contrary to the promise of the foresaid Seed, but rather bringeth us from ourselves and from all creatures only unto Jesus Christ. The law, therefore, con- firmeth the first promise concerning the blessed Seed, and teacheth that we obtain aU salvation in him only. Howbeit The law is " the rule to it is also a rule of our Ufe, informing us what we ought to "^e by. do, and what we ought to leave undone. Tet on our side is aU unfruitful, where faith is not: but where faith is, it ceaseth not through love to work good according to the law ; all honom- and praise bemg referred unto God, to men nothing but unperfectness. God also among his people wrought many things, whereby he set the cause of Jesus Christ clearly afore the eyes of the people, as it is expressed afore by the lamb of 4i THE OLD FAITH. t®. the passover. Likewise is it, where as Moses hanged up a serpent m the wUderness, that all tiiey which were stnng and poisoned of serpents shonld behold the brasen serpent hang ing, and not die, but be saved ahve : whereas donbtiesg the outward beholding of the brasen serpent saved not them that were poisoned, bnt it was God, which wonld so declare tbat his Son shonld be hanged upon a cross, to the intent that every one which were poisoned and defiled by ihe old serp«it and sin, should beUeve in the Son of God, and live in him. wisd.ivi For so is it written, Sap. xvi. "They had a token of health serpent a accordiug to the commandment. For whoso converted, was ^^ not made whole by the outward thing which he saw, bnt by thee, which art the restorer of health and Saviour of alL" John iii And yet saith Christ more clearly, John iii.: "And like as Moses set up the serpent in the wilderness, even so must the Son of man be Uft up, that whosoever beUeveth in him shonld not perish, but have eternal Ufe." And as touching this, the holy apostie Paul hringetii in 1 Cor. X. another sentence, 1 Cor. x., and saith: "Brethren, I would not have you ignorant of this, that our fathers were all nnder the cloud, and aU passed through the sea, and were all baptized imder Moses' in the cloud and in the sea, and did all eat one spiritual meat, and drink of one spiritual drink. Bnt tiiey omstKthe drank aU of the spiritual rock that foUowed them, wbidi was Christ." B^des this, if we consider the declaration of the laws rf the first table, which teacheth how we shall behave ourselves ' right toward God, to love, worship, and honour him, to serre him and to cleave only unto him, we shall find in the same first table the whole raiuse of Christ. For all that afterward was ' ordained and appointed concerning the tabernacle, the priest hood, and the oblations, pertfuneth to the sum of the first table ; forasmuch as the scripture and the month of God calleth it his law, precept, commandment, use and statute, ordinance and service. QuKUon. And if thon ask. How can G^d, which is a spirit, be served with outward, visible, and fleshly things, as tiie fraeli Answer. Said ceremonies Df the Jews are ? I answer, Such outwards rites of the people of God were sacraments and tokens of [1 1 Cor. X. 2. «s TOP Mwaip), " under Moses." So Cot. Bibt " UtOo Moses," Authorised Version.] VI.] THE LAW OF MOSES LEADETH UNTO CHRIST. 45 heavenly invisible good things, and were not the heavenly riches themselves. Wherefore they neither served nor pleased God, that used and did such service, without faith and liftmg up of the mind. But they that put their trust in God, cleaving only unto him, and lifting up their hearts higher, and remained not in the visible thing, those pleased God. Whereas they had but one altar and one place ap-oneaitar, whfit it siimi- pointed, where they should do sacrifice ; it signified the "«<'¦ cross of our Lord Jesus Christ, and that he should be offered up but once, and that in one place, for the sin of the world. Therefore, whereas the high priest also every year went into the inward tabernacle with blood, it sig nified, that our Lord Jesus should come into this world, and shed his blood once for all, to forgive and cleanse our sins, and so to ascend unto heaven. Tea, aU oblations and aU sheddings of blood in the sacrifices of the old fathers signified the death of our Lord Jesus Christ. Nothing was Note this cleansed among them without blood : which signifieth, that aU the purging of our uncleanness is done by the blood of Jesus Christ. And all the priesthood, which was ordained for to teach, to pray, and make intercession, to offer and do sacrifice, represented the office of our Lord Christ; which came into this world to teach us the truth and righteous ness ; then to offer himself to the Father for our sins, and, after the sacrifice done, to rise up again from death, to ascend unto heaven, there to sit at the right hand of God; and even there as a true high bishop to appear alway in the presence of God, and to pray for us. This is the sum of the rites and ceremonies of the old fathers, the under standing of the figures, and the spirit of the letter ; whereof holy Paul hath written much in the most exceUent epistle to the Hebrews. Out of aU this is it easy to understand, how that these why the ^ ceremonies rites and ceremonies of the fathers were sacraments, andofft^!"" were given given to the people of God. Not that they, with the letter and outward, visible, and corporal thing, should sufficiently serve God, which is a spirit; but that they should Uft up their minds above the same to the spiritual things, pon dering the mercy of God; out of the which he being moved, is become gracious unto us. And when he might have damned us for our sins and misdeeds, he spared us 46 THE OLD FAITH. [cH. for his Son's sake, whom he gave unto death ; and his innocent death hath he accepted for our sins. Such a faithful consideration, which is the true beUef, pleaseth God, and with such a faith is God served; and such a faith would the Lord have taught and planted in with the foresaid rites and ceremonies. Therefore aU they that pleased God among the old fathers, pleased him not for the letter's sake, but by reason of the spu-it. The godly When the sacrifice also and ceremony was executed SfthefiSi^ ^f^j. ti^e ordinance of God in the congregation, the beloved friends of God had not only respect unto the outward thmg, but much rather beheld they Christ with the eyes of faith, and thought thus: Behold, the wiU of God hath ordained to do sacrifice for sin: now are we aU sinners and debtors unto God; insomuch that he hath power and rio'ht over us, that, Uke as the beast which is now slain and offered dieth, and hath his blood shed, even so might God now also kiU us aU, and condemn us for ever. Never theless he hath taken us to his mercy and promised us a Seed, which should thus die on the cross, and cleanse us with his blood, and with his death restore us unto life: which thing no doubt shaU as surely come to pass, as this beast is slain and offered now afore our eyes. And like as the blood is sprinkled over the people for the bodily cleansmg, so shaU the blood of Christ be sprmkled upon our souls, &c. And out of such a thought and faithful consideration of the sacrifices grew repentance and sorrow for their sins, a gladness, praise, comfort, and thanksgiving unto God the merciful Father. And to this do serve cer tain psalms, which were made concerning the sacrifices. To this also serve aU the rebukings of the holy prophets, and the refusings of the oblations. For the exterior pomp and shew of the offerings, without faith in God and the blessed Seed, is nothing worth ; yea, it is rather abomination unto God, as thou seest in the first chapter of Esay. Question. Thou wUt ask : Might not God have taught and shewed his people the cause of Jesu Christ and of true beUef, none other way than through and with such cost, pomp, and glory of sacrifices, and other gorgeousness of the church? Answer. I auswer: If the people had not faUen to more wicked- VI.] THE LAW OF .MOSES LEADETH UNTO CHRIST. 47 ness in Egypt thi-ough then" dwelling among the idolaters, but had constantly and stedfastiy remained, as did then- fathers, Abraham, Isaac, and Jacob, then might they well have continued by the old, short, simple form, as it was among the holy fathers. But now had they seen in Egypt an outward costly God's service, with temples, altars, sacri fices, priesthood, holy days, ornaments, &c. Likewise the idolatry increased daUy in aU the world; so that now there was utterly no people which had not their own outward ceremonies, wherewith they served God. To the intent then that God might retain his people within the compass of faith in one God, and in the blessed Seed promised afore ; to the intent also that they should shew no outward service to any other gods, or take upon them to serve God after the manner of the Egyptians, or why ood O./ r '_ ordained any other heathen ; he appomted an outward God's service. «"* ^ long «/ ' xr ' service and commanded to do the same unto him, and else to none ; f^°fs *'' and in the same pleased it him to set forth aU the cause of the foresaid Seed, tUl he came and performed aU things in deed, that they had figuraUy in their sacrifices. Moreover God, according to his wisdom, of his special mercy and good heart that he hath unto man's generation, would with these outward tokens tender our weakness ; Godtender- ethourweak- which of spiritual heavenly things hath better understanding, °<=^- when they are shewed unto it by corporal visible things. God therefore, through such corporal representations, laboured to shew unto that gross and fleshly people the heavenly cause of his Son. Nevertheless the corporal visible things were given for no longer, but imtil the time of the fulfiUing. But now that Christ hath appeared, and fulfiUed and per formed all that was written and fignred of him in the law and the prophets, the figure ceaseth, and the outward sacra ments of Moses' law are of no more value, to be exercised and used. Thus much be said of the ceremonies. Whereas, beside the ceremonies, there is much written Laws ...... .. . . judicial. also m the law concernmg civil pohcy, ordinance, judgment, to Uve peaceable and weU in city and land; of buying and seUing, of war and peace, of inheritance and properties, of laws matrimonial, of punishment of the wicked, of the judgment and councU, of lending and borrowing, &c.; it is Rom. xiii. Matt viL 48 THE OLD FAITH. [cH. no news at aU, and serveth altogether for the declaration of the six commandments of the second table, and is com prehended in the words of Paul, Eom. xUi. : " Love thy neighbour as thyself;" and in the words of Christ: "That thou wouldest not have done unto thee, do not thou to another." Matt. vU. Such laws and rules to Uve in peace, m a civU order and vhtue, have also the good holy fathers had from the beginning of the world written m theh hearts by God himself. Now hath God also caused aU to be comprehended m writing by Moses, to the intent that the world might have aU more clearly and perfectly, and that no man might excuse himself of ignorance. CHAPTER VII. THE ORIGINAL OF THE HOLY SCRIPTURE AND FAITH THEREOF. The first book of The flve ori- This matter, which I have hitherto treated upon, have gmal books ^ ot holy scrip- X not fcigucd of mysclf, but taken it out of the mouth ture wntten o ./ ' by Moses, j^jj^ word of God. For God stirred up Moses to write and leave behind him aU the matter, for our learning and know ledge. This did now Moses with great faithfulness, and comprehended aU in four books. The first is caUed the book of the Creation, from the beginning of the world untO' his time, of the creation of the world, beginning of all nations, and of the patriarchs and old righteous servants of God, of their faith and conversation, of the promises and works of God. The same wrote he, as he was inspired of the Holy Ghost, and as he had received of old fathers, and somewhat as he found iu the books of the Egyptians. For Moses was exceUently well "learned in aU wisdom of the Egyptians," as Steven doth witness of him. Acts vii. The other three books wrote he of his own time, according The second as he hlmsclf was present, saw, and knew ; and specially the second book, concerning the departing out of Egypt, how the people of God were oppressed in Egypt, how the Acts viL book of Moses. VII.] THE ORIGINAL OF HOLY SCRIPTURE. 49 Egyptians were punished, how Israel was delivered, received the law, and set up a tabernacle with a gorgeous sernng of God. In the third book, which is called Leviticus, arc The third written the spiritual laws, namely, such as concern tho priests and the priesthood, their office, living, knowledge, sacrifices, solemn feast-days, rites, ceremonies, and such Uke. In the fourth, which is caUed Numeri, he writeth at length, The fourth how they went tlu'ough the wUderness and came to Jor dan, with a rehearsal of their order and number, of their murmuring also and punishment, and of certain victories, with a remembrance of certain laws and statutes. Besides The flnh all this, he made yet an enchiridion and sum of all the acts of his time and of the law of God, which is called Deuteronomium : the same commanded he to be laid in the ark at the motion of God, and that it should be read unto aU the people, as it is mentioned, Deut. xxxi. And in these five books, given us of God by Moses, is the whole ground The original of our holy faith. For aU the prophets afterward grounded our faith. themselves upon the same, and wrote thereout ; Uke as afterward our Lord Jesus and the apostles point unto Moses. Neither did ever any righteous man of understanding and that feared God, doubt any thuig or blaspheme such scrip tures. And from such true servants of God, have we hitherto received our matters in writing. Thus much have I said concerning the law, how it is ihe law writ- no new thing, but even the only wUl of God, but now com- thing. prehended in writing : moreover, that all the law pointeth unto Christ, and that aU men of right understanding which Uved under the law, were christian. For manifest is it that Paul said, Rom. x. : " Christ is the end of the law to justify every one that beUeveth." And Galat. Ui. : " Or ever faith, that is to say, Christ, came, we were kept and shut up under the law unto the faith which should after ward be declared. Thus was the law our schoolmaster unto Christ, that we might be made righteous by faith." AU this, I suppose, wiU be new and strange in many hearts ; nevertheless I trust that aU they which have understanding, do see and knowledge that this is the true, old, right, and godly divinity and theology, which ascribeth aU honour unto God the Father through our Lord Jesu Christ in the Holy Ghost. To whom be glory and praise for ever. Amen. r 1 * |_COVERDALE.J 50 THE OLD FAITH. [cH. CHAPTER VIII. ALL VIRTUOUS KINGS, AND THE PEOPLE OF ISRAEL, TRUSTED UNTO CHRIST, AND NOT UNTO THE LAW. After that the law was given, and God's service set up, Moses the servant of God died, bemg an hundred and twenty years old ; and, at the commandment and commission of God, Josue was a he left God's people to be ruled and guided by the faithful chriTt.'" vaUant Josue, which also was a figure of our Lord Jesu'. For like as it was not Moses, but Josue, that brought the people into the land of promise, even so are we brought into the eternal rest, not by the works of the law, nor through our own deserving, but by the grace through Jesus Christ; like as it is also with many words expressed of holy Paul, Heb. iv. This Josue no doubt did keep, maintain, and defend God's faith and reUglon, with the spirit and understanding thereof, and taught other to keep the same ; like as he, through God's inspiration, received it of the fathers by Moses. Which thing though it be evident in many points, yet is it manifest speciaUy by this, that he would not suffer the chUdren of Ruben and Gad and the half-tribe of Manasse to set up and have another altar, besides the only altar that the Lord had appointed them. For herein, as it is mentioned afore, was figured the virtue and perfectness of the only cross, death, and sacrificing of Jesu Christ. There fore would not Josue that anything should be set checkmate' with the cross and oblation of Jesu Christ, but that all honour of cleansing and forgiveness of sins should be ascribed only unto him. [1 See this subject pursued and illustrated with great leaming from the writings of the Fathers, by Bishop Pearson on the Creed. Art. n,] [2 To check-mate : to defeat, overthrow, Spencer, But here to be " set checkmate" seems rather to bear the sense of " set equal to," in which sense it is still in provincial use. So in King Henr/s Primer; " Neither was it meet to make them check with om- Saviour Christ, much less to make them checkmate."'\ VIH. J ALL TRUE ISRAELITES TRUSTED IN CHRI.ST. ")1 Whereas Josue now and other judges, rulers, princes, Josue fought and Idngs of Israel after him, used sore and great war, stroke mandmen't"' many horrible battles, destroyed much land and people, and shed men's blood without measm-e, he did it as a chief head, and as an instrument and vessel of God, at the commandment of God, which would so punish the idolatry, the great sin and blasphemy of the ungodly, which he had long suffered, and exhorted them to amendment, but for aU his patient abiding they would not convert. Those now did he root out through the sword of his beloved friends; sometime de livered he his people with the sword of the righteous, and saved them from the hand of their enemies. For because of the sins of his people, he gave them over sometime into the hand of their enemies, to nurtm-e and correct them with the rod : then feU the people of God, and fled before their ene mies, and were subdued and oppressed of the ungodly, till they knowledged their sins, caUed upon God and amended, putting their trust in God only through the blessed Seed ; worshipping him only, caUing upon him, and honouring him according to his word, casting away strange worshipping of God, service of idols, that shameful, blasphemous, and un godly Uving. Then sent he them his help, and deUvered them in his power, by the ministration of his appointed captains. And such warring, delivering, and punishing, was no fleshly unfaithful work, whom no man ought to follow, as some being wrapped with the unsteadfast spirit of the Mani- ¦*" i«resy of v a vision in the night, and behold there eame one in the clouds of lioavcu Uke the Son of man, wluch camo to the old aged, and tlu\v Jf ch^.f'""' ^'rought him before liis presence, jVihI be gave him power, glory, and the Idngdom ; and all people, nations, and tongues must servo him ; his powcr is an everlasting power, which shaU not be tahen from him, and bis kingdom shaU not perish." Esay saith in the sixty-second chapter : "And tho heatiicn sliaU sec thy riglitcdiisness. and aU kings thino honom-, and he shall call tiieo by a new name, 0 Sion, and tiie mouth of God shall give tiic name. And tiiou shalt be a crown of glory in the hand of the Lord, and a royal crown of thc kingdom in tlic hand of tby God." And soon after it foUoweth: " A lake ready, make "ready the way, IX.j ALL HOLY PROPHETS POINT UNTO CHRIST. 6.5 gather up the stones out of the street, and hang out the banner unto the people ; behold, the Lord hath caused it to be proclaimed imto the end of the world. Tell the daughter Sion, Behold, the Saviour cometh ; lo, his treasure and his reward bringeth he with him, and his deeds go before him. And they that are redeemed of the Lord shaU be called the holy people." Zachary saith in the ninth chapter : " Re joice, 0 daughter Sion ; be glad, 0 daughter Hierusalem : behold, thy Eiig cometh unto thee, even the righteous and Saviour ; meek and simple is he, he rideth upon an ass, and upon a young colt of the she-ass. He shall preach peace unto the heathen ; his kingdom also shaU reach from the one sea to the other, and from the river unto the uttermost part of the earth." Of the death and passion of Christ speaketh Daniel in The death of , . ^ . ¦•¦ Christ. the nmth chapter after this manner : "And after two and sisty weeks shaU Christ be slain and put to death ; and yet shaU they have no true testimony that he is guUty of death." Esay in the fiftieth chapter saith thus: "The Lord God opened mine ear, and I refused it not, neither went I backward ; I gave my body to the smiters, and my cheeks to the nippers, and my face have I not turned from their shameful entreat ing and spitting upon me. The Lord God also shall help me ; therefore shaU I not be confounded. And therefore have I hardened my face like a flint-stone, and am sure that I shall not be confounded." In the fifty-third chapter there is written of Christ after this manner: "He shaU have neither beauty nor fairness ; we shaU look upon him, but we shall have no desire unto him. He is despised and contemned of men, a man of trouble, and one that hath had experience of infirmity. He is so despised, that we shaU hide our faces from him, and have him in no estimation. And yet hath he borne our unperfectnesses, and felt our sorrows. We also thought, that he should be wounded, smitten, and punished of God. But he was wounded for our sins, and slain for our wickedness' sake. And the punishment whereby we have peace, is laid npon him, and through his wounds are we made whole. All we have gone astray, Uke sheep, every one of us hath had respect unto his own way, and the Lord hath laid aU our sins upon him. Violence and wrong was done unto him ; he hath been evU entreated, and yet opened he not r 1 -5 [COVERDALE.J 66 THE OLD FAITH. Lc The sacn fiee of Christ. his mouth. He shaU be led as a beast to be slam, and as a sheep dumb before the shearers, so shaU he not open his mouth," &c. The whole chapter describeth aU the cause of Christ so clearly, that holy Hierom said not ui vain : " Esay is not only a prophet, but also an evangehst'." Zachary describeth the priesthood and sacrifice of Christ, and testi fieth, that with the same only oblation he hath obtamed grace for aU sms ; and therefore seven, that is to say, aU eyes shall have respect unto him, and shaU seek peace and rest of then- Zech. i.i. consciences in him, and shaU find it : " Hear now, 0 Josue, thou high priest, thou and thy companions that sit before thee, seeing ye are men of ensamples. For lo, I wUl brmg my servant, even the blossom. For behold, the stone which I have laid before Josue wUl 1 bring : to the same only stone shaU seven eyes look. Behold, I will dig it up and disclose it, saith the Lord Zabaoth, and the sin of the earth wUl I take away in one day. And in that day shaU every man call his neighbour under his vuie and fig-tree." The burial The burfal and resurrection of our Lord Jesus Christ and resurrec- n 1 T-» 1 tionofchrist. ij^th tho pTopbot Jonas figured very exceUently. For thus saith our Lord Christ himself : " Like as Jonas was three days and three nights in the whale's belly, so shaU the Son of man be three days and three nights in the heart of the earth." Thea.'jcen- Of the asceusiou of Jesu Christ, and sending of the Holy Ghost, hath Joel also written in the second chapter; Tlie vocation aud it is alleged of St Peter, Acts u. Of the calling and hea'then. gathering together the heathen, and of every thing pertainuig to the holy church, doth Esay write in the forty-ranth chapter, and so forth to the end of his prophecy. [1 The passage which the author had in view, is found in the Prooemimn in Esaiam Prophetam ad Eustochium virginem: " Si enim juxta Apostolum Paulum Christus Dei virtus est Deique Sapientia, et qui nescit scripturas nescit Dei virtutem ejusque s»- pientiam, ignoratio scriptiu-arum ignoratio Christi est. TJnde ora- tiorium tuarum fultus auxilio, quse diebus ao noctibus in Dei lege meditaris, et templum es Spiritus sancti, imitabor patrem-familias, qui de thesauro s-iio promit nova et Vetera, et sponsam dicentem in Cantico Canticorum, nova et Vetera, fratrualis mens, servavi tibi; sicque exponam Esaiam, ut ilhth non solum Prophetam, sed Evangelistaji et AposTOLUii doceam." Hieronym. Opera, vol. iv. Ed, Par, 1643,] IX.J all holy PROPHETS POINT UNTO CHRIST, 67 Thus hast thou, that the prophets also in their time did preach Jesus Clirist, and pouited not the people to trust unto the works of the law and their own deserving, but unto Christ, of whom they prophesied every tiling that fol lowed after. Therefore did Peter spealv right, 1 Pet. i., saying : " Ye shaU receive the end of your faith, even the salvation of your souls. After which salvation have the The prophets . *' . sought salva- prophets mquired and searched, which prophesied of the tionincnrist. grace that should come unto you ; searching when or what time the Spirit of Christ, which was in them, should sig nify ; which Spu-it testified before the passions that should happen unto Christ, and the glory that should foUow after. Unto the which prophets it was also declared, that not unto themselves only, but unto us they should minister the things which are now shewed imto you by them which have preached unto you the gospel through the Holy Ghost that was sent them from heaven," &c. In the which testimony the holy apostle Peter had a special respect to the prophecy of Daniel, which did not only record the passion and glory of Christ, but also pointed to the time in which Christ should come. For Uke as God in the greatest perUs, dangers, and alterations, hath alway renewed and more clearly expressed his promise concerning the blessed Seed; as in the time of Noe, when the world was destroyed ; in the time of Abra ham, when God would prepare himself a new people ; in the time of Moses, when God received his people and carried them out of Egypt, to bring them into the land of Canaan ; in the time of David, when aU things stood so well, and it must needs be avoided, lest any man should think David were the blessed Seed ; before the captivity of Babylon also, and in the time of the prophets, which, as it is said afore, preached and wrote, that no man should doubt in God's pro mise, as who say they were given up and cast away, though the temple were broken, the city burnt, and though the people, of whom Christ should be born, were led away into captivity : even so now also in the captivity, when the faith ful might almost have thought, that the promise of God con- cerniag the Messia were clean gone, even then did God shew his servant Daniel a more clear vision of Christ, after this manner : " The people shaU be let go again out of cap- a prophecy 1 1 11 1 TT- 1 1 M 1 1 , told unto tivity, and shaU come home to Hierusalem, buUd the temple naniei. 68 THE OLD FAITH. [c and city again, but with a sore time. And after that the city is buUded, unto the time of Christ, shall be sixty-nine weeks," that is, 483 years. And even so was it from the thirty-second year of Darius Hystaspis or Artaxerxes, in the which the city was builded, (Nehemie v.), until the forty- second year of the empire of Augustus, under whom Christ was born. Luke ii. The angel also gave Daniel farther m- formation of Christ ; how that his own people should slay him, and find no fault in him, and how that the sacrifice with the ceremonies should cease. "And a strange people," saith he, " shaU come from far, and make the temple with the city an horrible abomination, yea, they shaU destroy and break down altogether." AU which thmgs were afterward fulfiUed in the last weeks, that is, within seventy years, or thereabout. For witlun thirty years did the Lord grow to teach and to suffer. For when he was thirty years old, John baptized him ; afterward within three years was he put to death, and within forty years followed the destruction Thenumher of Hicrusalem by Titus and Vespasian. All the time now of tilG VGSLTS and years from the captivity of Babylon to Christ's birth are 626 years. For the captivity of Babylon endured seventy years. In the first year of Cyrus were they delivered, in the second year began they to build the temple, and builded forty-six years, even until the sixth year of Darius. In the thirty-second year of Darius was the city finished ; which maketh 143 years : add now hereto the 483 years out of Daniel, and thou hast the foresaid sum, even 626 years'. Faith assailed In the Said years had our holy faith sore confUcts, and and religion ^ w suppressed, the scod of the serpent pressed sore upon the seed of God, as the Babylonians at Babylon, and the Persians, when the people of God was come home again. Nevertheless the [1 "With regard to the general question relating to the period of time which elapsed between the commencement of the Babylonian captivity and the birth of Christ, as well as to that which is connected with the interpretation of this prophecy of Daniel, it will be observed, that the opinion here adopted by Bishop Coverdale differs from those which are maintained by many eminent persons. The principal opinions relating to this prophecy of Daniel will be found detailed by Dean Prideaux, Connection of the Old and New Testament, Part I. Book v., and by Bishop Chandler, Defence of Christianity from the Prophecies of the Old Testament, Chap, ii.] IX.] ALL HOLY PROPHETS POINT UNTO CHRIST. 69 truth had ever the victory, and was the more clearly tes tified by Daniel, Haggeus, Zachary, Esdras, Nehemias, and Malachi. Afterward were they specially oppressed by tho imgodly king Antiochus, in the time of the Machabees. Antiochus. When as the times wore ever the longer the more full of perils and adversity, until Aulus Gabinus, Pompeius, and Crassus, captains of Rome, conquered the land, and the true old religion was utterly gone ; insomuch that out of the old serpent there arose in Israel all mannor of sects and simony, whom our Lord Jesus Christ with his coming into the world resisted, and called them the serpent's generation, as the holy evangelists testify. Notwithstanding in the ood had ever midst of such miscliiefs in Israel, there were also godly tuous men. virtuous people, which sought God and his Anointed, though the error was great. Among whom no doubt was specially the priest Zacharias, the father of John Baptist, Ehzabeth his wife, and godly Simeon. When Zacharias had know ledge of the Lord's coming, he said with a joyful heart : " Praised be tho Lord God of Israel, for he hath visited zachary, and deUvered his people, and set up the horn of salvation in the house of David his servant, accorcUng as he had pro mised afore by the mouth of holy prophets," &c. For his words are read, Luke i. Simeon, when he saw the child simeon. Jesus in the temple, and had taken him in his arms, he said : " Now, Lord, let me die in peace, according to thy word. For mine eyes have seen thy Saviour, whom thou hast pre pared before the face of aU people, that ho might be a light to give Ught unto thc heathen, and the glory of thy people Israel." Luke U. Lo, thus the hearts of all righteous in the Old Testament from Adam unto Christ, even 3974 years^ have stood only upon Christ : in lum was their comfort, upon him they trusted, it was he whom they longed for, and in Christ Jesu were they saved. Therefore hath our christian faith endured since the beginning of the world, and is, and con tinueth still the only true, old, undoubted, and fast-grounded faith. [2 In this Bishop Coverdale differs from thc common calculation.] 70 THE OLD FAITH. [cH. CHAPTER X. OF THE TIME OF THE GRACE OF CHRIST, AND HOW THAT HE HIMSELF TESTIFIETH THAT THE SALVATION OF ALL THE WORLD STANDETH ONLY IN HIM. Hitherto have I set forth the time of the promises, in the which God through the promised Seed, our Lord Jesus Christ, comforted, cleansed, and preserved aU his servants and dear friends. There have we learned and seen, that the christian faith, wliich hath endured since the beginning of the world, is the eldest, undoubted, right, and true faith, which aU holy patriarchs had, aud in the which they served God, and pleased him, as Adam, Seth, Enoch, and Noe ; item, Abraham, Isaac, and Jacob ; likewise the exceUent and highly-endued prophet, yea, the father and foregoer of all the prophets, even great Moses, his brother Aaron, the holy priest Eleazar, and Phinees ; the excellent dukes also and judges, Josue, Gedeon, and other more ; even so likewise the kings, David, Ezechias, Josaphat, and Josias ; the dearly- beloved of God and exceUent prophets, Samuel, Helias, Isaias, Daniel, Zacharias, and aU the other. This holy faith also had all righteous, and such as were of godly under standing in aU the congregations of Israel from the begin- AiiGod,-. ning. In this were saved all they that from the beginning elect were o o Kived by were preserved and ordained to salvation. Wherefore what soever they can aUege against this faith, whether it be con cerning holy men, old age, multitudes, learned men, general councUs, convocations or parUaments, fathers, acts, statutes, tokens, and wonders, it is all nothing worth, and is not to be reputed in comparison of our holy faith, as every one that hath understanding may see in this treatise before. And though my purpose be now finished, even declared out of the scripture, that the christian faith hath endured since the beginning of the world, yet wUl I add a short instruction concerning the time of grace and performing of all promises ; and I wiU declare, that God now also through the appearing of his Son would bring mto the world and set forth none other reUgion, none other faith, neither any other salvation, than even the same which was shewed to the old fathers; X.] the salvation op the world STANDETH onlv IN CHRIST. 71 saving that all things are more evident, more clearly prac tised, accompUshed, fulfiUed, and performed ; for the which cause also all figures, sacrifices, and ceremonies do cease : for in Christ is aU perfection. Yet shaU we not therefore The ow Tes- 1 /-\-i 1 m • 11 t^nient is not cast away the Old Testament, as some ignorant, unlearned, to be refused. and fooUsh people do, but have it in greater reputation ; for asmuch as we know now through Christ, what every thing signifieth, and wherefore every thing was thus and thus or dained, used, and spoken. Now shall every man first have a courage to read the law and the prophets, when he seeth whereupon every thing goeth. And thus also at the begin ning did the holy apostles preach Christ unto the Jews out of the law and the prophets, as it is ofttimes mentioned in the Acts of the Apostles. And our Lord himsehf, when he Luke xxiv. went with the two disciples toward Emans, and preached so unto them, that their hearts burnt within them, he began at Moses, and went through aU the prophets, and opened unto them the old scriptures, and shewed them that so it behoved Christ to suffer, and to enter into his glory. This is the cause also that the scriptures of the New Testament hang aU together and refer themselves to the scriptures of the Old Testament ; so that these cannot be right understood without the other, no more than the gloss without the text. The text is the law and the prophets, the exposition are the iheNewies- ,. 'll 11 1 tament de- evangeusts and apostles. Now wall we see what the work ciareth the of grace of the New Testament is. In the two and fortieth year of the empire of Augustus, The birth of after the beginning of the world 3974 years, was Jesus Christ, the blessed and pronused Seed, born of the undefiled virgin and maid Mary, at Bethleem, in the land of Jewry. And though he as a very man was wrapped in clothes, and laid in the crib, yet appeareth the angel of the Lord in great clearness unto the shepherds, and saith : " Fear ye not ; behold, I bring you tidings of great joy, which shaU happen unto all people. For this day is born unto you the Saviour, even Christ the Lord, in the city of David." The first news Tidings of and tidings of the coming of our Lord Jesus Christ must the angel bring and give, to the intent that it might be the more accept of all the world. All the holy men from the begin ning of the world did hitherto long sore after the promised Seed. Therefore saith the angel now, that he bringeth them 72 THE OLD FAITH. L'^'^- tidmgs of great joy, no doubt to them that were gone, dead, and past, to them also that now lived, and to them that were to come afterward. The joy is this, that Jesus Christ the Saviour is born, even the promised Seed, which should save aU the world fi'om the power of the devU, cleanse them from sin, and deUver them from damnation. Therefore saith the angel moreover : " Which shaU happen unto aU people." For uuto Abraham it was said : " In thy Seed shaU aU na tions of the earth be blessed." The same, saith the angel, is born in the city of David, even out of David's kindred, out of the which the prophets testified that he should be born ; which prophets also for the same cause caUed him The grace of David, aud the blossom of David. And this is now the grace of God, that whereas we poor sinners belonged unto death, and were in the devil's bonds, he sent his Son to loose and deUver us out of captivity. This is the new testament. For Hieremy also testifieth hereof, and saith : "This is the testa ment that I wUl make, I wUl be their God, and they shall be my people. I wUl be merciful to their unrighteousness and sins, and wiU think upon them no more." Hier. xxxi Note well. This fuU and perfect forgiveness is not therefore caUed the new testament, as though there had been uo remission of sins among the old fathers ; but because the promise made long afore unto the fathers is now confirmed and renewed, and the old figures that represented the same are abrogate'. Christ the Thus the Lord Jesus alone is set forth for the only salvation tionofaiithe of aU the world ; so that not only we, but aU they which before or after his appearance or incarnation beUeved on him, were saved. And at the birth of Christ there cometh to the foresaid angel the whole heavenly host, which praised LukeiL God and said : " Glory aud praise be uuto God in the height, and peace upon earth, to men a good wUl." And by liis they teach us, what the duty, thankfulness, and knowledge of men is or ought to be in this behalf, that God hath done so great good for man; namely, how that they ought to [1 This is the reading of the edition of 1624 ; in the original edition of 1541, the sentence is as foUows : " This full and perfect forgiveness is not therefore called the new testament, as though there had been no remission of sins promise made long afore imto the fathers, is now conflrmed and renewed, and the old figures that represented the same are abrogate."] X.] THE SALVATION OF THE WORLD STANDETH ONLY IN CHRIST. 73 praise God, to have a sure trust in him, and to be friendly The duty of and loving one to another. And " the fulfiUing of the law is love from a pure heart, out of a good conscience, and of an imdissembled or unfeigned faith." 1 Tim. i. In the fifteenth year of the empire of Tiberius (from the beginning of the world 4004 years) came the word of the Lord to John, the son of the priest Zachary, in the wUder- john Bapti.t, ness, and he went and preached unto the people of Israel amendment of Ufe and forgiveness of sins in Jesu Christ : to whom he bare record, that he was the fulfilling of the law and the prophets, very God and man, the only and ever-living Saviour, which with the sacrifice of his own body should cleanse the world from sin : yea, he pointed unto him with his finger, and said, " Behold, this is the Lamb of John i. God, that taketh away the sin of the world." And so per fectly and whoUy hangeth he aU salvation only in Christ Jesus, that he saith plainly: "Out of his fulness have aUjohni. we received grace," &c. John i. Item : " Whoso beUeveth john ni. in the Son of God, hath everlasting life ; whoso beUeveth not in the Son, shall not see Ufe, but the wrath of God abideth upon him." Therefore did he also send aU his disciples from him, and commanded them to cleave unto Christ. He maketh no mention at aU of any ceremonies, Matt. xi. figures, or oblations, as necessary points to salvation, but preacheth Christ purely and clearly. This is manifest, John i. and iU. Matt. iU. and Luke iU. The Lord himself also came unto John, and was bap- Matt. iii. tized. And when he had received baptism, the heaven opened, and the Holy Ghost appeared in the form of a dove, and there was a voice heard from heaven, saying : " This is my beloved Son, in whom I am pacified :" to the intent that aU the world should have witness of Christ the true Saviour, not only now by the angels, and by John the hoUest man of all, but also from heaven and of God himself; and that we might be the bolder to commit ourselves whoUy unto him. When he had received the testimony, he went into the wU derness. And like as our disease began in paradise by temp tation, even so at the temptation in the wUderness began the Lord our health : and Uke as the father of us aU did eat the forbidden meat, so did the Lord not eat the meat that he Matt, iv. might have eaten, but fasted forty days and forty nights. TllK 0L1> I'Ali'li. Thc kub- aUincc of true Afterward came ho among tiie people, and began to preach salvation, saying : " The timo is fulfiUed, and tho kingdom of God is at hand ; repent, and believe tho gospel." Here with hath he healed aU sores, driven out devils, and raised up the dead, testifying so by his acts, that he is Lord of all things, and the ti'ue Saviour. And of them whom lie lioal- cth asketh ho nothing : ho commandeth thom not to build him a temple, neither to give him block or stock ; ho re quireth no bodily tiling, but only stedfast faith and con fidence. And to them whom he liath healed ho saith: "Go thy way, and sin no moro ; take hoed that a worse thmg happen not unto theo." And herewithal doth ho teach, in JSr^on.'^'"'" what thing the substance of true religion lieth, even in a right true faitli, and in an innocent life, tbat in aU our convcrsatiim wo keep ourselves from aU filthiness : yea, thc thing tiiat some man taketh for- God's service, refuseth lie, as long babbling prayers, vainglorious fasting, and hke almsgiving. lie notiiing regardeth men's traditions, diver sities of sects, long garments, outward appearance, their ch^ausing, nor all their hypocrisy. Ho goeth into the temple, ovcrthrovvcth, casteth down, poureth out everything that is to be sold in tho temple; ho driveth the buyers and sellers out of the temple with a whip. For tlus templo was ordained for general prayer, thanksgiving, aud preaching, and not for Thfspnriai chopplng aud changing, or other such like things. These '' I'i'r.sts doc- three points doth ho teach us diligently to observe : First, that we obtain remission of sins, true righteousness, and over- lasting life, only through him and by his passion and death, and else by nono other mean. For ho ia thc only mediator, priest, intercessor, comforter, tho only righteousness, satis faction, ransom, sanctifying, thc only perpetual sacrifice, the surety of grace and salvation. Special testimonies hereof hast thou, Jobn in. vi. xiv. and xvi. Secondly, that we cannot serve and please God with exterior sacrifices or any outward pomp, but with such works as proceed of love and mercy. And thirdly, that aU tho children of God are bound to keep themselves from the works of darkness, and to apply them to Uve in righteousness and in the light. And heroin also is comprehended all godUness, that is, all right good christian works. So when he had taught all righteousness, and disclosed I'll Iriiic X,] THE SALVATION OF THE WORLD STANDICTll ONLY IN CHRIST. 75 and overthrown all hypocrisy in reUgion, he offered up him- The imtient self upon the cross for the remission of aU our sins. For chri'st."* ° wilUngly and patiently put he himself into the hands of his enemies and of his betrayer, suffered himself to be taken, to be bound, to be led from one judge to another, to be laughed to scorn, cried out upon, to be spitted on, and at the last to be adjudged unto death, to be scourged, and to be crowned with a crown of thorn. He himself bare his own cross to the place of execution, where he was crucified, and hanged up between two murtherers. Then Uved he in great pain from thc sixth hour untU the ninth. At the last he cried : "It is finished; Father, into thy hands commend I my spirit." Thus offered he himself for our sins, and died that we might live. But soon after foUowed the things, whereby the fruit The fruu of of Christ's passion might be perceived. For the veil, which death.' in the temple separated the Holy from the most Holy, did rent from the top tiU the bottom : whereby Christ testified, that now with his death all ceremonies and figurative things were at an end, and no more of value ; that the way to eternal salvation was opened ; that all things significative in the tabernacle, in sacrifices, rites, and observances, were now fulfiUed and abrogate ; that now the bare and pnly cross of our Lord Jesus Christ is altogether unto the faithful ; that the heel of the virgin's Seed is well trodden upon, and his flesh well rent and slain ; but that yet also in the mean season he hath trodden the serpent upon the head. There fore did the dead also arise, and appeared unto certain at Hierusalem. For the death of Christ is our Ufe. The earth quaked, the stones burst asunder. For the preaching of the death of the Son of God hath altered the whole world, and many hard stony hearts are moved to repentance, faith, and good works. But when the side of the dead body of Christ was opened with the spear, and the rock, as Zachary saith, was digged up, there ran out water and blood ; de- ^^ter and daring manifestly thereby, that unto us out of the death of '''°°''' Christ foUoweth life and purifying. For water cleanseth, in the blood is tho Ufe of man, and with the blood of Christ is all blood stanched ; and now is Christ's blood only available, being sprinkled through faith in our hearts. This oblation and passion of Christ, the ransom for the sin of the whole world, was done in the eighteenth year of the empire of 76 THE OLD FAITH. [cH. Tiberius, reckoning from the beginning of the world 4007 years, the 25th day of March. The burial of §0 tbo wholo body of Jesu was taken down from the ^'"'^'' cross, and honourably buried; and on the third day after he rose up again, so that his soul came again to the body, and his very flesh was raised up from death, howbeit now no more mortal and passible, but glorified. For he is the first in the resurrection of the dead. For Uke as by one man came death, so by one man must come the resurrection of the dead ; and Uke as in Adam we all died in body and soul, so shaU we be aU together restored again to life in Christ Jesu. This hope unto life would the Lord print substan tiaUy in us with the resurrection. And therefore after his resurrection he continued forty days with his disciples, that he might weU instruct them of his resurrection, and that they should have no doubt therein. So when he had shewed and declared unto them his very resurrection diverse ways, and had performed aU that the Father commanded him to finish, he ascended up unto heaven with body and soul from mount OUvet in the sight of his disciples, and is set on the right hand of God, there to remain corporaUy until the last day, in the which he shall come again bodily, to judge the quick and dead ; and aU such as have walked iu faith, shall he take to him with body and soul into heaven, Uke as he himself is received into heaven ; and shaU with body and soul condemn aU them that have walked in the way of the old serpent, and have not converted from unrighteousness to the righteousness in Christ. And thus shaU salvation be perfectly finished, and God's chUdren shaU Uve eternaUy with God, through Jesus Christ. To whom be praise for ever. Amen. THE ELECT AfOSTLES PREACHED FAITH IN CHIIIST. 77 CHAPTER XI. THAT ALSO THE ELECT APOSTLES PREACHED THIS OLD FAITH, AND DECLARED THAT ALL SALVATION IS ONLY IN CHRIST. Thus through Christ Jesus is all fulfilled that the prophets The power of Christ saveth prophesied of him afore : thus is he become the salvation of all an. faithful beUevers, even the Lamb of God, which hath been sacrificed since the beginning of the world : that is, this is he, whose power and deliverance hath cleansed all them, that ever put their trust in God through the blessed Seed. Herein now is the right true salvation ; this is the sum of the right and perfect reUgion. Whoso perverteth this, from him shall God turn himself; whoso addeth ought unto this, to him shaU God add his wrathful hand ; whoso taketh therefrom, his life shaU God minish. But blessed are they, which walk in this simplicity and cleanness, and continue so unto the end; even they that hear God's word, and do thereafter, whose only hope is Jesus Christ. This only true and ever- during salvation would he to be shewed and declared to all nations, which came to save all nations; but he would it should be declared by the preaching of the holy gospel, and through the ministration of the holy sacraments. And there fore by his Ufe-time he did choose apostles, whom he received nothing back to be witnesses of all his doctrines and miracles, informing aposties. them diUgently, and held nothing back from them. For he saith unto them : " Ye are my friends, if ye do all that I john xv. command you. I wiU henceforth call you no more servants, for a servant wotteth not what his lord doth. But I have called you my friends; for all that I have heard of my Father have I opened unto you." But forasmuch as they yet lacked understanding and were forgetful, and had ever strange imaginations of the kingdom of Christ, therefore when he now ascended unto heaven, he charged them not to depart from Hierusalem, but to wait for the Holy Ghost, whom he also gave unto them upon the fiftieth day after his resur rection, that is, upon the tenth day after his ascension, even the fifteenth day of May : by the which Holy Ghost they being Uluminate spake with aU manner of languages, and doctrine. 78 THIS OLD FAITH. [cH. were mindful of all that the Lord had commanded them The Holy afore. For the Holy Ghost did not endue them with a new bro^ghtno doctrine : but it that the Lord had taught them out of the law and the prophets, the same did he brmg to theu- remembrance, and elucidate aU things, and printed them more clearly m their hearts. For so saith the Lord m the gospel : " Tbe Comforter, even the Holy Ghost, whom the Father wiU send m my name, he shaU teach you aU thmgs, and bring aU tiungs to your remembrance that I have said unto you." Therefore so long as the Lord was with them, and told them aU the matter of his passion, they were sorry, and could not bear away aU that he said unto them ; but after that he was taken up from the earth into heaven, he sent the Holy Ghost, even him, whom the prophets also had before, and that led them into aU christian verity. So when they were endued with the Holy Ghost, they began, according to the Lord's commandment, to preach in aU the world the foresaid matter of salvation, purchased and obtained only by Christ, and gotten by true faith. For he had said: " Go your way into aU the world, and preach the gospel unto all creatures : whoso beUeveth and is baptized, shall be saved," &c. And therewith comprehendeth he both the points which the apostles used and practised, even the preaching of the faith in Jesus Christ, and of the ministration of the sacraments. And how the apostles' doctrine was, it is manifest out of the Acts of the Apostles. But shortly and in a sum, they preached amendment of life and remission of sins through Jesus Christ : that is to say, how that the whole generation of man lay in the dominion of the devU and in the bonds of sin, cursed and damned; but God had mercy on us aU, and sent his Son into tlus world to die, and with his death to restore us unto life, and to wash us with his blood, that whosoever believeth in him should not perish, but have eternal Ufe. All this declared they out of the law and the prophets, and proved that Jesus Christ whom they preached is the blessed Seed promised unto the fathers. Whoso is desirous to have a perfect example of this declara tion, he findeth two sermons of the famous apostles Peter and Paul, the one in the Acts of the Apostles, the second chapter, the other in the thirteenth chapter. There doth the holy apostle open the mystery of our holy faith, very XI.] THE ELECT APOSTLES PREACHED FAITH IN CHRIST, 79 excellently declaring it from the time of Abraham unto David, and from him uuto John the Baptist. Thereupon sheweth he, how Christ suffered, died, was buried, and rose again from death. All this confirmeth he with the scriptures of the prophets. At the last, he concludeth the sermon after this manner : " Be it known unto you, therefore, ye men and Actsxiii. brethren, that through Jesus is preached unto you forgiveness of sins, and that by him aU they that beUeve are justified from aU things, from the which ye could not be justified by the law of Moses." To this agreeth uow also the sermon of Peter: yea, all the scriptures of the apostles do finaUy accord to the same effect. Hereout also bring they the doc trine of repentance and amendment of life, the rebuking of sin, consolations, exhortations, and drawing to all manner of good works that foUow out of faith. The special sacraments which the Lord did chiefly insti tute and command the apostles to practise in the Church, are holy Baptism, and the blessed Supper of our Lord Jesus Christ. Concerning the first, he saith thus : " To me is Baptism. . O ' . Matt, xxviii. given all power in heaven and in earth ; therefore go your way and teach all people, and baptize them iu the name of the Father, of the Son, and of the Holy Ghost, and teach them to keep aU that I have commanded you." The other The supper ,. 1 1 . . .... of theLord. did he mstitute at the last supper. For thus it is written m the holy gospel : " When they were eating, he took bread. Matt. xxvi. and when he had given thanks, he brake it, and gave them, saying. Take, eat ; this is my body which shall be given for you : this do in remembrance of me. So took he also the cup when they had supped, and said, Drink ye all out of this : this is my blood of the new testament, which shall be shed for the remission of sins." With such sacraments through outward visible forms, for our infirmities' sake, pleased it the Lord to shew and set before our eyes his heavenly and invisible grace ; not that we should continue stiU hanging in the visible thing, but that we should lift up our minds, and with a true behef to hold fast, to print sure in our minds, to worship, and to enjoy the things that faith sheweth us by the outward sacraments. With these outward sacraments also hath it pleased him to open, declare, and shew unto us his grace and lovingkindness ; namely, how that he giveth unto us himself and all his riches ; cleanseth 80 THE OLD FAITH. [cH. US, feedeth, and moisteneth our souls with his flesh and blood; that he is at one with us, and we with him, so that we use and practise the sacraments with a true faith. For the out ward enjoying of the sacraments of itself alone doth not reconcUe us with God; but if they be used with faith, then, as St Peter saith. Acts xv., through faith doth God purify The fruit of the hoarts. With the sacraments pleased it him to leave ments. behind him a remembrance of his gifts and benefits, to the intent that we should never forget them, but praise and thank him therefore. Moreover with visible sacraments was it his wiU to gather us together, and to mark us in his church and people, and to put us in remembrance of our duty, how we are one body together, and ought to apply ourselves to all righteousness. AU which things are found at length in the scriptures of the apostles. As for the apostles, they ministered the sacraments diUgently, purely, and simply, and so, without any addition, distributed them unto the people of God. Touching baptism, there are many ensamples m the Acts of the Apostles. The supper of Jesus Christ had the Corinthians somewhat altered: 1 corinih. ii. aud whon Paul pointed them again to the true ordinance and right use, he taketh the simple words and institution of Jesu Christ without any more addition, and layeth those before them, commandeth them to follow the same, and holdeth him therewith weU content. And thus did the holy apostles gather together all heathen and people, through the preaching of the gospel and ministration of the sacraments in The apostles the chuTch, whoso head is Christ, in whom they are builded charge the aud proscrved. Moreover they did not lade them sore vrith people with ^ ^ ceremonies, auy coremonies. For in the Acts of the Apostles, the second chapter, where as a perfect shape of a right christian congre gation is described, we have first the sending of the apostles, among whom Peter did first preach the gospel, that is to say, repentance and forgiveness of sins in Christ Jesu. Then baptized he them that were become the people of God, Afterward foUoweth it, that they which were become Christian, continued in the doctrine of the apostles, in prayer, in break ing of the bread, and in the fellowship. Here are the right substantial points of the Christiau Church sufiiciently ex pressed ; the doctrine of amendment of life and remission of sins, baptism, the continuing and increasing in Christ's doc- XI.] THE ELECT APOSTLES PREACHED FAITH IN CHRIST. 81 trine, prayer, the holy supper of the Lord, and the feUow- ship, that is, love, kindness, aud works of mercy. Now whereas Acts xv. it is ordained that the heathen Theanostieswould not should eat no blood nor strangled, it endured but for a time, °^^^ *^ and their meaning was thereby to avoid offending of the weak^ Otherwise have the apostles everywhere, especiaUy Paul, very earnestly exhorted men, to continue by the doctrine that was shewed and deUvered them, and to be at a point in them selves to avoid such learning as was new and brought up by men, because they lead men far from the truth, as we find. Col. u. PhiUp. iu. 1 Tim. iv. and vi. and Tit. i. And thus it is manifest, that the apostles taught aU nations no new nor strange thing, but even the same that they had received of the Lord. CHAPTER XII. A CONCLUSION, THAT THIS FAITH IS THB RIGHT TRUE OLD FAITH, WHICH ALWAY SHALL STAND SURE. This holy undefUed faith, which the Lord planted and set up in aU nations by the apostles, immediately after the apostles' decease, was sore attempted by sundry unclean persons, which brought up false customs and misbelievers, and made perUous sects. Besides this also was it sore per secuted with the sword of tyrants. But in aU such dangers the truth overcame and had the victory. For though the citizens of the devil's city, according to the disposition of their patriarch Cain, did murther, and although false prophets brought evU counsel, yet the city of God triumpheth, and the blood of innocent Abel and his brethren speaketh yet. But after that the persecution was somewhat ceased, and the persecutors sore and horribly punished for their blood- shedding, (the heresies also being well brought down by faithful shepherds,) in the same rest also was our holy faith not a little hurt. For rest put away fear, brought idle feUcity, voluptuousness, and fleshly seeking of riches and dominion; and so through covetousness and ambition, there r T 6 LCOVEEDALE.] 82 THE 01 n FAITH. [cH, was poured great poison into the church, whereby rehgion The decay of SOTO dccayod. FoT whUe the ministers of the word laboured rehgion. moTC after riches, than to perform their office and charge, and to edify the church, they were pleased with superstitious- ness instead of true religion. Of tlus then foUowed it farther, that the singleness of faith was forgotten, new laws made, the old rites and customs either perverted, or else utterly overthrown and abused; whereby men came far from the doctrine and christian ceremonies, from the way of truth into error foolishly, and partly into ceremonies of idolatry. What incon- Heroof comcth it, that we have now the abomination of the venience /»iiii,, followed. pope's power of pardons, of masses for the dead and qmck, of merits, power and intercession of saints in heaven, of wor shipping their bones upon earth, of idols, and vain ornaments, pomp and pride of the church, of hired singing and praying in the temple, and of the whole swarm of idle reUgious. All which things, with other more Uke fondness, are nothing but new alterations, pervertings, and contrary to all old ordi nances, having no ground in God's word, and are clean agamst God, though many hard-necked people are yet in a fury and brawl for such tilings, and wUl make all the world beheve that tbis their fooUshness, alteration, and perverting of God's ordinance, is the old faith. And yet wote they or wiU not know, that their babbling hath very little ground, and that they, if they considered the matter as it is, are very naked and miserable. And though this papistical reUgion hath endured, pre vaUed, and triumphed certain hundred years, yet hath God alway sent his faithful servants, and had a little holy flock of his own, like as afore time in the days of the Judges, of the kings of Judah and Israel, and in the captivity of Bahy- lon, though it was almost at the worst afore and at the Note. coming of Christ. Like as it is also with us, the nigher the second coming of Christ, the worse is it in the world. Never theless, as I said afore, God alway set forth his word, and Miome?"* *^°*^ 7^^- Contrariwise, the pope with his multitude, and chr'ist!'^''"' Machomet with his, as it seemeth and becometh very anti christs, have hitherto undertaken to suppress the old religion, and to set np his own ordinance, unknown to our fathers of old time, to bring it into possession, and under the name of God and his holy church, to spread it upon all Christendom, xu.] A CONCLUSION, THAT THIS FAITH SHALL STAND SURE. S3 For out of the acts and statutes of the pope and his wanton spirituality, and out of the laws of Machomet, it is manifest, what the one hath taken iu baud and done now more than six hundred years, and the other upon a nine hundred years. It is evident yet also even now, whereto his general coun cils and parUaments do extend. But not regarding how he threateneth and faceth, and how he garnisheth his new and wanton rehgious with false, bnt dissembhng, titles, boasting of many hundred years, many general councUs, fathers, holy men, doctors, universities, cloisters, singing, praying, fasting, almsgiving, displaying, and teUeth such Uke ; aU his bragging Let us do as set aside, let us cast his rehgion from us, and take upon fathers have ns unfeignedly the true old rehgion, which hath endured before us. since the beginning of the world, by the which aU holy men have ever loved, worshipped, and served God, and knew nothing utterly of the pope's reUgion. And if we must for this cause be hated and persecuted of the world, weU : it happened even so unto aU holy prophets before us Ukewise, and speciaUy unto Jesus Christ our Lord, which shaU come shortly to judgment, aud utterly destroy the kingdom of Antichrist, whom he uow kiUeth with the spirit of his mouth. Our possession is not here upon earth ; the kingdom of heaven is our native country. From Phii. m. thence look we for the Saviour Jesus Christ our Lord, which shaU raise up our mortal and miserable body, that he may make it Uke his exceUent and glorified body, according to the power whereby he may subdue all things unto himself. To him be honour and praise for ever and ever. Ajien. FINIS. A Spiri tual and most pre cious perle, teachynge all men to loue & imbrace y» crosse as a most swete and necessarys thinge unto the soule : what comfort is to be taken thereof: where and howe boths consolacion and aide in al ma ner of afByccions is to be sought: and agayne howe all men should behaue themselves therin, accordyng to the Word of God, Math, 10, He that taketh not his crosse and foUoweth me, is not mete for me. Printed 1550. A SPIRITUAL MOST PRECIOUS PEARL. [This Treatise is a translation from the German of Otho WermuUerus, or VuerdmuUerus, an eminent scholar and divine of Zurich, contemporary of Bishop Coverdale'. Of this we are informed by Hugh Singleton in the Preface to an edition published by him after Coverdale's death, in which he states that in consequence of some spurious editions, which had been published in his name, "he had thought it good to set it forth again according to the true copy of that translation that he received at the hands of M. Doctor Milo Coverdale;" at whose hand he received also the copies of three other works of AVermullerus. The names of these other books are : First, " A treatise on Death ;" the second, " Of Justification ;" and the third, " Of the Hope of the Faithful." This work was first sent forth under the especial patronage of the Protector Somerset in 1550, on the conclusion of his troubles at that period, and under the circumstances stated in the Preface prefixed to this edition by the Pro tector himself. This fact is also mentioned in the title-page to this edition; in which it is said to have been "sett forth by the moste honorable Lorde, the duke his grace of Somerset, as appeareth by hys Epystle set before the same." But no raention is made either of WermuUenis or Coverdale ; the fact of its being a translation from the former being, as far as appears, first noticed in the edition of Hugh Singleton. Copies of this interesting edition are found in the Library of the British Museum, and in that of the Dean and Chapter of Peterborough. This volume contains, in addition to this treatise, a form of prayer composed by the Pro tector's chaplain, Thomas Becon, which was used daily in his family at Shene during liis disgrace. These prayers wiU be found in the third volume of the works of Becon, (Park. Soc.) The present edition is taken from the reprint of a subsequent edition of the same year, which appears from internal evidence to have been corrected by Coverdale himself. It has been collated carefully with the Peterborough copy throughout ; all the important variations have been noted ; the marginal notes have been added from the Peterborough copy; and the scripture references, which are made in that copy according to the division of the chapters em ployed in Coverdale's bible, have been adapted to the present mode of division into verses. For the opportunity which has been thus afforded of making this edition more conformable to this valuable original edition of the author, the Editor is indebted to the kindness and liberality of the Dean and Chapter of Peterborough. ' The following account of this learned person is given in Simler's Bibliotheca, p. 537: "OUio VuerdmuUerus Tigurinus scripsit de dignitate, usu, et methodo Philosophiae moralis, quam AristotelB ad Nicomachum conscripsit, lib. 2. Hieron. Curio excudit BasUeae, 164S : item CommenUrium pa- quam eruditum in orationem Ciceronis ad equites Bomanos antequam iret in exillum, editum mti nomine Myliandri Tigurini, Basileie apud Bob, Vuinter, 1539, una cum aliorum lucubratiombui in omnes orationes Ciceronis, et Parisiis apud Mich. Vascosan, seorsim, an. 1S40 ; item Tiguri apuil Frosehoverum in 8. ex recognitione auctoris, et Basilea; apud Oporinum, anno 1663, cum divcrsonm in omnes orationes commentariis. Idem scripsit de officio concionatoris Christiani sermones 3, a- cusos Tiguri a Froschovero in 8. Item Germanice edidit De Justificatione, lib, 4. Summm Christiana; fldei. De morte libellum. De afflictionibus, Scripsit etiam commentaria in epistolam li Galatas, qus nondum sunt edita. Librum de similibus ab animantibus desumptis, impressum TiglB apud Gesneros. Item librum de bonis operibus. Obiit Tiguri anno 1551,"] THE CONTENTS SPIRITUAL AND MOST PRECIOUS PEARL. PA OF Preface 91 THE FIRST PART OF THIS BOOK, CHAPTER I, That all trouble and affliction cometh from God 95 CHAPTER II. That trouble, and affliction, and adversity, are sent unto us of God, even for the punishment of our sins 97 CHAPTER III. All maimer of troubles and afSictious, whatsoever they be, are always much less and lighter than are our sins 100 CHAPTER IV. All maimer of afflictions are sent and come from God, of a loving and fatherly mind toward us 103 CHAPTER V. That only God for Christ's sake, and that of very mere love and favour, doth correct and punish us 105 CHAPTER VI. Similitudes and comparisons declaring how and after what man ner God doth plague and chasten us of very love, mercy, and favour towards us 108 CHAPTER VII. Trouble and afflictions do serve to prove and to try us vrithal... 116 PAGE 88 CONTENTS. CHAPTER VIIL Trouble and afflictions do help and further us to the know ledge of ourselves, and of God also, and specially to wis dom ^^^ CHAPTER IX. Trouble and afflictions do help and further us to the right know ledge of our sins, and to perfect sorrow and repentance for them 121 CHAPTER X. Trouble, affliction, and adversity, do help and further us to the exercising and increasing of our faith 123 CHAPTER XI. Trouble and adversity giveth us occasion to pray unto God, and to laud and praise him 127 CHAPTER XII. Trouble and adversity do further us to virtue and godliness 129 CHAPTER XIII. Sorrow and affliction do help and further us toward the fear and love of God 134 CHAPTER XIV. Trouble and affliction is good and profitable to teach men patience, meekness, and lowliness 136 CHAPTER XV. Trouble and adversity is good to teach men pity, compassion, and patience towards other 138 CHAPTER XVI. Trouble and adversity maketh men hard and strong, and teach eth them soberness and temperancy 13U CHAPTER XVII. Trouble and adversity teacheth men to contemn, despise, and defy the world, and to be diligent and fervent in all godli ness and virtue 140 CHAPTER XVIII. Trouble and adversity is also an occasion and help of much transitory quietness and commodity in this world 142 CONTENTS. 89 CHAPTER XIX. PAGE Trouble and adversity is a furtherance to eternal life 145 CHAPTER XX. How and in what respect trouble and adversity can be so pro fitable and of such virtue, seeing that the unfaithful do wax more obstinate and perverse through trouble and affliction... 14G CHAPTER XXI. Fellow-companions in trouble and adversity 150 THE SECOND PART OF THIS BOOK. CHAPTER XXII. By what natural means or ways trouble and adversity may be qualified, eased, and overcome . 163 CHAPTER XXIII. The best and surest succour and comfort in adversity resteth only in the might, power, will, and goodness of God 156 CHAPTER XXIV Examples ofthe help and aid of God 161 THE THIRD AND LAST PART OF THIS BOOK. CHAPTER XXV. We must direct our faith, hope, and confidence towards God ,,. 164 CHAPTER XXVI. Of prayer in trouble and adversity 166 CHAPTER XXVII. Repentance and amendment of life in trouble and adversity is necessary jgg CHAPTER XXVIII. Christian and godly persuasions and examples out of the word of God to move men unto patience in afBictionand adversity... 169 90 CONTENTS. CHAPTER XXIX, I'jor. Examples and causes, taken out of natural things, aud of heathen men, whereby a man may be moved to patience in adversity 174 CHAPTER XXX, By what means patience may be obtained and gotten, and once had how it may be kept and increased 182 CHAPTER XXXI, The fruit, profit, and commodity of patience, as well corporal as spiritual Igg THE PREFACE. Edward, by the grace of God, duke of Somerset, uncle to Idng Edward the Sixth, his excellent majesty, &c., to the christian reader greeting. If they be worthy praise, who for a zeal and desire that they have to do their neighbours good, do write and put in print such things as by experience they have proved, or by hearsay of grave and trusty men they have learned, or by readuig of good and ancient authors they have understanded, to be a salve or medicine to a man's body, or to a part or member of the same ; how much more deserve they thank and praise, that teach us a true comfort, salve, and medicine of the soul, spirit, and mind! The which spirit and mind, the more precious it is than the body, the more dangerous be his sores and sickness, and the more thankworth the cure thereof. For a well-quieted mind to a troubled body yet maketh quietness; and sickness of body, or loss of goods, is not much painful to him that esteemeth it not, or taketh it patiently. But an unquiet mind, yea, to a most whole body, maketh health unpleasant, and death to be wished ; and an unsatiable mind with desire of more maketh riches poverty, and health a sickness, strength an infirmity, beauty a deformity, and wealth beggary; when, by comparing his feUcity with a 92 A SPIRITUAL ANn MOST I'RKCIOUS PEAHL. better, it leeseth the grace and joy of that it hath, and feeleth the smart of that it hath not. Now then, sith to amend this in wealth, and to take away sorrow and grief even thence, where in very deed is no apparent cause of grief, through our weakness, is no less than the work of a very great master of physic, and deserveth much commendation ; what is he worthy, that can ease true grief indeed, and make health where a very sore resteth ? I mean, that can ease a man set in affliction, take away grief from him that is persecuted, loose the prisoner yet in bonds, remove adversity in adversity, or make grievous sickness not to be felt, and extreme beggary to be rejoiced at. Divers learned men heretofore, by reasons grounded of man's knowledge, wrote and invented great comfort against all kind of griefs; and so among the gentiles' and philoso phers' books be books of comfort. But whosoever foUoweth but worldly and man's reason to teach comfort to the troubled mind, he can give but a counterfeit medicine; as the surgeon doth, which colourably healeth, or the physician which giveth medicines that do but astonish the sore place, and so deceive the patient. But the true heahng of grief and sorrow they had not, for they lacked the ground ; they lacked that, that should heal the sore a,t the bone first, that is, true faith in Christ and his holy word. All medicines of the soul, which be laid on the sores thereof, not having that cleanser with them, be but over-healers : they do not take away the rankling within ; and many times, under colour of hasty heaUng, they bring forth proud flesh in the sore, as evU or worse than that which was first corrupt. This man, whosoever he be, that was the first author of this book, goeth the right way to work : he bringeth his ground from God's word ; he taketh Luke y.. 4. with him the oil and wine of the Samaritan ; he carrieth the THE PREFACE. 93 hurt man from thence where he lay hurt, and bringeth him to his right host, where, no doubt, he may be cured, if he wiU apply himself thereto. It is read in histories, that the manner among the old Egyptians or Assyrians was, when any were sick, to lay him abroad, that every man that passed by might tell, if he had been vexed with such like sickness, what thing that was that did cure and heal him, and so they might use it to the patient. And by this means it is thought, that the science of physic was first found out : so that it may appear that this readiness for to teach another that thing, wherein a man feel eth ease of grief, is not only christian, but also natural. In our great trouble, wliich of late did happen unto us, as aU the world doth know, when it pleased God for a time to attempt us with his scourge, and to prove if we loved him, in reading this book we did find great comfort, and an inward and godly working power, much reUeving the grief of our mind. The which thing now calling to remembrance, we do think it our duty not to be more unnatural than the old Egyptians were ; bnt rather, as the ofiice of a Christian is, to be ready to help aU men by all ways possible that we can, and specially those that be afflicted. And hereupon we have reqmred him, of whom we had the copy of this book, to set it forth in print, that not only we, or one or two more, but aU that be afflicted, may take profit and consolation, if they wiU; yea, and they that be not afiUcted, may either see what they should have done in their trouble, or what hereafter they ought to do, if any like happeneth unto them ; knowing certainly, that such is the uncertainty of the world and aU human things, that no man standeth so sure, but the tempest of affliction and adversity may overtake him, and, if the grace of God do not singularly help him, cast him down, and make him fall. Wherefore it is most necessary always to have in readi- 94 A SPIRITUAL ANn MOST PRECIOUS PEARL. ness such godly meditations and medicines, as may pacify God's wrath beginning to kindle, and defend in part the bitterness of affliction, whereof this book is very plenteous and full. Fare you well. [In the Peterborough copy is added : From our house at Somerset-place, the vi day of May. Anno 1550.] A SPLRITUAL AND MOST PRECIOUS PEARL, IKACmNG ALL MEN TO LOVE AND EMBRACE THE CROSS AS A MOST SWEKT AND NECESSARY THING UNTO THE SOUL; WHAT COMFORT IS TO BE TAKEN THEREOF; WHERE AND HOW BOTH CONSOLATION AND AID IN ALL MANNER OF AFFLICTIONS IS TO BE SOUGHT; AND AGAIN HOW ALL MEN SHOULD BEHAVE THEJtSELVES THEREIN, ACCORDING TO THE WORD OP GOD. CHAPTER I. THAT .^LL TROUBLE AND AFFLICTION COMETH FROM GOD. I CALL aU that trouble and affliction, whatsoever is re puted to be contrary to the desire and appetite of man's nature ; as the unquiet suggestions of the flesh, the tempta tions of the devil, sickness of body, a wicked and froward mate in matrimony, to have disobedient children, unkind and unthankful friends, loss of goods, to be deprived of any old Hberty or privilege, loss or blemish of name and fame, the maUce and displeasure of men, hunger, dearth, pestilence, war, imprisonment, and death. And in this register do I put aU kinds of crosses and afflictions, whether they be bodUy or ghostly, our own or our friends', private and singular, or universal and general, privy and secret, or open and manifest, deserved or undeserved. In aU such things, I say every christian man ought first of aU to consider the very root, ground, and beginning, after this wise : that all things, whatsoever God sendeth, we ought to take and receive them patiently. For this is once true, that God is our Creator and Maker, and we his workman ship ; he is our King, our Lord, and Father ; and like as it is not seeming that the pot should murmur against the pot- maker, (Isa. xlv. Ixiv. Jer. xviii.) even so is it much less is,i. xiv. s; convenient that we should murmur and grudge against God's jen'x-vm. b. wUl and judgment. And although trouble and afiUction riseth and springeth oftentknes by the wickedness of enemies, and throngh the instigation of the devU, or else by some other 96 A SPIRITUAL AND [cH, mean ; yet ought we never to imagine that it cometh by fortune or chance, without the permission, sufferance, determi nation, and wUl of God, but by and with the foreknowledge, Ezek. xxviii, providcnce, and appointment of God. Ezek. xxviu. Job i. Job i. 21. Matt. X. Matt. X. 21. . , . . ,, And to speak properly concermng saieguard, it is all one, so that we tempt not God, whether we Uve in poverty or in riches, in the fire or in the water, among our eneniies or among our friends, seeing that God seeth, knoweth, disposeth, and ruleth all things, as witnesseth the first book of the isam.ii.4. Kjugs, ii. " Tho Lord bringeth to death, and restoreth again Deut. xxxii. ° '.„ , . . , ' . ° Wisd 1! ^^^^^ ^^'' brmgeth into the grave, and raiseth up agam; Tobit' xiii. I'.' putteth down, and exalteth also." And Job also testifieth Job 1.21. in llis misery: "The Lord hath given it, and the Lord hath taken it again." And Christ saith : " There faileth not a sparrow upon the earth without yom* Father's wiU; yea, Luke xii. G. the hairs of your head are aU numbered." Luke xii. Seeing then that all our troubles and afiUctions come from God, we ought to humble and submit our hearts and minds unto the obedience of God, and to suffer him to work with us according unto his most holy wiU and pleasure. ^^Tierefore, whensoever unseasonable weather shaU hurt and perish the corn and fruit of the earth, or when a wicked man shaU misreport us, or raise up any slander of us, why should we murmur and grudge against the elements, or go about to revenge us of our enemies? For if we Uft not up our minds, and consider that God layeth his hand upon us, and that it is he that striketh us, we are even like unto dogs, and no better, wliich, if a man do cast a stone at them, wUl bite the stone, without any respect who did cast the stone. And again, no man ought to be unwilling or discontent to render again that talent or pledge that was committed to Matt. xxv. him only to reserve and keep. Matt. xxv. It is that God, that giveth us Ufe, health of body, strength, wife, children, friends, riches, honour, power, authority, peace, rest, and quietness for a time, so long as pleaseth him. Now if the same God will take again some of these thmgs, or aU, he taketh nothing but his own, and even that which we did owe unto him. For the which cause, to murmur against his will, and to strive against his judgment, it cannot be but a heinous and grievous MOST PRECIOUS PEARL. 97 CHAPTER II THAT TROUBLE AND AFFLICTION AND ADVERSITY ARE SENT UNTO US OF GOD EVEN FOR THE PUNISHMENT OF OUR SINS. Now what tiling moveth or causeth God to send home unto us and visit us with affliction, trouble, and vexation? Concermng this point, mark this well. Whatsoever any man hath merited and deserved, that ought he to bear, and to suffer willingly and gladly. Let every man appose and examine himself, whether he hath not deserved to be correct and chastened of God, if it be not for any special thing at the present instant, yet for other sins committed at other times ? Now wUl our Lord God, in aU manner of punishments and visitations, de clare the order of his righteousness, and his heavy wrath and indignation against sin and wickedness (Rom. v. vi. Num. xiv. Nahum i.) ; for he saith in the second com- Exod. xx. 5. mandment, "I, the Lord, which am thy God, am a jealous and earnest God, and I wiU visit the sins of the fathers upon the children, even untU the third and fourth generation, if they hate and contemn me." And in the fifth book of Moses Deut. xxviii. are aU the plagues rehearsed, one after another, which shall be poured out upon the wicked and ungodly. And in Luke, chap, xin., it is said thus: " If ye do not amend, ye shaU aU Lukexiii. 5. perish." And that we may perceive even before our eyes evidently, how that punishment and plagues are the due reward unto sin, God tempereth and frameth the punishment ^jh^sfn wuh even Uke unto the sin, so that they do both agree together '*'' ^'"¦ as well in form and Ukeness, as in proportion and quality. As for an example : like as David defiled Urias' wife, even so were his wives defiled unto him again. He caused Urias to be slain and destroyed, and therefore did his son destroy his own brother again, and stirred a sedition and uproar, and hunted and drove his father out of his kingdom ; so that no man can sufficiently express the great misery and punishment, that David and his people suffered, for the shameful wicked- [coverdale.] 98 a spiritual and [ch. ness and abomination that he had committed. 2 Sam. xiii. xiv. XV. xvi. xvii. xviii. xix. xx. Now consider and weigh, as it were in a true balance, the righteousness which God requireth of us on the one side, and again, the whole trade of our Ufe on the other side. If the generation of mankind had been conformable nnto the law of God, and had not swerved from the same, it had been altogether thoroughly happy and blessed evermore, and should Wisd. ii. 23. uevor havo rotted and dried away like the fruit and flowers of the field. But it swerved and feU away at the first, even from the Gen. iii. beginning. Our first parents and progenitors did neglect and despise God's commandments ; and so we through their fall are corrupt and infected, our reason, senses, and under standing blinded, and om- will poisoned. We feel and find in us wicked lusts and affections ; we seek in the world lust and pleasure, even against the holy word of God. And Uke as if an ass were trimmed and decked in a Uon's skin, and would needs be a Uon, yet his long ears, being always upwards, should easily descry and bewray him ; even so if we adorn, garnish, and set forth ourselves with certain glorious, beauti ful works never so much, so that no man can say but that we are utterly innocent and inculpable in divers and many points ; yet, notwithstanding, we have filthy, unclean, and wicked hearts, fuU of security and neglect of God, altogether given to the love of ourselves, and to all manner of dissolute ness. Now therefore, if we be assaulted and visited with sick ness, poverty, war, sedition, we ought not to ascribe these things, one to the magistrate, another to the preacher and minister of God's word, or to the faith and reUgion itself, and the third to the elements and stars, or to God in heaven himself, as though any of these were the occasion of such plagues. Like as no man ought to accuse and blame the physician, as though he were the only occasion of the corrupt humours within the body, notwithstandiag that he hath brought and driven them out, that a man may evidently see and perceive them ; but the misbehaviour and intemperate diet of the man himself is the very right occasion, and the only root thereof: even so we ought not to ascribe any blame or fault unto God, ll.J MOST PRECIOUS PEARL. 99 if he send unto us heaviness, pain, and trouble, but to think that it is a medicine and remedy meet for our sins, and every man to ascribe the very cause and occasion thereof unto him self and his own sins, and to refer the blame to nothing else. And this example did the holy men, our godly fore fathers, in old times shew, declare, and leave unto us, ascrib ing always the cause and occasion of the cross, and of such heavy afflictions as did happen in their time, even unto their own sins. As Daniel saith, chap. is. : "By reason of our sins, Dan, ix.5. and of the wickedness of our fathers, is Jerusalem and thy people destroyed, even of those that dweU about ns." For the which cause we ought rather to lament and bewail, yea, jon. m. and to cry out, Alas ! alas ! out, out upon our sins and wick edness ! than either upon any infirmity, sickness, or upon any other affliction or tribulation, which we suffer by reason of our sins. For if we should wail and be heavy without reason or measure, when God doth nothing but executeth justice and righteousness upon his enemies, what were it else but to misUke the righteousness of God, and even to love that thing which God hateth ? And what is this else, but only the very righteousness and goodness of God, when he punisheth, mar- tyreth, and utterly subdueth and destroyeth in us, here in this world, his and our greatest enemies, that is to say, our sins? Therefore, to sorrow and mourn without measure in the midst of affliction and trouble, is nothing else but to shew thyself a friend unto sin, which is thine and God's highest enemy. Wherefore we should rather laud God, and highly rejoice, not specially because of the misery and affliction, but in the righteous and gracious wiU of God : righteous, I say, because he punisheth sin ; and again, gracious and merciftd, forasmuch as he doth pimish it much more easily than we have justly deserved. 100 A SPIRITUAL AND CHAPTER III. [ch. 27 ALL MANNER OF TROUBLES AND AFFLICTIONS, WHATSOEVER THEY BE, ARE ALWAYS MUCH LESS AND LIGHTER THAN ARE OUR SINS. Whensoever a man doth give a small and Ught punish ment unto him that hath deserved much greater, it is reason that he receive and take it patiently : as one that hath slain and murdered a man, if he be but beaten and whipped out of a city or town, he taketh it in good part, because ho knoweth well enough that he hath deserved to be hanged. The holy woman Judith thinketh, that all these transitory punishments are much less, and far inferior unto our sins and Judith viii. wickednesses, (Jud. vui.) Wherefore, if thou suffer poverty, sickness, or any other adversity, consider and think with thyself after tliis manner : Well, thy manifold sins have de- seived a thousand thousand times more grievous punishment, more heavy sickness, more horrible war, and more intolerable imprisonment. And if all the miseries of the world should come toge ther upon one heap unto thee, yet thou hast deserved much worse ; for thou hast well deserved the full power and tyranny of the devil and eternal damnation, which not withstanding God hath kept and taken from thee of his mere mercy, only for Jesus Christ's sake. Item, he that hath received alway good and prosperous things, ought not to marvel and wonder, if sometime he receive also some misfortune and adversity. Even the children of the world can say, that there is never a good hour, but hath also de served an evil. Now so merciful is God, that he suffereth no man upon earth unrewarded with one benefit or other : as weU before trouble as after, yea, and also in the very time thereof, he giveth him many high and exceUent gifts and benefits, as well bodily as ghostly, corporal as spiritual. As for his benefits before trouble and affliction, we have a notable example set before our eyes in Job, which saith >. (chap, ii.) : " Seeing we have received much goodness of III.] MOST PRECIOUS PEARL. 101 God, why should we not be content also to receive thc evU?" Likewise Pliny the second, being an heathen man, as he would comfort a friend of his, whose dear spouse and wife was departed out of the world, among other things he wrote after this manner : " This ought to be a singular comfort unto thee, that thou hast had and enjoyed such a precious jewel so long a time. For forty-four years did she Uve with thee, and there was never any strife, brawling, nor conten tion between you, nor never one of you once displeased the other. Yea, but now thou wilt say, so much the more loath and unwilling am I to forbear and to be without her, seeing I Uved so long a time so quietly with her. For we forget soon such pleasures and commodities as we have proved and tasted but a Uttle time only. But to answer to this, take thou heed that thou be not found unthankful, if thou wilt only weigh and consider what thou hast lost, and not remember how long thou didst enjoy her\" And again, in the very time and midst of affliction and tribulation, God giveth us grace to consider other good and prosperous things, which we have and enjoy stUl, that through the remembrance and consideration of them our smart and paia may be eased, mollified, and mitigated. As for an example : thou art a weak, impotent, and a diseased man in thy body ; but yet hath God given thee reasonable and convenient goods and possessions to sustain thee with ; or else, if thou hast scarceness and lack of goods and riches, yet thou hast no lack of bodily health. Now if we wiU not set and weigh the one against the [1 The letter alluded to appears to be that of Pliny to Geminus, in which he mentions the afiliction which his friend Macrinus had sustained in the loss of his wife. But in this, as also in other instances, the author appears to have quoted from memory : for although there axe several letters from Pliny to Macrinus himself, in none of them does he make any allusion to his loss. Plinius Gemesto suo S. Grave vulnus Macrinus noster accepit. Omisit uxorem singularis exempli, etiam si ohm fuisset. Vixit cum hac 39. annis sine jurgio, sine offensa. * * * * Habet quidem Macrinus grande solatium, quod tantum bonum tamdiu tenuit : sed hoc magis exacerbatur, quod amisit : nam fruendis voluptatibus crescit carendi dolor. Ero ergo suspensus pro homine amicissimo, dum admittere avocamenta et cioatricem pati possit ; quam nihil seque ac necessitas ipsa, et dies longa, et satietas doloris inducit. —Lib. vm. Ep. 5,] 102 A SPIRITUAL AND [cH. other, then are we like unto Uttle children, which, if any man happen a Uttle to disturb or hinder their play or game, or to take any manner of thing from them, they wiU by and by cast away aU the rest also, and will faU on weeping. Even so were it possible enough for us to do likewise, when soever any misfortune should happen unto us, to wax angry and displeased ; and to have no manner of lust nor desire to use nor to enjoy that good that stUl remaineth and is left behind. Be it in case that thou wert deprived of all manner of bodily comfort : yet in thy breast and heart thou hast the knowledge of Jesus Christ, which hath redeemed thee out of heU and damnation, that was due unto thee ; in respect of the which damnation aU plagues upon earth are to be esteemed as one Uttle drop of water against the whole sea. Rom. V. I. (Rom. V. 1 Cor. v. Col. i. 1 Pet. iu. Heb. ix. &c.) Col. 1. 14. Besides tliis, also through faith thou feelest a confidence 1 Pet iii. 18. . ° Heb. ix. 12- and assurance of everlasting and eternal joy. As St Paul doth write of the same, saying : "I suppose the afflictions of this world are not worthy of the glory that shall be revealed Rom. viii. 18. unto US." (Rom. viii.) An example have we set before our eyes in the prodigal and desperate son, which did so humble and submit himself, that he desired no more to be taken for a son, but to be put to labour as a day-labourer and an hired servant, so that he might but only remain in his father's Luke XV. ID. house. (Luke xv.) Even so, whatsoever God sendeth ought we to take patiently, so that we may but onlv dwell in the house of God in heaven with him everlastingly. Now if any man should think thus, ' God doth not punish others, which have committed much more heinous sins, with so great and grievous plagues and diseases as he doth us;' that were unreverently and unchristianly imagined of God. For what if thou thyself be more wicked than any other? But be it so, that others do Uve more wickedly and Ucentiously than thou, what wottest thou how God doth punish them? The greatest and most grievous pains and punishments are the inward sorrows and secret punishments of the mmd, which are not seen with the outward eye. And although they have no special sorrow nor .singular grief that appeareth unto thee, and thou knowest not what God meaneth thereby, yet oughtest thou, as a child unto the HI.] MOST PRECIOUS PEARL. 103 father, to give unto liim honoui-, laud, and praise, that he dis poseth all tilings with such wisdom and in such order. And when he seeth time, he will reward and consider all such things as havo been wi-ought and committed heretofore against liis most right and just laws, according- as they have deserved. CHAPTER IV, ALL MANNER OF AFFLICTIONS ARE SENT AND COME FROM GOD OF A LOVING AND FATHERLY MIND TOWARD US. It is not sufficient for us to know, that all manner of affliction cometh by the permission and sufferance of God of his just judgment by reason of om* sius. For in extreme temptations, and in great necessities, these are the first thoughts and imaginations that come mto om- minds : For asmuch as I have grievously offended God with my sins, therefore is he displeased with me, and now become mine enemy, and hath cast his favom- from me. And if we prevent not, and shift away such fantasies and imaginations in time, they wUl make us to fly from God, to forsake him, and to abhor and grudge against him ; as Saul did, which imagined and fuUy persuaded himself that God punished him of hatred and displeasm-e agahist him : and therefore Saul's heart tm-ned from God, and forsook him, and so he began to hate and abhor liim, as a cruel tyrant. (1 Sam. xxviii.) Wherefore unto such points and articles as are taught heretofore, this admonition doth also appertain : we ought to receive with high thankfulness whatsoever God of a fatherly and loving mind, and not of any indignation towards us, sendeth unto us, whether it be to the flesh pleasant or grievous. The Lord God visiteth ns with temporal and transitory misery, even for the very careful and fatherly heart that he beareth toward us, and not of any hatred Job v. 17, le. /TT TT -IT^* Hos. vi. 1. or mdignation against us. (Job v. Hosea vi. 1 Pet. iv. ' P«'-.i.y- '9- Heb. xu. Rev. ui.) Kev.iii.'i.' For God is reconciled and at one with all christian men ,12. 104 A SPIRITUAL AND [cH. through his Son, and loveth them even from the very ground of his heart. For the which cause, howsoever or by what manner of mean it be that God punisheth and correcteth us, he doth it not because he hateth us, as though he would utterly refuse and cast us away ; but of very pity and compassion, only to receive us as his children; to keep and preserve us, to ex ercise and practise us, to humble and to bring us down, and to stir and prick us forward ; that prayer, faith, the fear of God, obedience, and other virtues, may wax and increase in us, to his honour and our salvation. Testimonies for this have we, first : "As truly as I Uve, I have no pleasure in the death of the sinner, but that he Ezek. xviii. turn and Uve." (Ezek. xviii.) Here now doth God swear, that he doth punish, not to destroy, but to allure, reduce, and bring us unto penance. Item: "Whom the Lord loveth, him doth he chasten, and yet notwithstanding he hath pleasure in him, as a father Prov. Ml, 11, in his child." (Prov. in.) This is an evident testimony, that affliction, trouble, and vexation, are no tokens of the wrath and displeasure of God, but rather sure tokens of his grace, mercy, and favour, whereby God assureth us of his merciful will and fatherly heart toward us. Item : " We know that unto such as love God, all things Rom. viii. 28. serve to the best." (Rom. vin.) And again : " We are corrected and punished of the Lord, that we should not be icor, xi. 32. condemned with the world." (1 Cor. xi.) All this mayest thou also mark in the whole story of Job throughout. Likewise Joseph was sold of his brethren, and delivered unto the heathen, of very malice and envy, by the provocation and suggestion of the devil. But the most faithful God turned it to the profit and wealth, both of the house of Israel, and also of the whole kingdom of Egypt: Gen. xxxvii. for SO cUd Josoph himself interpret it. (Gen. xxxvu. xlv.) Again, the church of Christ, that is to say, the christian congregation, which is Christ's spouse, must suffer vexation and affliction here upon earth. But forasmuch as God loveth this his spouse of his Son, namely, the congregation of the faithful, and mindeth to comfort her, and to be most beneficial unto her ; therefore, Uke as he hath raised up Christ her bridegroom, head, and 12. IV.] MOST PRECIOUS PEARL. 105 kiag, from death, even so will he also deliver her from all affliction, and give her a joyful victory of all such things as do oppress her. But it is the infirmity and fault of our weak eyes, that we cannot espy the merciful and loving goodness of God in and under the rod and scourge. Whensoever we are visited with affliction and misery, it is our duty indeed, first to acknowledge and remember our sins, and again to consider the yoke and bands of the devil for sin ; but we ought not to judge and imagine of such af- ffiction according to the purpose and will of the devil, as he, of a malicious and a mischievous mind that he beareth us, mindeth toward us, which seeketh continually nothing else but the utter destruction and confusion of aU mankind ; but rather we ought to esteem and consider of all such troubles and afflictions, according as God meaneth, and so receive them^, which of his mere goodness turneth them to our wealth and profit, working and finishing thereby our per fect salvation. And wheresoever the heart cannot conceive this comfort, that God correcteth and punisheth for very merciful favour and love towards us, there of necessity must the temptation and grief be much the greater, and the party at length fall to utter desperation. CHAPTER Y. THAT ONLY GOD FOR CHRISt's SAKE, AND THAT OF VERY MERCY, LOVE, AND FAVOUR, DOTH CORRECT AND PUNISH US. The very right and only cause of the merciful and fa therly wdl of God towards us have we in the only merits of Jesus Christ, unto whom we ought to lift up our hearts to ward heaven, and to behold and consider him with our minds continually, after this manner. Our sins and misdeeds deserve hunger, death, war, pesti lence, and all manner of plagues. Now hath Christ ransomed [1 Peterborough copy : and receiveth them.] 106 A SPIKITIAL AM' [cH. Isai. liii. 4, . John I and made full satisfaction for all the sins that we have com- 2B. 111. 16, iic. mitted. (Isai, lin. John i. m. Rom. v. vi. vm, Eph. u. (.ol. i. u, 1 Pet, iii, 1 John iv. Heb. Lx. &c.) He hath redeemed, paid, discharged, and made harmless unto us all our misdeeds with his bitter death, victories, and resurrection, and hath sa tisfied his Fathers righteousness, as St Paul doth testify verv comfortably, saying: "Jesus is become and made unto us om- wisdom, om- righteousness, our sanctification, and our redemption." (1 Cor. i.) So then now, if afiUctions hurt us only l>y reason of our sins, and our sins be satisfied and (.Uscharged through the deatli and passion of Jesus, then must it needs follow, that all our afflictions also are Ulcewise harmless unto us, and cannot hurt us. Yea, Clirist, with and through his passion and affliction, hath blessed and sanctified all maimer of afflictions, that they all should serve and redound imto all fiiithful Christians for their greatest wealth, by the ordinance and provision of God, then- heavenly Father. He is the true physician, which after he perceived that affliction did fear us, took upon liimseU' to suffer aU manner of trouble, yea, the most grievous sorrows and extremities, because he would set and appoint a certain measure and end unto our sorrows, and also bless and sanctify, yea, and also make pleasant and delectable very death itself unto us. Oh ! if we could feel, behold, and consider the heart and mind of Christ, when he did wilUngly hang upon the cross, and suffered himself so cruelly and painfully to be tormented and pmiished, for no other cause, but that he might utterly take away the whole strength of all our sins, sorrow, and death, and destroy hell, that none of them should hurt us; and again, that he tasted and drank of the cup before us, that we being sick and weak might the rather drink and taste of it after him, forasmuch as no evil mis-hap pened unto him thereof, but immediately rose up again from death: Oh! if the knowledge and remembrance of this might remain in our hearts upright, and shine conti nually before us : then should we never sink or faint, nor yet despair of the mercy and goodness of God, although we should labour in never so dangerous and grievous battle, and though we ourselves should taste and feel the due punishment that our sins have deserved : then should we be able to stand v.] MOST PRECIOUS PEAIIL. 1 07 stiffly against the gates of hell ; and all manner of sorroiv, heaviness, temptation, fear, and misfortune, should thereby be utterly consumed and swallowed up. And even tliis is the liighest and most special comfort that ever was heard or read of from the beginnins- of the world. He is only alone sufficient, if we consider him and take hold of him as we should do, to plant and graft such a mind in us, that we shall not only not sorrow nor be heavy, but also triumph and rejoice in and of our misery and af- ffiction; as Paul triumpheth exceUently and highly, where he saith, " If God hath not spared his only Son, but hath given liim np for us all, how should he not give us all things with him ? " (Rom. vui.) Hom. viii. 31. What make we then with our vain fearfuhiess, care, sor row, and heaviness ? Wherefore, if we will be right Christians, we must with all thankfulness set forth, extol, and magnify this excellent, infinite, and heavenly grace and benefit of God, and the high and singular comfort which we have by Christ. For all they that lack the knowledge of the benefit that we have by Christ, and refuse this excellent and high trea sure, whether they be Jews or Heathens, Mahometans or Popish, they cannot be able to give any true, perfect, or wholesome comfort, either to themselves or to any other, in any manner of fear or doubt of the conscience, or in any other afiUction and necessity. So long as they are quiet and safe, and neither feel nor consider the pain of death nor any other grief or necessity, they may well Uve securely and boldly without any manner of fear : but when the evil hour once cometh, that the wea ther changeth a little, that either through the revelation and opening of the law they feel and perceive the wrath of God over them, or else through the manifest and evident tokens and preaching of the just punishment and vengeance of God, and through the present taste of some plague, they are sud denly taken and stricken with fear, as then doth all their wisdom, counsel, and poUcy, wherewith to withstand any such evil, utterly fail them, and suddenly deceive them. Then flee they from God, and cannot tell whither to run, nor where to hide themselves. And how small soever their temptation or plague is, their 108 A SPIRITUAL AND [i CH. heart is dashed, and as sore afraid, as Moses saith, of the Levit xxvi. noise of a leaf, as of a thunder-clap. (Levit. xxvi. Prov. Prov. xxviii. xxviu.) And with such manner persons the whole trade of then* former life, with all theu- labour, travail, and affiance in their superstitious serving of God, and in theu- hard and strait life, is utterly lost and spent in vain. Yea, what comfort soever they havc sought, beside Christ, it is aU nothing else but an augmentation of their sorrowful fear, and a training of them towards desperation. So that, without and besides the Lord Jesus, there is no manner of comfort, aid, nor succour at all to be looked for. (Acts iv, Phil. iU.) Acts iv. 1 i? PhiL iii. B, CHAPTER VI. SIMILITUDES AND COMPARISONS, DECLARING HOW AND AFl'Ell WHAT MANNER GOD DOTH PLAGUE AND CHASTEN US OF VERY LOVE, MERCY, AND FAVOUR TOWARDS US. When as Almighty God, for the merits of his Son, not of any ireful mind or displeasure, but of a good will and loving heart towards us, doth correct and punish us, he may God a father. Uo Compared and likened unto a father, a mother, a master, a physician, an husbandman, a goldsmith, and such hke, after this sense : Uke as the natural father first teacheth his dear beloved child, and afterward giveth him warning and moni tion, and then correcteth him at last ; even so the eternal God assayeth all manner of ways with us, which are well grown and old in years, but young and tender in faith. First, he teacheth us his will through the preacliing of his word, and giveth us warning. Now if so be that we will not follow him, then he beateth and jerketh' us a Uttle with a rod, as sometime with poverty, sometime with sickness and cUseases, or with other afflictions, which should be named and esteemed as nothing else but children's rods, or the wands of correction. Now if such a rod or wand will not help nor do any good, then taketh the father a whip or a stick. As in case [1 To jerk: to lash,] VI.] MOST PRECIOUS PEARL. 109 his son waxeth stubborn, and wiU spend his money and tlu-ift wantonly and riotously at the tippling-house with evil com pany, then cometh the father and puUeth him out by the hajr of his head, bindeth his hands and feet, and beateth him tfll his bones crack, and sendeth him into prison, or ba- nisheth him out of the country : even so, when we wax obstinate and stubborn, and care in manner neither for words nor for stripes, then sendeth God unto us more heavy and uni versal plagues, as pestilence, dearth, sedition, uproar, casualty of fire, murder, wai-. loss of victory, that, being taken of our enemies, we are led away prisoners and captives, &c. AU this he doth to feai- and to tame us, and as it were with violence to drive and to force us unto repentance and amendment of our Uves. Now truth it is, that it is against the father's wiU to strike his child ; he would much rather do him aU the good that ever he could. But through long suf ferance and over-much cherishing the childi-en wax rude, and forget aU nm-ture. Therefore doth he punish them ; but yet. in the midst of aU his anger and punishment, his fatherly heart breaketh out. In case that he putteth his son away from him for some grievous fault, yet he sendeth bim not away altogether com fortless, but giveth him some garments and some comfortable words, and so sendeth him from him, not to remain for ever more in banishment, but when he is once a Uttle humbled, meekened, and amended, to turn home again. And this is only the father's mind, to tum and keep from Ms son all such things as might hurt and destroy him, and never mindeth to cast away or utterly to forsake his cMld. Even so certainly, when God sendeth misery and afflic tion upon our necks, there Ueth hidden under that rod a fatherly heart and affection. For the pecuUar and natural property of God is to be loving and friendly, to heal, to help, and to do good to his children, mankind'. Adam and Eve, when they were put into paradise, were they not plenteously endued with all good things "? But they could not order nor use them rightly, as none of us aU can (Gen. iu.) ; but as soon as we have aU things at oen. pleasure, and lack nothing that we could desire, then forth with wax we both negUgent and slothful. P Peterborough copy : to do good to mankind.] 110 A SPIRITUAL AND [cH. And therefore God sendeth us evil, that he may do us good : and yet in the midst of all affliction and punishment he sendeth some mitigation, comfort, and succour. And we may take example by our foresaid first parents, Adam and Eve : when as God was fully determined upon the very point to exclude and banish them out of paradise, first he clothed them against the frost and violence of the weather ; and he comforted them also with the promise of the blessed Seed (Gen. iii.), which maketh aU manner of afiUction not only casy and harmless, but also wholesome and profitable unto us. And this same nature doth the immutable God never change, but keepeth it continually ; he wUl not utterly for sake us, but only suffer us a little to smart for the sins that we have committed, and so preserve us from sin afterward, that we run not into the danger of eternal pain. Furthermore, be it in case, that the father hath two sons, whereof the one behaveth himself wickecUy, and yet his far ther punisheth or correcteth him nothing at aU, the other for the least fault that he doth is taken up and corrected by and by : what thing else is the cause of this, but that the father hath no hope of amendment at all of the one, and therefore mindeth to put him clearly from his heritage, and to give him no part thereof? For the heritage pertaineth wholly unto that son that is chastened and corrected. And yet the same poor son that is thus chastened, thinketh in his mind that his brother is much more happy than he, forasmuch as he is never beaten nor stricken, ind therefore he sighs and mourneth by himself, and thinketh thus : WeU, my brother doth what he will against my father's wdl, and without his leave, and yet my father giveth him not one foul word ; he suffereth him to take his pleasure, and to run where he will ; and towards me he sheweth not so much as a good look, but is ever in my top, if I do but look awry, &c. Here now mayest thou mark the fooUshness and ignorance of the child, which hath respect only unto the present grief, and never remembereth nor considereth what is reserved and kept in store for him. Even such thoughts and imaginations have christian men and women also, when as they suffer much tribulation, and see on the other side VI.J XIOST PRECIOUS PEAUr.. Ill how prosperously it goeth with the wicked and ungodly sort; whereas they ought rather to comfort themselves with the remembrance of the heritage that is reserved for them in heaven, which appertaineth unto them, as good and virtuous children. As for the other, that hop and spring, make merry, and take their pleasure now for a while, they shall be deprived of the heritage everlastingly, as strangers, and shall have no part thereof. And this proveth St Paul, where he saith, " My son, Heb. xii. c- fear not when thou art corrected of the Lord, but receive his punishment thanlifuUy, and with a good will ; for whomsoever the Lord loveth, him doth he chastise and punish, and scourgeth every child that he receiveth. Now if ye be partakers of correction, then doth God offer and shew himself imto you as a father. And if all those that be children be corrected, and ye without correction, are ye not then bastards, and not children ?" (Heb. xii.) In these words doth St Paul evidently compare and Uken the punishment of the Lord unto the correction of a natural father. And whom should not these words make to tremble and quake, where as he saith those are bastards, and not right and lawful children, which are not pimished? And again, whom should not this thiug rejoice and comfort, where as he saith they that are pimished are children? Wherefore, although the Almighty Lord sheweth himself displeased with us, it is nothing else but a displeasure of a most kind and loviog father, which seeketh not our destruc tion and undoing, but only our reformation, amendment, and wealth. Give over thyself, therefore, patiently unto the wiU of God, thy faithful father. Rejoice in the correction of the Lord, forasmuch as thou art sure and certain thereby, that he beareth a gracious and a fatherly heart, mind, and will towards thee. Furthermore, God is also in this behalf compared to gmi taker for a mother. The mother feedeth and nourisheth the child;"'""""' and all the good she can do unto it, that doth she, even of a tender and motherly heart : and yet, through the frowardness and unruliness of the child, is she sometimes so moved and provoked, that she is angry with it, chideth it, rebuketh it, and beateth it. Even so were it the very 112 A .SPIRITUAL AND [cH, nature and property of God to suffer no manner of mis fortune to happen unto us; but yet through our manifold sins he is provoked to punish and chasten us. Now as Uttle as the mother denieth, forsaketh, or giveth over the child, though she be angry with it and displease it, even as little doth God forsake or give over us in our need and necessity, misery and affliction, though he seem never so much to be displeased with us. Scripture for Isai. xlix. 1,5. this have we : " If a mother can forget her child, then may I also forget thee, saith the Lord : but if she should forget her cliild, yet will I not forget thee." (Isaiah xUx.) Ood .T school- There is never a schoolmaster, nor handycraftsman, which taketh any scholar or apprentice unto him to teach, but he will make these conditions with him expressly; that the lad shall not be self-wiUed nor stubborn, nor follow his own brain and mind, but with aU possible diligence shaU mark and take heed unto that which the master teacheth him ; and if he wiU be negUgent, or play the truant, and not give himself unto his business as he ought to do, if he, being his master, should beat and punish him therefore, that he be content to take it patiently and with a good will. Now the master doth not correct and punish his scholar or servant for any intent to hurt him, or for any malice or evil will towards him, but only that he should learn better afterward, be more diUgent, and take better heed. Even so likewise Christ receiveth no scholar or disciple unto him, but he maketh conditions with him most necessary for every christian man, which Matt. xvi. 24. are expressed in Matthew, xvi. The word of God ought to be the only rule, whereby we should be ordered : but we had rather to follow our own head and our own brain, by the means whereof oii^ times we go awry, and miss the right way ; and therefore the heavenly schoolmaster knappeth us on the fingers, till we apprehend and learn his will more perfectly. Likewise, the physician or surgeon must cut away and burn out the rotten and dead flesh with his iron and instrument, that the whole body be not infected and poisoned, and so perish : even so doth God sometimes plague our bodies sharply and grievously, that our souls may be pre served and healed. And how deep soever God thrusteth VI.] MOST PRECIOUS PEARL. 113 his iron into our flesh and bodies, he doth it only to remedy and to heal us; and if it be so that he kill us, then wiU he bring us to the right life. The physician, in making of his triakle, occupieth serpents and adders and such Uke poison, to drive out one poison with another : even so God, in afflicting and correcting of us, occupieth and useth the devU and wicked people, but yet all to do us good withal. As long as the physician hath any hope of the recovery of llis patient, he assayeth aU manner of means and medicines with him, as weU sour and sharp, as sweet and pleasant ; but as soon as ever he beginneth to doubt of his recovery, he suffereth him to have and to take all manner of things whatsoever the patient himself desireth. Even so the hea venly Physician, as long as he taketh us Christians for his, and hath any hope to recover or to heal us, he restraineth us from our will, and wiU not always suffer us to have what we most desire ; but as soon as he hath no more hope of us, and giveth us over, then he suffereth us for a time to have and enjoy aU our own will and pleasure. This similitude and comparison is taken out of the fifth chapter of Job : " If the Lord God doth wound, then doth job v. is. his hand heal again," &c. Furthermore, when a horse-breaker giveth unto a lusty fresh young horse too much of the bridle, he is wild and wanton, and goeth not well as he should do, and by chance in a sUppery and sliding place he might fall headlong over and over : even so, if our Creator and Maker should suffer us overmuch, and give us too large Uberty, we should soon wax wild, and proud thereof; and it might happen that we should undo and destroy ourselves ; therefore he giveth us a sharp bit in our mouths, and helpeth us to bridle and to tame our flesh, that the noble and precious soul perish not. Again, Uke as the carter or poor man jerketh his horses with the whip, and striketh them sharply when they will not draw nor go forward, and yet favoureth and spareth them also, that he may enjoy them the longer ; even so God striketh and whippeth us, when we do not right as we should do, and yet nevertheless spareth us, and will not make utterly an end of us. r 1 8 1_C0VERDALE.J 114 A SPIRITUAL AND [cH. (iodashep- Like as the poor shepherd also, when his foolish sheep stray abroad in the wild wUderness among the wolves, driveth them from strange ways into the right way, and hunteth them into their sure sheepfold, where they may be in safe-guard ; even so we Ukewise, forasmuch as we mix ourselves ofttimes among the worldlings, and have fel lowship with those that are enemies unto our christian and true reUgion, therefore God cometh unto us, and driveth us with sorrow and repentance from them, that we should not be destroyed and perish together witli them. The herdman wUl suffer such calves as are appointed shortly to the slaughter, to run and spring about in the pasture at pleasure ; and again, such as are reserved to labour are kept and used under the yoke: even so Almighty God doth suffer and permit unto those ungodly persons, whose destruction is at hand, to have aU pleasure and lust upon earth, and to fulfil and accomplish their pleasures and desires ; but the godly, whom he will use to his honour and glory, those keepeth he under the yoke, and restraineth them from the pleasant lusts of the world. God a bus- A wise and skilful husbandman doth not cast nor sow his seed m a field or ground that is not broken, ploughed, and tiUed as it ought to be, but he spanneth his oxen, and goeth to the field, and casteth up the earth with his ploughshare, and so tilleth and harroweth it ; and then first of all he soweth it, that if any rain fall, the seed may be saved, driven into the earth, and take hold and wax 1 Cor. iii. a. therein. Even such an husbandman is God, and we are his tUlage. (1 Cor. in.) And he bestoweth not his Spirit and truth upon such as are wUd, and past all fear of God. Moreover, Uke as the gardener hedgeth his garden round about, and fenceth it with thorns and briei-s, that no beasts nor noisome cattle hurt it ; even so God defend- eth, keepeth, and preserveth us from evil company, and from all manner of sin, through thorns and briers, that is to say, through the cross and afflictions, as Hosea saith, Hos. ,1.6. (chap, u.): "I wiU beset theu- ways with thorns, and thar footpaths wiU I hedge." If the gardener cut off the knobs and the crooked boughs from the trees in his garden, and loppeth them a Uttle, yet as long as the roots remain, the trees are never the worse, but wax nevertheless, and bring VI.] MOST PRECIOUS PEARL. 1 1 .'> forth fruit: even so doth God lop and hew the crabby old Adam with the cross, not to the intent to hurt or harm us, but to keep us in awe, and to teach us godly manners. And surely, as long as the root of faith remaineth with us, though we be spoUed aud destitute of aU riches, and of all manner of worldly and bodily comfort, yet shaU we bring john xv. s. forth good fruits to the high honour and glory of God's holy name. (John xv.) Christian men without the cross are like unto grapes, wliich hang npon the vines, and have the fruition of the open air, and remain stUl upon the stock unfruitful, and no man is the better for them. Wherefore the heavenly vine-man bringeth the Chris tians unto the wine-press, where they are beaten, pressed, stamped, and broken, not to their destruction, but that they may he deUvered from the corruption and infection of worldly lusts, and may bring forth sweet wine, and bear pleasant fruits. The goldsmith casteth a lump of gold into the oven ^^^s"'*- and into the fire, not to consume it away with the fire, but to purge it from the corruption that is in it, and that aU that hangeth about it, and is no gold, should be burnt away with the fire, and consumed unto ashes : even so is God the goldsmith, the world the oven, affliction the fire, the faithful Christians the gold, and the fflth and corruption is sin. Now wUl God purge and make clean those that be long unto him from aU manner of blots, blemishes, and cor- i Pet iv. 12. ruption, and make them glorious and beautiful unto him. The free-mason heweth the hard stones, and heweth off here one piece, and there another, tUl the stones be fit and apt for the place where he wUl lay them; even so God, the heavenly free-mason, bmldeth a christian church, and he frameth and poUsheth us, which are the costly and precious stones, with the cross and affliction, that aU abomination and wickedness, which do not agree unto this glorious building, might be removed and taken out of the way. (1 Pet. u.) ' p^'- "• '• Again, as the dyer bleacheth, or the laundress washeth, beateth, lumpeth, and clappeth the foul, unclean, and defiled clothes, that they may so be white, pure, and clean ; even so doth God some tune handle and deal with us, to make us pure and clean. (Dan. xi.) Dan. xi.35. 8-— 2 John xii. 25. 116 A SPIRITUAL AND [cH. CHAPTER VII. TROUBLE AND AFFLICTIONS DO SERVE TO PROVE AND TO TRY US WITHAL. Trouble and afflictions do prove, try, instruct, confirm, and strengthen the faith, provoke and stir up prayer, drive and force us to amendment of Ufe, to the fear of God, to meekness, to patience, to constancy, to gentleness, to sober ness and temperance, and to aU maimer of virtues ; and arc the occasion of exceeding much good, as well transitory as eternal, in this world as in the world to come. By afiUction l^f^il'^' ai^d trouble wiU God prove and assay, mark and spy, how Lifkeix^if' deep thy heart hath entered with God, how much thy faith is able to suffer and to bear, whether thou canst forsake both thyself and aU other creatures in the world for his sake. In sum, to be short, he wiU try how thou wilt behave thyself, when he taketh utterly from thee and out of thy sight that wherein thou most deUghtest and hast any pleasure upon earth. God knoweth well enough before, how thou wUt take it and behave thyself; but he will shew and declare to thyself and to other also, what is in thee ; for oft-times people do so extol a man, and make such boast of him, to be the wisest, most circumspect, manly, and honest man in a country ; but when the time of trial cometh, there appeareth no such thing in him, as was thought and looked for. A man cannot learn to know a lusty and a stout man of war in the time of peace, but best of all in the time of war, when the cruel and fierce eneniies do invade and assault his captain. When a great tempest ariseth in the sea, then doth it appear whether the shipmaster be cunning in ruUng the stem or no. Again, those are the most honest and most chaste matrons, which being sore tempted, assaulted, and provoked unto wickedness, do nevertheless keep their spouse-faith to wards their husbands undefiled. Even so can no man know nor prove perfectly, how the christian church keepeth her spouse-faith and fideUty towards her spouse and bridegroom Jesus Christ, untd such tune as antichrist assaulteth and tempteth her with false doctrine, tyranny, and persecution. VH.] MOST PRECIOUS PE.MIL. 117 Such trees as havc strong and deep roots and sufficient natural sap, can no violent heat of the sun hurt nor harm ; but such as are feUcd and cut down, are soon dried up with the heat of the sun, like as the grass also that is mown down doth soon wither : even so Ukewise such faithful persons as are rooted in Christ Jesus, cannot troubles nor afflictions hurt, they grow and wax green notwithstanding; but the unfaithful do betray themselves, and shew what they are, as soon as they seo any heat of trouble or persecution coming. With one fiail are both tho stalks and ears of the corn beaten, and also tho corn itself threshed and purged out : even so with one manner of trouble and afiUction are the faithful purged and provoked to pray unto God, and to laud and magnify him, and the unfaitliful also to murmm- and curse ; and so are they both tried, proved, and known. When the corn is threshed, the kernel Ueth mised among the chaff, and afterward are they dissevered asunder with thc fan or windlc : even so the people in the church do first hear the preaching of God's word; now some stumble, repine, and are offended at it, and other are not offended, and yet they dwell together one with another; but when they are fanned or windled, and when the wind of trouble and afflic tion beginneth once a little to blow, then is it easy to sunder and to know the one from the other, the faithful from thc unfaithful. Art thou pure corn? What needest thou then to fear cither the flail or the wind? In the threshing and in the wind thou shalt be deUvered and sundered from the chaff, and shalt be made more pure than thou wast before. Let them fear that arc chaff, wliich are not able to abide the wind, hut must be blown away, and so cast out for ever. A rotten and an old weak house standeth awhile for a time ; but as soon as a wind cometh and bloweth, it ap peareth unto all men, how feeble the foundation and stay of it was. Even so are there such christian men without ground or foundation, which so long as all things go weU and prosper with them, they are good Christians ; but in the time of trouble and persecution their dissimulation is known and breaketh out. " As gold is tried in the oven, wherein it is molten ; wisd. lu, even so hath God tried and purged them." Now if thou be 118 A SPIRITUAL AND [cH. gold, what needest thou to fear the fire, which doth more profit than hmder or hurt thee? To this purpose doth this true proverb serve : " In need doth a man try wliich be his friends." Examples; Almighty God did tempt and prove Abraham, Gen. xxu. 2. and bade him offer up and kiU his only son (Gen. xxU.) : then was Abraham in a great distress, perplexity, and heaviness ; he had rather have lost all his goods and possessions, and all that ever he had upon earth, than he should slay his dear son. But yet, though it were against nature, and an intole rable thing, yet he carried his son forth three days' journey to kUl him with his own hands ; he overcame his flesh by faith, and would be obedient unto God. Then said God unto him : " Now I know that thou fearest God, and hast not spared thy only dear son for my sake." Deuuviii.2. And Moscs saith: "Remember all the ways, through the which the Lord thy God hath led and guided thee these forty years in the wilderness, because he would chasten and prove thee, that it might appear and be known what was within thy heart, whether thou wouldest keep his command ments or no." (Deut. viu.) Set Pharaoh and David together the one against the other, two notable kings : Pharaoh persevereth and continueth obstinately, stubbornly, and perversely in his wicked purpose, notwithstanding the manifold plagues that did faU and Ughten upon him. (Exod. vu. viu. ix.) Contrariwise, how soon did David give over and break out with aU meekness, sub mission, patience, and acknowledging of his whoredom, when as he fled from Absalom, Shimei rebuking and revUing hun 2 Sam. xri. most shamcfiiUy ! (2 Sam. xvi.) Job was stricken with many grievous sores, that there was nothing sound or whole in him, from the sole of his foot to the top of his head ; not that he had deserved such heavy punishment more than other men, but that God would declare to aU the world his patience and faithfuhiess. But his wife did Job ii, 9. then shew her weak faith and wicked corrupt nature. (Job ii.) Who was more faithful and more fervent than Peter? Matt. xxvi. and yet he denied and forsook Christ before a simple woman. (Matt, xxvi.) Who ought not therefore to fear himself, except he hath before m the trial been found faithful, stead fast, and constant? VII. J MOST PRECIOUS PEARL. 119 In like maimer, daily experience teacheth us to know the faithfrd and unfaithful asunder in persecution and affliction. There are some that cleave to the gospel for a time; but when they see they cannot attain that they sought and looked for, then they forsake it, and faU from it again, yea, and in the time of temptation they fall to blaspheming of the holy gospel: but the godly, which have it fixed in their hearts, stand steadfastly by God both in Ufe and death. CHAPTER YIH. TROUBLE AND AFFUCTION DO HELP AND FURTHER US TO THE KNOWLEDGE OF OURSELVES. AND OF GOD ALSO, .\ND SPECIALLY TO WISDOM. Besides this, it is a profitable and a good thing for a man to know himself weU. FeUcity and prosperity blindeth a man ; but when he is under the cross he beginneth to mark the fraUness of his body, the uncertainty of his life, the feebleness of his under standing, the infirmity and weakness of man's strength and power. He shall spy and perceive how far he is entered in the way of virtue, how the matter standeth between God and him, whether he be a champion of God or of the devU : for a man thinketh himself oft-times to be weU grounded and stabllshed, but in the time of temptation he feeleth how lightly and easily he is tossed and turned of every blast of the wind. Item, by affliction and misfortune God wUl put thee in remembrance, how many thousand perils are yet hanging over thy head, which should Ughten and faU upon thee, if he did not keep and preserve thee from them. And the same God saith thus unto thee : ' The wicked enemy with an innumerable and infinite heap of aU evUs and mischiefs doth assault thee, and lay watch for to subdue thee, and to swallow thee up ; but I have appoiated him his bounds, over the which he caimot pass.' 120 A SPIRITUAL AND [cH, The right The longer thou ai-t under the cross, the better mayest oSd" ^ " thou leai-n all the vu-tues and goodness of God ; as his just judgment and strait justice, whereby he sheweth liis wrath and displeasm-e against the wicked and ungodly, and sendeth upon their necks terrible plagues; and the obstinate and unrepentant he condemneth everlastingly. Item, his infinite power, whereby he can help and comfort thee m most extreme misery and necessity. Item, his unmntable ti'uth, whereby he doth faithfully perform aU his promises, and bringeth to pass all his threat enings. Item, lus exceeding mercy and free grace, whereby he preventetii all evil towards us, and wUl not suffer us to bo caught and oppressed with any misfortune. ipct. T. 7. Item, his eternal and everlasting providence, whereby, Uke a father, he taketh charge and care over us, and govern- eth aU tilings most wisely. (1 Pet. v.) Item, llis glory, magnificence, and lauds for the foresaid virtues, which do shine most clearly in affliction and ad versity ; for the which cause St Bernard writeth thus : " Wliereby do we know that he that dwelleth above is among us here beneath ? Forsooth by this, that we do stick in trouble and afflictions. For who could be able to sustain, bear, and abide them without God^?" Toicam A mau hath need at aU times of wisdom, circumspection, BdverBity. prudcuce, and soberness. LUie as prosperity shutteth and blindeth the eyes of men, even so doth adversity and trouble open them. Like as the salve that remedieth the disease of the eyes doth first bite and grieve the eyes, and maketh them to water, but yet afterward the eyesight is clearer and more sharp than it was ; even so trouble and afiUction doth grieve and vex men wonderfuUy at the first, but afterward it helpeth and Ughteneth the eyes of the mind, that it is afterward more reasonable, wise, and circumspect. For trouble bringeth experience, and experience bring- [i "Unde scimus, quod nobiscum sit (Deus scil.) in tribulatione. Ex 60 utique quod in ipsa tribulatione nos sumus, Quis enim sus- tineret, quis subsistcret, quis persisteret sine eo?" Sancti Bernardi Opera, in Psal. xc, (xci,) Serm. xvi, "Vol. i. p, 880, E, Ed, Bened. 1719.] VHI.] MOST PRECIOUS PEARL. 121 eth wisdom. The rod and punishment do bring wisdom. (Eccles. xxxiv. Prov. xxix.) And of this did these proverbs Eceies. xxxiv first spring up : " The more plentiful land, the more fooUsh Prov. xxix. and wicked people ;" and again : " Adversity causeth men to look weU and far about them ;" item : " There is no man wise, but with his hiu-t and loss ;" item, " That man may weU learn to swim, which hath the water at his mouth." David saith : "0 Lord, how good and profitable is it unto me, that thou hast chastened and humbled me, that I might learn thy righteousness and thy commandments!" (Psal. cxix.) Psai. exix. 71- CHAPTER IX. TROUBLE AND AFFLICTIONS DO HELP AND FURTHER US TO THE RIGHT KNOWLEDGE OF OUR SINS, AND TO PERFECT SORROW AND REPENTANCE FOR THEH. God requireth that the knowledge of our poisoned and corrupt nature and of the wrath of God should wax and increase in us, whereby we might conceive an hearty sorrow and repentance for our sins, and so daUy amend and wax better. Now truth it is, that in our hearts naturaUy stick- eth a rough secureness and retchlessness, whereby we do Uttle regard and esteem the inward fflthiness of om- hearts ; and speciaUy, when we feel no manner of taste of the cross and affliction, we do not consider the miserable wretchedness of our sins, nor the just judgment of God, and the terrible punishment due for the same. But when the hand of God doth humble and pluck down some special persons or a whole congregation, then remember we the greatness and heaviness of sin, that God's wrath and indignation is not so sore without some special and most just causes. And then break we out into such words as these: "0 Lord, we have deserved these plagues a thousand ways. 0 good and most just God, thou rewardest the misdeeds and transgressions of the fathers in the chUdren, if they foUow their fathers' steps, even unto the third and fourth 122 A SPIRITUAL AND [cH. Exod. XX. 5; generation." (Exod. xx. xxxiv. Numb. xiv. Deut. v.) Like N^ib. xiv. as the hard copper and tm do melt in the fire, even so in Deut. v. 9. trouble and affliction the hard, rough, and stubborn hearts do melt and faU to misUking and loathing their sins. A trespasser doth then first of aU perceive his faults rightly, when he is brought unto the judgment to be pun ished, and is adjudged and condemned unto death. And for this cause doth God use such rough and hard means with ns. And both the common and general, and also the particular and special, plagues and adversities may well be caUed a part of God's law, and, as it were, God's preaching, which testify and declare unto us, that God is heavUy dis pleased against aU manner of wickedness and abomioation that reigneth in the world; that aU men should humble and submit themselves unto God, bewail and lament their sins unto him with a sorrowful and a right penitent heart, and desire his grace and mercy. For an example: Joseph's brethren in Egypt did then first of aU spy their wickedness committed against their brother, when as very need and necessity did vex them Gen. xlii. 21. iu a straugo country. (Gen. xlu.) When as the Lord did send into the wUderness among the Israehtes venomous serpents, which did bite them and set them on fire; then came they first to Moses, and said, "We have sinned, for asmuch as we have spoken against the Lord, and against Numb. xxi. thee." (Num. xxi.) 6, 7- When the pestUence did rage, then said David unto the Lord, "Behold, it is I that have sinned; what have these 1 Chron. xxi. sheep done?" (1 Chron. xxi.) Now, therefore, if it be so, that knowledge of the sin, and an hearty displeasure against it, be profitable and necessary, then can we not weU forbear trouble and adversity. X.j MOST PRECIOUS PEARL. 123 CHAPTER X. TROUBLE. AFFLICTION. AND ADVERSITY. DO HELP .VN'D FUR THER us TO THE EXERCISING ANT) INCREASING OF OUR FAITH.That out faith is proved and tried through the cross and through adversity, it is declared before. And now shaU it be evidently proved, that our faith is then fii-st right stabUshed, exercised, and augmented, when adversity cometh. The very frue chi-istian faith is grounded only upon the grace, mercy, power, and help of God through Christ, Which thing cannot be right comprehended with vain thoughts, imaginations, and speculations ; but God cometh upon the miserable sinners with heaps of miseries. What soever they attempt, go about, or take in hand, it goeth backward with them, and theu- whole Ufe is made so bitter as gall unto them, that they cau nowhere find any rest. And why ? forsooth it is done for this purpose, that they should utterly neglect and despise all manner of counsel and comfort of man ; that they should be plucked from aU manner of trust in the poUcies and powers of the world; and that they should utterly despah- of all help in any creature : and in the stead of that, they should set and fix their hearts and minds only in God, and that nothing at all should else remain in them, but only unspeakable sighing unto God, proceeding out of a true fidth, in whose help and mercy only altogether consisteth. Testimonies of scripture : Moses witnesseth that God suffered the Israehtes to be diversely vexed, and to be brought into great distress, and yet preserved them won derfuUy, for this cause, that when they shonld come into the land of promise, they should not say: '¦Mine own power, and the strength of mine own hands, were able to bring this to pass ; but thou shouldest think npon the Lord thy God : for he it is which giveth thee such power, whereby thou art able to perform and bring any thing to pass." (Deut. vin.) SS""™' And so did God deal afterward with the children of Israel, which of their own brain and wisdom sought help, 121? A SPIRITUAL AND [cH. succour, and maintenance at the king of the Assyrians, and at the king of Egypt, wliich were the very same that afterwai-d did besiege them, slay them, and carry them away prisoners. And so after tiiat they felt and proved that tiiere was none that could succour and help them, but only the Lord. unto whom they v-ielded and gave over tiiemselves at length; as. I looked for no other but that I should die. (Jer. x. Hosea ii. iv. vi.) But it was done for tliis purpose, that we "should not put any trust in ourselves, but in God, which raiseth up the dead again." (2 Cor. i.) Item : Whatsoever stirreth up and exerciseth our faith, of that ought we not to be aft-aid, but rather to rejoice in it. Wlien we Uve in idleness, in aU lust and pleasure, the devU snappeth us up, and so blindeth us in our weak ness, that we think God doth not regard us, and aU thiiiffs in the world to happen without any working or foresight of God. But as weU in special as in general adversities, there is greater matter and occasion to practise and to exercise the faith. God suffereth thee to fall into poverty, or thy most dear friends to be taken from thee by death, or some other disquietness to happen unto thee. As then hast thou a great occasion to awake and to practise thy tiiith ; and first to caU to remembrance the promises of God, contained m llis word, and then to call upon him for his grace and assistance, and so to resist and withstand all manner of natural doubtfulness and despair, that hangeth in thy flesh, how grievous soever the necessity seem to be, and howsoever any man doth imagine that God hath withdrawn liis face from thee, and wUl not help tlico at all. In lUie manner, in aU common necessities and general, this is the right exercise of faith, and the most holy service of God, that we first consider and weigh earnestly all manner of perUs and assaults of the church and of the commonwealth; and after that, that we pray unto God with a constant and a Uvely faith, that he wiU deUver and preserve the church from false doctrme, superstition, and hypocrisy, and that he wUl graciously rule and govern it: and that he wiU also preserve the commonwealth in good order and quietness, and wiU grant wholesome air and season- X.] MOST PRECIOUS PEARL. 125 able weather, and will also restrain and let the wUd and dissolute behaviour and conversation of the common sort of people; and wUl grant, maintain, and preserve a christian discipline, behaviour, and honesty, whereby his holy and godly name may be lauded and magnified, his kingdom augmented, increased, and confirmed, and the kingdom of the devil subverted and confounded. And remember this also : whensoever thou considerest thy adversity, forget not to desire of God hope and trust for comfort, aid, and succour ; and look that thou strive and fight mightUy and manfuUy against all manner of mis trust, and put away aU manner of despair, how grievously soever thy adversity and sorrow doth increase ; and thus is thy faith weU rightly practised and exercised. An example : from holy Job was taken all that ever any man might take any comfort in, wife, children, goods, and friends ; and one trouble, sorrow, and heavy message came stiU in another's neck, and he had not one drop of blood in his body, that was not consumed and wasted. And he sat in the sight of aU the world, was their laughing-stock, and so exercised and practised his faith, and gave over him- seU' only and wholly unto God. (Job i. U. ui.) Unto Abraham was promised a seed, which should be in multitude as the sand of the sea, and as the stars of the sky (Gen. xu. xvui. Eccles. xliv.); and yet was bis ^."i^'j^-s; wife barren and unfruitful, and he also waxen old and aged, Eccies.xiiv. that after the judgment of natural reason it was not possible that that promise should be fulfflled and come to pass, by the means whereof Abraham did exercise, try, and practise his faith. And thus did Joseph, David, Daniel, aU patriarchs, prophets, and apostles, as well in the common and general adversities of the church, as in their own private and pe cuUar afflictions, exercise and practise their faith ; and this was their highest God's service, wherewith they honoured and served God. (2 Sam. xv. Dan. iii. vi.) Wherefore in our time also God giveth us great and marveUous occasion, through trouble and adversity, to awake, stir up, and to exercise our faith. And by such exercise is the faith increased and confirmed ; yea, and shineth more brightly, and is made more beautiful and glorious. For 126 A SPIKITtlAL AND [cH. whatsoever a man hath proved and tried himself, that be Ueveth he afterward the more steadfastly. Now he that is a christian man or woman proveth and feeleth in deed, that in the midst of his sorrow and affliction he is ruled, defended, comforted, and preserved of God. For hope can- Bom. V. s. uQ^ ije confounded. And therefore the Christian and the faithful man, through trouble and adversity, is made more bold and hearty, and concludeth with himself, more than ever he did before, that God hath a special regard and consideration of those that are in trouble and misery, and will graciously help and deliver them out. Like as one that hath sailed oft upon the sea, and proved and escaped great and dangerous tempests, and hath been sore tossed with the fearful waves, is afterward the more bold and hardy to go unto the sea, forasmuch as he hath ever escaped weU, and hath had good fortune before; even so a christian man, whom the cross hath oft assaulted and exercised, forasmuch as he hath always found comfort, aid, and help of God, afterward he trusteth God, the longer the more, though the same afiUction and adversity come agam unto him, that he had before. And to this purpose hear and mark two especial and notable examples; one out of the Old, and another out of the New Testament. David, when he prepared hunself to fight against the valiant giant Goliah, said these words: " The Lord, which hath deUvered me from a Uon and from 1 Sam. xvii. a bear, shaU deUver me also from this Philistine." (1 Sam. xvu,) And again, Paul saith: " God hath deUvered us from so great a death, and deUvereth us daUy, and we hope that 2 Cor, i. 10, he wUl deUver us from henceforth also." (2 Cor. i.) And to the same purpose doth thi^ also appertain, to consider, that the cross assureth those that bear it in the Lord, of the grace and favour of God, whereby they know Job V. 17. certainly, that they are of the number of the elect, and Prov. m.'ii, t^e chUdren of God ; forasmuch as he looketh upon them Tobit xii. 17. fatherly, to reform and to correct them. (Job v. Hos. vi. Jirb.'xirM. Prov. ui. Tobit xu. 1 Pet. iv. Heb. xii. Rev. iU.) Judith viii.' For' why thus it is written; "Yea, aU those that ever did please God have been proved and tried by many and [1 Peterborough copy: Forasmuch as.] X.] MOST PRECIOUS PEARL. 127 divers troubles, and have been found constant and steadfast in faith." Item ; "All those that will Uve godly in Christ Jesus must suffer persecution and affliction." (2 Tim. iU. 2 Tim. ui. 12. XI 1 •• T» 1 **, Eccles. ii. 4, Eccles. u. Psalm xxxiu.) S''-, / Psal. xxxiii, 18, 19, CHAPTER XI. TROUBLE AND ADVERSITY GIVETH US OCCASION TO FRAY UNTO GOD, AND TO LAUD AND PRAISE HIM. Every christian man knoweth this, that it is necessary and profitable for him to pray and to caU upon God most fervently and devoutly. Now when a man liveth in aU prosperity, then he prayeth very Uttle, or very slenderly and coldly ; he hath no great affection or mind upon it. That prayer that is not pressed and thrust out with the cross, floweth not out from the depth and bottom of the heart. But sorrow, heaviness, and adversity, kindleth the mind and setteth it on fire ; driveth, chaseth, and hunteth it unto God, and compeUeth it to caU upon God fervently and earnestly: for at such time we feel and perceive weU, that we can do nothing of ourselves, and what great need we have af God, that he wUl vouchsafe to govern, aid, and defend us. Like as the water, as long as it floweth and runneth over the even, plain, wide, and broad fields, it breaketh not out by no violence, but cUsperseth and spreadeth itself abroad every where aUke ; but when it is gathered together by cunning and science, and conveyed into a narrow room, as into a pipe or conduit, then it springeth or spouteth out on high : even so the mind of man, as long as it is quiet, idle, and without sorrow or trouble, it walketh and wan- dereth abroad at large and at Uberty ; but when it is brought in, restrained, and driven to a strait and a narrow issue through trouble and adversity, it breaketh out aloft to God in heaven with an earnest, hearty, and fervent prayer for grace, aid, and comfort. (Eccles. xxxv. Eccies. Acts X.) Acts X, 2. Whereupon there is a common proverb sprung; "Need and necessity teacheth men to pray." " 0 Lord, when xxxv. 17. 128 A spiritual AND [cH. trouble and adversity is at hand, then do men seek thee: when thou chastenest and punishest them, then call they Isai. xxvi. 10. upon thee lamentably." (Isai. xxvi.) Examples : When the chUdren of Israel heard of the coming of their enemies, the 1 Sam. vii. 8. PhiUstines, they were afraid, and said unto Samuel, "Cease not to cry unto the Lord our God for us, that he may help us out of the hands of the PhiUstines." (1 Sam. vii.) 2 Kings xxi, Mauasscs, wliich all the days of his Ufe was a very blood- 2 Chron. Uound uud a tyrant, was bound with chains, and led away 11—13. into Babylon. And when he was in extreme anguish and ne cessity, he made his humble prayer and suppUcation before the Lord his God ; and God heard his humble prayer, and brought him again to Jerusalem. (2 Kings xxi. 2 Chron. xxxiu.) When there arose a great tempest npon the sea, in somuch that the ship was overwhelmed with the waves, and Christ slept, then the disciples hasted unto him, and waked him up, saying, " Lord, help us, for we perish." Matt viii. 2.-,. (Matt. viU. Mark iv.) ilarli iv. 38. ^ ' The example of the heathen woman doth teach thee how the Lord prolongeth and deferreth his aid and help some time for the nonce', that we should be kindled up to cry the more fervently, and to continue importunately in Matt. XV. 22, earnest prayer. St Austin writeth thus : " They that are godly are oppressed and vexed in the church or congregation for this purpose, that when they are pressed they should cry, and when they cry, that they should be heard, and when they are heard, that they should laud and praise God I" lo laud God. And Uke as the cross and adversity doth further and prick us forward unto the first part of prayer, which is to desire and crave of God ; even so doth it also further and [1 Nonce: occasion, purpose.] [2 The author does not mention from what part of the works of Augustine this passage is taken : the following is probably the place referred to: Videamus ergo hic quid admoneamur, et unde gratn- lemur, et unde gemamus, et unde auxilium postulemus, unde desera- mur, unde nobis subveniatur, quid simus pernos, quid per misericordiam Dei, quomodo nostra superbia conteratur, — ut illius gratia glorificetnr. Et audiamus jam, fratres, quonam ducitur iste populus Dei, quid hic agatm- in congregatione omnium gentium redempte per Christum. August. Enan-at. in Psal. cvi. prop, init. Vol, vni, p. 272, D. Ed. Par. 1,541.] XI,] MOST PRECIOUS PEARL. 129 provoke us all unto the second part of prayer, which is to laud God, and to give him thanks. The almighty power, wisdom, righteousness, mercy, and truth of God, these high and exceUent godly virtues, worthy of aU laud and honour, do appear in the cross, affliction, and adversity of christian men, when God visiteth miserable sinners, comforteth those that are in distress and misery, helpeth and deUvereth them out of all maimer of necessity. At these things do aU christian people wonder and mar vel highly, and therefore break they out to magnify, praise, and extol God with unspeakable lauds and praises. "We have such a treasure in earthly vessels, that the power that Ueth above, and hath the victory, might appear to be of God, and not of us," (2 Cor. iv.) ; that is to 2 cor. iv. 7- say, we are weak and miserable vessels, that God's honour and glory should be furthered, and not ours. For an example take the story of Daniel, chap. Ui. ; Dan. iii. ss, how the imprisonment and captivity of the Jews did serve wonderfuUy to the glory and praise of God. Our Saviour Christ sheweth the cause, why the man was blind from his very nativity and birth, namely, that the works of God should appear and be made manifest in him. (John ix.) joim ix. 3. Moreover, all the prophets, apostles, and elect of God, by whom God wrought wonderful and marveUous things, were contemned and despised, yea, and sometimes slain and murdered, that aU men might spy and perceive, that their faith and working, which cUd not shrink, but continued upright, was a work of God, and no power of man; and, therefore, that God must be lauded and praised above all. (Psalm xUv. Acts iv. v. Rom. vni. 2 Cor. iv. 1 Mac. ii. 2 Mac. vi. vu.) CHAPTER XII. TROUBLE AND ADVERSITY DO FURTHER US IN VIRTUE AND GODLINESS. The cross and tribulation do banish and dry away the former sins, and hinder and resist those that are to come hereafter, and help to plant, exercise, and increase all man- r 1 9 Lcoverdale.J 130 A SPIRITUAL AND [cH. ner of virtues, that the ungodly may be provoked and furthered to repentance, and amendment, and reformation of theu- Uves ; and the godly to further virtue and god liness. For what affliction soever the flesh doth suffer, it grieveth it very sore; it would rather be merry, at rest, and quiet. Now every one that hath any reason, knoweth this right weU, that he through his own lusts and behaviour bringeth much adversity and afiUction upon his own neck ; and there fore, in consideration of that, he beginneth to beware, and to take heed afterward of all inordinate and dissolute Uving, as the cause, ground, and occasion of all misery and sorrow, that besides this present afiUction he be not plagued also eternaUy. Which I wUl declare and prove, first with simili tudes ; secondarUy, with testimonies of the holy scripture ; and, thirdly, by famiUar examples. A water that is continually standing, how clear soever it seem, yet it is corrupt and naught; but that water which hath his contuiual course, the more it rusheth and struggleth over the stones and sands, the more Uvely, fresh, and better it is : even so a godly man, in the absence of the cross, is sluggish, dull, and Utherly' ; but through the cross and afflic tion he is quickened and exercised, and increased in aU good ness. The rusty and cankered iron through the file is made bright and smooth : even so the old rusty Adam hath need of trouble and adversity to file and purge him from the cankered rust of sin. A knife, though it be never so smooth, if it be not used, it waxeth rusty, and the same rust fretteth it and marreth it ; but the more it is occupied, though it be somewhat worn thereby, yet it is the more bright : even so, although some person hath a good nature and inclination, if he be not occu pied and exercised with trouble and adversity, he waxeth rusty, cankered, and rotten ; but through the cross and tribulation, though the rust have worn somewhat off him, being a man and weak, yet he shall thereby be made more bright, clear, and beautiful again. The seed that is cast into the field must suffer the wind, rain, snow, frost, and aU maimer of tempests, and yet it waxeth and brmgeth forth fruit ; even so the spiritual seed, [1 Litherly: indolent.] XII.] MOST PRECIOUS PEARL. 131 which is the word of God, being received of a devout and fervent heart, is not destroyed through trouble, but bringeth forth right good and profitable fruit. A walnut-tree, the more it is beaten, the better it is, and not the worse : even so man, through many stripes and much adversity, turneth from iU, and waxeth good. For the tliick and hard skin of a horse or an ass, is nothing better than a very sharp whip, to jerk him with : even so, for our stubborn and haughty flesh there is nothing more fit and profitable than much sorrow and vexation, whereby it may be stirred and pricked forward. Cloth must be oft beaten and brushed ; whereupon there is a pro verb : "Thus must wooUen cloth be used, that there breed no moths in it." Even so shall spiritual moths and worms, wickedness, sin, and abomination, have the less power to breed in us, if we be well brushed and beaten in time with affliction and adversity. The flesh that cometh fresh out of the shambles un- salted, waxeth soon unsavoury, and worms breed in it, but the salt with his sharpness keepeth it sweet from corruption : even so doth God cast and sprinkle salt upon us, through divers temptations and afBictions, that they may bite and season us, that we corrupt not, nor perish in sin. That body that is always idle, and never moveth nor hath no exercise, is easUy subject unto sickness and infirm ities ; but those bodies that have their exercise and labour, are more lusty and sound, and can better continue : even so the soul that is well exercised and occupied with trouble and affliction, hath occasion and cause to be beautiful, sound, and clear. It is a very true saying, the sharper that the lye is, the cleaner taketh it away all manner of filth : even so our corrupt and poisoned nature had need of a sharp and a biting medicine. The greater and sharper the trouble and adversity is, the more filth and inconvenience it biteth away. For a raw and weak stomach, which is of a naughty digestion, bitter wormwood is very good and wholesome ; even so for the weak and feeble soul is bitter trouble and affliction very wholesome and necessary. Remember this proverb : "After the sick man hath re covered his sore, he Uveth worse than ever he did before." 9 — 2 lo2 A SPlniTUAL AND [fH. And therefore sickness is more necessary for liim, that he wax not worse, and live not more wickedly. Now wUl I aUege scripture. God threateneth to send a plague sevenfold greater, if any man wUl not amend at the Ughter and easier punishment that he sent first. Whereby the Lord himself declareth, through Moses, that trouble and Lev. xxvi. 16, adversity should teach ns an alteration and amendment of our lives. (Lev. xxvi.) "Strokes and wounds do purge and cleanse out evil and corruption, and stripes purify the inward parts of man." Prov. XX. 30. (Prov. XX.) " No manner of chastening for the present time seemeth to be joyous, but heavy and grievous ; but after ward it bringeth a quiet fruit of righteousness unto those Heb. xii. 11. that are exercised therein." (Heb. xii.) " He that suffereth in the fiesh ceaseth from sin, that from henceforth the time that is remnant in the flesh, he may Uve not after the lusts of men, but after the wUl of God," ipet.iv.i,2. (1 Pet. iv. Rom. vi.) Rom. \ 1. 0. *• ^ ,' And this shaU examples make more manifest. Under Joshua had the chUdren of Israel many battles, and were driven to fight against their enemies ; and they did never faU nor swerve from the Lord, untU afterward that they Judges ii. 6, came unto rest, and had aU things plenty. Josh. i. Judg. ii. This is an example of a whole multitude. Now take examples of special persons. The prophet Jonas, being in the whale's beUy, remem bered his sins, altered himself, turned, and was obedient unto God. (Jon. u.) The lost and desperate son did then first of aU run home again unto his father, when he saw and felt liis misery and poverty. (Luke xv.) Mark the daUy experience. We imagine oft-times thus with ourselves : " Oh, if I were once whole and restored again, I would surely behave and order myself weU as 1 ought to do, and would help and serve every man. Oh, if I were rich, I would gladly distribute unto the poor people faithfully." But as soon as we come out of the danger in deed, we have clean forgotten altogether. As long as we have no manner of need, no man can hmder nor restrain our wickedness. For an example, imagine two sundry houses, whereof in the one is celebrate and kept a marriage, where there is XII.j MOST PRECIOUS PEARL. 133 mirth, joy, and good cheer ; and in the other is one sick on lus dead-bed. In the bride-house, where is dancing, is used aU manner of lightness and dissoluteness, gross and filthy words, bawdy songs and baUads, shameless behaviour and manners, and wanton and light apparel. One leapeth and winceth like a horse, another stampeth like an ass, the third drinketh himself drimk, and the fourth doeth nothing that honest is ; so that a man might say the people were become very brute beasts. But by him that Ueth on his dead-bed is aU stUl, not a word spoken but honest and seemly. All things are done sadly, demurely, and discreetly. And at that time not only the men, but also the women and chUdren, and all that are in the house, are godly occu pied : they pray, they comfort, and break out into such words as these : "What is man? How transitory and vain are all things that we have here upon earth ! but in the life to come it shaU be far otherwise." (Eccles. xiv. Job iv. x. xxxiv. Psal. IxxviU. xc. ciu. cxlvi. Isai. xl.) Again, from the marriage or bride-house goeth many one home heavy and sad, vexed in his mind, and disdainful that he is not so happy and fortunate as other be ; and suddenly is ravished with the beauty of some wife or maiden that he saw at the dancing, which hath wounded and stricken him to the heart. And when he cometh home, he looketh sourly on his wife, he is froward toward his chUdren, and testy against all the household, so that no man can please him. But he that goeth home from the mourning-house, think eth himself weU blessed and happy, that he himself lieth not in any such extreme necessity. If he hath had any sickness or vexation in time past, now he is able to bear it the more easUy and patiently, when he compareth it to the grievous and intolerable pain of the man that lieth in pangs of death. By reason whereof he is the more patient, gentle, and friendly toward his wife, chUdren, and his whole household ; yea, he taketh occasion thereby to reform and amend his evU life. 134 A SPIRITUAL AND [cH. CHAPTER XIII. sorrow and affliction do HELP AND FURTHER US TOWARD THE FEAR AND LOVE OF GOD. Trouble and afliction do engender the fear of God in them which suffer it, and in other Ukewise which do hear and know of it ; so that many take example and instruction thereby, and afterward attempt not any thing timorously and rashly against the will and pleasure of God. For he is law fully to be feared and dreaded, which can bring and lay upon us aU manner of plagues, and also hath just cause and right toward us so to do. (Matt, x.) Now we, being feeble and weak, are in no wise able to resist and withstand the strong and mighty God. No ; we are not able to withstand or put off the least ill day of an ague ; yea, we cannot choose but suffer the least and most contemptuous and feeble creatures to plague and disquiet us, as Uce, fleas, flies, and such Uke vermin, which did master and overcome the mighty puissant king of Egypt. (Exod. vii. viu. ix. x. 2 Mac. ix. Acts xn.) It is a very true proverb, " A burnt hand dreadeth the fire." For in the same sense and meaning spake Moses unto the fearful people ; " God is come to tempt and prove you, that the fear of him may be before yom- eyes, to consider and remember that ye sin not." (Exod. xx. Dent. viii. and xiu. Judg. ii. and iu.) As for an example ; the more the Lord did exercise and hunt about David, the more cUUgently did he look upon the Lord, and feared him. 2 Sam. xv. And not only David, but others also, when they saw and perceived their misery and wretchedness, they took occasion thereby to fear God more than they did before ; and speciaUy when they saw afterward how God punished David's manslaughter and whoredom with sedition, uproar, murder, and with loss of much people. (2 Sam. xi. xin. xiv. xv. xvi. &c.) Holy scripture setteth before our eyes divers like terrible examples, that we should not esteem the fear of God for a XIII.j MOST PRECIOUS PEARL. 135 light thing, but should be afraid of aU manner of wickedness, sin, and abomination. When a trespasser is led out to be headed, hanged, burnt, or otherwise to be punished, others that see him do learn to fear and to beware of that thing which brought him to his last end ; even so when God sendeth any plague, either upon some special person, or else upon some whole commimity, aU other ought so to consider the same, as though they themselves were in the place of the afflicted person, as though his trouble and sorrow were their own, that they may the rather fear God, and take heed that they fall not into Uke vengeance of God. And in very deed, as weU the good and faithful, as the wicked and unfaithful, have cause to fear. (Prov. xi.) prov.xi.si. For the faithful can consider thereby, that these transi tory plagues are tokens and evident testimonies of the eternal punishments that are to come, which are a thousand thousand times more grievous, and never have end. (1 Pet. iv.) There- 1 pet. iv. 17. fore both their own and other men's afflictions and sorrows do give them occasion enough to redress and forsake that thing, whereby aU men do bring eternal plagues upon their necks. The wicked and unfaithful, if they be not utterly obsti nate and perverse, but have any use of reason at all, do also begin to fear God, and to think thus with themselves: If jer. xxv. 29 ; God visiteth, scourgeth, and assaulteth with trouble and vex- Ezei. li. e. Prov. xi. 31. ation the good and faithful, which are nothing so wicked as J r^t- iv. i«. ^ ^ ^ ^ ^ Luke XXlll. we, how shaU it then go with us, which have deserved 3'- ten, yea, twenty times more grievous punishment than they ? Jer. xxv. xlix. Ezek. ix. Prov. x. xi. 1 Pet. iv.) " Mark and behold. I begin to plague the city where unto my name is given ; think ye then that ye shall escape free and unpunished? ye shall not go quit and free." (Jer. xxv.) " If this be done in the green wood, what shaU be done in the dry?" (Luke xxiii.) "It is time that judgment begin at the house of God. Seeing then it beginneth first with us, what an end shall they have which believe not the gospel of God !" (1 Pet. iv.) An innocent dog, that hath not offended, is beaten before the Uon ; that the lion, when he knoweth that he hath angered and displeased his master, should be put in the 136 A SPIRITUAL ANO [cH. more fear. St Gregory writeth thus : " If God strUieth those so sore whom he favoureth, how sharply and sore wiU he strike them which he favoureth not !" The crucified and afidicted Christians do love God the more fervently, forasmuch as in the midst of the cross they feel the sweet comfort that cometh from their heavenly Father, of whose merciful wUl they caimot doubt nor mis trust. A dog that is of a good nature, if his master strike him, yet he loveth his master notwithstanding, and fawneth again upon him. A good child, although it be beaten, yet it loveth the father or mother nevertheless, and desireth to have their favour again : even in Uke manner are the true Christians minded toward their heavenly Father ; but such chUdren as be wicked, and of an evU disposition, when they be a Uttle scourged, they run away from their fathers, and murmur against them. CHAPTER XIV. TROUBLE AND AFFLICTION IS GOOD AND PROFITABLE TO TEACH MEN PATIENCE, MEEKNESS, AND LOWLINESS. Pride is a dangerous thing, whereof cometh no manner of good. Now feUcity and prosperity, aU at pleasure, en- gendereth pride and contempt of other people ; but the cross and afdiction engendereth meekness and lowliness, that a man is not too proud in his own conceit, but is content that other be esteemed as weU as he, confessing himself to have need of their help and counsel. Like as men use to cUp and to cut shorter the feathers of bu-ds or other fowls, when they begin to fly too high or too far from them ; even so doth God diminish our riches, pos sessions, estimation, honour, authority, and power, that we should not pass our bounds, and glory too much of such gtfts. Like as the body, when it is wearied and consumed with labour and travaU, desireth ease and rest, that it may Ue stUl; even so the soul, being laden and oppressed with XIV.] MOST PRECIOUS PEARL. 137 trouble and affliction, is brought to a narrow issue, and then it hasteth after rest and quietness, and nothing vexeth it less than pride. Nebuchadnezzar did glory of his power, victorious acts. and costly buUdings, and was wonderfuUy proud of them'; hut after his faU and adversity he learned to ascribe aU laud, honour, and glory unto God. (Dan. iv.) Paul con- nan. iv 37. fesseth that a buffet was given him of the messenger of Satan, that he should not glory out of measure in the abund ance of revelations. (2 Cor. xu.) Experience itself teacheth, 2 cor. xii. 7. that when rich, famous, notable, and proud men are robbed and spoUed of their goods, they are afterward more humble, meek, and gentle; for then they perceive the uncertainty and unstableness of temporal and transitory things, and so learn, the longer thev Uve, the less to trust themselves. Therefore trouble and affliction is oft-times as necessary unto men as meat and drink. The cross, adversitv, and affliction maketh a man soft, Meekness tame, patient, sober, lovmg and friendly, both towards him- ness. seh'. and towards all other also. A piece of iron or of silver stricken or beaten with a hammer waxeth broader, thinner, smoother, and softer ; even so the stony and hard hearts of men, through heaviness and adversity, are made more buxom and pUant, that a man may wind them, as a man might say, even round about his finger. A curst wUd colt hath a snaffle put in his mouth, that he bite not him that handleth him ; even so the snaffle of the cross and adversity doth let and hinder us, being froward, furious, and ftdl of spite, malice and vengeance, that we commit the less wickedness, abomination, and imcharitableness in our Uves. For an example: the furious raging king Manasses was 2 Kings xxi. meek, stiU, and tame enough, after that he was once bound, 2 chron. taken prisoner, and led away captive. (2 Kings xxi. 2 J^- Chron. xxxiu.) Paul before Damascus was stricken down as a raging and raving wolf; but he rose up again a meek lamb. (Acts ix.) xxxiii. 11- 138 A SPIlUl'lIAL ANO CHAPTER XV. TROUBLE AND ADVERSITY IS GOOD TO TEACH MEN PITV, fOMP.VSSlON, AND PATIENCE TOWARDS OTHER, John xm 14. To liavc pitv uud compassion of people tiiat arc in Roin. XV. 1. . IT,*, 1 • , • 1 Gal. vi. 1. niisorv and distress, is a cliristian and a necessarv virtue; Keel. Vll. 1'. ' ^ , . ,. ' . Matt. xi. 8. \)ut lip t]i;it never felt temptation, atlversity. or affliction him self, can have but little pity and compassion of other. One sick man can tell the lack and necessity of another, one poor man lUtcwise of another ; and also one that is in iiiiscvy and affliction hinisoU', knoweth the bettor the grief of another tliat is in lUvO ease. As for an example : why and for what cause cau our lugli priest Christ havo such pity and compassion upon us miserable wretches, that wo dare bo bold to i^ome unto him cheerfully without fear, and to lnok for succour, help, and comfort at his hands? Forsooth, even for this cause and by this means, as saith St Paul, that he was also tempted, and iic_b. 11. 18; suffcicd most bitter pain and grief himself (Ileb. n.) And very experience doth teach even the self-same thing also, For whosoever hath once lion sick in a spital-housc himself, can have thc moro compassion of other that aro in like case afteiward, and is ever after the mure ready and prompt to help those that be in such case. The noble and precious virtue called patience hath no place to put her head in in tho timo of prosperity. Wlien a man hath been a long season liealtliful and without any manner of sickness, he caimot take sickness by and by so patiently as he ought to do : and likewise he that never felt any affliction or adversity, whensoever any happen unto him, he is sore vexed with impatientncss. But adversity teacheth men patience, and practisoth them therem. First, when a man seeth that all goeth backward and against him, and that it will be no better, but rather worse and worse ; what doth he, but of this necessity maketh a virtue, and so is content, and at a point, howsoever it goeth with him ? Secondarily, when a man is continually used to trouble and affliction, this same use and cuslom maketh it light and easy XV.] MOST PRECIOUS PEARL. ISC" unto him, especiaUy considering that God will also help, aid, and comfort him. Paul saith, "Trouble or affliction bringeth patience, and patience bringeth experience,'' &c. (Rom. v.) Rom. v. 3, 4. The desperate and lost son learned such patience in his misery and affliction, that he said to his father, " Take nor use me not from henceforth as a son, but as an hired servant. I desire no more, but that I may remain in thy house." (Luke XV.) Even so ought we also to suffer all things will ingly and patiently, whatsoever they be, so that God will not banish and put us out of his house. Unto that noble heathen man Socrates did his curst and shrewd wife serve for this use and purpose, that he, learning patience at home, might the better suffer, and the more patiently bear the people that he had to do with abroad. CHAPTER XVI. TROUBLE AND ADVERSITY MAKETH MEN HARD AND STRONG, AND TEACHETH THEM SOBERNESS AND TEMPERANCY. An ox getteth himself harder hoofs upon rough stubble, and crabbed ground, and is able to draw and to labour better, than if he were fed in rank pasture. Those children that are nursed by fremde' men's fires, are for the most part more hard and strong than they which are daintily brought up in aU excess, and wantonness, and superfluity, in their own fathers' houses. Even so the wits and minds of men, throngh pleasure and abundance, wax tender and weak, and effeminate and wUd ; but being restrained through some painful neces sity and affliction, they wax harder, stronger, and more manly and sober. For an example : the dear holy apostles, the more persecution and affliction they had, the more bold, strong, and constant were they, as the Acts of the Apostles do testify throughout. Paul saith, " I am content, and think myself well in infirnuties, in rebukes, in persecutions, in anguishes for [1 frcmbde: strange, foreign,] 140 A SPIRITUAL AND [cFI, Christ's sake ; for when I am in such weakness, then am I 2 Cor. xii. 10. strong." (2 Cor. xu.) The physician, when he perceiveth that an™meSure. his paticut wiU eat over-much, and wUl wax too fat, he mcasureth and restraineth him, and by breaking somewhat from him, he restoreth him to his health again, and so saveth him : even so, when we do shamefuUy misuse wine, corn, bread, and di'ink, and other gifts and creatures of God, to maintain drmilvenness, sm-feiting, excess, and riot, then doth God punish us with hunger, dearth, penury, and with other plagues, that we should learn thereby to be temperate, and to keep measure, and to use his benefits thankfuUy. It is said, the hour of punishment and of correction maketh us to Hccius. xi. forget aU manner of pleasure and lust (Eccles. xi.) ; as David soon forgot his lusty pleasures and wantonness utterly, when Absalom drave bim out of his kingdom. (2 Sam. xiu. &c.) 27. CHAPTER XVII. TUOUBLE AND ADVERSITY TEACHETH MEN TO CONTEMN, DESPISE, AND DEFY THE WORLD, AND TO BE DILIGENT AND FERVENT IN ALL GODLINESS AND VIRTUE. The cross and adversity taketh from us the love of the world, and driveth away aU manner of dangerous and dehcious lusts and pleasures of this transitory life. We would fam be rich, but God giveth us poverty; we desffe health of body, but God giveth us sickness ; and so nurtureth and nurseth us in misery and with affliction, that we can no more teU what a deUcious and tender pleasant Ufe in this world meaneth ; and thus begin we to contemn and loathe aU transitory things, and to desu-e another, better, more precious, and an eternal Ufe, where aU manner of misery shaU have an end. He that taketh a journey in hand, and goeth into a strange country, when he cometh mto a pleasant town, where he meeteth merry company and good companions, perad venture he spendeth away the time, and tarrieth too long XVIt.j MOST PRECIOUS PEARL, 141 among them, and so forgetteth his household and things at home. But if one hard mischance after another happen unto him, then he maketh the more haste home again to his wife and chUdren, where he hath more rest and quietness. Even so, when these transitory things, as riches, health, beauty, much profit, honour, and dignity happen unto us, if we wiU once gape upon them and deUght so much in them, that we do the less regard and esteem the heavenly Ufe, then wiU God make the way rough and crabbed unto us here in this Ufe, that we should not take and esteem this transitory life in this world for our right natural country, towards the which we take our journey. For example : the chUdi-en of Israel had Uttle lust to sing and to play upon any pleasant instruments, when they sat as prisoners by the rivers in Babylon. (Psal. cxxxvU.) Psai.cxxxvii. And this may a man see and prove now-a^days by those that are in any dangerous sickness, or in any hard prison, or in any anguish and misery, who before were too fond upon eating, drinking, gaUant apparel, dancing, toying, playing, and gaming, or upon such Uke worldly feUcity. For the cross and its heaviness wipe away and Uck off aU such things as clean, as the hot sun Ucketh and melteth away the snow. Furthermore, they that be poor and in distress and heaviness, are always readier to forsake this world, and are more desirous to depart hence to God, than those that have riches, health, and feUcity at pleasure. And therefore St Austin, in his book De Symbolo, writeth thus : " Behold, how God hath replenished and fiUed the world with so many afflictions, and so much troublesome adversity. It is bitter, and yet it is loved ; it is ruinous, and ready to faU, and yet it is inhabited. 0 thou, my dear darling world, what should we do, if thou wert sweet, stable, and permanent, seeing we do thus now ? 0 thou foul and unclean world, if thou art bitter, and yet deceivest and begmlest us, whom wouldest thou not deceive andbeguUe, if thou wert sweet?"* [1 Ecce ruinosus est mundus, ecce tantis ealamitatibus replevit Deus mundum, ecce amarus est mundus, et sic amatur: quid face- remus, si dulcis esset ? O munde immunde, teneri vis periens : quid faceres, si maneres ? Quem non deciperes dulcis, si amarus alimenta mentiris? Augvistin. de Symbolo, ad Catechumenos. Lib. iv. Cap. i. Opera, Tom. ix. p. 246, G. Ed. Paris. 1541,] 142 A SPIRITUAL AND [CH. Diligence and And the cposs doth uot ouly drive and set us forward to erveney. ^^^ Q^aunor of virtuc, and putteth us in mind of aU godliness, but it quickeneth and Idndleth also a diUgence and fervency in us, to proceed and go forward in all goodness lustily, stoutly, earnestly, manfuUy, and not Utherly or faintly. Like as a man sometime must spur his horse, although he be a good and quick horse, that he may go and run the faster and speedier ; even so we cannot go forward in our vocation and caUing so speedily nor so weU as we ought to do, except we be pricked forward with sharp spurs and scourges. When the master striketh his slothful, dull, and sleepy servant, then he laboureth the more diUgently, and is more profitable unto him : even so we aU, for the most part of us, have the nature of such slothful and sluggish servants, which wiU do nothing weU, except we be driven by compulsion, and even whipped and beaten unto it. Although those be evil servants, which wUl do nothing' unless a man be ever upon their bones with a cudgel, yea, and then wUl do nothing weU either ; yet notwithstanding must a man never cease driving and forcing of them, untU such time as they begin to amend and to serve wilUngly and with a good heart : even so, although no compeUed service, that is violently wrung out of a man, doth please God, yet the con tinual inuring and exercising in goodness may make it at length so pleasant and delectable unto us, that we shaU have deUght therein. CHAPTER XVIII. TROUBLE AND ADVERSITY IS ALSO AN OCCASION AND HELP OF MUCH TRANSITORY QUIETNESS AND COMMODITY IN THIS WORLD. Hitherto have we taught of the spiritual profit of ad versity, whereby the soul of man is endued and garnished with wisdom and aU kinds of virtue : now let us see what transitory commodities do oft accompany or follow after [1 Peterborough copy : nothing well.] XVIII. j MOST PRECIOUS PEARL. 143 trouble and adversity. Such as dwell in valleys and in deep and low habitations, are not Ughtly hurt by any Ught- ning : even so that state of life that is low and mean keepeth and maintaineth itself most sure and with least danger, against aU manner of storms. Like as precious and costly spices and odours do smell and savour best, when they are bruised, broken, or set on fire ; even so the praise and commendation of virtue, through continual use and exercise and through adversity, is spread wide abroad, and made manifest and known everywhere. For an example: Wliat an exceUent and singular honour, renown, praise, and commendation was it unto Abraham at length, that he went out of his natural country into banish ment, and there suffered great trouble and much adversity! The chUdren of Israel were sore kept under and oppressed in Egypt ; but they were led out and set free again with such glory and renown, as never was heard nor read the like. The banishment of Ulysses for the space of ten years, was an occasion unto him to exercise and practise his wisdom and other virtues in the mean time ; so that he obtained thereby an immortal name among all the heathen. And to speak after the common practice and experience, joy. there is no exceeding joy or triumph, but some sorrow or heaviness goeth before it. The spring-time, following and coming immediately npon the rough and hard winter, is the more acceptable, pleasant, and welcome unto us. In battle, the sorer our enemies do assault and fight against us, the greater is the joy and triumph at the vic tory and overthrow of them. He that hath kept his bed a long time, and lain sick a great season, afterward when he is recovered, health is a more precious treasure unto him, than ever it was before that he felt what sickness was ; and also such as mourned and were sorry for his sickness, do receive an infinite joy and an exceeding rejoicing at his restoring unto health again. Even so doth God deprive us for a time of riches, wealth, prosperity, our natural country, bodily health, and such other transitory benefits, for this purpose, that when 144 A SPIRITUAL AND [cH. he giveth them again unto us, we may the more rejoice and be the gladder of them. An example have we of the lost sheep and of the lost and desperate son; for the which there was such joy at the finding of them again, as never had been, if they had not been lost ; whereas before there was never thought nor sorrow taken for them. (Matt. xviu. Luke xv.) Now in case we never find nor have restored unto us again here in this world that thing which we have lost, yet our con science is both quiet and also joyful in God ; which quiet ness and joy far exceedeth aU the pleasures of the whole world. Welfare and In summa, to bc short, after trouble and adversity fol lowcth all manner of goodness and feUcity; first, forasmuch as God here in this world doth plentifuUy and richly reward and recompense godliness, patience, and godly constancy; secondarily, forasmuch as this is the nature and property of God, to throw down, that he may raise up again, and to bring unto death's door, that he may restore unto life again. ncut. xxxi.. (Deut. xxxU. 1 Sam. U. Psal. cxii. Wisd. xvi.) ^m. ii. Roses, which are the most pleasant fiowers, do spring w''d."vi'. \3. ^^^ ^^^ out of thorns : even so of hard and great travad springeth the most pleasant fruit. The little bee gathereth the sweetest honey out of the most bitter blooms and flowers : even so men of wisdom and understanding receive much utiUty and fruit of the present sorrow and affliction. Oen. xxxvii. For cxamplo : Joseph was hated of his brethren, and sold of them into a strange and foreign country; which banishment of his turned to his great honour, wealth, and profit, forasmuch as he was lord and governor over the whole kingdom of Egypt. The more the great tyrant Pharao went about to oppress and rid the chUdren of Israel out of his land, the more did they prosper and in crease to an infinite number. (Exod. i.) The devU left nothing unto the godly man Job, but deprived and spoUed him of aU that he had ; but the Lorf restored him aU agam double, even in this world. (Job i. xhi.) He that marketh and considereth weU, shaU perceive. that some time a man, being of no reputation at home where XVIII. J MOST PRECIOUS PEARL. 145 he is known, is banished away, and. cometh to other people, which do highly esteem him, and make much of him, yea, and highly honour him ; so that oft-times a man's adversity hath turned to his singular commodity and wealth. (Matt. Mati. xiii. ]\Iark vi. Luke iv. John iv.) Maik'vi.i-4, '' Luke iv. 24. John iv. 44. . Xllt. 6.T— 67. CHAPTER XIX, TROUBLE AND ADVERSITY IS A FURTHERANCE TO ETERNAL LIFE. The trouble and adversity of the godly do give an exceeding great testimony unto them of immortaUty, of a general judgment, and also of an everlasting Ufe. For it is impossible that the best creatures only should be ordained and created to aU sorrow and travail, and the most wicked and ungodly to escape and remain unpunished. It were directly against the righteousness of God. Now it is evident, that here upon earth appeareth no difference between Paul and Nero, having respect to the reward of them both ; yea, the most godly and virtuous have most commonly worse luck and least reward. Where fore of necessity there must needs be another Ufe to come, where every one shaU receive according to the demerits of his life here upon earth. And again, the cross way is pointed to be the very right way unto eternal Ufe. (Psalm xUv. Rom. viu. 2 Cor. iv.) Like as the corn is first threshed, fanned, and rid from the chaff, and then laid up and reserved in the barn ; even so christian men upon earth are beaten, mishandled, evU entreated ; whereby they are purged of many wUd and Ught maimers, and so are brought into the everlasting barn of the kingdom of heaven. Like as no man can triumph or be crowned, except he hath foughten and warred manfully (1 Cor. ix. 2 Tim. ii.) ; i cor. ix. 2,5. which cannot be without great danger, labour, and travaU ; ^ ^""' "' '' even so can no man attain to the crown of eternal life, r 1 10 Lcoverdale.J 146 A SPIRITUAL AND [ill. except he hath first suffered much trouble, soito\v, and ad- 2Tim. iv. 8. versity. (2 Tim. iv. 1 Pot. v. James i. Rov. ii. iii.) jarn'Mli-'"" The man that is sick must receive the purgation ,and "I -I ' medicine, how sour or bitter soever it bc, that he may the sooner recover his health again, and not die : even so, wlicn wo suffer the hand of (lod to rule and order us, bcintf content and patient there\vitii, although it sinai-lelh aud grieveth us, yet it shall profit and help us to everlasting health and soundness. Testimonies and witness of scripture to prove this ; " Blessed are thoy that mourn, for they shall bc com- Maii. >.4. forted," (Matt, v,) " NaiTOw is tho gato and strait is Matt. vii, 1.1. tho way that leadeth to life," (Matt. vU.) "Blessed aro thoy that weep hero, for they shall laugh ; but woo unto Luke v.. 21. you that be rich," &c. (Luke vi.) "We must enter into thc kiugddiii of God through much trouble and affliction." Acuxiv 22. (Acts xiv.) "If we be ehUdrcn, then aro we heirs, namely, the heirs of Gud and fcUow-hcirs of Christ; so that wc suffer with him, that we may also bo glorified together Rom.viii. 17. with him," (Rom. viii.) By these words doth Paul evidently declare, that he that wiU reign with CUirist must also run through the fire with him. " When wc are judged, wo aro chastened of thc Lord, that wo should not be condemned with tho 1 e„r. xi. .12. world," (1 Cor. xi.) CHAPTER XX. how and in what respect trouble AND ADVERSITY CAN BE SO PROFITABLE AND OF SUCH VIR'I'UE, SEEING THAT THE UNFAITHFUL DO WAX MORE OBSTINATE AND PEH- VERSE THROUGH TROUBLE AND AFFLICTION. Hitherto have we entreated of tho corporal and spi ritual, temporal and eternal profit and commodity, which christian men receive by thc cross, trouble, and adversity. Which is not to bo taken after this sense, as though the XX.] MOST PRECIOUS PEARL. 147 cross or adversity of itself, and of her own nature, could bring and work such high commoiUtios ; for then should Pharao and other wicked persons, in their trouble and ailversity, havc been converted and so saved also. Bi^t tho Spirit of Cod resteth secretly, aud Ueth hidden in tho faithful under the shadow and back of the cross, and purgeth, rc- fonuetli, eoiufoi'tetli, and strengtheneth them, and worketh all these fores;iid coniuiodities iu theni. Now like as tho holy scripture attributeth a certain reward unto our good works, which works notwithstanding, it is not we that work them, but thc Lord, which useth us as histrunieiits of his; oven so is thc cross an instrument of God, \vhereby he subdueth our flesh, keepeth us in the school of correction, aud foi'ceth us, as it were by violence, from evil to iixHiduess, (PhU. u. 2 Cor. i.) .r'A''".- Now, wheresoever the Iloly Ghost will take his resting- place, for the most part he seiuleth before his purveyors and forerunners, which aro sorrow and afiUction, trouble and athersity; that they may vex, cumber, humble, mcoken, and utterly overthrow and bring down the heart of man, whereby tho Holy Ghost may find the more place, and so work all goodness therein, .\ud thei'cforo whatsoever is hitliorto spoken, specially of tho spiritual commodities of the cross and adversity, it is and so renuiiiieth all truth ; so that it be understood of the faitld'ul and godly, which are endued with the Sjiirit of God, to whom all things turn to their comfort and sal- ¦\ ation, .\nd now, on the eontrai'v iiart, for the better under- tiw emss of ,, ,.1 T -ll 1 1 11 T the untaitli- staudiiig ot the matter, 1 will declare and shew what the f"'- cross worketh in the unfaithful and ungodly, which lack the Spirit of (lod. The mifaitld'ul do ascribe their pros perity and felicity to their own wisdom, workiii;;', and policy, aud not to God ; and their misfortune and adversitv they ascribe to bliiul fortune, as though fortune had a certain power to work of herself, without thc working of God, Take Sennacherib, tho lord and ruler of the Assvrians, for au example ; ivhich bv tho sufferance of God brouo-ht tho wholo world in miumer in subjection ; which thing he ascribed to his own power and policy, and not to God ; 10—2 148 A SPIRITUAL AND [CH. for he did both hate and blaspheme the very true God of Israel. But shortly after did God send an angel, which slew in one night an hundred fourscore and five thousand of his men. And here would he not confess that it was God that did it ; but peradventure he thought that it was fortune, mischance, or some other thing that was the oc casion. For if he had knowledged this punishment to have come and been of God, he would not afterward have wor shipped and done his devotion in the idolaters' temple of 2 Kings xix. the false god and idol Nisroch, as he did. In Uke manner, when any misfortune happeneth to the ungodly, they put all the fault only in the next middle or mean, that they fantasy themselves ; or else very wickedly they ascribe it unto all those that are not of their faith and sect. As for example : when as it rained not for the space of three years and six months in the time of Achab the king of Israel, the king imputed the cause unto the godly 1 Kings xviii. prophot Helias. (1 Kings xviii.) Likewise in our time, when any tempest hurteth the corn, wine, and other fruits of the earth, many there are that cry, This may we thank this new learning for, and this new-fangled faith, &c. : as though they themselves were so holy, that God durst not or ought not to punish them. It can be none but the poor sheep that disturbeth the water, that the wolf cannot drink : whereas, indeed, the poor sheep cometh but only to the brink, and at the very brink of the river drinketh. Tea, even they also which have some taste of the gospel, cannot well bear adversity patiently, nor confess themselves guUty ; but would fain shift the fault from themselves, and would lay it either upon the rulers or the preachers, or else upon some other thing. And although their sins be an exceeding heap, and that God would fain drive them to repentance by punishing and chastising of them ; yet cannot they consider the heavy burden of their sin; nor spy the clear day of the righteous ness of God, which can suffer no sin unpunished. And, therefore, forasmuch as they wUl not take this smaU and Ught punishment thankfuUy, but would go free, and have no manner of plague at aU, if they might choose; for that cause doth God send unto them afterward plagues and painful punishments by heaps; so that it happeneth XX.] MOST PRECIOUS PEARL. 149 unto them as it - did unto the ass, whose skin 'being put over a drum or a tabor, as he wished and desired','- ;was beaten and stricken more than ever it was before, as jEsop saith in his fables. And forasmuch as through increduUty and lack of faith, Lack of faith ... <¦ 11 1 1 1 ¦ 11 • • is the mother which IS the mother ot all blasphemies and abommation, they ofaiibias- .*¦ . phemies ana will not consider nor call to remembrance, who it is that abomination. hath laid his hand upon them ; or else, knowing that it is the hand of God, yet wiU not take it in good worth, nor amend no otherwise but as sour ale in summer ; by this means they become Uke unto desperate children, which will neither turn and amend with threatening, nor yet with beating. * And therefore the scripture testifieth very well, that one sharp word of reproach doth more good to him that hath understanding, than an hundred stripes to a fool. (Prov. XvU.) Frov.xvii. 10. As for example ; the longer and the sharper that God punished Pharao, the more obstinately did he swerve and decline from him. The wicked and ungodly do not only take no maimer of occasion to reform and amend their Uves by their cross and sorrow, but also they pour out all manner of impatientness, bitterness, and spiteful poison against the righteousness of God, saying their cross is greater than their transgression, and that they have wrong and are punished too sore. As for an example of this, we have one of the thieves hanging upon the cross with Christ, which blasphemed Christ very spitefuUy, saying, "If thou beest Christ, help both thy self and us." (Luke xxiu.) By the which words he declareth, Luke xxui. that he judgeth himself even as worthy of help, as Christ the Son of God ; even as though God must forget all his righteousness, and help by and by every blasphemous wretch, and look through the fingers upon the wicked world: which is one of the greatest blasphemies unto God that can be. When they have tumbled and weltered in their misery, (for God wiU not help them, because they have no trust nor confidence in him,) and have sought help by creatures both in heaven and earth, and found none ; then beginneth their cross and adversity to open their eyes so wide, that they must needs spy and acknowledge the wrath and hand 150 A SPIRITUAL AND [cH. of God over them. And then doth this outward cross and sorrow even kindle in them an inward trembUng and doubt fulness, out of the which springeth the highest desperation ; insomuch that they cry out to the devU to help them, if 1 Sam. xxviii. God wUl uot. (1 Sam. xxviu.) For although they be brought to the knowledge of their sin, and also to sorrow and repentance for the same through the cross, as Cain and Judas also were, yet have thoy no trust nor confidence that the same sin shall be taken from them and forgiven them, but rave and rage and give them selves over to the devU, and so depart wretchedly out of Gen. iv. 14. this world. (Gen. iv. Matt. xxvU.) 6, ' Of whose destruction yet and confusion these commodi ties do ensue ; first, that they must of force cease any longer to make any disturbance by the wicked example of their life in the church and regiment of God; secondarily, that they which remain alive after them may learn by their terrible example to repent and amend by times. So that by this that we have hitherto declared, every christian man may know in his trouble and adversity, whether he be a martyr of God or of the devil, and what great profit and singular commodity all those that are God's martyrs do receive by the means of their cross, trouble, and martyrdom. CHAPTER XXI. FELLOW-COMPANIONS IN TROUBLE AND ADVERSITY. Why should any man shew and behave him impatiently in suffermg the thing, which he can by no poUcy, counsel, nor lawful mean avoid, alter, turn, remedy, or amend? He that is wise maketh of such a necessity, as can by no re medy be avoided, a very virtue. Now trouble and adversity doth so happen unto man, that he cannot help nor avoid it, though he would never so fain. Man must needs suffer trouble and adversity upon earth; there is no remedy. XXI. J MOST PRECIOUS PEARL. 151 And again, why should any man without measure be- cumher himself about that thing which is common unto all men, or to the most part, and not to him alone ? By natural reason, that burden is lighter which many do bear together. Now is the Ufe of man a very miserable and lamentable Psa'- "li. lo; . xe. .5, 6 ; thing. When another man prospereth, so that all things ^^^^'^y *.'¦ go well with him, yet it fareth with him even as with a fyl^Jjjf- """¦ bloom or a flower in the field, which fiourisheth for a while, James i'.w. and is pleasant and delectable to look upon; within a little while after it drieth up and fadeth away. As long as we are upon earth, we are, as it were, in a camp or a siege, where we must ever be skirmishing and fighting, and know neither who shall break out and give the onset against us, nor where, nor how, nor when. Sometime a man is attacked and assaulted in his body, in his goods, in his name and fame. Sometime happen unto him common mischances, as dearth, pestilence, war, which sometime con tinue very long, so that he may weU say, no misfortune cometh alone, but bringeth one or other companion with it. If not at that present, yet hereafter it may ; and there is no misfortune so great, but may happen and light upon any of us all. At least ways we must aU look for death, as it was said long ago unto our first parents. (Gen. iu.) To rehearse examples it were but folly and superfluous, forasmuch as there is no man but may lawfully complain of one thing or other; and although some things happen after our minds, yet it is not without some sour sauce. And specially at this present, how are aU christian realms compassed with sorrows, troubles, and miseries on every side ! Look but upon our own country ; there is neither good nor bad, godly nor ungodly, but hath dne cross or other. And although some there be that can shift for a whUe, and can make provision for themselves for a time by craft, subtUty, and dissimulation, or by some falsehood in fellow ship, as they caU it ; yet they bring themselves at length into the highest danger, confusion, and shame, both in this world and in the world to come. And seeing that all the troubles and adversities in this world are a thousand times Ughter and easier, yea, nothing in the respect of the eternal unquenchable fire, which is 152 A SPIRITUAL AND [cH. prepared and already kindled for the unfaithful and wicked eneniies of God ; all faithful and godly persons ought to bear and suffer theic transitory afflictions and adversities the more patiently, willingly, and thankfully, considering and remembering all the dear beloved friends of God, which Bnm. viii. 18. wcro wondorfuUv vexed and plagued of their enemies. (Rom. aCoriv. 17; "^ t ¦ y;-*- viU. 2 Cor. iv. v. Matt. xxv. Isai. xxx.) Matt. xxv. ' ^ai xxx. 33 Abraham of the Chaldees, Lot of the Sodomites, Isaac of Ismael, Jacob of Esau, Moyses of his people, David of Saul, and of his own son. As for Job, he had not one drop of blood in his body unconsumed. (Gen. xu. xix. xxxii. xxxUi. Num. xx. 1 Sam. xv. Job ii.) John Baptist, the holiest that ever was naturally born of a woman, was without any manner of form or order of law, right, or reason, beheaded in the prison, as though God had known nothing at all of him. (Matt. xiv. Mark vi.) We have many thousand fellow-martyrs and companions of our misery and adversity, in respect of whose imprison ment, racldng, chains, fire, wild beasts, and other means wherewith they are tormented, all that we suffer is but a wind or a pastime. But speciaUy this is to be considered above all other in our trouble and adversity, that we have Jesus Christ for a fellow and companion with us therein, which suffered upon earth in his body all manner of smart and pain. (Isai. UU. Matt. xxvu. Mark xv.) Now is not the servant above the master. What reason were it that the natural Son of God, being utterly innocent, should be so crueUy entreated and mishandled ; and we which are his children, not by nature, but by adoption and election, and in aU pouits guUty, should escape quit and foZtn.- free? (Matt. x. John i. Rom. vUi. 1 Cor. v.) fcor.'v."6.'''' Therefore now, whosoever is ashamed of the cross, and aggrieved therewith, the same is ashamed and aggrieved to have Christ for his fellow and companion, and therefore shall the Lord Jesus Christ be ashamed of him agam at the latter iphe^i'i, day. (Gal. iv. Eph. i.) XXII.] MOST PRECIOUS PUARL. 153 THE SECOND PART OF THIS BOOK. CHAPTER XXII. BY WHAT NATURAL MEANS OR WAYS TROUBLE AND ADVER SITY MAY BE QUALIFIED, EASED, AND OVERCOME. First and foremost, no man ought to rneddle with other men's matters, which appertain nothing unto him, nor to cast himself into perU and danger without any need. For that were as much as to tempt God, and were clean contrary to the examples both of our Saviour Christ, and also of the holy apostles ; which by the commandment of Christ did sometime flee and avoid perUs and dangers. (Matt, x.) Matt, x. 23. But a man cannot always honestly and conveniently avoid them. Therefore, for the second point, Uke as a waterman will never let out his saU so far, but that he may soon pull it in again; even so every man, as long as aU things stand weU and upright with him, let him foresee and prepare in time for the contrary. For the which cause the Lord did teU his disciples of his cross, death, and passion before, that they, seeing him suffer anguish and sorrow, might the less quail and shrink at it. In like manner did he also declare before unto them, that they must be persecuted and suffer trouble, that they might look for it, and be the more hardy, bold, and strong in persecution, whensoever it should happen. (Matt. xvi. Matt. xvi. 21, ..J- 1 ... . X 1 • ¦¦¦ \ 24 ; xvii. 12 XVU. XX. Mark vm. rs. x. Luke ix. xvm.) xx. is, i». . mi • n -1 11^ *'"'' ^'"- ^'' Thudly, a great weight and substance of the matter S:|j_'>^- 12; x, dependeth and hangeth upon this point, that a man conceive j^viif ^^'33' a right judgment and opinion of aU things that happen and chance. For every thing appeareth so unto us, even as we in our thoughts and minds do fancy, imagine, and con ceive it. If a man esteem worldly goods for a Ught thing, as they ought in very deed to be esteemed, then can he forbear the 154 A SPIRITUAL AND [cH. same with thc less grief and pain. Contrariwise, if he make a god of them, and esteem them lughly, then he trembleth, quakcth, and taketh on unmeasurably, when he is spoiled and deprived of them. In Uke manner in other things, a man oft-times fancieth and imagineth in liimself, that he can abide and suffer no manner of misfortune ; when as if it were well considered, that present evil, which he so feared, should soon seem but a trifle and no misfortune, but rather a blessing or a good turn. And though it be not light and small in deed, yct let it be esteemed and taken for Ught, forasmuch as it cometh alone, and bringeth not two, three, or an hundred companions with it. For it is a wonder and a singular miracle of God, that among such infinite and' innumerable perils as the world and Satan have ready prepared, and even bent over us, wo are not utterly headlong overwhelmed, and suddenly destroyed of them all. (1 Pet. v.) And yet God sendeth and mixeth always some goodness and comfort between. As, thou hast peradventure a sickly and diseased body, but yct thy mind and heart is sound and strong. Or thou art vexed and cumbered in thy mind, yet hast thou an whole and a sound body. Or peradventure thou art robbed, spoiled, and deprived of thy temporal and worldly goods, and other transitory pleasures ; yet thou hast many and divers chris tian virtues and singular gifts of grace ; where is a thousand times more feUcity than in all health, beauty, strength, riches, friendship, wife, children, honour, dignity, or power; for this is not written in vain : "0 Lord, the earth is full of thy goodness." (Psal. civ.) Here should an heart and mind that is vexed and cum bered cease and leave off from the consideration of the pre sent misery and afiUction, and call to remembrance what other benefits of God do yet remain, or what other we have had, or at least what are yet to come and to happen to all faithful Christians. And therefore there is an old common proverb, good to be remembered ; " In adversity remember prosperity ; and again, ui prosperity think upon adversity." Again, oft-tunes many a loss and mischance weareth Ughtly away again, and is soon remedied another way. As, if some special friend of tliine be taken from thee by death. XXII.] most precious pearl. 155 thou mayest happen upon another as good for him, or else some other benefits may happen unto theo for that loss within a while. And be it in case that thy misery and misfortune con tinue a long while, yct is all manner of trouble that wo suffer upon earth transitory, ever passing away, and not durable nor perpetual. The length and process of time doth mitigate, ease, assuage, and lighten all manner of smart, pain, and grief, if tho mind bo a while used unto it, and somewhat exercised and waxen hard in it. Yet such as bo wise ought not to tarry, till smart and grief wear and fret away of itsclf, but to prevent tho timo by such moans as we havo hitherto taught, and hereafter shall follow. Fourthly, ordinary means aro not to bc contemned, despised, nor refused. Like as a ship-master being upon thc water, and foreseeing a tempest to be at hand, calleth upon God's aid and help ; and yet for aU that he hath also a sure eye to thc stern, to rule that as handsomely and cunningly as he can. (Acts xxvii.) Even so in all manner of necessities and perils it is lawful, and men ought also to use all manner of honest and convenient means ; as physic and medicines in sickness ; la bour and travail with the sweat of our brows in poverty ; the power and authority of the magistrate in wrong, injury, debate, and dissension ; battle array against the enemies of our country, and such like : so that no man build nor trust in any manner of thing, saving in thc very living God only, which can help, deliver, and remedy aU things, without any middle or mean, if there were none at hand. (Gen. iU. Matt. ix. 1 Sam. x.) Fifthly, when a man waiteth, tendeth upon, and serveth his honest craft, science, vocation, or office, whereunto God hath called him, and studictli to execute, perform, and foUow it diUgently, as ho ought to do, it driveth away many evil and vain fancies from a troubled mind, that is cumbered with any grief or affliction. Sixthly, like as weak, tender, and diseased eyes aro re freshed and quickened with green and fresh pleasant colours; even so cumbered and troubled minds arc wonderfully re freshed, revived, and rcstoretl to strength through scfcmly, 156 A SPIRITUAL AND [cH. honest, and measurable mirth and pastime ; as through hear ing of instruments of music, by walking abroad, by altering and changing of the air, and by going out of such places as be obscure and dark into such as be very lightsome. And specially for a man in his trouble to visit his special friends, or to be visited of them, bringeth a double comfort and easement unto his sorrowful and unquiet mind. First, in declaring thy grief and disease unto thy friend, and opening thy whole heart, and pouring out thy whole mind before him, thou findest a singular easement in thy mind thereby. And again, a true and a faithful friend, through his pity and bemoaning of thee, helpeth thee, as it were, to bear thy burden ; and although he can take away no part of the substance of thy sorrow, yet his good heart and will and friendly words are a great comfort unto thee. CHAPTER XXIII. the best and surest succour and comfort IN ADVERSITY RESTETH ONLY IN THE MIGHT, POWER, WILL, AND GOOD NESS OF GOD. Now wUl I open and declare, that God both can, may, and wUl help and succour sufficiently for Christ's sake, in respect of whom he promiseth us aU manner of help, aid, and comfort, and performeth it. And I wUl also shew by what means, and in what measure he worketh the same. God seeth and looketh upon us, how we stick and wrestle in peril and danger, and he knoweth best of all how and when to remedy, help, and deUver us, that his glory and our wealth may be most furthered. And he is not one that only knoweth aU things, but he is also al mighty, and can work and bring to pass aU things. And if our affliction and adversity wax and increase ifrom day to day, the longer the worse ; yet is God always a thou sand times naightier and stronger than it. XXIII.] MOST PRECIOUS PEARL. 157 But SO mighty cannot God be, but he is as gracious and merciful also, and hath a greater lust and desire to shew and declare his true heart and love toward us, than we can wish or desire. And although he seemeth in our sight to take utterly away all manner of light of his grace out of our eyes, yet be remaineth gracious and favourable toward us privily, and as it were in secret ; and certainly he will not forsake us, give us over, nor suffer us to stick and continue in such heaviness and danger. And it is not our good works, merits, and deserts that move him thereunto, but the infimte and endless merit and desert of Jesus Christ, which hath purchased unto us through his bitter death and passion remission of our sins, the hea venly gifts of the Holy Ghost, and mitigation or easement of aU our troubles and adversities. And it is not possible that any man that taketh hold of Christ and hath him, can be oppressed or overthrown either of sin, the devU, the world, or of all tho creatures in heaven and earth; but shall continue and remain for ever Rpm--'''i-3i, under the wing and defence of God, (Rom. viii. Psal. xxxiv. f'""'- >^'"'¦'¦• Prov. xxiv.) Prov. xxiv. Furthermore, Almighty God, being pacified and recon- The promise ciled with mankind through Jesus Christ, hath promised both and help us. unto the children of Israel, and to all that be in any distress and vexation, through his ministers, evermore from time to time, help, succour, and comfort. " The Lord is nigh unto them that are of a contrite and broken heart, and wiU help them that have sorrowful and humble minds." (Psal. xxxiv.) Psai. xxxiv. " He desireth me, and hath set his love upon me, there fore will I deUver him. I am by him and with him in his trouble ; I wiU bring him out, and set him in honour," &c. (Psal. xci.) 0, how comfortable a thing, and what an high Psai. xci. honour is it, to have such a mighty and so faithful a feUow- ~ ''' companion, which will so lovingly stand by us and aid us ! Now as for the time, God wUl help in due and convenient when ood season, and we must suffer him to take his time and leisure. "" '" ^' For like as God seeth the trouble and afiliction of his church, how it is vexed, even so hath he appointed a just time, how long he will suffer the wicked to take their pleasure, and how far they shall go and attempt. And when that is ex- 1.58 A SPIRITUAL AND [cH. 2 Chron. xxxvi. 2ii, 21 Jer. XNv. 12; xxix. 10. Psal. xlvi. I. -M.itt. xxviii. ll.iw (iod liL-lpeth. I Tor. X. 1.3. 2 IVt. il. a. God helpeth and eoinfoit- cth through his word and Spirit. Mitt, xxviii. 211. Horn. viii. 15. pired, no longer nor further can they go. As the captivity of Babylon was appointed to continue seventy years, and then to cease. Yea, when the sorrow and heaviness is at the highest, and every one of us thinketh that God hath utterly forsaken us, then is God most ready to help us, and his aid is most nigh unto us. Yea, and to speak certainly as the truth is, God comforteth us continually in the midst of all our trouble and heaviness, and is never from us. (Psal. xlvi. Matt, xxviii. John xiv.) For the faithful man hath in his heart the Spirit of God, the fountain and spring of the heavenly water, of the wliich he is evermore moistened, revived, and refreshed, to his sin gular comfort. (John iv.) And the more that our sorrow and adversity augmenteth and increaseth, the greater aid and assistance shall we find and perceive. "God will not suffer you to be tempted above your strength, but together with your temptation he will make a way out, that ye shall be able to bear it." (1 Cor. x. 2 Pet. U.) By these words doth Paul teach very comfortably, that God wiU not tempt, test, nor assay us harder nor sorer tlian we may away with, and be able to bear. "As the afflictions of Christ are plentiful and abundant in us, even so is the consolation through Christ also plentiful and abundant." (2 Cor. i.) For example : the holy apostles were so strengthened, that they rejoiced that they might suffer any thing for Christ's sake. (Acts iv. v.) And at this present day God sendeth more comfort than all devUs and aU the world are able to send heaviness, sorrow, and discomfort. Like as a captain in war giveth his soldiers that aro under him a great courage, by speaking manfuUy and com fortably unto them ; even so God will have his comfortable word daily to be published and proclaimed abroad, to the intent to encom-age Ms solcUers that fight under his banner. And yet he is not so satisfied, that we should be encouraged with bare and sunple words, but he himself is present by us with his Spirit; which Spirit, as a sure warrant and an earnest-penny, certifieth and assureth our hearts of the grace, favour, and aid of God. (Matt. xxvUi. Rom. viu.) ¦to' XXlll. j MOST PRECIOUS PEARL. 159 And thus ho comforteth and maketh our hearts rejoice unfeignedly, and giveth us wisdom, boldness, and strength to skirmish and fight against all manner of enemies, as well ghostly as bodily. Although in winter tho trees seem and appear not only unfruitful, but also utterly dead, yet the sun with his comiu, when the winter hath taken her leave, doth so mollify, re solve, and warm both the earth itsclf and the trees, that they bud out again, wax green, and bring forth fruit : even so, when the faithful are csteeiiicil and seem as though they were deprived and destitute of all help, and utterly forsaken, yct doth the heavenly Spirit of God lighten, warm, and strengthen theu- hearts to all goodness. Like as the young infant is not able to go of himself for very tenderness and lack of strength, but must bo sustained, holden up, and led with the hand of the nurse ; and like as a sick woman, weakened with much and long sickness, is not able to go one step, but some whole and strong woman must take her under tho arm, guide, and lead her, that she may go with them ; oven so are wc not able to go of ourselves. There is some kind of sorrow and martyrdom, that we tremble and quake for fear when we do but hear of it, much less were wc able to suffer and to bear it ; but God with his mighty hand and present power strengtheneth, sustaineth. and preserveth us. The Spirit succoureth and helpeth our weakncss and infirmities. (Rom. viu.) And if the devil through his spirit doth drive and move tho people, that they arc ready and wilUng to all wickedness and abomination, though it cost them their lives ; why should not God, through his Spirit, make us as lusty and willing to all goodness, whatsoever sorrow or affliction wo suffer ? Sometime God mitigatcth and caseth the punishments, that we may the more easUy overcome them. The captain giveth sometime his soldiers liberty to take their rest, ease, and pastime, that they may somewhat refresh themselves, and afterward fight the more manly and freshly : even so our spiritual Captain granteth oft-times unto his Christians a certain recreation, ease, and rest, whereby they may refresh and revive themselves, that thoy may afterward handle them selves the moro valiantly in their spiritual affairs. And sometime he dischargcth us utterly of aU manner of Psal. olv. 4. Heb. li. 7. 34. .losh. v 13—15. 160 A SPIRITUAL AND [cH, trouble and unquietness, and restoreth all our losses and liindrances agam, and deUvereth us, to our singular pre eminence, praise, and commendation, and keepeth and saveth us from all manner of misery and unquietness in time to come. And to perform this thing, God useth not only his Spirit, but also other means ; as the angels, the stars, the elements, beasts, men, and all manner of creatures. Like as a man of war hath a lust and a courage to fight, having divers valiant servants about him, which wUl suffer him to take no wrong ; even so the holy angels do compass us about and defend us, that in all manner of affliction and adversity we are bold, and able to stand and continue va- FKinTii'v^' li^-ntly. (Psal. xxxiv. 2 Kings xix. Josh, v.) IleUseus said to his boy, " Be not afraid ; for they that are with us are more than they that are with them," &c. 2Kingsvi.i6. (2 Kiugs vi.) The Red Sea and the flood of Jordan with drew themselves, that the children of Israel might go over rxod. xiv. dry, and never wet their feet. (Exod. xiv. Josh, iii.) .losh^.jii. Tjjg sun and moon stood still for .Joshua's pleasure, and never moved until such time as he had slain the five kings. Josh. -K. 1,1. (Josh. X.) 1 Kings xvu. HeUas was wonderfuUy fed of the ravens. (1 Kings xvii.) Through the hand of a woman the Israelites were de livered from a terrible and cruel host of theic enemies. And commonly God comforteth and delivereth man through other men. (Esther vu. vui. ix. Judith xiU.) And specially this is a comfortable thing, that all faithful and holy Christians upon earth have fellowship and partici pation together in all manner of things, both good and bad, as well one as other ; and therefore whensoever I suffer any smart, pain, or sorrow, both Christ and all true Christians suffer with me. For the Lord saith not, " They were hungry and thirsty," &c., but he saith, "I was hungry, and iittt xxv 35' •'¦ ^^® thirsty." (Isai. Ivui. Matt, xxv.) And furthermore, the whole congregation of Christ doth help me to bear my burden. For they that are the mem bers of one body take care and sorrow one for another: if the sole of the foot be hurt, doth it not grieve the whole Gal. vi. 2. body ? (Gal. vi.) Now St Paul caUeth all christian men I Cor. X. 17. one body, and also one bread and one cup. (1 Cor. x.) And therefore all other faithful Christians have compassion, and XXIV.] MOST PRECIOUS PEARL. 161 are heavy and sorrowful for mo ; and whatsoever is light unto them, is also light unto me. Take a manifest example by the godly prophet Jeremy, which complained so sore, and was in such distress, when he had no other cause, but that the Jews, his countrymen, were so evil handled and vexed. CHAPTER XXIV. EXAMPLES OF THE HELP AND AID OF GOD. To this end and purpose ought we to consider and to call unto mind the examples both of the Old and New Testament. If God had ever forsaken his faithful elect in their trouble and need, then might we have a just and lawful excuse to mistrust him : but forasmuch as none that ever sought upon God was forsaken of him (Psal. xxxvii.), ought not that to rsai. xxxvii. comfort and strengthen us, that he will also mercifuUy stand by us in aU our need and necessity ? The godly man Noe with his sons and his sons' wives oen. vu. were preserved of God through an ark or a ship, when as the whole world beside were destroyed with the sin-fiood. Now if we with Noe believe in the blessed Seed, so shall we also with him be reputed for virtuous and good before God, and so be preserved as he was. (Gen. iU.) "en. m. Lot was also delivered from the plague and punishment of the Sodomites. (Gen. xix.) Jacob was fain to flee from his brother Esau, and to suffer great wrong and injury of his father-in-law Laban ; and yet he was nevertheless blessed and preserved of God. (Gen. xxxii.) Joseph being sold of his brethren, and because he would not commit filthiness and abomination with his master's wife, was cast into prison ; but God deUvered him, and exalted him to high honour. (Gen. xxxviii. xxxix. xii.) King Pharao threatened Moyses very sore, and the children of Israel also themselves would have stoned him [COVERDALE.J 162 A SPIRITUAL AND [c}\. to death ; but God preserved him under his protection, (Exod, xiv. x\di.) Unto the chUdren of Israel God gave water out of a hard rock of stone, and bread from heaven, and quails and other necessary things for the comfort of their necessity, wonderfully in the wUderness. (Numb, xx., Exod. xvi. xvu.) How graciously did God preserve king David and Ezechias in their trouble and necessity, and also the prophets Ezechiel and Daniel among the heathen ; and Ukewise defended he Judas Machabeus, with other at that time. (1 Sam. xix. xxiv. xxvi. xxviU., 2 Chron. xxxU., Dan. vi., 1 Mac. U.) Forty men had made a solemn vow, neither to eat nor drink tUl they had killed Paul ; but God chd not suffer it to come to pass. (Acts xxui.) These and other Uke examples Rom. XV. 4. are written for this purpose, that we should give Uke judg ment, and have like opinion of other Uke examples, which are not expressed. Beside tliis, it is also evident, and hath been marked, that some time such as have been the most timorous, weak, and fearful, afterward being strengthened in faith through the might and power of God, have suffered martyrdom, banishment, and death most wilUngly and joyfuUy ; and also have comforted boldly such as have suffered with them, even against the nature and disposition of the fiesh of man. Rom. viii. 37, (Acts iv. V. Rom. viU. 2 Cor. iv. Psal. xUv.) ore. ^ 2 Cor. iv. B. Yea, there is never one of us all, but have oft felt and proved the help, protection, and aid of God. For who can make his boast that he himself did help any thmg at all Psal. cxxxix. to the matter, when he was formed in his mother's womb ? psai.cxxvii. Of the which matter read David. "Who hath kept us hitherto while we have been asleep ? " (Psal. cxxvu.) Who hath sorrowed and taken care for us, when we have laboured or taken our pastime, or else done some other thing, and never took thought the least moment for our selves ? It may well happen that God may sometime suffer us to swim, but he wUl never suffer us to sink or to drown. To be short ; if there were not so many examples before our eyes, if we would but look a Uttie backward, and con sider how we have passed and avoided the time that is past, which surely hath been always fuU of great perUs and dan gers ; whether we wUl or will not, we shaU be compeUed to X.-vlV.J .MOST PRECIOUS PEARL. 1 (iS confess and grant, that the merciful goodness of God hath borne us in his bosom, and hath preserved us from divers dangerous perUs, over and above all that ever we coidd think, imagine, or devise. Now if God hath thus holpen and deUvered us many and divers ways, without any labour or study of ourselves, yea, without any manner of care or sorrow of our parts, when as we neither knew nor thought that he was present with us; we must needs be very obstinate, duU, and mad, if we do not from henceforth, in any manner of trouble or necessity, cast our sorrow upon him, and suffer him to care for ns ; but we in such case (oh shame !) begin to doubt and fear lest he hath ah-eady forsaken ns, or wUl from henceforth give ns over. (Psal. Iv. !Matt. vi. Luke xU. 1 Pet. v.) P^ai. iv. 22. ° . ^ . . ' Matt VI. 25. Item, if God of his natm-al love, beneficiahiess, and fi-ee ^'^¦. .. „„ Luke Xll. 22, Uberality giveth here in this transitory life health, strength, f p^^^ ^. 7, riches, wealth, fi-iendship, power, authority, honour, and such Uke, even unto the wicked and ungodly ; why shoidd not we determine and conclude upon the same, that he wUl deal and distribute a thousand times higher and greater benefits unto the godly and right faithful Chi-istians, although they neither see nor receive those gifts at that present instant ? Besides this, the Lord also comforteth us ; "If God take care for the fowls of the air and the fiowers of the field, and provideth nourishment and clothing for them; truly he wUl deal as faithfuUy with us men, which excel many wavs the fowls of the air and grass of the field." (Luke xii. ]\Iatt. f,""^^ ''!'¦^^• & V Matt. w. 28. vi. X.) ^'^ »• 11- 164 A SPIRITUAL A. Nil [cil THE THIRD AND LAST PART OF THIS BOOK. CHAPTER XXV. WE MUST DIRECT OUR FAITH, HOPE, AND CONFIDENCE TOWARDS GOD. Hitherto hath it been declared, that the very right and true help, succour, and comfort resteth in God through Christ, and for his sake : now shall it consequently be taught, how we should order and behave ourselves again with faith, hope, prayer, repentance, amendment of life, and patience, that God may participate, distribute, and extend his grace and mighty merciful hand toward us. First of aU, although we must utterly despair of all manner of help and succour of man, and can in no wise devise or imagine what way or after what sort God will or may help and aid us ; yet notwithstanding we must utterly resist and banish all manner of heavy, sorrowful, and desperate fancies and imaginations of tho mind, and give no place unto them, but conceive steadfastly this sure trust and confidence in God, that he both knoweth and will take and hit the right time, measure, and means to help us, and wUl vaUantly and gloriously deliver us. Let us commit altogether joyfully and boldly without fear unto God, and let his mercy and gracious goodness more re joice and comfort us, than all the misery and sorrow under heaven, upon earth, or in hell may fear us. Yea, we need to care and sorrow for nothing so much as for this, that we be not too careful and sorrowful for ourselves, as though God had given over all his care and sorrow for us : for like as the governor, father, or good man of the house taketh aU the care and sorrow upon himself, how he shall find, feed, and sustain his family; and the household servants ought to love their masters, to have a good trust and opinion of them, and also to labour and to do such service as they XXV.] MOST PRECIOUS PEARL 165 are appointed unto, faithfully ; even so all manner of care and sorrow for us belongeth unto God, and our parts and duty is no more but to trust and beUeve in him, and to serve in that vocation and condition of life, whereunto we are caUed and appointed of God, faithfully. Now if God be most victorious and invincible, and his dear beloved Son also an everlasting strength, that can never faU, agamst the devil and the world ; and again, both Christ and God himself, tiirough faith, are ours and dwell in us, (Eph. iU.); then there is no cause why the faithful christian Eph. iii. 17. man should fear neither Ms own feeble flesh and body, nor his weak and impotent age, nor yet the whole power of the devU, though he be armed and weaponed with a thousand thousand crafts and subtleties. (1 Pet. v.) i Pet. v. 10. For if so be that in God be all manner of joy, blessedness, and feUcity, and we through faith do prove and find him a gracious and merciful God unto us ; then may we lawfuUy re joice in God, even in the midst of the highest sorrow and adversity that can be. To witness, Psalm xxv. Iv. : " There Psai. xxv. 3, shaU none be confounded and put to shame, that hopeth in thee." " Cast thy care and sorrow upon the Lord, and he shaU defend and sustain thee." What can be thought or imagined more sweet or comfortable ? For example ; the heathemsh woman of Canany, all hope and comfort in the remedy and counsel of man set apart, desireth help and succour of Chi-ist ; and although the Lord giveth her at first rough and sharp answers, yet she is nothing abashed, nor wUl not so be answered. (Matt, xv.) Matt. xv. 22. Even so hold thou on likewise with the heathenish woman, saying and crying still; "0 thou Son of David, have mercy upon me." And so shalt thou hear at length this comfortable gospel and absolution ; " Thy faith is great, be it unto thee as thou desirest." St Bernard sheweth very comfortably what a faith he had, in these goodly words : " 0 Lord, it is much better for me to suffer trouble, so that thou only mayest be by me, than to rule and live pleasantly and costly without thee. It is better and more pleasant imto me to be in a hot, burning, and fiaming oven with thee, than to be even in heaven without thee\" [I Bonum mihi, Domine, tribulari, dummodo ipse sis mecUm, quam regnare sine te, epulari sine te, sine te gloriari. Bonum mihi. 166 A SPIRITUAL ANU [cU. And who did ever trust in the Lord, whom he at length forsook ? Besides aU this, Abnighty God commandeth that Hope. we should hope, trust, and look for help at his hand ; wluch hope brmgeth with her a mitigation and easement of the smart Psal. xxvl. 1. and sorrow. " I hope in the Lord, therefore shall I not faU." Psai.xxviii.7. " Hope thou only in God, so shalt thou be holpen." " Hope is never confounded nor put to shame." (Psal. xxvi. xxviii. Rom. V.) CHAPTER XXVI. OF PRAYER IN TROUBLE AND ADVERSITY. The holy scripture teacheth us, in all manner of ne cessities, as weU bodily as ghostly, to call upon God, and to fiee unto him. And here doth it profit very much, if one be mindful of another in his prayer. But what shotdd a man pray for ? First and most spe ciaUy, for remission of his sins. For when we have once obtained of God pardon of our sins, then certainly shall the sickness, adversity, or punishment either clearly cease, or else, through the gracious will and goodness of God, it shall redound to the furtherance of our salvation. Secondarily, we must also pray either that God will help and deUver us, not after the device and fancy of our own brains, but after such wise as shall seem unto his godly wisdom ; or else that he will mitigate and ease our pain and punishment, that our weakness may not utterly faint and sink down to the bottom. Like as a sick person, although he doubt nothing of the faithfulness, honesty, and tenderness of his physician or sur geon towards him, yet for aU that desireth him to handle his wound, and to dress him as easUy and tenderly as is possible for him ; even so in like manner may we caU upon God, that, Domine, in tribulatione magis amplecti te, in camino habere te mecum, quam esse sine te vel in coelo.— Sti Bernardi Opera. In Psalm, xc. (xci.) Serm, xvi, vers, 17, Vol, I, p. 883, E. Ed. Benei 1719.] XXVI.] MOST PRECIOUS PEARL. 167' if it be not against his honour and glory, he will vouchsafe to give some mitigation and easement of the pain. And specially let us desire of him to grant us strength, that we faint not, nor bo overcome with the fear or greatness of our sorrow and grief, whereby we might forsake him, and faU into some wickedness ; but that we may rather, after the example of the holy martyrs, suffer death and most in tolerable torments, than either to forsake and deny our faith, or else to do any manner of thing against the will of God. (Rom. viu.) And it is very expedient for us to pray with Eom. viii. .15. the lost and desperate son ; "I am no more worthy from henceforth to be called thy son ; make me as one of thy hired servants." (Luke xv.) I will gladly with all my Luke xv. 17. heart have sorrow and trouble upon earth, even as a la- bourmg servant that goeth for his biro, so that thou wilt but suffer me to dweU and remain in tby house for ever. But now how should we pray ? St James m his first james i. 5. chapter teacheth us, that we should pray in faith without wavering, and nothing doubt but that God doth mercifuUy hear us. We must continuaUy look upon the promise of God, and have this always before our eyes, that we do not only seek help and remedy at his hands, but also hope and look surely for it, committing both body and soul with a good will unto him. (Matt. xxi. ilark xi.) Matt. xxi. m. Mark xi. 24. " Call npon me in thy need, and I wiU help and deUver thee, and so shalt thou praise me." " Let him call upon me, so will I hear him ; I am by him in liis trouble, I will deUver him out, and bring him to honour." (Psalm 1. xci.) Psai-^^- is- And again: " Verily, verUy, I say unto you, whatsoever you shaU pray for unto the Father ui my name, (that is to say, in the trust and confidence upon my merits,) he shaU give it unto you." (John xiv.) For example: when Moyses held joim xiv. w. up his hands unto God and prayed, his enemies, the Ama- lekites, were overcome. (Exod. xvU.) The two blind men Exod.xvii. 11. which did cry after the Lord, " 0 Son of David, have mercy upon us," were heard. (Matt, ix.) Of such like examples Matt ix. 27. are the gospels full. Item, in trouble and adversity we ouffht to praise God, Praise or •^ "^ ^ thanksgiving and to give him thanlcs that he hath not forgotten us, but '» God. through his fatherly visitation caUeth and draweth us unto him, and graciously helpeth us to bear aU manner of burdens. 168 A SPIRITUAL AND [cH. Even SO did Paul in his adversity praise God (2 Cor. i.) : " Praised be God, the Father of our Lord Jesus Christ, the Father of mercy and God of all consolation, which comforteth us in aU our troubles and afflictions.'' CHAPTER XXVII. REPENTA.NCE AND AJIENDMENT OF LIFE IN TROUBLE AND ADVERSITY IS NECESSARY. Now there must go with all this repentance, heaviness, and sorrow for the sins wliich we have committed in time past, amendment of Ufe, thc love of God, the fear of God, all vutue and godUness. Manasses was sorry and penitent for his wicked Ufe and cruel tyranny; and therefore did God deUver him out of the bands and captivity of the lung of Babylon, and restored lum again to his kingdom in Israel, 13 (2 Kings xxi. 2 Chron. xxxiii.) By Jonas was it preached and proclaimed unto tho great city of Ninivc, that God should destroy and overthrow it within forty days. The Ninivites beUovcd this proclamation and preaching, and began to repent and amend their lives with a great and a singular humbleness and submission ; and so God of his mercy spared them. (Jon. Ui.) Now is God's merciful heart nothinn; cUmuushcd : if we do as the Niiuvites did, he both can and wiU pardon and Si'^Lsf iS: ^^^^^ ^^' ^® ^'^ 'ii^ tl^^™- (Numb. xi. Isai. I. Ux.) 2 Chrnn, xxxiii. 1 XXVIII.] MOST PRECIOUS PEARL. 169 CHAPTER XXVIII. CHRISTIAN AND GODLY PERSUASIONS AND EXAMPLES OUT OF THE WORD OF GOD, TO MOVE MEN UNTO PATIENCE IN AFFLICTION AND ADVERSITY. Among aU other virtues, in adversity patience is most necessary ; not such a patience as to suffer all things to pass, whether they be good or bad, right or wrong, setting all on six- and seven ; but when we are in trouble and adversity, and can avoid it by no lawful mean, whereas after the desire and lust of om- fiesh we would murmur, forsake, and give over both God and aU manner of righteousness ; then to resist and strive against our afldictions and sorrowful thoughts, and, as a man would say, to spear up and to captivate and subdue our natm'al eyes, wit, and reason under and unto the obe dience of God, yielding and submitting ourselves unto him, suffering whatsoever it be with a good and ready wUl, even though it were most bitter and cruel death, rather than we would swerve from the word of God (Luke ix.) ; yea, and Luke ix. 62 moreover to praise God, and to give him thanks, that he wiU vouchsafe so fatherly to visit us, and that he hath not for gotten us. This is called a right christian patience. For it is God's precept and commandment, that we should not murmur or grudge against him, when he chasteneth us ; but that we should submit om-selves most humbly unto his holy wiU, and after a certain manner to wish, that is to say, wilUngly to suffer and bear such punishment and correction, whereby we remain and contuiue obedient unto his godly righteousness. ¦' Murmur not, as certain murmured, and were destroyed of the destroyer." (Numb. xxi. 1 Cor. x.) rc^^x'To.'- Wherefore we ought to shew patience in all things, as a point of our duty ; and it is a grievous sin to murmur and grudge against the judgment of God, and to resist and strive against God's will. And God doth not only command pati ence, but also is himself patient and long-suffering ; which destroyeth not at once tho whoremonger, the extortioner, and Other such lUie wicked and damnable people with a Ughtning 170 A SPIRITUAL A.ND [cH, or thunderbolt, although his holy and strait righteousness n.-jt. xMxii. requueth no less. (Deut. xxxU.) He giveth time and space sufficient for the man to repent, and to return to grace again. Hence Paul saith : " Dost thou despise the abundant riches of his goodness, his patience, and long-suffering? Knowest thou not that the goodness and gentleness of God r.om. 11. 1. caUeth thee to repentance?" (Rom. U.) According unto tliis godly example, though it be so that we must suffer somewhat against our will, and contrary to our minds and affections, yet should we not murmur and grudge, but amend onr Uves, and patiently look and wait for better. And specially the unspeakable fidelity and love of God towards us ought lawfuUy to move and persuade us, to suffer God to work with us even according to his wUl and pleasure : for by this means we give God this honour, that he doth us no wrong nor injury, but disposeth all things most wisely, and will direct them to a good end. On tlici contrary part, the unpatient man murmureth and grudgeth against God, and is angry with him, as though his judgments and works were not just and right, forasmuch as the wicked and ungodly live in pomp, pleasure, and aU disso luteness, and the virtuous and godly in poverty, sorrow, and misery. lie may peradventure fancy and imagine with him self, that God overchargeth his faithful chUdren, and will sufi'er them to remain in peril, necessity, and danger, and Psal. xxxvii. wUl not hear them. (Psalm xxxvu.) And thus he is so poisoned with bitterness and obstinacy, that he beginneth to hate and to blaspheme God in heaven, and seeketh unlawful means to help and remedy himself: like il Sam. xxviii. as Saul did, running after witches and soothsayers. (1 Sam. xxviii.) Wherefore let every christian man take heed, that no such raving fierceness and bitterness come upon him, or at least that it remain not long by him ; but in such temptation let him fight manfully, as in the face and sight of the heavenly Captain, which both seeth and knoweth aU things, and also most faithfuUy rescueth his soldiers, and is, as it were, a feUow and one among them, and will recompense aU their labour and travaU a thousand-fold in the Ufe everlasting, ofVS.^'^ Moreover, we have an evident and perfect image and spectacle of aU patience in our Lord Jesus Christ, a,s he xxln. 34. s vii. (iO. XXVIU,] MOST PRECIOUS PEAni., 171 himself pointed us unto himseU", saying : " Whosoever wUl foUow me, let him forsake himself, and take his cross upon his back, and foUow me." (Matt, xvi.) When his unspeak- Matt, x able martyrdom and passion began, he prayed; "0 Father, if it be possible, take this cup from me ; but thy will, and not mine, be done." Where did he ever once murmur or grudge, or cast out so much as one untoward and impatient word, when he was mocked and scorned, scourged and beaten, and most crueUy misordered and dealt withal ? (Matt. xxvi. Mark xiv. Luke xxu. John xviii. Isa. UU.) Print this weU and surely in thy mind, that he did pray upon the cross for his greatest enemies, and said ; " Father, forgive them, for they laiow not what they do." (Luke xxiii. Lui^e Acts vii.) If he thi-ough his heavenly and divine might and Acts power had rid himself of all his pain, sorrow, and danger, and that we in our sorrow, anguish, and necessity had not felt any heavenly strength nor power from God, then could we not havc comforted ourselves at all with our Saviour Jesus Christ. But he would not put off his bitter passion through his almighty power, but rather overcome it through weak ness. Now then if he, whom all angels and creatures in heaven and earth do behold and look upon, (Psalm xcvii. Heb. i.) i'«i. xcvii. p. yea, whom they all must serve and fear, doth suffer innocently undeserved with all patience and meekness more than ever any christian man was attempted with ; it ought lawfully to make even an heart of stone or iron to yearn and melt, and to take these small afflictions well deserved most patiently and wUUngly, and to suffer and bear them most meekly. And this practice did the holy elect of God in the old Examples of time not only mculck and teach with words, but also express fathers and All saints. and perform in deed. It was an heavy cross unto Abraham to slay and offer up his most dear son ; and yet he with all patience shewed himself obedient unto God therein. And Isaac perceiving, that it stood upon his life, and that he should die, we read not that he did resist, nor once open his mouth against it. (Gen. xxii.) Joseph, when he was delivered of his brethren unto the heathen, which were fremdc and strangers unto him, yet he forgave it his brethren, and did them good for it. Moyses, being revUed of the Israelites as a deceiver and a betrayer. Oen. XXXVll. 211. xlv. j. 172 A SPIRITUAL AND [cll, yet had he such compassion of them, that he prayed for thom, saying: " 0 Lord, either forgive them, or else wipe me out of thy book." Here is he willing and ready to take all the Is- i'mki. xvii. 3. raeUtes" sins and oft'ences upon himself, that CJod should piuiish uoin. i\. 3. lihu for them. (Exod. xvU. xxxii. Rom. ix.) David was fain to be a bamshed outcast a long time, and to flee cvery where from Said, whom notwithstanding he might once as easily have destroyed and kiUed, as he might have eaten a bit of bread (1 Sam. xxiv.); and after that he 1 Sam. xxiv. was put to flight of liis own son, and yet said jiatiently : " If I find grace and favour before God, then will he restore me again : but if he say, I have no pleasure nor delight in thee: behold, hore I am, let him do with mc as pleaseth 2 Sam. XV. j5. Mm best." (2 Sam. xv.) Job, the spectacle of patience, being full of soros in his body, spoiled of his goods, and deprived of his children, said thus : " God gave it. and God hath taken it again; the name of the Lord be praised." Furthermore he saith: "If he .i.,bi. 21. xui. should kill me, yct wiU I put my trust in him." (Job i. xiii.) Mathathias, in thc vcry liighest peril and danger of his body and life, at such time as tliey would havo compelled and forced him unto idnlatry, made this answer unto the servants and ministers of Antiochus ; " We will not swerve nor depart from our fuitii, neither to thc right hand nor the left," 1 Mac. 11. L>L>. (1 M-M. ii.) The apostles cUd rejoice that they were worthy Acuv. 41. to be scourged, beat, and revUed for tho name of Jcsus. (Acts v.) Hmn. MM. 38, Wo should Icai'n to cry with Paul; "I am sure that nei- ther death nor Ufe, neither height nor depth, nor any other creature, can separate us from tiic love of God which is in Christ Jcsus our Lord." After thc time of the holy prophets and apostles, many thousand martyrs (among whom were divers notable matrons, chaste virgins, and other young people) did suffer most grievous torments and afflictions for tho truth's sake. (1 M-AL-. U. 2 Mae. vi. vU.) But now here might some man object and say. It is no marvel tiiat the holy saints did suffer joyfully and boldly, for they did suffer innocentiy, unworthUy, and without desert: but as for mc, I must needs complain that I am a wretched sinner, and that which I suffer is for my deserts and sins, so 3.1, XXVIII.] MOST PRECIOUS PEAUL. 173 that I suffer worthily ; and therefore my cross and affliction can in no wise be compared or likened unto the cross of the holy saints, &c. This objection may bo answered in few words. The holy saints, every one of them, concerning them selves and their own nature, were miserable sinners ; but again they were holy and righteous through Jesus Christ, which had distributed and given unto them also, through true faith, his holiness and righteousness. Furthermore, these two virtues, true faith and christian Faith iieipetii patience, are so nigh of affinity, and so annexed and knit in feUowship together, that always the one helpeth the other. Faith is stirred up, exercised, put in ure' and practice, receiveth increasement and more strength through patience in sorrow and affliction ; when as we for Christ's sake do both desire and also wait for help and strength of God against our nature, which can nothing but doubt and despair ; and also agamst the weakness of the flesh, against the temptation of the devU, and against the assaults of the world. And again, patience is exercised, proved, and made stronger through true faith. For whosoever knoweth and is fully persuaded, that he hath a gracious and a merciful God, with whom after this miserable Ufe he shall live ever lastingly, thc same shaU suffer all manner of trouble and adversity patiently, christianly, and thankfully. Again, through faith in Christ, we are set at one and reconcUed with God, and assured of his grace, mercy, and favour for Jesus Christ's sake and the merits of his passion. (Rom. iv. Rom. iv. _. r \ 22—25. Gal. iv. Ephes. U.) oai. iv.e. ¦*¦ ' . . Ephes. il. 14, For example ; David, forasmuch as he believed truly and '"• steadfastly in God, spake boldly with a courage; "God is our hope and strength, a very present help in all the sorrows and necessities that have assaulted us. Therefore will we not fear, though the world should sink, and though the hills should be carried away in the midst of the sea, &c." (Psal. p^*'- "'^i- 1- xlvi.) Yea, every christian man, if it were possible, should be content to lose a thousand bodies and lives, if it were for no other tlung, but that he hath heard, tasted, and beUeved the holy gospel. [1 ure : use, practice.] ] 74 A SPIRITUAL AND [cH. But for any man to be impatient, and so to remain, it is an evident token that the same person never had any true faith ; or else, if he had, that it is quenched and gone again. For impatiency faileth unto murmm-ing and disobedience against God, and beginneth to hate God and to blaspheme him. praver Also christian prayer is a great help and furtherance helpeth to . „ . . , patience. to patieuco ; for in prayer we desire the sanctification of the name of God. Now is the name of God most praised and sanctified, when we, being in the highest danger and ne cessity, do depend and hang upon God through faith and patience, as upon one that wiU dispose all things weU and to a good end. Again, in prayer we desire that the kingdom of God may Lu'kexi''2''' come unto us. (Matt. vi. Luke xi.) Now, if God wiU con found and destroy in us the kingdom of the devU and of the flesh, or else would utterly lead and draw us into his godly and heavenly kingdom through the cross, were it not as much as to pray against ourselves, if we should be impatient under the same ? AVe pray Ukewise, that " God's wUl be done." Now if it be God's will that we should have sorrow, trouble, and ad versity upon earth, how dare or can we resist or grudge against his will ? fJHAPTER XXIX. EXAMPLES AND CAUSES TAKEN OUT OF NATURAL THINGS, AND OF HEATHEN MEN, WHEREBY A MAN MAY BE MOVED TO PATIENCE IN ADVERSITY. ^ If there were no holy scripture at aU, yet might a raan of his own reason take example of brute beasts, of natural things, as of body and soul, and the natural parts unto them belongmg ; also of heathen men, Jews, and handicraftsmen, and of aU manner of states and degrees of men ; and Ukewise of the angels, and of the devU ; whereby they might conclude XXIX,] MOST PRECIOUS PEARL. 1 /O and learn, that they ought to behave themselves patiently, boldly, and manfuUy in adversity and misfortune. A lamb or a sheep is led nnto the slaughter, and never Examples of ^ . brute crea- crieth nor openeth the mouth, but suffereth and abideth it '"¦¦'^s ''"<* -*¦ ' natural patiently and meekly. Even so ought the holy elect of God, ''""s"- when they are ciu-sed and revUed, not to curse or revile again ; when they are smitten, not to smite again ; but to suffer all manner of smart and pain, and not once to blear Matt. v. ¦:4. or to open their mouths against it. Our body is but very worms' meat ; and if we could be stow the same to the honour of our Redeemer and Saviour Christ, ought we not to be glad and rejoice, if we might so do? Like as they that are sick and diseased can be content to suffer and abide any of the members of their body to be cut off and to be burnt, so that they might be anything relieved and eased thereby of their great smart and continual pain, which is yet but transitory, and be made whole and sound again ; even so ought we gladly and willingly to suffer our Lord God, and to be still and quiet when he sendeth us adversity, whereby we may be reUeved and discharged of eternal pain, and obtain health, bUss, and salvation for our souls. If thou canst consider the order and com-se of nature, that is naturaUy written in thy heart, thou shalt thereby learn and conclude, that a man ought to be so strong and steadfast, that he should not be moved by any smart, pain, or other temptation, to do any thing that is unseemly or agaUist honesty. And out of this honesty, wrought and planted in nature. Examples of ¦' 1 /. 1 • 1 ""^ heathen. sprang the learning and examples of the wise and notable heathen men, which we caU philosophers, among whom this was a common proverb and sentence: "Bear and forbear ^" The first word whereof teacheth us, that we should suffer the Bear. cross patiently, and to be stUl and meek when we are visited therewith : and the second signifieth, that we should hate. Forbear. fiee, and avoid all manner of examples, words, or deeds, that might give any manner of occasion to any evU. Aristotle in his Book of Manners teacheth, that feUcity and blessed- [' dvixo^f Ka\ a7re;^ou,] 176 A SPIRITUAL AND [cH. ness consisteth not specially in health of body, in abundance of goods, or in worldly honour, cUgnity, and estimation, but rather in the exercise and practice of virtue'. Out of the which it foUoweth, that a man that is virtuous may bc blessed, though he have never so much trouble or ad versity ; and he reckoneth and taketh trouble or adversity for the very matter and occasion, whereby virtue is most stirred up and exercised, and wherein it doth most shine and appear-. And the same Aristotle also compareth an honest and virtuous man unto a good captain : for like as a good captain leadeth and ordereth his host, according as the occasion re quireth ; even so a virtuous man behaveth himself patiently and well in adversity, and maketh the best of it. The Stoics did teach plainly, that it was not to be reckoned for an evil thing for us to live in poverty, sick ness, and misery ; but this only to bo evil, to forsake virtue, and shew any point of dishonesty. Cicero, one of the most notable and excellent Romans, writeth thus : " Remember and [1 The author appears to state the substance of the opinion of Aristotle on tliis subject. In the flrst book of his Ethics, Aristotle thus states his opinion with regard to happiness: Aiycopev . , , iimbri naa-a yvcoats kol Trpoalpfo-is ciyadov Ttvos opiyerai, tl ia-nv, , , to iiav- Tuiv aKpoTarov twv -irpaKTav dyaSov, — 'Ovopari piv ovv a-x^bbv vit6 Tm TrXfla-Toiv opoXoye'iTai' ttjv ydp evdaipoviav Kat of ttoXXoi mi oi XapUvT(s XeyoutTi. The subject of c. 6, is, on j) fibaipovla ovk cctiv jJSojt), tj np% i TvkovTos: which proposition he proves, after his manner, in each particular; and then in the tenth chapter arrives at this fonclusion; Kvpiai ila-\v ai kut dperrjv ivepyelai ttjs ivhaipovlas : and again, Tt ovv Kokvei \eyuv evSaipova tov kot dpeTrfv TcXeiav ivepyoinira; out of all which tho statement in the text appears to be extracted. Aristoteles Ethic. Nicom. Lib. I. cap. 4, 5, &c.] [2 The learned author appears here to have had in view the following passage, of which, according to his manner, he has given the substance, without any attempt at accurate citation: to 5e peyoKa Kai -iroXKd (scil. events of life) yivopeva piv ev, paKapuirepov tov ^i'"' woirjo-ei . . . avaiTokLv hi (TvpjialvovTa, Bkifiei Ka\ XvpaiveTai to paicapm , ¦ ¦ opms Si Kai iv tovtois SiaXapirei to koXov, i-irei&av (pepn ™ evKoXas -rroWds Kai peydXas d-rvxLas .... tov ydp ds dKr]6S>s dyaSov n't ep(\)pova Tvdcras olopeda Tas Tv^as eva-x^jpovas (j}ipeiv, Kai f'/c Tav vnnp- xdvTwv del to KoKXia-Ta irpaTTeiv. Ethic. Nicom. Lib. I. cap. 10.] XXIX. J MOST PRECIOUS PEARL. 177 persuade this with thyself, that besides sin and dishonesty nothing can happen to a man, whereat he ought to be asto- nied or abashed'." And according to this example did one heathen man often comfort another by all manner of cir cumstances of things, as these foUowing and other. It beseemeth not a man to weep and waU like a child or a woman. And Seneca writeth thus : " It is easier to subdue and overcome a whole nation, than one only man." Item : Thou art no more a chUd of a year, but thou hast age and years, and therefore more is required of thee than of a child. Thou hast been brought np and instruct from thy youth in godly wisdom and knowledge ; the same must thou now practise and shew forth. Before this time thou couldest comfort and give good counsel unto other : do not now therefore Uke the evil physicians, which boast and pretend that they can help other men, and cannot help themselves. Before this time hitherto thou hast shewed and behaved thyself manfully ; therefore be now Uke unto thyself, and go not backward. It were an unseeming thing to wax from day to day worse and weaker ; and such Uke. Although this doctrine of the heathen men in this and such other points is to be commended, yet the stories do make mention of many unseemly acts that they did ; as this, that Coriolanus for desire of revenge did war agaiast his own natm-al country ; also Cato and Antonius for sorrow and heaviness did kUl and murder themselves. But the P The sentiments contained in the above statements are of fi-e- quent occurrence in the philosophical writings of Cicero. The sub stance of them is found, amongst other passages, in the thirteenth chapter of the second book of the Tusculan Questions ; where having stated the celebrated axiom of the Stoics, — "nihil bonum, nisi quod honestum ; nihil malum, nisi quod turpe," — he proceeds : Optare hoc quidem est, non docere. Ulud et melius et verius: omnia, quse natura aspemetur, in mails esse; quse asciscat, in bonis. Hoc posito, et verborum concertatione sublata, tantum tamen exceUet illud, quod recte amplexantm- isti, quod honestum, quod rectiun, quod decorum appeUamus, quod idem virtutis nomine am- plectimur, ut omnia prseterea, qua3 bona corporis et fortuuEe putan- tur, perexigua et minuta videantur: ne malum quidem uUum, nee si in unum locum collata omnia sint, cum turpitudinis malo com- pai-anda. — Tuscul. Qusest. Lib. ii. cap. 13.] r 1 12 [coverdale, J 178 A SPIRITUAL AND [cH. very reason of man can discern and judge, that such things are against nature, and agamst aU virtue and ho nesty. But the very right and the most notable heathen men have commended and set forth patience, not only with words, but also have shewed the same in example and deed. Among the Grecians, Aristides, an exceUent virtuous man, being banished out of his country, did take and suffer his misery very manfuUy and patiently. Among the Romans, Camillus and AttUius Regulus were highly commended and praised for their exceUent patience and stoutness, which they shewed in adversity. Scipio could have defended and revenged himself of the seditious rebels with force and strong hand ; but of an exceUent princely heart he went out of the sight of his enemies for a time, and suffered much trouble and injury of them, for the profit of his land, lest he should give them occasion to more bitterness and fierceness. Tea, we read of certain women, as of CorneUa, which in affliction and adver sity did shew manly hearts and great stoutness. But we must always mark the right difference between the heathenish and the christian patience. As Socrates in his adversity did wonder of the unrighteousness of men, and thought that it was but a chance and fortune that he was afiUcted ; but David knew and confessed that his visitation 2^sam. xxiv. g^jj^ affllctiou camc from God. (2 Sam. xxiv. 1 Chron. xxi.) 1 Chron. XXI. Socrates, forasmuch as he suffereth innocently and without a cause, he cannot find by his reason that we should - 2 Sam. xxiv. wlsh aud desirc punishment and affliction : but David, after a certain maimer, wisheth and desireth the cross; for he knoweth that it is God's wUl to testify and to open mar nifestly through the cross and adversity his wrath and dis pleasure against sin. Socrates, in his manly sufferance and patience, neither desireth nor looketh for any help, comfort, or mitigation of his afflictions from God. Yea, the notable Cato, hearing that Pompeius, being a good man, was overcome and subdued of JuUus, which was a wicked man, he began to doubt and despair. But David in his patience and obedience caUeth upon God for help and deUverance, and is certain and sure that the Almighty Lord doth assist him for the holy and blessed XXlX.j MOST PRECIOUS PEARL. 179 Seed's sake, whereof the heathen have no knowledge nor imderstanding. (Psal. v. Gen. iu.) psai. y. i. Thus by comparing the one to the other we shall find and perceive, that the doctrine of the gospel is more pleasant and acceptable, and moveth us unto more thanldulness towards the gospel of Jesus Christ ; through whom and by whose means we obtain an whole and a perfect comfort. Now from the old ethnics and heathen men let us descend and come to the Turks, Jews, and to other degrees of men. Many a Turk and Jew would suffer himself to be martyred and tormented most crueUy, rather than he would deny or forsake Mahomet's reUgion, and his perverse and naughty faith ; and why shoidd not a Christian then much more be content to suffer stoutly, if need should require, for the christian reUgion and faith's sake ? A merchant-man maketh far voyages and great jom-neys, and ventureth body and goods, and nothing is too hard and sour for him, only for worldly and transitory gain and lucre. And yet his hope is uncertain, whether his chance shaU be good or evU. And though he happeneth never so weU, yet he bringeth home nothing but frail and transitory goods which shaU have an end. Now all we have a long voyage to make also, even from earth to heaven. And should not we be as weU content, as prompt, glad, and willing to suffer aU manner of perUs and dangers that may happen by the way, seeing that we have an infaUible and sm-e hope of eternal and everlasting riches for Jesus Christ's sake ? A wayfaring man that goeth from home, although he passeth many pleasant houses and goodly meads, yet mind ing altogether homeward again, aU such things do nothing tempt nor grieve him ; even so, whensoever we have not all our pleasure and deUght here, let us stablish our comfort, and deUght ourselves with om- country and habitation iu heaven. (2 Cor. V. PhU. Ui.) IS'-^k^ ^ ' . . . Phil. 111.211, When a man of an high and noble birth is contemned ^^¦ and mishandled in a strange land, where he is not known, it grieveth him nothing so much, as if the Uke should happen unto him at home in his own natural country. Now is our natural country in heaven ; upon earth we are but strangers and pUgrims. Therefore we ought the rather to suffer all 12—2 180 A SPIRITUAL AND [cH. things patiently here, only that we may have rest among the inhabitants in our right eternal land and country. vm.m'hl^- (Heb. xui. PhU. iU. 1 Pet. i.) 1 Pet. i. 3, 4. ^ jjjg^jj q£ y^^j. preparing himsebf with all manner of things appertaining to warfare, though his enemy be never so strong, yet he forgetteth all fear, and never once thinketh upon the strokes and wounds, but only upon thc victory and triumph, and goeth his way and fighteth manfully like a giant against his enemies, only for worldly glory and lucre : which thing may redound to the great slander and shame of chris tian people, if they for the honour, glory, and pleasure of God should not as promptly, willingly, and manfully fight against their ghostly enemies for higher and greater triumph, lucre, and commodity. A ploughman or an husbandmaji goeth to the field, dungeth, plougheth, soweth, and harroweth his ground, and hath much sorrow therewith, and waiteth for fruit and profit jamesv. 7, 8. thereof. By the same example doth the holy apostle St James move and exhort us unto patience. Turn a four-cornered stone how thou wUt, and it will always stand right up: even so, howsoever a right Christian be tempted and assaulted, he wiU ever notwithstandmg remain upright. When a man playeth at the tables, he cannot always cast what he would have, but whatsoever he hath cast, he must make the best of it. To this game doth Plato Uken our life, wherein happen many things contrary to our wiU, which we must take and turn aU to the best, and never despair. When a Uttle chUd, that can scarcely go, chanceth to stumble upon a stone, he faUeth down by and by in the same place, and there Ueth still, weeping and crying till somebody take him up. But people of reason and under standing must not do like children, but must use and en deavour themselves, what sickness or inconvenience soever happen, by and by, so far as is possible, to heal, ease, and remedy it. A virtuous child wiU not forsake his father m his need or trouble, nor an honest wife her husband and spouse, nor yet a faithful servant his master. And why then should we forsake God om- father, or Christ our spouse and hear venly lord and master, in trouble and adversity? xxix.] MOST PRECIOUS PEARL. 181 Such as are money-merchants, ambitious and vain-glo rious, fornicators, whoremongers, and murderers, caro neither for shame nor for any tlung else, and spare no labour or travaU, so that they may bring to pass their wicked lust and desire; and yet oft-times they miss also. And why then should not a right godly man be constant, painful, and patient in honest and good things? as St Bernard writeth very weU, saying ; " What a faintness, sluggishness, and dulness is this, that such as are wicked and ungodly should bc more fervent to wickedness and abomination, than we should be to honesty and goodness; yea, that they should run more swiftly to the devil and to death, than we should to God and to Ufe' !" Furthermore, thy fearfulness and impatiency is a great pleasure and comfort to thy foes, and a great heaviness and discomfort to thy friends. For doubtless all that wish thee good, do rejoice in thy strength and constantness. Think The angeis. also that thou fightest in the presence of the holy angels, which by the provision and appointment of God do dweU with thee, and move and exhort thee to steadfastness; and they re joice when thou continuest steadfast in goodness. (1 Cor. iv.) i cor. iv. 9. And again ; we should to the uttermost of our power The devu. flee and abhor all such things as might delight and rejoice the devil ; for he is the deadly arch enemy of God and of aU mankuid. (1 Pet. v.) ' ^"t- «• «¦ Now this is the very purpose of his temptations and suggestions, and all that he seeketh ; that we, when we are poor, should steal ; and when we are sick, that we should murmur against God ; and in war, affiiction, and adversity, that we should forsake our christian faith and reUgion. Con stantness, faithfulness, and steadfastness toward God and the [1 The following passage exhibits the substance of the quotation : Quid? eorum qui avaritias serviunt, aut amatores sunt voluptatum, seu vanas sectantm- hominum laudes, nonne et ipsorum insatiabilia desideria arguurit nos negligentife et tepiditatis? Pudeat certe spi- ritualium nos bonorum minus cupidos inveniri. Erubescat anima conversa ad Dominum minori afFe.ctu sectari justitiam, quam iniqui- tatem antea sectaretm-. Est enim causa quoque valde dissimilis. Stipendium quippe peccati mors ; fructus autem Spiritus vita aeterna. Pudeat proinde negligentius nunc in vitam, quam prius in mortem ire, et minori studio salutis acquirere quam perditionis augmentum, S. Bernardi Epist, ccclxxxi. Vol. I. p. 344. F. Ed. Bened. 1719.] 182 A SPIRITUAL AND [cH. christian church doth grieve and displease him. Therefore we, to rejoice the angels, and to grieve the devU, ought the rather to be constant and patient in the midst of aU adversitv. CHAPTER XXX. BY WHAT ME.tN'S PATIENCE MAY BE OBTAINED AND GOTTEN ; .AN'D ONCE HAD, HOW IT MAY BE KEPT AND INCREASED. Notwithstanding that we know and perceive that pa tience is so profitable and fruitful a thing unto us, yet we feel in our fiesh a certain misUking and grudge toward the cross. Who can be content and glad to see himself deprived of his life, honour, estimation, goods, chUdren, or wife ? The remembrance of the pleasm-e and prosperity that we have had in times past, doth so grieve us, that with Lot's wife we Gen. Iix. 26. sightcu aud look back after Sodoma (Gen. xix.) ; and with the chUdren of Israel we lust after the flesh-pots in Egypt. Exod. xvi. 3. (Exod. xvi.) And Uke weakness do we also find in the noble king and prophet David, as he himself saith : " Many say unto my soul, He hath no God : my soul would receive Psal. iixvu. no comfort, my spirit is waxen weak and feeble." (Psal. btxvU.) Item, our Saviour Jesus in his innocent flesh did shew and declare the fearfulness and anguish of the flesh, when as he, kneeling upon the mount Olivet, considered his pas sion and martyrdom that was coming and at hand, and sweat for sorrow and anguish, so that the drops of his sweat gushed upon the earth Uke drops of blood, and he prayed unto his Father, that if it were his wUl, that cup might be taken firom Lukexxii.44. him. (Luke xxii.) In Uke manner, being upon the cross, he said, " My God, my God, why hast thou forsaken me ? Psal. xxu. 1. how long wUl thou thus deal with me?" (Psal. xxu. Matt. Matt, xxvii. , . *-* \ 46- XXVU.) But it is not to be understanded, as though Christ did ^i_j^kxh-. 36. doubt of his Father's favour and grace; but the weakness John xviii. '¦ of his flesh could have been content to have suffered no Gal. V. 17. more. (Mark xiv. Luke xxu. John xvUi. Gal. v.) xxx. J MOST PRECIOUS PEARL. 183 Now Uke as the spu-it forepasseth and overcometh the flesh in Christ : even so must it do in us also, that we have more respect unto God and unto the Ufe everlasting, than unto this worm-eaten flesh. And therefore now wiU we declare by most sure and infaUible reasons, by what means and ways a man may master and overcome his flesh in the time of the cross and affliction, and so shew and declai-e true and perfect patience. Which virtue. Uke as all other, hath her first beginning and increase of the gi-ace. power, and Spu-it of God, without whom we can work nothino; that good is. neither vet resist or overcome any evil. It is written; "The victory consisteth not in the mul titude of men; but the power and strength cometh from heaven." (1 Mac. iU.) iMac.ui. . .19. Item : " I am able to do aU things through him that maketh me mighty, which is Chi-ist." (PhU. iv.) Where- pwi. iv. 13. fore, althongh my fieshly reason sinketh, wavereth, and faUeth never so much, yet doth God continuaUy preserve and uphold my spu-it, that it do not utterly faint, hut con tinue prompt and wUUng tUl such time as it may be deUvered and eased. But now, how should we order and behave ourselves, that God may grant us his strength, and ti-ue patience, and bold ness? Forsooth, through faith, hope, prayer, love, ti-uth, faithfuhiess, virtue, and godliness, we may obtain it of God. First, we must furmsh and comfort our hearts and minds raith work- eth patience* with faith toward God. For whosoever doth know perfectly and is certain, that God, which is the Lord of aU haps and mishaps, of prosperity and adversity, is pacified and recon cUed with him, and that he for that cause cannot be deprived of eternal salvation ; the same shall be able to contemn and to defy aU worldly honour, pomp, and lusts. And again, there can be no pain so bitter, sharp, and grievous unto him, that can bring bim out of patience. In our christian faith we confess and beUeve an holy universal church, and that we have feUowship and partici pation with aU saints and elect of God ; and also we confess and beUeve remission of sins, resurrection of the flesh, and life everlasting. And Christ giveth unto every one that hath faith this absolution : " Whosoever heareth my word and John v. 24. 184 A SPIRITUAL AND [cH. beUeveth him that hath sent me, the same hath everlasting Ufe, and cometh not to judgment, but passeth tiirough from death to Ufe," (John v,) AVherefore throngh faith a man obtaineth power, strength, patience, constancy, and steadfast- Rom. v. i_5; ness m aU goodness. (Rom. v. viu. Heb. x. xi.) ™eb.'^x. 22; If stToug and mighty enemies should come upon thee, ^' ' '^ assaidt. and besiege thee, and thou hadst on thy side one whom thou knewest certaudy to be lord, and to have power over aU thine enemies, thou mightest lawfuUy be bold and vrithout fear. Now have we, through faith, Clu-ist on oui- side, wluch is Lord over aU lords, which hath fuU power over aU fortune and misfortune, prosperity and adversity. Therefore thou must not long think and look upon the weakness of thy flesh, but thou must stir about with thy faith ; that is to say, thou must earnestly and diUgentiy con sider the mighty and true love of Jesus Christ, which both can and wUl comfort and rejoice thee more, than all mis fortune is able to discomfort thee, or to make thee heavy. It is said to us ; " Your enemy the devU goeth about Uke a roaring Uon, and seeketh whom he may devour ; whom I Pet. V. 8. resist ye steadfastly with faith." (1 Pet. v.) Item, St James 1.3. Jaiucs saith, that "your approved faith worketh patience." Acts iv. . The holy and faithful apostles did evidently declare, that according to the' inward man it was a joy and comfort unto them to be beaten and scourged for the Lord's sake. Again: aU troubles and affliction are grievous by reason of om- weak faith, which is yet but Uttle exercised, and hath not well and fuUy tasted the riches and treasure of the chUdren of God. Yet notwithstanding no man ought to despau-, though he have not a perfect strong faith. It happeneth oft-times, that the faith, bemg Uttle and weak, m the time of necessity and afdiction draweth back, and is Uke to a brand and sparkle that hath but a httle fire upon it, which the Lord Jesus wUl not quench, but mcrease, so that we do but pray with the dear apostle?. Isai. xl, 10. and say, "0 Lord, strengthen our faith." (Isai. xU. Matt. Matt, x\^l. .. .. . o ^ XVU. Mark is.) But when a man is utterly destitute of faith, as he that knoweth of no other nor of no better Ufe than this, it is no marvel at aU though he despair at length. Matt. x\ii. 2(1. Mark ix. 23. xxx.] MOST PRECIOUS PEARL. 185 Yea, the more he trusteth in himself, or m any worldly and to-ansitory thing, the more unable is he to resist and continue in trouble and adversity. (Acts iv. v.) For there is no right comfort nor succour in any manner of thing, besides the Lord Jesus. There are two kinds of hope ; the one is of nature, and nope maketh ^ _ ^ men pabent. the other cometh of faith. The natural hope is a special gift and benefit of God, which after a certain mamier doth help and comfort a man that is troubled and vexed, that he do not utterly despair ; but in the midst of aU adversity, hopeth that in a whUe it wUl, within a whUe, be better, and so waiteth and tarrieth tUl the adversity be overblown. Now if this natm-al hope have such a strength and vu-tue, should not the other hope, which the Spirit of God doth newly inspire through faith, work a much greater and perfeeter patience and strength ; that a man in the midst of his cross shall hope and wait for heavenly comfort and aid of God for Christ's sake ? Aud although the natural hope doth often and many times fail and deceive, and is always uncertain, yet this christian hope doth never faU nor de ceive. The husbandman considereth not only his labour and travaU, and what tempest and mischance of weather may fortune ; but forasmuch as he trusteth and hopeth that the fruit shaU wax and come forth when the time is, therefore he labom-eth stoutly and with a good wUl: even so in the spu-itual vineyard, under the yoke of the Lord, the hope and ti-ust of honour and reward maketh men patient and willing, and giveth them courage. " K we hope for that thing which we see not, we wait for it through patience.'" (Rom. viU.) Rom. viii. 25. Fm-thermore, we must seek npon God fervently and Prayer without ceasing throngh prayer, that he wUl give us a bold '» patience, and a strong spirit to suffer aU things, and to contuiue stead fast unto the end. (!Matt. xxiv.) Thus doing, he wiU surely Matt. xxiv. hear us most graciously according to his promise, and faith fuUy give us his spiritual gifts most speciaUy. When a man maketh his complaint, and openeth his need and grief uuto his special friend, he feeleth a certain ease afterwai-d, so that his pain and grief by the rehearsino- thereof is somewhat reUeved, remedied, and taken away. 186 A SPIRITUAL AND [cH. Much more comfort and ease shaU we receive by telling and opening our grief and complaint unto God. For man is soon weary and irk of our complaining; but if we should spend the whole day in praying, crying, and complaining unto God, he would love, comfort, and strengthen us the more. word'ofGod Again, to search, hear, and learn the word of God, and piKe!" for a man to exercise himself therein, is a great furtherance Luke xviii. aud help to patience. (Luke xviii.) For God hath not revealed and opened his word in vain nnto us, but hath shewed and set before us in the same most sweet and loving promises and comfortable examples ; that we might learn thereby his goodness, faithfulness, and great loving- kindness, and so comfort and strengthen ourselves by the same in aU manner of trouble and adversity. For an ex ample, the holy word of God saith : " In the world ye shall have sorrow and trouble ; but be of good comfort, for I have John xvi. 33. overcome the world." (John xvi.) Item : " God is our hope and strength. 0 Lord, thou Psal. xlvi. 1. forsakest not them that seek thee, &c." (Psal. xlvi. Isai. Isai. xxviii. ... . -^ . '6- XXVUI.) Many such godly promises and exceUent comfort able sayings have we, wliich we ought to seek and to fetch, though it were even from Jerusalem, upon our knees, and never to cease lauding and praising of God, that he in these latter days hath made us partakers of the eternal and m- faUible comfort of our souls in his word and gospel ; which word is nothing but pure virtue and life, as all faithful hearts do feel and perceive ; and it ought no otherwise to be rcr ceived of us, but as though we heard the very voice of God himself from heaven, speaking aU such things as we hear out of the Old and New Testament. oTworleth -A-gain ; the love, which waxeth and springeth out of patience. faith, workoth patience in adversity, and constancy and steadfastness in goodness. Jacob served seven years for the damsel Rachel; and by reason of the hearty love that he bare unto her, the time was but short unto him: and the days that he served for her, seemed but a short space. G«n,xxix,2o. (Gen. xxis.) Even so whosoever loveth God, shaU bear and take patiently whatsoever God layeth upon him ; and what soever he suffereth for God's sake, it shaU be ease unto him \ [1 The concluding words of this sentence are wanting in the Peter borough copy.] xxx. J MOST PRECIOUS PEARL. 187 Now sickness and other plagues do not happen unto us without the will and providence of God : therefore if we love God heartily, (as we ought to do, forasmuch as he is our merciful Father, and we his chUdren and heirs,) we cannot murmur against his visitation, nor be discontent with it, but we shaU rather run after him through all maimer of ways, be they never so rough ; and shaU contemn aU things, be they never so hard and grievous ; and evermore press unto him through thick and thin, until such time as we come to perfect rest in him, according to the example of the holy apostles and martyrs, whose love toward God did miti gate and ease all their sorrow, cross, and adversity. (Acts iv. 2 Cor. xi. 2 Tun. Ui. 1 Mac. xU. 2 Mac. vi. &c.) Item ; to give alms, and to exercise aU kinds of virtue The exercise and godUness worketh patience, and that specially for these worketh X 1/ patience. two causes : first, because God doth increase his spiritual gifts in them which do weU use and bestow them ; for to him that hath shaU more be given : (Eccles. xxxv. Matt, eccius. . xxxv. 2. xiU.) and secondarily, whosoever behaveth himself godly Mattxi'ii. 12. and virtuously, the same hath a better and a more quiet conscience, and so much more boldness and confidence, but yet only building and staying upon the righteousness of Jesus Christ. (2 Tim. U.) 2Tim. u. :o. Item : Uke as a soldier, (first, for fear of prison and of the shameful death which he should suffer, if the battle should be lost ; and again, in hope of the high reward and exceUent honour and renown, if the victory go on his side,) wiU fight the more boldly and lustily ; even so every true Christian is stirred and provoked to more faithfulness and patience, when he considereth the exceeding profit and com modity of patience ; and again, the great hurt and discom modity of impatience. (Job i. Rev. u.) iteVii^25 26 A SPIRITUAL AND CHAPTER XXXI. THE FRUIT, PROFIT, AND COMMODITY OF PATIENCE, AS WELL CORPORAL AS SPIRITUAL. By patience God is glori fied. Patience is profitable for the body and goods. Last of aU, patience serveth to the honour and glory of God, and to the wealth and profit of man, both in soul, body, and in transitory goods and possessions, and also m worldly honour and commendation. For the faithful do resist and withstand their pain and smart, and patiently without any grudging suffer the Lord to deal with them according to his own wiU; not for any vain-glory, nor for any worldly or transitory gain or lucre, but only and spe cially to shew themselves obedient to God, and to laud and praise him. As for example ; God was as highly praised and glorified, when the three companions of Daniel suffered themselves so patiently and manfuUy to be cast into the hot burning oven, as he was by the excellent wisdom of Daniel, which he declared in that he could open unto the king his dream. Furthermore, the patient is less sick, and when he is sick, he is sooner whole again ; whereas through impatiency the heart is pressed, vexed, gnawen, consumed, and eaten up, A merry and a quiet heart is an help and furtherance to health ; but a heavy and sorrowful mind maketh the natural strength to consume. Like as the moths do hurt the gar ments, and worms the wood, even so doth sorrow and heavi ness hurt the heart of man. When a child, being corrected and punished of his father, suffereth it patiently, his father hath the more pity upon him, and holdeth his hand, and ceaseth the sooner; but if the chUd shew himself froward, cry any thing loud, or mur mur and grudge against him, then is the father the more angry and fierce over lum, and beateth him the more sharply ; even so the heavenly Father pumsheth the patient man the more easily, and healeth him the sooner; but to ward them that murmur against him he sheweth himself sharp and fierce. The patient man Job obtained his goods double again, and was plentifully recompensed of the Lord even here in XXXI.] MOST PRECIOUS PEARL. 189 this Ufe. The faithful have experience and proof in very deed, that it is good for them to be patient, and to suffer the Lord to work his wUl. And again, many by reason of their impatiency and murmuring, do lose that tiling that they should else have enjoyed^. Sufferance and patience is a token of wisdom ; unmeasur- Patience ii able heaviness is a token of fooUshness, when we weep and the soui and complain like chUdren, saying, I would never have thought, furtherance '^ . "' ° . o ' to aU virtues. I would never have beUeved, that it should have come thus and thus to pass, and such Uke. Item, impatiency entangleth and ensnareth the mind, and maketh a man sometime duU and at his wit's end. When a man submitteth and giveth over himself humbly unto the wiU of God, although his adversity cannot be re medied, yet it shaU be easier and Ughter unto him ; yea, there is nothing so bitter, sour, hard, or terrible to a man, but by this means shall be easy, sweet, Ught, and unto him comfortable. And again, so long as a man doth not utterly give over and yield himself to the good will of God, and wUl not suffer him to work his pleasure with him, content whatsoever he sendeth, his grief is the worse, and the more sharp is his pain ; his mind never ceaseth gnawing and fretting, and of one sorrow he maketh three or four. Like as the bird that is caught with the Ume-rod, the more it striveth to deUver itself, the more do the feathers cleave and hang to the Ume ; and in Uke manner, the more the fish that is caught in the net seeketh to come out, the more it windeth itself in ; and as he that is bound with chaios or fetters of iron, the more he stray eth abroad, the more harm doeth he to himself; even so such as are froward and unpatient in adversity, do increase theu- sorrow, and hurt themselves the more. He that hath a heavy burden upon lus back, the more he shuttleth and moveth the same, the more doth it grieve him ; even so the more froward and unpatient a man is under the cross, the more grievous and painful is it unto him. It is not unwisely spoken of the heathen man, PUny, which saith; "A good heart in adversity taketh away the half of his misery ;" and it is a common proverb of the heathen men ; " The fear [1 Enjoyed. Peterborough copy : had.] 190 A .SPIRITUAL AND [cH . of adversity and pain, before it cometh, is worse than the pain itself, when it is come." All maimer of punishment and adversity, which, according to the merit and desert of man, should be unto him a taste and beginning of everlasting pain and damnation, the patient man taketh and useth it for an occasion to exercise thereby aU kinds of virtue ; whereby the spiritual gifts of grace do wax and increase more and more. For they that are patient do keep the true faith toward God, cry and caU upon God through fervent prayer, honour, laud, and praise God, not only for that he ruleth and disposeth aU things, but also that he bringeth aU things to a good end and success, and that he wUl so continually do. And thus through patience is patience increased. And contrariwise, the unpatient man decayeth daily in aU kinds of virtues, and is daUy more and more spoUed and deprived of aU goodness. For whosoever is content and can suffer himself to be provoked of the devil and of the flesh, and giveth place unto them, the same forsaketh faith, prayer, and obedience toward God, and suffereth them to depart, and so is unthankful unto his true and faithful God; whom he cannot be content to suffer, and to commit himself unto him for a whUe, that he may the more defend and preserve him afterward. He thinketh that God doth not regard him, and that it is in vain to trust and to wait for help, comfort, and deUver ance of God ; he imagineth with himself nothing else, bnt that God is utterly wroth and displeased with him; and can find in his heart to curse and to blaspheme God, as though he were a cruel, unmerciful, and an unrighteous God, shewing more love and favour, and doing more good, to the wicked than to the godly; and by this occasion he seeketh for aid, help, and comfort of creatures, and maketh vows unto saints and to pUgrimages, that is to say, to chapels of idolatry and of false gods, and maketh wicked covenants, agreements, and promises agaiast God. Some for fear do forsake and deny the christian faith, and receive the wicked popish reUgion, consenting to manifest idolatry, and make God a Uar, as though he could not or would not help any more in this or that thing, according to his manifold promises in the Old and New Testament. XXXI. J MOST PRECIOUS PEARL. 191 Furthermore, unquietness is augmented and increased through impatiency ; so that a man that is unpatient is every day more sorrowful and desperate than other; fleeth, where he should steadfastly continue ; and fiudeth neither rest, ease, nor quietness in his heart ; and many one, because he wUl not suffer and abide poverty and other Uke extreme necessity, faUeth to naughtiness, murder, whoredom, lying, stealing, extortion, riot, cutting of purses, and to such other detestable abomination. Item, they that be unpatient do envy and disdain at other men's wealth and prosperity : for they imagine that to be the cause of their cross and sorrow, and they fret against it, envying, disdaining, and hating oft-times the in nocent without any cause; yea, they rage and rave, running headlong to revenge themselves. By the reason whereof oft- times, as many stories do testify, contention, hatred, war, uproar, shedding of blood, decay and destruction of the church, of reUgion, and of the commonwealth, have risen ; as Coriolanus, to revenge himself, as an enemy did procure war against his own natural country. Besides this, it is patiency is a an high honour and commendation before men, before the tion and ~ . rt . honour angels, before the holy saints, and also before God himself, i^^foremen- when a man sheweth patience, bolchiess, and strength in adversity. And again, when a man behaveth himself unseemly, unpatiently, and desperately, it is a shame and a dishonour for him both before aU creatures, and also before the Creator himself. For it is no high nor hard thing for a man to shew a bold and a strong heart, and to be content with God's working, when aU things happen prosperously and according to his mind; but this is a virtue and a point of cunning, when a man's mind is not moved nor broken in adversity and misfortune. Like as in a school or place of fence, he that hath shewed the most manly touch, and hath won the victory, hath the greater commendation and higher honour ; even so is it much more commendable and a greater honour, to overcome and to subdue our spiritual enemies, and to have the victory against the assaults of the fiesh and the devU. He that forsaketh his bodUy master without a just cause, is taken before the world for a man that lacketh fiiith, truth, and honesty : and should it not then be a greater point of 192 A SPIRITUAL AND [cH. dishonesty and of unfaithfulness, in the time of affliction under the cross, to forsake Christ and his word, and through impatiency to work and to do against the same ? He that Prov. xvi. 32. subdueth the temptations of the mind, is to be preferred, and more to be commended than he that hath besieged and overcome a strong city. For the which cause, as weU among the Christians as among the heathen, divers notable persons have gotten high commendation and praise for their trusti ness, fideUty, and exceUent constancy, which they have shewed at an hazard and at the time of need. And speciaUy the example of our Saviour Jesus Christ is to be considered, whereof Paul maketh mention, saying ; If Christ, after his affliction and obedience even unto death, were exalted to high honour and glory, it shall be a further ance Ukevrise unto us to great honour, if we take our cross daUy npon us, and follow him boldly and manly. Experience teacheth also, when a man wUl shift away the cross from him by unlawful means, oft-times he is com peUed and driven by force to suffer as much or more with sliame and dishonesty'. [Wisd. xvi. Judith saith : " They that have not taken their cross Patience is and tcmptatiou in the fear of God, but through murmuring ^«J|=°s">™-and grudging against God have shewed themselves unpatient, man-siife. (^jjgy ,ygj.g dostroyed and murthered of serpents^." Item, whether a man do suffer worthUy or innocently, if he continue in murmuring and is unpatient, it serveth to his eternal damnation. Patience may Aud again, whothcr a man suffer worthUy or innocently, further a • . T . "' jMn^to ever- if hc take it patiently as he ought to do, it wiU be profitable^ unto bim, and a furtherance to everlasting Ufe. And aU the sorrows and pains upon earth, in respect of the bUss and sal vation that is prepared for us, is but the biting of a gnat or a flea, which is easy to overcome. When men in warfare lying in camp wUl play the slug gards and be slothful, and not resist the enemies stoutly and manfuUy, their fields are destroyed, their houses spoUed, [1 The Peterborough copy reads in addition : " for the devil's sake, and to have great dishonour and confusion thereby."] P Tbis paragraph is different in the Peterborough copy ; in which also the reference to the book of Judith is erroneous.] [3 The Peterborough copy has " meritorious."] XXXI.] MOST PRECIOUS PEARL. 193 their viUagcs set on fire, their dear friends and neigh bours murdered and slain, and their wives and daughters defiled and ravished, and all goeth to havoc, and is full of misery ; even so in the spiritual warfare and field, if we yield unto the flesh and the devU, and resist them not manfuUy and constantly, we cast ourselves into perpetual danger, misery, and unquietness. But if wo fight against Ephes, vi, 12, the ghostly enemies stoutly and patiently, we may the sooner attain to perpetual rest and quietness. He that is sick, if he wUl not receive the medicine, because it is bitter and sour, it is no marvel nor wonder, if the same man perish in lus sickness or disease ; but if he would suffer himself to be handled after the mind and counsel of the physician, he might overcome the smart, and have good hope to be restored to his health again ; even so all right and faithful Christians, that are patient in adversity, may conceive a much more stedfast and sure hope, that they shaU attain to everlasting rest of body and soul : whereas contrariwise, they which remain and continue in their frow ardness and impatiency against God the heavenly physician, must smart for it everlastingly, both in body and soul. Scripture, to confirm and prove this, have we; "Happy is James 1.12. that man which suffereth in temptation ; for after that he is Prov, iii. 11, proved, he shaU receive the crown of Ufe." But no man f Je't.'iv.'i2, may gather or conclude upon this, that we merit or deserve §^1,. x,;. 1^ eternal salvation for our patience, which thing only Christ *"'¦ alone hath done. Last of aU, patience is profitable, and bringeth singular commodity, not only to him that hath the same virtue, but also to other; for when another perceiveth thee to be con stant in tho truth, he taketh occasion to exercise like patience and stedfastness. It is manifest by divers credible stories, when as the Christians have died boldly for the christian faith's sake, that certain of thc persecutors have wondered so sore thereat, that they by that and no other occasion were converted to the faith of Christ\ Item, patience and stedfastness have wrought quietness in commonwealths, in the church, in many nations, cities, and towns. Scipio, a noble ruler, chose rather to leave Rome, than to subdue and oppress his enemies with force of arms ; [4 Peterborough copy : faith and religion of Christ.] r 1 1^ [COVERDALE.J 194 A SPIRITUAL AND MOST PRECIOUS PEARL. [cH. XXXI.J the doing whereof turned to the singular commodity of the whole commonwealth ; and contrarivrise, a bitter, cruel, and unpatient mind bringeth, worketh, and occasioneth infinite harm and destruction^. Also through our unpatientness in adversity^ we give occasion to them that be weak in the faith to doubt, whether our faith be the true faith or no, when we confess of God, that he is our comfort both in this world and in the world to come, and yet shew ourselves so desperate in adversity, as though God had utterly forsaken us'. "Wherefore we ought to prepare ourselves for aU ad versity in time of prosperity, and not to hang upon transitory things, that when need shall require, we may be content to forego them, and continue stedfast in the true faith, wherein 13* ""''' " whosoever shaU contuiue unto the end, shall be saved*." [1 To these words is added in the Peterborough copy : " in com monwealths, and heresies in the church of God" ; and this sentence is succeeded by the following paragraph. "For Marius, as he came again to Rome, and could not refrain himself through his unpatient ness, wrought great tyranny, and shewed much cruelness, causing divers principal people of the contrary part that held against him most cruelly to be murdered and put to death, whereupon did follow and ensue much inconvenience. Also Arius, because he could not obtain his purpose, nor bring his device to effect, for very frowardness and impatiency he vexed and disquieted the church of Christ with horrible heresies. In like manner through our impatientness," &c,] P "Unpatientness in the cross and adversity,'' Peterborough copy,] [3 To these words is added in the Peterborough copy : " and as though there were no better life after this."] [¦1 This concluding paragraph stands rather differently in the Peter borough copy : " "Wherefore we ought to arm and prepare ourselves to all mamier of adversity in time, while we are here in good wealth and prosperity, and not to depend and hang overmuch upon transitory goods and prosperity, that whensoever need shall require, we may be content with patience to forego and forbear them, and continue stedfast in the true faith, wherein whosoever shall continue unto the end shall be saved." Matt. xxiv. 13. Amen. To God only be all honour and praise,] FRUITFUL LESSONS UPON THE PASSION, BURIAL, RESURRECTION, ASCENSION, THE SENDING OF THE HOLY GHOST. 13—2 Fruitfull Lessons VPON THE PASSION, BV- RIALL, RESVRRECTION, Ascension, and of the sending of the holy Ghost. GATHERED OVT OF THE FOVRE Euangelists : with a plaine exposition of the same. By MILES COVERDALL. JOHN 14. G. I am the waie, the truth, and the life, no man commeth vnto the Fa ther but by me. LONDON Printed by Thomas Scarlet. 1593- [TABLE OF CONTENTS. PAGK The Author to the Reader 109 CHAPTER I. The Passion of Jesus Christ out of the holy Evangelists . 20!) CHAPTER II. The Burial of Jesus Christ out of the holy Evangelists . .315 CHAPTER III. The Resurrection of Jesus Clirist out of the holy Evangelists 322 CHAPTER IV. The Ascension of Jesus Christ out of the holy Evangelists . 879 CPIAPTER V. The sending of the Holy Ghost 387] [The idea and plan of this Treatise are borrowed fi-om one by Huldric Zuingle, entitled, "Brevis commemoratio mortis Christi ex quatuor Evangelistis per H. Zuinglium in unam seriem concinnata ; sequitur historia resurreotionis et ascensionis Christi :" but the learned writer has so far improved upon his model, that it is justly entitled to the character of an original work. There is no table of contents in the original work, nor are the different passages of the Evangelists mentioned, from which the ex tracts are taken. It has been thought right, for the sake of clearness and the conveniencife of the reader, to supply both these omissions in the present edition. In all other respects it is exactly conformable to the original copy. An edition of this work ia said by Tanner to have been published at Marpurg, 1540 — 47, in Svo. The present edition is taken fi-om a copy of the original in the Rectorial Library at Milden in Suffolk, printed by Thomas Scarlet in 1593 ; the use of that copy having been kindly permitted for the purpose by the authorities to whom the present charge of the Library belongs.] THE AUTHOR TO THE READER. Since our human imperfections are such, as one sin driveth out another, and the fraUty of our natures is so great, as having touched the brim of the ocean thereof, we never cease tUl we are overwhelmed and drowned in the bottom of the same ; since of ourselves we are but grafts of a corruptious tree, chUdren of eternal darkness, infidels who bow the knee to Baal, having uncircumcised hearts and lying Ups, whose minds are fixed on the world and fastened on mammon ; I thought good, christian reader, considering the self-love in us, which have converted the angels into devils, — ^which, as Augustine witnesseth, hath budded the very Babylon of contempt of God', — to level out a way for all men to tread, a glass for aU men to see, an adamant, wherevrith all souls may be drawn to the beholding of their rices, the loathing of the same, and fimaUy the amendment and hearty conversion for their mis deeds. And for that it most evidently appeareth, that the justest man faUeth oftentinies a-day, and they that discern errors in themselves ; and seeing then that they are in the next step to amendment, it behoveth us to consider the weakness which is in us, how far we are faUen and do faU from the protection of the just; so that in the end we [1 The following passage seems to be that referred to: Videte nomina duarum istarum civitatum, Babylonis et Hierusalem. Babylon confusio interpretatur, Haerusalem visio pacis .... Possumus tamen et aUquid afferre, quantum Dominus donat, unde distinguantur pii fideles, etiam hoc tempore cives Hierusalem a eivibus Babylonise. Duas istas civitates faciunt duo amores. Hierusalem facit amor Dei, Babyloniam facit amor seculi. Baterroget ergo se quisque, quid amet, et inveniet unde sit civis ; et si se invenerit civem Babyloniae, extirpet cupiditatem, plantet caritatem, Enarratio in Psalmum lxxiv. Opera, Vol. vm. p. 144) A. B. Ed. 1541. See also Expos, in ApocaJypsim Joannis. Hom. xvi. Opera, Vol. ix. p. 148, E. F.] 200 FRUITFUL LESSONS. may in thc spring of repentance wash away original and successive sins, which have defiled our souls, and cleaving to the true corner-stone, whereon our faith should bc builded, withstand thc perUs of perdition, which our ghostly enemy hath raised against us. And for that truth is never known but by his contrary, and our nakedness is not disclosed, unless our eyes bo opened; let us examine ourselves, and we shall find that these arc inseparable errors in us, from which tho justest arc not exempted, namely, blindness and corruptness of judgment, prido in spirit, mistrust in God, to be slack and weary in God's serrice, defacing of God's truth, not to havo God before the eyes, surmising, vanity of heart, curiosity and niceness, grudging in our hearts against the enemy, bitter ness, desire of vengeance, a man's good intent, greeduiess to bc seen and praised, vain-glory, ambition, proper election, maintaining of our own evil, a disdainful, falso, unfaithful, wicked eye, and such Uke pharisaical points and feats, wherewith tho deril tempteth tho good men that keep them selves from tho gross rices. These and other innumerable vices shall every one, how good soever ho be, find in himself, if hc search himself uprightly and throughly to the bottom. Seeing then, that we find ourselves so ricious, altogether sick, poisoned, and wounded unto death, we ought day and night without ceasing to complain and lament before God, to watch and pray unto God for remission of our sins ; yet should we not despair of life. The true Physician of our souls came down from heaven, and through his passion hath he made us a plaister for our wounds ; only let us use it and lay it to the sore. The faithful Samaritan poureth oU and wme into our wounds, taketh us up to cure and to heal us ; only let us foUow him, and fashion ourselves after his image. He is the brasen serpent vrithout sin, whom with the eyes of fe,ith we must behold hanging and Uft up upon tbe cross for us : he taking our sins upon himself, giveth us his own innocency. If the burden of sm now oppresseth and grieveth us, wc ought to run unto hun : he shaU ease us and give us rest ; for his blood washeth away our sins. Him hath tho Father given unto us to be our righteousness and redemption. Besides this great treasure that God hath given us in THE AUTHOR TO THE READER. 201 Christ, he is sot forth unto us, especiaUy in his passion, for a pattern or example, whereby we may learn to die from sm, and find a preservative against vices to come. For self- love and high esteeming of a man's own self is the weU- spring of aU vice. Consider that Christ was not proud him self of his own highness, but took upon him the shape of a servant, and came to serve us, humbled him most lowly, loved not himself, sought not his own, desired not lus honour, but thc honour of his Father ; aU despite and reproach feU upon him. K we ponder this by faith, aU greedy love of ourselves shaU faU away. The obedience of Jesu in true beUef considered expeUeth and healeth our disobecUence, and the idolatry of our own carnal heart. With his obedience covereth he the disobedi ence of all men, so far as we abide in the obedience of faith, that Christ be dearer unto us than the whole world ; for the which cause we freely give over ourselves into his obedience, suffering aU things for his sake. Pride and vain-glory is healed throngh Christ's humility and contempt, which he suffered for us manifold. " Learn of me," saith he ; " for I am meek and lowly of heart." Why are we so greedy of temporal things, when Christ, the Lord of heaven and earth, became for us so poor, hanging bare and naked upon the cross ? The chaste pure Ufe of .Jesus Christ expeUeth in us aU uncleanness of the flesh. Also his martyrdom, anguish, and trouble, which in his flesh he suffered for us, quencheth the lust and conc-upiscence of the flesh. Oh, how evU doth it become a beUever to be ireful and greedy of vengeance, when his forerunner, being in most humiUty Uke unto a sheep, prayed for his enemies ! Envy and hatred is highly expeUed, if we consider the exceUent deep love of Jesu towards us. Gluttony and ex cess of life shaU faU away from us, if we weU remember that Christ for us drank vinegar mised with gaU. As it is here shewed in certain points, even so against aU vices and blemishes of the soul there may remedy be found in the passion of Christ, if it be rightly used in the con templation of faith. The old Adam ought we to lay aside, to mortify the members upon earth, and to put on Christ the Lord, as the new wedding-garment. In the cross ought to be our exercise, our joy, comdfort, aind Ufe. 202 FRUITFUL LESSONS. Hereunto also helpeth us our heavenly Father, who unto us his chUdren, whom he most entirely loveth, suffereth manifold passions, afflictions, troubles, and anguishes, sickness, poverty, and persecution to come, to keep us upon the cross, lest we as negligent people gape for temporal earthy things. And if we wUl needs foUow our own lusts, he hedgeth our way with thorns, nurturing and humbUng us through trouble ; that we, bemg tried and purified as the gold in the fire, may cry and caU unto him, and that we may give our earthly things, seeing we find no quietness in them. He brmgeth us into the land of promise, howbeit through the wUderness, through much travail and labour. Blessed are they that in patience, without murmuring, suffer the Lord to work, and do faithfuUy foUow him. All this, and more than I can say, ought to be the con sideration and exercise, when we celebrate the supper of the Lord Jesu, that we so sprinkle the blood of Christ in our hearts, and driak it into us, that it may work in us, and bring forth fruit. Our eyes and hearts we ought to lift up into heaven, and consider what the bread and wine pointeth us unto, namely, unto the body of Christ, that was offered np upon the cross for our sins, and to his blood, that was shed for the washing away of our offences ; and that we fashion ourselves unto his image, and practise also such love one towards another. This is the proof that Paul speaketh of, vrith the which a faithful believer ought to exercise himself before and in the Lord's supper, examining well his faith and love, which out of the love of God towards us is kindled and increased. First, ought a man to consider the excellent love of our Lord Jesus Christ, who so loved us, that he died for us. And seeing that he biddeth us to so high a feast of his grace, we ought also to ponder the same in such sort, that we be thankful unto him, and prepare ourselves thereafter. St Paul saith, that there is a feeding with mUk, and a feeding vrith strong meat, which is to be observed accord ing to the nature and property of those that receive the meat. And in the church of God there be three sorts of men, as the same by the high iUumlnated good wise teacher Augustine and by others is written'. [1 This classification of the members of the christian church does not appear in any single part of the works of Augustine, although it THE AUTHOR TO THE READER. 203 First, there be men, which having spent their former time past in pastime and wantonness of the world, and con- agrees withhis general opinions on the subject. 1. 'With regard to the first class (who are described under the character of Penitents), the opinions of Coverdale wiU be found to harmonize in general with those of Augustine, as they are detailed in his general works, where he treats on the subject of repentance. 2. 'With regard to the second, who are described by him under the character of Reformers, the doctrine of Augustine is contained in his Treatise De Trinitate, c. 16, 17. Opera. Vol. m. p. 99, I. p. 100, A. B. Ed. Par. 1541. 3. Of the third class of persons, namely, those who are called Perfect, Augustine speaks in different parts of his writings, but more especially in his discourse, " De perfectione justitise contra Celestium ;" and in the following remarks on those passages of the old and new Testament, which speak of the attainment of holiness, and contain exhortations to it ; e. g. Deut. xviii. 13 ; Matt. v. 48, &c. : " Horum testimoniorum aiiqua currentes exhortantur, ut perfecte cmTant, aiiqua ipsum finem com- memorant quo currendo pertendant. Ingredi autem sine macula non absm-de iUe dicatur, non qui jam perfectus est, sed qui ad ipsam per- fectionem irreprehensibiliter currit." Augustin. Opera, Vol. vu. p. 307, L. The expression to TeXeiov is also used with reference to the Eucha rist,* as it is frequently called in the canons of the ancient councils. (ConciL Ancyrani Canones. Can. 4, 5, 6, apud Routh, Bel. Sacr. Vol. ra. pp. 405, &c. ; Suicer. Thes. p. 1259 ; Bingham, Orig. Eccles. Lib. i. c. iv. 3.) But the terms TcXeios, TeXetocn, TeXeia>a-is, are also used by some of the Fathers, and particularly those of the Alexandrian school, to denote the religious condition of the more advanced Christian, (Suicer. Thes. pp. 1256 — 9; Routh, Vol. iii. p. 227); as may be seen in the writings of Clemens Alexandrinus, in whom the foUow ing passage occm-s, remarkably illustrating the opinions of bishop Coverdale in this passage: 6 8i ev tm a-dpan Ka6api««• the same is cut off, and as an unfruitful dry branch, thrown into the fire and burnt. Faith grafteth us mto Christ ; love declareth that we are planted in, and it knitteth the members with the head. "Wliere the Spu-it of Christ foUoweth from the head uito the members, from the stock mto the branches, there are fruits of the Spirit ; for by the fruit is the tree oai. v, known. Christ through liis word and Spu-it hath pacified* us, that how the o -^ -^ faithful are [' An error probably for purified.] '•^™- 232 FRUITFUL LESSONS. (.CH- is, he hath caUed and separated us from the world and from the filthmess of the fiesh unto good works. And into his own serrice and school of godly nurture hath he admitted us, and written up our names. He hath begun to purge and cleanse us from carnal lusts, and from aU uncleanness of the world, accepting us into the number of those that die from the world, and that now from henceforth wUl Uve unto him, and iPeti. bring forth fruit. But that is not enough; we must also Faith bring- obediently wait upon the grace that he hath placed us in, applymg our diUgence, watching, and praying, that from so high a vocation, from so exceUent grace and honour, we fall not away agam. 1 Cor. x. It is not enough to have begun, there must be a stedfast continuance. He that forsaketh the head again, hath neither spirit nor virtue ; for without him we are able to do nothuig. Therefore through faith and love ought we to abide in him, having respect unto him in all things ; so shall we bring forth much fruit unto him. Then abide we in him, when we do that he commandeth us, and The good lovo that which he promiseth us. Howbeit, these fruits that notopcni. we bring forth are not ours, but the Father's ; to him ought we to bring them forth, unto his honour must they extend. Matt. V. xxvUi. For when God's Ught doth appear and shine in our con versation, and many folks thereby are drawn unto God, the Father of heaven is honoured, his name is hallowed, and then are we his disciples. For we have learned of him, how Christ was obedient unto the Father, and sought his glory in all things ; and so do we lUcewise. What we Hereimto ought aU our prayers to extend, that we may pray. brmg and win much unto Christ. Therein is the Father praised, when we bring unto him much fruit ; but that might we not, if God had not given us his Son, that we might be his branches, and he our vine. Where faith is, there is the Holy Ghost, which teacheth to wish and pray for that only, which may serve for God's honour ; and that is the cause, why he that prayeth, obtaineth all his desire : for God may not give over his glory. "Whoso undertaketh to further that, him doth he assist and help. [1 Qu. ours.] I.J THE PASSION OP CHRIST. 233 [John XV. 9—17.] As the Father hath loved me, so have I loved you. Con tinue ye in my love. If ye keep my commandments, ye shall abide in my love, as I have kept my Father's com mandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be fuU. This is my commandment, that ye love together, as I have loved you. Greater love than this hath no man, that a man bestow his Ufe for his friends. Ye are my friends, if ye do whatsoever I command you. Hence forth call I you not servants, for the servant knoweth not what his Lord doth. But you have I called friends ; for all tilings that I have heard of my Father, have I opened unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye go and bring forth fruit, and that your fruit remain : that whatsoever ye ask of the Father in my name, he may give it you. This command I you, that ye love together one another. DOCTRINE AND FRUIT. Oh. how exceUent great consolation is this to us aU, Entirely doth -1 1 1 n Christ love which believe in Jesus Christ, and are undoubtedly assured *^^*'" in ourselves, that Christ loveth us as his own chUdren and disciples, howsoever the world judge us to be forsaken of him ! K this love came right into our heart, oh, how earnest and fervent should we be to love him again, to further his honour, to keep his commandments, and in charitable love to serve our neighbours ! Then should aU good works and keeping of God's commandments flow out of faith ; namely, when we beUeve that God is favourable and loving unto us, yea, that he is our Father, and his Son Jesus Christ om- king, head, and brother. This faith worketh through love : for we could not love God, if he had not loved us first. His uohniv. grace, love, aud mercy preventeth us. Therefore doth Christ ever stUl set forth his love before us, as a Ught torch, to kindle us in love towards him and our 234 FRUITFUL LESSONS. [c Love is an evidence of £iiUi. Whatfollowcth out of tlie love of God. Tokens of God s love. Eph. i. Eom. v. We are chosen to bring forth fruit. neighbours. K we beUeve tlus grace, committmg us cheer fuUy unto his love, which he hath declared, and contmuaUy doth practise towards us, if we stUl abide therein ; then shaU this faith upon the love of God work great things in us and by us, and shall move us with good vriU gladly and cheerfuUy to observe his commandments. And if we keep his com mandments, every man shaU have an assured token, that we be and continue in the love of God ; that is, that we keep ourselves unto his love. Seeing then that he loveth us exceeding much, and we finding the same in our hearts, through faith, do comfort ourselves thereupon, there must needs follow love to our neighbours, joy, peace, softness of mind, gentleness, patience, &c. Gal. V. Now that Christ doth not slenderly, but most notably love his disciples, and all in them, he proveth it himself divers ways. First, in that he giveth his life for us, and dieth for us upon the cross ; for greater love hath no man, than to die for his friend. Thus Christ with his death and blood sealeth his love towards us. Secondly, in that he counteth and esteemeth us, not as servants, but as dear friends, brethren, and heirs with him. And the same declareth he in this, that all things which he hath heard of his Father, and sucked out of that fatherly heart, he openeth them unto us, and writeth the same through his holy Spirit in our hearts. All his secret, his godly wiU he giveth us to understand. For we which be ui Christ do know through an undoubted faith, and feel it also ui our hearts, that God is our Father through Christ, and that in him he hath admitted and chosen us, that he is reconciled with us tiirough the blood of his dear Son, that he loveth, preserveth, and defendeth us. Therefore do we also patiently and cheerfuUy bear all adversity in this time for his sake, considering we know, that so is the good pleasure of our dear est Father. ThircUy, Christ declareth his excellent love towards us, m. that he did choose us afore the world was created, and loved us when we were yet hia enemies, calUng us by his word, and appointing us to bring forth fruit unto him. Fourthly, in that we obtain at the Father's hand aU that we pray and desire in the name of Jesu. I.] THE PASSION OF CHRIST. 235 Are not these sure tokens of an exceeding love of God we ought to endure in towards us ? After that we once have perceived such love, love, oh that we always remained therein ! "Which cometh to pass, when we apply ourselves unto his commandments, and when we in obedience and patience are content to be at liis will, as he for our sake was obedient unto his Father, even until the death of the cross. Now that we might know what his com- pwi. ii. mandments be, he concludeth them in a short sum, and saith : "Love ye one another together, as I have loved you." As if xhecom- _ ,^ r**Ti 111 1 iM mandment he would say : Seeing 1 have declared my love so worthUy, ofoodis so notably, and vrith so great faithfuhiess towards you, that I have not refused to die for you ; therefore is it my wUl, and so is it reason also, that ye likewise shew such love one towards another; for I have given you example afore, that ye should do as I have done, and foUow my footsteps. John xiii. This shall not only be very seemly unto you, but much profit also and great honour shall it bring you. For like as my Father, as ye shall shortly see, shall after my passion bring me unto glory, so shaU he also do unto yon, so far as ye endure stedfast in adversity, and continue in love one towards another. Like as I with great travaU and labour have shewed you the way and wiU of God my Father, and therefore go now unto death to make you Uving ; so ought ye also to be minded one towards another. Look that ye serve one another in love ; lead aU men unto God ; and the grace of God, which he giveth unto the world through me, publish ye unto aU men, though ye must lose your Ufe there fore. [John XV. 18—25.] If the world hate you, ye know that it hated me, before it hated you. If ye were of the world, the world would love his own. Howbeit, because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you. The servant is not greater than the Lord. If they have persecuted me, so wiU they persecute you. If they have kept my sayings, they wUl also keep yours. But all these 236 FRUITFUL LESSONS. [O thino-s wiU they do unto you for my name's sake, because they know not hun that sent me. K I had not come and spoken unto them, they should not have had sin ; but now have they nothing to cloak their sin withal. He that hateth me, hateth my Father also. K I had not done works amongst them which none other man did, they had not had sin ; but now have they seen, and have hated both me, and also my Father: even that the saymg might be fulfiUed, which is written in their own law : They have hated me without any cause. DOCTRINE AND FRUIT. Like as Christ in the aforesaid words hath given unto his disciples, and to us that beUeve in him, an exceUent consolation in his love, which is infinite great towards us; so doth he now comfort us against such trouble and ad versity to come, as outwardly happeneth unto us, and against the hate and persecution, wherewith the chUdren of the world recompense us for our love and well doing. Love ought we to have towards all men : such godly love shall move us earnestly to further God's glory, to bring aU men to the knowledge and love of God, and to withdraw them from fleshly lusts and worldly vices. When we now of a godly zeal begin thus to rebuke vice, and to reprehend the carnal lusts of the chUdren of the world, then they that are drowned in the shameful vices of the world and the flesh, may not suffer it, but hate, trouble, and vex us, molest, persecute us, and put us unto death, contemning and despising the word which we offer them from God, whereby they might be saved, and going about by aU means to root it out. Exhortation But aU tUis ought not to drive us back, or discourage to patience. « . . us ; for m this world must we seek no high honour nor praise, but willingly humble and submit ourselves under the 1 Pet. iii. rebuke and cross with Christ our head. Christ also exhort eth us to foUow his footsteps, and to do after his example, and not to forsake the truth and love of our neighbour for their hatred ; but constantly to proceed and do our best to Acts v. guide aU men unto God. And if for such our faithfulness I.] THE PASSION OF CHRIST. 237 and love there happen reproach and trouble to us, we ought to rejoice, that God doth us so great honour, as to grant us to suffer somewhat for his name's sake. If we Uved as do the children of the world, we should not be hated of them, and happily we needed to fear but Uttle danger. Bnt Christ hath taken us from the world, and hath chosen and caUed us to good works and to innocency of life. Nothing hath he omitted, that might serve to our welfare ; faithfuUy therefore ought we to foUow his vocation, and not do as the unthankful Jews, that despise his doctrine and works. He talketh yet daUy vrith us. provoketh and calleth us ; therefore ought we to cease fi-om sin, and not to fashion ourselves after the world. Rom. xu. For if we would Uve to please the world, to serve it, and to hunt after the favour and praise of it, we should not be faithful ministers of Jesus Christ. We ought not to look for worldly honour ; but to have respect to the eternal glory, which we shall have with Christ om- head, yea, so far as we suffer rebuke and dishonom- vrith him. When he Uved in this time, and practised the truth against the Pharisees, he was revUed, put to shame and death. The same happeneth also unto us ; for we ai-e not above the Lord. An evU token were it. if the world loved us. Pa tiently therefore and vrith joy ought we to beat- such rebuke and shame, as happeneth unto us for his name's sake by those that hate the ti-uth. For our honour and reward is gi-eat in heaven ; but after our ti-ouble shall the same be first opened, as it happened also unto Christ our head first after the cross. [John sv. 2t3. — xvi. 7.] But when the Comforter is come, whom I wiU send unto you from the Father, even the Spirit of truth, which proceedeth of the Father, he shaU testify of me. And ve are witnesses also, because ye have been with me from the beginning. These things have I said unto you, that ye should not be offended. They shall thrust you out of their synagogues, and excommumcate you; yea, the time 238 FRUITFUL LESSONS. [cH. shaU come, that whosoever kiUeth you wUl thmk that he doth service unto God. And such things shaU they do unto you, because they know not the Father, neither me. But these things have I told you, that when the hour is come, ye may remember that I told you. These thmgs said I not unto you at the beginning, because I was with you. But now I go my way to him that sent me ; and none of you asketh me, "Whither goest thou? But because I have said such things unto you, your hearts are full of sorrow. But I teU you the truth: It is expedient for you that I go away. For if I go not away, that Comforter wUl not come unto you : but if I depart, I vriU send him unto you. DOCTRINE AND FRUIT. Forasmuch as it is our bounden duty to bear witness unto Christ vrith our mouth and life, and yet our weak flesh fear- Matt, xxvi. eth the hatred and resistance of the world ; Christ therefore Bom.' viii, promiseth us here, that he will send us strength from heaven, namely, the Holy Ghost, first in our hearts to bear witness unto Christ, and then to open our mouths, that we may testify the Lord Christ and his truth manfuUy and without 2 Tim. iii. fear. Certain it is, that " all they which wiU live here godly in Christ Jesu, must suffer persecution." But seeing that to suffer such adversity our flesh is far too slow, cold, Hom. viii. and feeble, God giveth us the Spirit of his Son, to move, strengthen, and preserve us in all goodness. This Spirit Ron, ,, poureth out love into our hearts, expeUeth aU fear and terror, Actsii, as we see in Peter on "Whitsunday, and maketh us to over come aU adversity. John XV. We are branches in Christ the true vine, albeit as yet very weak and tender, soon blown away with the wind, or smitten dowu other ways : but forasmuch as out of Christ we receive yet the sap and virtue of spirit and life, we are in Ufe preserved, that we wither not away. Of this now must we be mindful in aU adversity, so that without ceasing we pray unto God for his holy Spirit, who is our instructor, comforter, and teacher. We ought to have respect unto our fore-goer and finisher of our faith; remembering, that we I.] THE PASSION OF CHRIST. 239 suffer not as thieves and evil doers, but for his sake, yea, i Pct. iv. and that of the wicked. This shall make our adversity and cross the more easy and light, when we feel the comfort of the Spirit, and behold how shameful a death Christ suffered for us. Therefore shoidd there no fear make us to shrink from the confession of Christ and his truth. We are not Matt. x. they that speak, but it is the Spirit of the Father which speaketh in us. We may not fear those that kiU the body ; we may not be ashamed of him : so shall he also knowledge Luke ix. us, and make us honourable in his Father's sight. The John v. honour of this world should not be dearer unto us than the glory of God. And though we die for it, yet ought we not to shrink or stir from the confession of the truth. This engendereth many times much heariness and fear in us, that we consider only that which is present, Uttle regard ing that which is to come and everlasting ; and because we think, that when God thrusteth us into adversity, he is far from us : whereas he then is most of all with us by his grace, comfort, and strength, and trieth us through the cross, standing behind the waU, and looking through the grate upon our cant. vUi. confiict and battle, yea, helping us to fight and to overcome. Therefore must we not always be chUdren, we must not hang i cor. xiv. stUl at the breast, seeking milk as children do ; bnt grow to a perfect age, learning to know Christ the Lord after the Spirit, as he now governeth, and is a mighty King ; under whose banner we must fight vaUantly, and endure the cross unto the death ; throwing behind us aU things in this world, and lifting up our eyes and hearts into heaven, whence our help Psai. cxxi. cometh, and into the which Christ is gone, to prepare for us john xiv. an everlasting dwelling. [John xvi. 8 — 14.] And when the Spirit is come, he vriU rebuke the world of sin, and of righteousness, and of judgment : of sin, be cause they believe not on me ; of righteousness, because I go to my Father, and ye shall see me no more ; of judgment, because the prince of this world is judged already. I have 240 FRUITFUL LESSONS. [cH. yet many things to say unto you, but ye cannot bear them now. Howbeit when he is come, which is the Spirit of truth, he will lead you into aU truth. For he shaU not speak of himself, but whatsoever he shaU hear, that shaU he speak ; and he vrill shew you things to come. He shaU glorify me ; for he shall receive of mme, and shall shew unto you. All things that the Father hath are mine : therefore said I, that he shall take of mine, and shew unto you. DOCTRINE AND FRUIT. In these words doth Christ shew us the office of the johnv. Holy Ghost, and what he worketh by his disciples, and by aU faitiiful beUevers in the world. The whole world is set upon wickedness and iniquity; and when that is rebuked, it hateth and persecuteth those that rebuke it. Whereout it foUoweth oftentimes, that through imbecUity and weakness of the fiesh we cease from rebuking of vice and sin. Now when we find it to be thus, that the infirmity of our flesh, and the terrible threatening of the world, wiU hinder us or utterly draw us back from the free rebuking of vice; we ought to pray unto God our Father for to give us the Spirit of his Son, that he may pour out love into our hearts, and expel all fear, that with stout stomachs and words we may reprehend the vices of the world, and vaUantly resist IJohniv. them. This Spirit shall teach us the thing, that neither our Isai. liii. flesh nor the world is instructed in. All we of nature do err, and every one wandereth his own way, that is, every one foUoweth his own purpose and intent ; and if we beUeve John iii. not in Christ, we perish in our sins. And this is the greatest sin of all, wherein the world is wrapt, afore it receive the Unbelief is truth. Not to beUove in Christ is a sin, out of the which aU ofaiufces. vicc aud vrickedness doth grow. How great this sin is, no man is able to know, only the Spirit of God openeth it: therefore the Spirit teacheth us, how far we go astray. And if we come to Christ from this erroneous way of unbeUef, aU sins are forgiven us through Christ, and not imputed us to our damnation. Neither is it enough to know that we have erred, or do yet err ; bnt we must know also, which is the right way, I,] THE PASSION OP CHRIST. 241 wherein, when error is forsaken, we must walk to attain unto godliness and bUss. This right way doth the Spirit also shew to be even Christ, who is our way, our righteous- J "coj"/"' ness, and goodness ; which way nevertheless the world wUl not go. To believe in Christ, is the true way to attain unto righteousness and salvation : whoso now departeth not from the erroneous way of unbelief and vice, and wiU not walk in Christ, the way of aU virtue and goodness, which aU the world, alas! so abhorreth, the same is convict, that the judgment of eternal pain doth righteously faU upon him, seeing the Ught is set before him, and he wiU rather abide John iii. and perish in darkness. Bnt is not this a just judgment, that the world should perish in sin, and be punished for ever, considering that God hath graciously sent unto them his own Son, promising everlasting Ufe and salvation in him, who vrith his blood hath washed away our sins, mightily overcome death, sin, and the prince of this world, deUvered us out of his power and heavy yoke, and taken possession of the kingdom and glory vrith his Father ; and yet they vriU not know, receive, nor honour Christ, as their chief kuig and Lord, but stiU serve the prince of this world in vice and sin, and not submit themselves under the easy yoke of Christ, and of his love and virtues ? 0 dear children, let us depart out of the kingdom of coi. i. darkness into the kingdom of Jesus Christ the Son of God : let us regard his word with diUgence ; let us hearken what God speaketh in us ; and though there be many things that Psai. ixxxv. as yet we know not, many that we do not understand and perceive, we wUl earnestly pray unto God for his Spirit, who is the right schoolmaster and teacher. He shaU lead us into all truth, he shall renew us in the spirit of our mind, Eph. iv. and teach us to understand, what the good, acceptable, and Bon>- "ii. perfect vrill of God is. He shaU plant and root us in love, Eph. iii. that we may comprehend vrith aU saints, what is the length, the breadth, the height, and depth ; that we may also know the exceeding love of the knowledge of Christ, that we might be fiUed in all godly perfectness. Thus the Spirit teacheth us aU truth, when he poureth love into our hearts. This schoolmaster teacheth all believers here in time, every one as much as he can comprehend, and kindleth spi ritual hearts vrith greater desire. He that now increaseth r 1 16 [COVERDALE.J 242 FRUITFUL LESSONS. T CH. in love, that is, whoso loveth that whereof God giveth lum knowledge, and desireth to know that wluch as yet he knoweth not, him doth the Spirit lead into aU truth. For the more that love groweth, the more perfect is knowledge. And in this school of the love wluch the Spirit poureth into our hearts, the faithful believer learneth more, than all books and aU men can teach him : but the more a man learneth and can, the more must he acknowledge and con fess, that he can nothing towards that which we shall know, 1 Cor. xiii. when we shaU clearly and perfectly see God face to face. 1 Cor. ii. Unto us shaU it be enough and sufficient, that we in spirit acor'iv ^^^ ^^ ^^^^ truth know Jesus Christ, which was crucified, and that he shine and be glorified in our mortal body, in our hearts, mouth, and in our whole Ufe. [John xvi. 16—22.] After a while ye shaU not see me, and again after a whUe ye shaU see me ; for I go to the Father. Then said some of his disciples among themselves : What is this that he saith unto us. After a whUe ye shaU not see me, and again after a whUe ye shall see me ; and that I go to my Father? They said therefore, What is this that he saith, After a whUe? We cannot teU what he saith. Jesus perceived that they would ask him, and said unto them : This is it that ye inquire of between yourselves, that I said, After a while ye shaU not see me, and again after a whUe ye shall see me. VerUy, verUy, I say unto you, Ye shaU weep and lament, but the world shaU rejoice: ye shaU sorrow, but your sorrow shaU be turned into joy. A woman, when she travaUeth, hath sorrow, because her hour is come ; but when she is deUvered of the chUd, she remembereth no more the anguish, for joy that a man is born mto the world. And ye now therefore are m sorrow: but I wUl see you agam, and your heart shaU rejoice, and your joy shaU no man take from you. THE PAS.SIOX OF CHRIST. 24o DOCTRINE AND FRUIT. An exceUent comfort doth Clirist give here unto lus disciples, who by reason of his departing were ui great sorrow and heaviness. But Uke as the disciples of Christ, because of his passion, abode for a Uttle season in great cum brance, fear, and trouble, and yet received great joy out of the resurrection, when he shewed himself unto them ; even so in adversity ought not we to be faint-hearted, but comfort ourselves in this, that the Lord doth not long leave those that are his. Though he hide himself for a time, he shall shortiv shew us his gracious countenance again, and refresh us vrith rich comfort. The adversities of faithful beUevers are not only short, but also they end vrith unspeakable joy. After adversity and death foUoweth everlasting joy and eternal Ufe. We are here vrith Christ our head in trouble and on the cross, where the world laugheth at us and rejolceth. For aU this ought not we to be unquiet ia ourselves. Yery shortly wUl the matter change and turn upside down; so that their laughter and joy shaU be altered into weeping and eternal sorrow : but om- heaviness shaU God shortly end vrith great fi-uit 'and joy, and the same joy shaU no man be able to take from us, when we with Christ our head shall everlastingly be glad and rejoice, when all tears shaU be wiped away from our eyes, and we discharged of aU travaU and labour of this time. [John xvi. 23 — 33.] In that day shall ye ask me no question. YerUy, verUy, I sav unto you, "WTiatsoever ye shaU ask the Father in my name, he wiU give it you. Hitherto have ye asked nothing in my name : Ask, and ye shall receive, that your joy may be fuU. These things have I spoken unto you in proverbs ; but the time wUl come, when I shaU no more speak to you in proverbs, but I shaU shew you plainly of my Father. At that day shaU ye ask in my name. And I say not unto you, 16—2 244 FRurrFUL lessons. [ch. that I wiU pray unto the Father for you; for the Father himself loveth you, because ye have loved me, and have be Ueved that I am come out from God. I went out from the Father, and came into the world; and I leave the world again, and go to the Father. His disciples said unto him, Lo, now speakest thou plainly, and thou speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee any question. Therefore beUeve we, that thou camest from God. Jesus answered them. Now ye do beUeve. Behold, the hour draweth nigh, and is already come, that ye shall be scattered every man unto his own, and shaU leave me alone ; and yet I am not alone, for the Father is vrith me. These words have I spoken unto you, that in me ye might have peace. In the world shaU ye have tribulation ; but be of good cheer, I have overcome the world. DOCTRINE AND FRUIT. Many times doth Christ promise us, whatsoever we pray, to obtain the same of the Father of heaven; whereby he may stir up our hearts faithfuUy to cry unto God, the gracious and loving Father, whose love towards us is exceeding great, neither can he say us nay, that hath given and bestowed upon us his own Son. Yea, not only hath he sent down unto us his dear and only-begotten Son, to take the nature of man upon him, and to die for us; but hath also into our hearts given his holy Spirit, with whom he hath sealed us, and certified us of his love, pouring the knowledge and love of Christ uito our hearts. How can we then doubt of his love and faithfulness ? How is it possible, that in aU our trouble and heaviness we should not uuto him only have recourse, seeking help and comfort at his hand ? The Son for our sake came forth from the Father, humbled, and made himself of no reputation, took aU reproach, shame, and trouble upon hunself for our welfare. To the Father was he obedient, untU the death of the cross ; and after that he through his blood had washed away our sms, and finished the work of I,] THE PASSION OF CHRIST. 245 our salvation, he arose again from death through the power and might of his Father, overcame death for us, and with his ascension opened heaven, and prepared an entrance unto God, carrying up our nature and flesh unto the honour and glory which he had fi-om everlasting, and giving us therein a hope and sure comfort, that we also shaU with him have ever lasting joy and glory for ever. Seeing then that he came out from the Father, we ought to hearken unto him, and not to despise his word. He is the eternal vrisdom of God, he is the truth, no false teacher can he be ; forasmuch as he cometh from God, and is his Heb. i. only-begotten Son. To contemn so dear an ambassador and messenger of God, must needs have great punishment ; and though we are not able in most perfection to understand his doctrine, truth, and love, (for here in this time is our know- 1 cor. xui. ledge unperfect;) yet should we consider that the Father loveth us, and faithfuUy ought we to cfy and pray unto him for his Spirit, that shaU teach us aU truth, so much as is necessai-y and profitable for us ; which knowledge from day to day shall increase, tUl we shaU see him face to face, and have the perfect knowledge of him. Our nature is weak and feeble, the nature divine is high and incomprehensible. We are fuU of darkness ; God is the clear and far-passmg Ught : but when our dark mist is taken away, then m clear bright ness shall the godly Ught open unto us. Some first-fruits and begmnings of God's knowledge have we received already. God hath cast and planted a Uttle seed of knowledge in our hearts, which through his grace and moisture shaU daUy grow, increase, and prosper. Of such knowledge as we have of God, we may not presume, neither of our weak faith, nor yet ascribe too much unto our own strength. He that standeth, let him look that he faU not. We think many tunes that we are very strong m faith ; but adversity sheweth how feeble we be, and how soon we shrmk. Therefore in aU trouble and distress of this world we ought to comfort ourselves, and trust only in the grace and strength of Christ. In him shaU we find peace and quietness, m him shaU we overcome aU our enemies : for his overcoming is our rictory, his power is our strength. The world is not able to hurt and plague us, more than of our gracious Father is per mitted unto them for our wealth. 246 FRUITFUL LESSONS. [cH. "WhUe we Uve here, wc are in misery, affliction, and dis tress : but seeing that the head hath overcome, the members ought not to doubt of the rictory. Let us with stedfast beUef look unto Christ, the fountain of life, our foregoer and finisher of our faith ; and let us stoutly step forth after him, let us go the way that he is gone, and hath trodden, and made before. Afflictions shaU serve us unto high honour, as they served Christ the Lord unto glory. In Christ we find the peace and rest of our consciences and souls ; in him we know and find the goodness and love of God the Father ; out of him receive we power, strength, comfort, and eternal Ufe ; only let us look, that we turn not the eyes of our heart and faith away from him. Our welfare consisteth in the stedfast behef and love of Jesus Christ the Son of God. Though we may many times stumble, fall, and be proved by sundry temptations and afiUctions ; yet is the same good and pro fitable for us, that wg may the better learn to know our own weakness, and again, the strength and grace of God. If it were not profitable for us, Christ had not suffered his dis ciples to fall so grievously. But in all distress he putteth his hand under us, and in adversity hc leaveth us not alone, as he also left not his own Son alone. Though all men fly away from us, yet have wc God with us. [John xvii. 1 — 8,] These words spake Jesus, and Uft up his eyes to hea ven, and said : Father, the hour is come : glorify thy Son, that thy Son also may glorify thee : as thou hast given him power over aU flesh, that he should give eternal Ufe to as many as thou hast given him. This is life eternal, that they know thee the only very true God, and whom thou hast sent, Jesus Christ. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now glorify me thou, Father, vrith thine own self, vrith the glory which I had with thee ere the world was. I have declared thy name unto the men which thou gavest me out of the I.j the PASSION OF CHRIST. 247 world. Thine they were, and thou gavest them me, and they have kept thy sayings. Now they know that all things, whatsoever thou hast given me, are of thee : for I have given unto them the words which thou gavest me, and they have received them, and know surely, that I came out from thee, and do believe that thou didst send me. DOCTRINE AND FRUIT. Christ the true, only, and chief priest, who now would offer up himself to the Father upon the cross for our sins, after that he had loved his own unto the end, comforting and strengthening them, turneth now himself in an earnest and fervent prayer unto his heavenly Father, for an ensample How we and doctrine unto his disciples and all faithful beUevers, that they in aU temptations and afiUctions should with an earnest and fervent prayer have recourse unto the Father of heaven. That he taught afore in words, the same declareth he now in the deed ; shewing not only what, but also how, and after what sort, we ought to pray ; not only for om-selves, but also for those that are given and committed unto us of God, and whom we have comforted and exhorted. Our eyes and hands ought we to lift up unto heaven, from whence our help cometh; which doing is a token of a devout, humble, and lowly mind : yea, the eyes, not only of the body, but also of the heart and belief But unto this end principaUy ought all our prayers to be The sanctifv- 1 n ,1 1 1 •/> 1 mi IngofGod'i directed, that the heavenly h ather may be glorified, ihe name shouw 111 11- n weehiefly devU, the prmce of this world, through his adherents, causeth desire. the name and truth of Christ, his doctrine and knowledge, to be rooted out and despised. Seeing then that we are God's children, we should in nothing be so earnest, as in saving the honour of our Father, and in furthering his glory. Which thiuff cometh to pass, when we notify to men upon earth his what it is to o -T ^ ,.,,,,. honour the grace, faithfulness, love, and great mercy, which he by his Father. only-begotten and dear Son hath declared and shewed unto mankind ; when we lead men unto God from earthly vices and false gods' service, and when we direct all things to his glory. Thus is Christ also honoured and glorified by us, when we through the gospel do pubUsh unto aU men his power and 248 FRUITFUL LESSONS. [oh. goodness, his honour and glory ; when we know, that he is our Saviour, our righteousness, and sanctifying; when we know, that the Father hath given aU thmgs into his power ; that to those whom the Father hath granted to him he may give everlasting Ufe. "Which life everlasting consisteth in this, that we know the Uvmg God, and his Son Jesus Christ, John xiv. whom he sent into this world. For God the Father cannot be known without Christ Jesus his Son, neither is there any Christ is the more Gods, but only one, on whom we hope and trust. The way to God is Christ, whom God therefore sent down, that by him the mercy and grace of the Father might be opened and appear unto us. Wherefore if we wUl have eternal life, that is, the knowledge of God, we must beUeve in Christ, and know him ; and by him as the way and mediator we must know God the Father. Whoso refuseth Christ, cannot have the Father. What should it help thee to think, that thou knowest God, the highest goodness of all, if thou hast not him, by whom thon art deUvered from sin and eternal plague ? The know- Where as God, the original of all goodness, is known, and eternal Ufe. ' our uUnd through Christ his Son assured of his grace ; namely, that he is favourable unto us, and that he therefore hath separated us out of the world, to the intent that by his Spirit he might make us like unto his Son, righteous and blessed ; there doth there spring in our hearts a comfortable trust unto God, a love, and such joy, as nothing in this world may be compared unto. There also doth arise in us a diUgence to keep his commandments, godly and innocently to Uve. Thus cometh our health originally out of the grace and mercy of our heavenly Father, who, afore the world was created, did choose us in Christ Jesu his Son unto eternal life, and in the book of Ufe wrote up our names. After the Th^orfe^of same did the Father grant unto us the Son, and gave him power over aU men. Now that we are given unto Christ, he openeth unto us the name of his Father, through the out ward word, and through his Spirit in the heart. When we beUeve in him, which to do also cometh of him, then m- creaseth the knowledge of God in us. Out of that knowledge groweth an assured confidence in God, the highest good ; of this assured trust cometh love towards him ; and when God granteth us aU this, he saveth us, and giveth us eternal life. OUT I.J the PASSION OP CHRIST. 249 This is an high worthiness and honour of Christ, in that the Father giveth him all thmgs into his hand, tha*- he may give everlasting life unto faithful beUevers. No man can have life, but through Christ. Whoso believeth not in Christ, remaineth in death, and the wrath of God abideth upon him. But then giveth he us eternal life, when we receive his word, and know that he came out from God, and that the Father sent him the Saviour of the world. And when we thus are what it is to become faithful believers, then keep we his commandments : command- . .... . ments. for faith studieth and is diligent to please God. This honour and cUgnity of Christ, his power and kingdom, are first opened unto the world, after his death and cross, in the resurrection and ascension. Of the which honour and glory we also in dne time shall, after our measure, be partakers, if we suffer with him. For the high Priest, who hath prayed for us, is heard of the Father, and glorified with eternal honour and glory. Wherefore we may not doubt in the remnant that he prayeth for stiU on our behalf ; he shall be, and is for his worthiness' sake heard, and hath his request. Of this we wUl consider more. [John xvii. 9—23.] I PRAY for them, and pray not for the world, but for john xvii. them whom thou hast giveu me ; for they are thine, and all mine are thine, and thine are mine ; and I am glorified in them. And now am I no more in the world, but they are in the world, and I come to thee. Holy Father, keep them in thy name, whom thou hast given me, that they may be one, as we are. When I was with them in the world, I kept them in thy name. ' Those that thou gavest me have I kept, and none of them is lost, bnt the lost chUd, that the scripture might be fulfiUed. Now come I to thee, and these words speak I in the world, that they might have my joy fuU in them. I have given them thy word, and the world hath hated them, because they are not of the world, even as I am not of the world. I desire not that thou shouldest take them 250 FRUITFUL LESSONS. [cH; out of the worid, but that thou keep them from evU. They are not of the world, as I am not of the world. SanctUy them with thy truth : thy saying is truth. As thou sentest me into the world, so have I sent them into the world ; and for their sakes I sanctify myself, that they also might be sanctified through the truth. I pray not for them alone, but for those also which shaU beUeve on me through their preach ing ; that they aU may be one, as thou, Father, art ui me, and I in thee ; and that they may be also one in us, that the world may beUeve that thou hast sent me. And the glory that thou gavest me, have I given them, that they may be one, as we are one ; I in them, and thou in me, that they may be made perfect in one ; and that the world may know that thon hast sent me, and hast loved them, as thou hast loved me. DOCTRINE AND FRUIT. This prayer of our high Priest and mediator Clirist Jesus is fervent, earnest, full of the fire of godly love, full of great secrets and spiritual instructions. Herein may we learn to know, what high honour, dignity, and power, Christ by his obedience and patience, hath obtained with his Father, wherein consisteth our peace, joy, and welfare ; what care and love Christ beareth towards those that are his, and how he committeth them unto his Father. First, he prayeth for his disciples, whom he did choose to pubUsh his truth ; after ward prayeth he for aU such as should come to the faith by their preaching until the world's end. And forasmuch as the disciples had a great weighty matter in hand, fuU of danger and adversity, (for they must needs procure to themselves great hatred of the world,) he first prayeth for them, that the Father will strengthen, comfort, and preserve them through his power, and defend them from all eril. In this are we taught diligently, chiefly, and specially, to pray for those, unto whom is committed the preaching of the How the gospel; for a chargeable and great work carry they upon should'he ^^^^^ shoulders, by means whereof, among all others, they prayed for. havc spccial need of the grace, help, and assistance of God. I.] THE PASSION OF CHRIST. 251 But our prayer ought we to frame as Christ hath framed his. First, we must in our prayer to God make special mention of his own grace and mercy: whereby he choosing them to such an office, hath given them unto Christ his Son. Foras much then as they are the ministers of lum and of his Son, and seeing the Son is so dear, worthy, and beloved nnto the Father, our prayer must be, that he for his Son's sake wUl defend and preserve them, as in him and by him they are worthy. Secondly, consideruig that for his sake and his word, which they declare, they are persecuted of the world, it is requisite that God preserve them in his own work. For great need have they of his fatherly protection, whUe they yet Uve in the weak feeble flesh, and are mortal men. Thirdly, their office serveth to many men''s health and welfare; their office is necessary and profitable to the whole world, which walketh in bUndness and dai-kness ; for they Jtatt >. are the Ught of the world, that thi-ough doctrine and Uving must shine to many men's life ; which vrithout the assistance and help of God cannot come to pass. Thus ought we to pray for the ministers of the word, and to desire, that God through his holy name and power vrill defend, strengthen, comfort, and preserve them in aU adversity: but principaUy that he vriU give them grace to be one, coupled together in the band of peace, love, and uni formity : that they may be of one spirit, and of one mind ; E,,hes. iv. that iu one spu-it they may further and plant the honour of God ; that Uke as Christ neither spake nor did anything, bnt that which was acceptable and weU-pleasing unto the Father, they also in theu- sayings and doings may have respect unto God's glorv; and that they, being rooted and fortified in love, Ephes. iii. be not vanquished nor overcome of the pleasures or threaten ings of this world. Secondly, that in aU their labour and ti-avaU, m aU ad versity and persecutions, he vrill put into their hearts his own comfort and spiritual joy. For the world hath manifold mirths, pastimes, and pleasm-es: much bragging and wilful ness useth it in the riches and fieshly voluptuousness thereof. But the true ministers of Christ, seeing he hath severed them John xv. from the world, must and ought to refrain and absent them selves from all worldly joy and voluptuousness ; yea, it is 252 FRUITFUL LESSONS. [cH. they that ought to dissuade the world from such wantonness and vanity; by means of whose faithful admonition there faileth much hatred and trouble upon them ; neither were it to the furtherance of God's honour and our commodity, to have them utterly taken away out of this world. Therefore doth Christ desire, and so must we with him, that from evU, namely, from the devil the prince of this world, who stirreth the world against them, they may of the Father in the world be defended and kept. Thirdly, that he will sanctify and cleanse them afore other men, that they may be holy and pure vessels in the house and temple, that is, in the church of God : for they 1 Cor. iv. are means and instruments, by whom God ministereth his grace and truth unto men ; therefore is it also convenient, that they be pure and holy. This cometh through the truth that God putteth in their mouth aud heart by the Holy Ghost, which inwardly purifieth them. But then are they holy, when they teach truth, and live godly. Into the world hath Christ sent them, as the Father sent him into the world. The Father sent Christ into the world, that he should destroy the kingdom of the devU and of the world ; that he should declare unto the world the grace and mercy of God towards mankind ; that he should bring men from sin and from false idolatrous faith to the true living God, and to a virtuous con versation ; that he vrith the Ught of truth should shine upon those which sat in darkness ; that he should bring the know ledge of God into the world, and exhort men to the amend ment of life. Even this hath Christ given in commission to his apostles, and to aU ministers of the word to do. This is their office, this is theu- ministration, unto this have they great need of the grace, power, and assistance of God. There fore ought we most earnestly to pray for them : for if they fail or faU, it hurteth the whole church ; yea, out of the same Ezek. xxxvi. there groweth slander unto the name of God in the sight of the unbeUevers, and an occasion of falling to such as are weak of faith. Therefore Christ also offered himself to the Father for them, and sanctified them, that they might be pure and holy, not in outward appearance, but from the heart, and in the truth; that through their uniformity and love, through the word of truth which they preach, through the hoUness of their doctrine and Uving, aU men and the whole world might I.] THE PASSION OF CHRIST. 253 know and understand, that God hath sent them ; yea, that God sent his Son Christ into the world, unto whom they with mouth and Ufe bear record, and who also everywhere shineth out of them vrith words and deeds. Not only for them hath Christ prayed, but also for us, as many as hearken and beUeve the word of truth preached by them. Wherein first we may perceive and see the love, faithfulness, and great care of Christ for us, how earnestly the trusty Shepherd of our souls committeth his poor sheep into his Father's protection, how faithfully our Mediator and Advocate prayeth for us; whereby also he setteth forth a doctrine unto us, how and what we shall pray of our heavenly Father. First, that he wiU make us one by his holy Spirit in the truth, in the unity of faith, and in love unseparable, that we may aU be of one mind, one body, and one spirit in Christ Jesu our Head, and to keep the unity of the Spirit in phii. li. the bond of peace; that we aU being Uluminated by his Spirit, may in word and deed, yea, in our whole Ufe, seek and fur ther the glory of our heavenly Father, that we may aU be one among ourselves and with God ; whereby all the world John xUi. may spy, see, and perceive, that we are God's chUdren and Christ's disciples. Secondly, that of his fatherly goodness he wiU defend, save, and preserve us his own poor sheep, which be in the midst among wolves and manifold dangers, and seeing we be Matt. x. yet in the world, do not Uve after the world ; that it will please him to keep us from the evU, namely, from the prmce of this world, that though the same our enemy doth tempt and plague us, he never yet have power to prevaU against us. Thirdly, that inasmuch as we, being in sin conceived and psai. i. born, have hitherto Uved in sin, and seemg that albeit we are cleansed already by his word and faith, yet the uncleanness of the flesh and of the world doth daUy defile us, it wiU please him through his truth to purge and sanctify our bodies, our souls, and our whole Uves, that we may become an holy temple i cor. vj. of his grace, pure, clean, and holy vessels, consecrated and sanctified to dodo's own use. He hath once purified and haUowed us through the blood of his Son, and unto the Father hath Christ sanctified and offered up himself an holy accept able sacrifice for our sins ; but the devU, the world, and our 254 FRUITFUL LES.SONS. [CH. flesh, is ever busy to lead us away agam from God and from true holiness. 'Therefore must we daily pray unto him, that throngh his holy Spuit, and through his holy truth, he wUl continuaUy purge, cleanse, and sanctify us, that we be not dissembling hypocrites, but godly and unfeigned even from onr hearts, and that we be not stained in the filthiness of this world, but to refram from aU uncleanness, through the assist ance of his grace ; that we may also offer up our bodies an holy acceptable sacrifice to God the Lord, as he offered up himself upon the cross for our sakes. [John xvii. 24—26.] Father, I wUl, that they which thou hast given me, be vrith me where I am, that they may see my glory, which thou hast giyen me ; for thou lovedst me before the making of the world. 0 righteous Father, the world also hath not known thee, but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and wUl declare it, that the love wherewith thou hast loved me, may be in them, and I in them. DOCTRINE AND FRUIT. After that Christ had committed Ms unto the Father, that he will care for them, defend, and keep them, whUe they Uve in the world ; he desireth now that it wUl please him finaUy also to save them, and to take them to himsey into his kingdom. With the which prayer, he giveth a great consolation to his disciples, and all faithful beUevers, that we might be the more cheerful to serve him, considering the high reward that is prepared for us ; that for his sake we should joyfully and stoutly bear aU adversity, seeing he wiU make us, yea, hath made us ah-eady, partakers of his glory and of his kingdom. Oh the great grace and incomprehensible love of God towards us, who through his mercy and great love, whereas we were chUdren of wrath and damnation, hath made us I.] TIIE PASSION OP CHRIST. 255 his own chUdren, elect and beloved ; and when we were dead in sin, hath with his Son raised us up from death, Ephes. li. revived us, and made us sit with him among those of heaven in Christ Jesu ; to declare unto the ages to come the riches of his grace in kindness and love to us ward, through Jesus Christ. Forasmuch now as God hath caused the Ught of his glory, even Christ, to shine into our hearts, and through the Ught of faith hath kindled and purified our hearts ; it is meet that in this time we live as chUdren of light, to the intent that men may see the brightness of those good works Matt. v. which proceed of faith, to the praise of our heavenly Father. And though we be not as yet bodily with Christ, yet our hearts and minds are always above, there as Christ sitteth coi. lii. at the right hand of God : our conversation and being is in heaven; albeit we are in corporal misery, with heart we desire to die, and to be with Christ. We are sure, if this Phii. i. 2 Cor. v. earthly house were fallen and broken down, that we have one everlasting in heaven. We are dead, but our life is reserved with Christ in God. It is not evident yet what we be : but when Christ our Ufe shaU shew himself, then shall we also appear with him in glory ; even when we shall rise up, and be taken up in the air, and be with him for ever, and see his honour and glory, which the angels delight i ihess. iv. to see and behold. Oh, how great pleasure and joy is it, to behold the eternal light that never quencheth, in the which no darkness hath place ; from the which shall be expelled and cast out all they that would not receive and know the Ught which God hath sent into the world to iUuminate them, but are bUnded by the prince of this world, lest the Ught of the gospel should 2 cor. iv. shine upou them. No wrong doth the righteous Father unto them, when he plagueth them, and taketh the Ught from them. A righteous and just judgment is it, seeing the gracious Father so mercifuUy sent them the light of the truth, and they yet so maUciously and stubbornly have des pised and refused it. Yea, reason it is, that they perish in untruth, iu lies, and in everlasting blindness ; forasmuch as John iii. they would receive darkness rather than the Ught, Ues rather than the truth. And considering that they have forsaken the brightness of the truth and of the Son of God, they 256 FRUITFUL LESSONS. [cH. must needs be cast into utter darkness, and never enjoy the Ught. 0 gracious Father, grant unto us, which through thy Son have known thy name, that in such knowledge and Ught of the truth we may increase more and more ; that the love wherevrith thou lovest thy dear Son may be and remam in us ; and that thy only-begotten Son Jesus Christ our head, may in us his members, contuiue stiU, work, Uve, and bring forth fruit acceptable unto thee. [John xviii. 1, 2. Matthew xxvi, 36—39. Mark xiv. 32—36. Luke xxii. 39—42.] And when Jesus had spoken these words, he went out with his disciples, as he was wont, over the brook Cedron, unto mount OUvet, into a vUlage called Gethsemane, where as was a garden, into the which Jesus went with his disciples. Judas now, who betrayed him, knew also the place : for Jesus used oft to come thither with his disciples. Jesus said unto his disciples. Sit ye here tUl I go yonder and pray. And he took unto him Peter and the two sons of Zebede, and began to be heavy and sorry. And a fear and terror came upon him. Thus said he unto them: My soul is heavy unto the death ; tarry ye here and watch with me. And he went from them as far as a stone's cast. Then fell he down upon his face to the ground, and prayed, that if it were possible, that hour might depart from him. And thus he prayed : 0 Father, unto thee are aU things possible ; take this cup from me; howbeit not my wUl, but thy vriU be done. DOCTRINE AND FRUIT. After that Jesus hath estabUshed his disciples in faith and love, comforting and strengthening them against ad versity and trouble to come in this world, promising also unto them the Spirit, love, defence, and protection of his 1,J ' THE PASSION OF CHRIST. 257 Father ; he goeth now to meet his traitor and enemies, and beginneth the work of our redemption. Awake up now, 0 thou faithful and devout soul, and go after thy Redeemer ; follow his footsteps ; gather up dUigently the drops of his blood, and sprinkle them with a true faith in thine heart : take up the bundle of myrrh, and lay it at thy breast, 0 thou noble bride and spouse of Christ ; his passion that he suffer eth for thee, write then in thy mind ; learn to die from all sin, from thyself, and from the world, that thou mayest be crucified unto the world, and the world unto thee. Death is ugsome, and very terrible unto the flesh ; but joyful and welcome is it unto all such as are instructed in the secret science of God, namely, that death unto faithful be Uevers is an end of all trouble, an entrance into a better and eternal Ufe. Christ, in that he goeth forth to meet death, declareth that he wUl suffer, not of compulsion, but wiUingly ; whereby he comforteth us. But whereas he is heavy, and trembleth before his disciples, and confesseth how he feareth death ; the same is done for our wealth, to declare unto us the weakness and feebleness that our fiesh receiveth at the sight of adver sity : for in aU things, sin except, it was his good pleasure to Heb. i become Uke unto us his brethren ; he would take upon a true man, who felt our adversity in his own flesh, and so could have compassion on us. Besides this, he sheweth also to whom our weakness ought to resort for comfort and help in adversity, namely, to our Father in heaven, before whom we must fall down with devout and fervent prayer, and unto him disclose and open our anguish and trouble. To this prayer, he seeketh and chooseth out a place meet and convenient for the same ; for prayer is a lifting up of the mind in God, which among the multitude of men and con fusion of worldly matters cannot well be done. Therefore Christ sheweth ns, what great diUgence we ought to use in prayer, when the enemy faileth in, that the mind may cleave unto God constantly and without shrinking : and what gesture the body ought to shew in prayer, Christ also declareth, in that he faileth down to the earth upon bis face, and prayeth with the voice and words. God hath no need of our prayer : but unto us is nothing more profitable and better, than oft and fervently to pray. And the greater the adversity is, r 1 1^ [COVERDALE.J 258 FRUITFUL LESSONS. [' CH. the more ardent and earnest should the prayer be ; as we see here in Christ our head, whose passion is very great in body and in mind : for the which cause also, as a very true man, he sheweth the same his passion and heaviness to his disciples. The strongest of all is weak ; and the comforter of all hearts hath need of comfort himself: he that expeUeth aU terror and fear, doth himself fear and tremble. But aU this cometh to pass for our learning ; that when we be in tempta/- tions, we should not doubt in the help of God ; and that none of us, being in danger and adversity, and feeUng himself loath to suffer, or pensive and slow to tame the motions and vrick edness of the flesh, should therefore shrink and be faint hearted ; but vrith a constant faith to resort unto God, com plaining to him of his trouble, with hearty prayer that he wiU bring the hard and painful beginning to a blessed and joyful end; that in aU adversity we may consider, as weU the exceUent and great fruit which proceedeth thereof, as also the gracious good-vrill of our heavenly Father, to whom we ought whoUy and perfectly to give over and offer up our selves ; that neither through the multitude of sins, neither through the greatness of adversity, we despair nor faU away; but with his help and assistance manfuUy to go through. [Matt, xxvi, 40, 41. Mark xiv, 37, 38, Luke xxii, 45, 46,] Jesus came agam to his cUsciples, and found them sleeping. Then said he unto Peter, Sunon, sleepest thou? Couldest thou not watch with me one hour ? Watch ye, and pray, that ye enter not into temptation : the spu-it is wUling, but the fiesh is weak. DOCTRINE AND FRUIT. The love of Christ towards us is fervent, earnest, and great ; but our fiesh is so weak, that we not only consider it not, but are also so slow, that we sleep and feel not, for whose sakes Christ hath suffered so great things. Ofttunes IS there in us a ready wiU to take great matters in hand, as I.J THE PASSION OP CHRIST. 259 Peter and the other disciples did ; but at the last we miss, and have many a sore fall. Therefore Christ, who knoweth us better than we ourselves, wilUng to expel from us aU pride and presumptuousness, teacheth us to be lowly-minded and humble, to be ever watching, and with continual prayer to cleave only unto him, without whom we are able to do no thing, and in whom we may do all things : and even so doth he also in his feebleness, which assaulted him as a very true man, to the intent that we, alway remembering our own weakness, might understand how to tame the rebellious fiesh, and in no case to trust it ; and that we might be careful and vigUant, lest the subtle enemy m temptations come behind us, faU upon us, and oppress us. It is no time to sleep: the battle is yet a fighting, the enemy is yet alive, and as yet besiegeth he our castle, that Christ hath in keeping. All is full of snares and dangers, which no man is able to escape, save only he, which in fervent beUef and prayer doth earnestly watch and stoutly fight, yea, and that continually unto the end. Neither the present anguish and trouble, nor yet Christ's exhortation, can bring so much to pass in the disciples, as to keep them from sleep ; so little it helpeth, where the Spirit giveth not life. Nevertheless Christ's talk and admonition unto his disciples is not utterly unprofitable ; for that they now understand not, the same afterwards, when the Spirit cometh, is made plain and evident unto them, and then are they fervent and earnest in godly prayer. Wherefore we should never cease from comforting and exhorting the feeble and weak : for though it help not at this present, the hour shaU come, that the Spirit vrill make it to have life, and to be fruitful in them. [Matt. xxvi. 42—46. Mark xiv. 39—42. Luke xxii. 43, 44.] He went forth the second time, and prayed Uke as afore : My Father, if this cup may not pass, except I drink it, thy will be done. Then came he again, and found them sleeping, for their eyes were heavy ; and they knew not what answer 17—2 260 FRUITFUL LESSONS. [CH. to make him. So he left them again, and went and prayed the third time Uke as afore, and kneeled down and said: Father, if thou wUt, take away this cup from me ; neverthe less not my wUl, but thine be done. And there appeared unto him an angel from heaven comforting him : and when he was in the agony, distress, and confiict, he prayed thc longer, and his sweat was Uke drops of blood trickling down to the ground. And when he rose up from prayer, and came to his disciples, he found them sleeping for heaviness, and he said unto them : What ? sleep ye ? Sleep on now, and take your rest. It is enough : up, and pray, that ye enter not into temptation. Behold, the hour approacheth, and the Son of man is betrayed and given into the hands of sinners. Up, let us go : behold, he that betrayeth me is at hand. DOCTRINE AND FRUIT. In tho perfect example and mirror of our Ufe, Christ Jesus, we find an earnest fervent love, a doctrine how we ought to behave ourselves in adversity. First, we see that Christ of an exceeding great love taketh upou himself aU infirmities of mankind, and becometh " Uke unto his brethren in all things, sin except," being a very true man: he is there fore not ashamed before his disciples to acknowledge his in firmity, sorrow, heaviness, and fear, and to complain thereof nnto his Father. A fear, by reason of the death and passion, he receiveth as a very man ; for not to feel trouble is not the nature of man, and passion is no passion, if it smart not, if it be not felt. Christ therefore both in his mind and body feeleth the passion ; he feeleth the conflict of death, albeit in wrestling vrithal he overthroweth it. 0 the exceeding fer vent love of our head and foregoer Jesus Christ, who for our health cometh into so great an agony and trouble, that above natural moisture, through the fearful conflicts of the passion and death, he sheddeth his blood and sweateth it ! But vrith hearty desire runneth he to his heavenly Father ; to him com plaineth he of his weakness and cUstress ; to him giveth he over himself in all obedience and contentation of mind ; of him also receiveth he comfort and strength. In the mean season, I.J THE PASSION OF CHRIST. 261 he forgetteth not his disciples, but cometh to them, exhorteth them to watch and pray, and hath great compassion with their feebleness and sloth. K we now be the disciples and scholars of Christ Jesu, and have surrendered ourselves up into the school of the hea venly Schoolmaster, we ought diUgently to look, what Christ here in lumself doth teach and prescribe unto us ; that we learning the same of him, and following his footsteps, when temptations of sin, and conflicts of adversity, trouble, and death faU in upon us, may know how to order and frame our selves therein. First, that we know ourselves to be poor, full of faults, mortal men, and sinners, having nothing of om- own but feebleness. So when the temptation of sin and of the flesh assault us, we must not be ashamed to open such our faults and conflicts unto God our heavenly Father, and to complaui unto him of them. God hath not made us to be utterly vrithout temptation, but hath suffered the same to remam in the flesh, that we thereby might be exercised and provoked to seek help at bim, and to learn, in how miserable a case we should be, if he withdrew his hand from us. When we now feel Rom.v that the spirit is wUling and the flesh weak, and that the law of the members withstandeth the law of God in us, that the flesh fighteth and striveth against the Spirit, we must not be ashamed to confess our feebleness before our heavenly Father, (yea, though of weakness we had lain under in the battle already,) desiring his help, that we may rise again, and vaUantly to fight it out. Thus must we also do, when the cross and hatred of the world for Chrisfs sake, or that is contrary to our nature, faUeth upon us. The cup which the Father hath filled in, that we should drink it, the same ought we willingly to drink : and if there grow in our flesh a terror and fear to taste it, we must not be ashamed to complain thereof unto our Father ; forasmuch as we see here that Christ, for our sakes being in such heavi ness and fear, did not yet, for aU that, step aside from his Father's wUl. The patience therefore of Christians standeth not in this, that they feel no passion, or be not fearful, heavy, or sorry; but in this, that no cross be so great, as to be able to drive them away from Christ. Yea, the more the cross that God the Father hath laid upon them doth make them to 262 FRUITFUL LESSONS. [CH. smart, and the more it presseth them, (so that they yet bear it,) the more precious and more exceUent is their patience ; which patience we ought to declare, but not as they that suffer or feel no passion at aU. For here we are instructed and certified of the kindness of our loving Father, that he is not angry, neither taketh it in evU part, when we complam to him of our present trouble, so that we give over our vriU unto his. AU they therefore that be in affiictions, adversity, and temptations, must set this example of the Lord directly before theu- eyes, and ponder it m their hearts. Not only is the Father uot angry, when we complain unto him in our necessity; but ui aU trouble he sendeth us his own help and comfort, either by his angel, or inwardly by his Spirit, or outwardly by some other mean: he sendeth us strength, giveth us his hand, draweth us, deliver eth ns, and suffereth us not to be tempted above our power, or else, m the midst of our adversity, he giveth us consolation and strength to overcome it. 0 how great comfort bringeth this unto us in our afflic tions in life and death, if we ponder, weigh, and consider the exceeding love of God our heavenly Father, who giveth his dear Son into so great trouble, that we might be deUvered from eternal adversity and sorrow ! If we also remember thc love of our Lord Jesus towards us, who for our sakes taketh upon himself so great a fear and passion, how cannot we look for aU good things at his hand ? What thing is so great, that we his members would not suffer for his sake, if we behold the head in such anguish and trouble ? And for asmuch as he suffereth all this for the satisfaction of our sins, we ought to apply great diUgence, that we fall not again into sin, for the which Christ suffered this, and from the which Christ vrith so great a passion hath delivered and cleansed us. We learn here also to love our neighbours, to care for them, to pity them, if they be impotent and slow, to pray for their infirmity, seeing we are aU weak and feeble : and unto such weakness must we so have respect, that we be not arro gant, nor hold much of ourselves, when we see that Peter and others are so fuU of sleep and sluggishness, that all the admonitions and exhortations of Christ could at that time do little with them. But ever in humbleness of mind, and in the fear of God, ought we to stand; to ascribe aU lJ the PASSION OF CHRIST. 263 things unto him ; to be careful and watch, lest the devU draw us into his temptations. 0 mercifid Father, give us grace with fervent hearts to consider the unspeakable love of thee and of thy Son, and never to forget the same ; that our faith and trust in thee may be strengthened ; that love in us towards thee and our neigh bour may be kindled; that above all things we may love thee, the weU-spring of aU goodness ; that we may serve our neighbours in love, care for them, and do them good, according to the love that thy dear Son hath bestowed upon us. 0 give us patience and stedfastness in adversity, strengthen our weakness, comfort us in trouble and dis tress, help us to fight ; grant unto us, that in true obedience and contentation of mind we may give over our own wUls unto thee our Father in aU things, according to the example of thy beloved Son ; that in adversity we grudge not, but offer up ourselves unto thee vrithout contradiction. Give us strength constantly to subdue the rebeUious and stubborn flesh, and to make it obedient unto the Spirit ; to cast away aU temporal and carnal fear ; to resort oft unto prayer ; to be earnest and fervent therein ; to mortify all our own wUls and lusts, and utterly to give them their leave. 0 give us a willing and cheerful mind, that we may gladly suffer and bear all tilings for thy sake. [Matt. xxvi. 47 — 50. Mark xiv. 43 — 45. Luke xxii. 47, 48. John xviii. 3 — 9.] So when Judas had gotten him a company of soldiers of the high priests, and of the Pharisees' ministers, he came thither vrith lanterns, links, and weapons, yea, the same Judas Iscarioth, one of the twelve, (as Jesus yet talked vrith his disciples,) and with him a great heap of people, with swords and staves, sent from the high priests, scribes, and elders of the people. Now had the traitor given them a token, saying, "VYhomsoever I do kiss, the same is he ; take him and bring him warUy. So Judas went before them, and came near unto Jesus to Idss him. And when he came, he stept unto him. 264 FRUITFUL LESSONS. [cU. and said. All haU, Master! and with that kissed him. Jesus said unto him. Friend, whereto art thou come ? Judas, bctrayest thou the Son of man vrith a kiss ? Jesus, knowing aU tiungs that were to come upon liimself, went forth, and said unto them, Whom seek ye ? They said, Jesus of Na zareth. Then said he unto them, I am he. And Judas that betrayed him stood with them. Now when Jesus said, I am he, they went backward and feU to the ground. Then Jesus asked them again. Whom seek ye ? They said, Jesus of Nazareth. Then answered Jesus, and said, I have told you that I am he : if ye seek me, then let these depart : that the saying which he spake might be fulfilled : Of them whom thou gavest me I have lost none. DOCTRINE AND FRUIT. Christ, the worthy and strong Captain, when he hath wholly given over himself, steppeth forth weaponed, going manfuUy and stedfastiy against the prince of this world and his ministers, yielding and offering himself willingly to suffer Isai. lili. for us, as Esay saith, quia voluit ; for so was it his will. No man had been able to take him, or put him to death, if he John X. had not so willed himself ; for he had power to leave his own life. Many times afore did he give place to their fury, and got himself out of the way: but when the hour appointed of the Father was come, he goeth himself wUUngly, and meet eth death by the way. Here ought we also to learn wUUngly and stoutly to go into adversity, if it be the wUl of our Father ; if God's honour and our neighbours' welfare so re quire. For Uke as the Father suffereth not his Son to die, till the hour of death come, even so standeth our Ufe in his hand. The Umits that he hath set unto us, may we neither prevent nor overpass : neither Ueth it in the power of our enemies to kUl us, when they wUl themselves. Christ careth Job ii. for those that are his : the enemies are able to do us no harm at aU, no neither in body nor goods, tiU the Father give them leave. Therefore he saith, "Let these go." The Father, according to his great mercy and gracious wUl, thrusteth us mto adversity with Christ his dear beloved Son, I.J THE PASSION OF CHIUST. 265 in such wise, so much, and at what time he wUl himself. Against his will ought we not to strive, but patiently and with obedience submit ourselves wholly unto it. Oh, what an unspeakable great love is here ! The shep herd dieth, to save the life of the poor sheep ; the Lord goeth unto death, to tho intent that thc servant should not die ; thc Creator spareth not himself, to save his creature. If the Son of God now doth not abhor to suffer death for us, why should wc then be ashamed to suffer and die for his sake ? And though he be vcry God, and sheweth his enemies the brightness of lus godly strength, in that he so throweth them to the ground, yct will not he in the same hour use such his divine powcr to deliver himself: albeit ho admonish eth them thereby to cease from their conceived malice ; for his godly strength casteth them down, his mercy and grace lifteth them up again. Out of the which great miracle they should have learned not to lay hand on him maUciously; they should have considered, that if it had been his pleasure, he might weU have escaped their hands, so that they had not been able to hold lum : but the unbeUeving rabble are bUnded, indurate, and hardened, that neither miracle nor kindness can move them. 0 the high majesty of Christ! How shaU unbeUevers be able to stand before him, when he shall appear in the judgment, whereas before his weakness and humiUty, when he was now about to be judged himself, they were not able to stand? If his loving voice, wherewith he speaketh so gentle unto them, and saith, " I am he," doth so fear them, and throw them down; what wUl then the horrible voice of the Judge do, when he shaU say, " Depart, ye cursed, into ever lasting fire ?" 0 how innocently and godly ought we to Uve before him, who is among us, and in us, heareth all our words, seeth all our works, searcheth and looketh through aU our thoughts, how secret soever they be! Christ at this time withdrew his high power, and in weakness of the fiesh, and in wonderful high patience, stept he forth to suffer. By his ensample must we learn, not to take us to our high estate, but with patience and humbleness of mind to meet the enemy. Like patience and gentleness useth he also towards his 266 FRUITFUL LESSONS. [cH. traitor, whom he goeth to meet, not speaking rough words unto him, brawleth not with him, rateth lum not, as he was weU worthy ; but receiveth him vrith aU softness of mind and gentleness, whereas yet he came to deUver and betray him into the hands of the wicked, and unto death. Neither doth the Lord deny him so much as the kiss, the token of friend ship, but lovingly also talketh he with him ; albeit he also maketh mention of his feigned and dissembling friendship, teUing him of it, admonishing him, if he had not been hard ened, to cease from his conceived treason. Wherefore we also must learn of Christ, so far as concerneth our own person and estimation, with all mildness, softness of mind, patience, Matt. V. and greatest love, to meet those that hate us and betray ns ; Rom. xii. if peradventure with such love and gentleness of mind we may bring them away from their maUce and wickedness. Here also with great fear and dread ought we to consider of the judgment of God in Judas ; that he, being one of the twelve and elect disciples, doth betray and seU the Lord Jesus, his gracious loving master. Whereby we are taught, how that amongst aU men there is nothing throughly perfect and whole, seeing that in so holy and smaU number there is one man so greatly stuffed with wickedness. Therefore he that standeth, let him look that he fall not. Let covetous ness blind no man ; let the desire of temporal good possess and rule no man's heart : for out of covetousness, the root of aU rice, groweth nothing but treason and despair. No right eousness, no fideUty, no truth, no honesty, can be in that heart, where greedy covetousness hath taken root. Judas for very greediness of money giveth over God and aU love ; and he that afore was a feUow and companion of the holy congregation of God's chUdren, is become a mate, compamon, and captain of the wicked and unbeUevers; he that was chosen to the preachmg of the gospel, is become an enemy, persecutor, and traitor against the truth. 0 from how high and great honour, to what shame, dishonesty, and vUe state faUeth Judas ; who, having wolrish conditions under sheep's clothing, doth under the token of love practise treason agamst the truth! From Jesus, the true health, he sepa rateth himself to the children of the devU ; he getteth him amongst the blood-thirsty, yea, even he that hitherto in out ward appearance had confessed the truth. Thus goeth it, I.J THE PASSION OP CHRIST. 267 when temptation breaketh in, when the truth cometh into perU and adversity: then the enemies of the truth declare themselves, and hypocrites get them to the adversaries against Christ ; then may we learn to know them. Of these (the more pity!) there be at this day in the church of God many, which, under the pretence and colour of truth, fight against the truth, and that taking the name of Christ in their mouth, betray Christ, yea, with the sword of theu- venomous tongues kiU Christ, and in sheep's clothing are very wolves, false teachers, and most noisome enemies, whom covetousness and vam glory blmdeth. And whereas they are not able to root out Christ with the truth, they un dertake to do it vrith weapons and swords, and set the princes and powers of the world to defend their falsehood and tyranny. Yea, many there be of those that, rebuking Judas' act, do even as he did themselves ; feigning the truth, when hi very deed they persecute the truth. 0 our great slothfidness ! whereof we are admonished in the disciples that sleep, when wicked Judas in his ungracious work so dUigently watcheth, and earnestly runneth about. 0 that the love and zeal of God might do as much in us, as the ungracious vriU in the wicked ! 0 that we which are chosen into the serrice of Christ, were so diUgent to minister unto our Father and Lord, as the chUdren of this world are to wait upou Satan their master ! For nothing do they omit, that may serve to the persecution of the truth. 0 merciful God, grant us poor feeble men patience in adversity ; that sudden wrath overcome us not, and that bitterness and desire of vengeance kindle us not to use un charitable words, and to do hurt, when enemies faU npon us, and brag against us, telling us our faults, whereof we think ourselves unguUty. Grant us ever lovingly to receive aU adversity ; and that we may know those to be our best friends, which speak unto us, and rebuke us hardest of aU. Let no wicked root of envy, maUce, and evU wiU, grow in us ; no tediousness, nor sloth. Give us strength to be wilUng and patient, and with fervent desire to suffer yet more grievous things for thy sake. Pull up the wicked root of covetousness, and the falso shine of feigned spirituality out of us. 0 save us, that Satan bring us not into temptation. Grant us love towards friends 268 FRUITFUL LESSONS. r*^"- and enemies, that we may foUow the nature of thee our Father, and the example of thy only-begotten Son, Jesus Clirist. Amen. [Matt. xxvi. 51—56. Mark xiv. 46—53. Luke xxii. 49—53. John xviii. 10—12.] Then came they and laid hands on Jesus, and took him. But when they that were with him saw what wonld come of it, they said unto him, Master, shaU we smite with the sword ? Jesus answered and said, Suffer ye thus far forth. Simon Peter had a sword, which he drew out, and smote the servant of the high priest, and cut off his right ear. And the ser vant's name was caUed Malchus. Then said Jesus unto Peter, Put thy sword into the sheath. Wilt thou not, that I shaU drink the cup which my Father hath given me ? AU they that draw the sword, shall perish with the sword. Thinkest thou not, that I might pray my Father, to send me now more than twelve legions of angels ? but how should the scriptures be fulfiUed? It must needs be thus. And when Jesus touched his ear, he healed it. Then began Jesns to speak unto the multitude that were come to him, and to the high priests, and to the chief rulers of the temple, and to the elders, and said : Ye are come forth, as to a murderer, with swords and staves to take me ; whereas I yet being daily in the temple, sat and taught, and ye took me not. But this is your hour, and the power of darkness. All this cometh to pass, that the scriptures should be fulfilled. Then the dis ciples forsook him, and fled aU from him. There was a young man that foUowed after, .who had a white linen cloth upon the bare, and him they took. But he left the linen cloth behind bim, and ran away naked. The multitude, and the captain, and ministers of the Jews, apprehended Jesus, took him, bound him, and led him first to Annas the chief priest ; l.J the passion of CHRIST. 269 for ho was father-in-law unto Caiphas. which Caiphas was high priest, and was thc same Caiphas, which gave counsel unto the Jews, that better it were one man to die, than the whole people to perish. And all tho priests, and scribes, Pharisees, and elders, came together. DOCTRINE AND FRUIT. Peter declaring his earnest love which he bare unto the Lord, undertaketh to defend him from malicious violence ; but at the same hom- it pleased the Lord to declare and shew, not oidy his own might and power, but also his un speakable goodness even unto his enemies : therefore is it not lus vrill, that any man on his behalf should have harm ; for he was come to bring health, and no hurt ; and therefore the uncn-cumcised zeal of Peter, which was not du-ected after the wUl of God, he rejected and reproved, commanding Peter to put up his sword into his sheath ; and the servant's ear that was smitten off he set on again, and healed it : for he was ready to be obedient unto his Father's will unto the death, and to di-ink the cup that his Father had fiUed for him. Yet doth he shew unto his enemies, that he wUlingiy. suffereth, and that U' it were not his wUl, they should not be able to take him. But he affirmed the hom- now to be here, that the Father had given him into the power of darkness, and that they shewed such violence unto lum, that the scriptm-e might be fidfiUed. The disciples fly from Jesu their Lord, and leave him to tread the vrinepress alone. In their weakness, fear, and flying, is signified the infirmity of the unperfect members of the Chm-ch, which yet, when the Spirit cometh, is strength ened. Let no man buUd upon his own sti-ength, but pray nnto God, that he sufi'er him not to be led into temptation. The gracious Lord Jesus is sold unto sinners, that we which were sold nnder sin, bond, and thraU to the prince of this world, might be redeemed and deUvered. He is content to be bound and taken, that we might be quit and fi-ee from the snares and captirity of sin. 0 Jesu Christ, the mirror of aU gentleness of mind, the example of highest obedience and patience, grant us thy 270 FRUITFUL lessons; [cH. servants with true devotion to consider, how thou, mnocent and undefiled Lamb, wert bound, taken, and haled away unto death for our sins ; how weU content thou wast to suffer such things, not opening thy mouth in unpatience, but wiUingly offermg up thyself unto death. 0 gracious God, how vUely wast thou mishandled for our sakes ! 0 Lord, let this never come out of our hearts : expel through it coldness and sloth out of our minds ; stir up ferventness and love towards thee ; provoke us unto earnest prayer; make us cheerful and diU gent in thy wiU ; bind our stubborn fiesh with the cords of thy fear and nurture ; yoke us under thy holy work and obedience. Yea, thy bands make quit and free from aU sins ; thy bands keep us, and draw us in, that we run not at large in curiosity and worldly vanity ; they preserve us in thy holy service under continual nurture and blessed perseverance. 0 grant that it be Ught and not grievous unto us, to break and yield ourselves ; that we do not loath nor abhor to be m- formed, taught, led, and corrected against our own self-wiU. Grant that we never become disobecUent, unquiet, stubborn, busy, heady, and contentious ; that we never be found fighters, neither such as use brawling and scolding. Make thou us quiet, mild, soft-minded, tractable, and meek; ever ready, anil not loath to keep thy commandments. Bow down our neck under the yoke of thy obedience ; help us, through strait exercises, to tame and overcome our flesh and vricked dispositions, which we are most incUned unto. 0 Lord Jesus Christ, grant unto us whom thou hast deUvered, that fuUy and perfectly we may yield ourselves unto thee, committing us whoUy unto thy Spirit ; and to have always before our eyes and hearts, that we are even as sheep appointed to the butchery and shambles ; that we defend not ourselves in ire and greediness of vengeance; for thou hast numbered our hairs, and given us thine angels to be onr keepers. Where fore preserve thou our minds from displeasure and desire of revengement ; grant us a mUd, friendly stomach towards our enemy, that we may love him, speak good unto him, pray for him, recompense him good for evdl, that we may be ready to offer the other cheek also. And when we stand in any danger, 0 grant us, that we do nothing which doth evU be come thy chUdren, and that is not agreeable unto thine example. I.J THE PASSION OF CHRIST. 27l [Matt. xxvi. 57, 58, 69—75. Mai-k xiv. 66—72. Luke xxii, 54—62. John xviii. 12 — 27.] And Annas sent him so bound unto Caiphas the high priest. The soldiers took Jesus and led him unto the high priest Caiphas, there as the scribes, the elders, and Pharisees were come together. But Peter foUowed after . afar off into the palace of the high priest, and so did another disciple. The same disciple was known to the high priest, and went in vrith Jesus into the high priest's palace. But Peter stood without at the door. Then the other disciple, who was known to the high priest, went out, and spake to the damsel that kept the door, and brought Peter in. So Peter went in, and sat with the servants to see the end. They had a fire, and coals kindled in the midst of the palace, and sat about it. Peter also sat amongst them, and warmed him by the fire. The other servants also stood round about the fire, and warmed themselves, for it was cold; and Peter, being with them, stood and warmed himself. Now when the high priest's maid that kept the door, saw Peter, and spied him by the light of the fire, she said. Wast not thou also with Jesus of Nazareth the GaUlean? Art not thou Ukevrise one of his disciples ? Another said, He also was with him. Then Peter denied before them aU, and said, Woman, I know him not ; I am not he ; neither wot I whereof thou speakest. And when he was gone out into the porch, the cock crew. Then there spied bim another damsel, which said unto those that were there. This feUow also was with Jesus of Nazareth. Then denied he again with an oath, and said, I never knew the man. After a Uttle whUe, as it were about an hour, others that stood there spied him, and said, "Verily thou art one of them, for thou art a GaUlean; thine own speech bewrayeth thee. Then said one of the priest's servants, a kinsman of his whose ear Peter had smitten off, Did not I see thee with him in the garden ? But Peter began to 272 FRUITFUL LESSONS. [cH. swear, and to curse himself, and to make great protestations, that he never knew the man. Immediately wliUe hc yet spake, the cock crew again. And the Lord turned lum about, and beheld Peter. Then Peter remembered the word that Jesus had said unto him. Afore the cock crow twice, thou shalt deny me tlireo times. And ho went forth, and wept bitterly. DOCTRINE AND FRUIT. 0 THE sudden change ! 0 the great inconstancy of man's wealmess! 0 the unsearchable judgments of God! Not long heretofore would Peter have gone with Christ his master into prison and death : but now hc is so afraid of thc words of one damsel, that he denieth the Lord. Of the which fall Cluist told Peter and the other disciples afore for a warning ; but they, beUeving it not, became presumptuous, and ascribed too much unto themselves : therefore the Lord suffereth them to fall, that they may learn what they have of themselves, and what they have of God ; yea, that we all may see what the apostles were afore the receiving of the Holy Ghost, and what they became after the power that was giveu them from above. Afore they received the Holy Ghost, they were weak, feeble, inconstant, and wavering ; but when God had clothed them with power from above, they became fervent, earnest, and stedfast. Grievously doth Peter fall ui denying of his Master : which thing yet turneth to the wealth of him and all men ; to the intent that thereby we might le^rn, how hurtful and dangerous it is for a man to trust to himself, to his own strength, and not only unto God, vrithout whom we are able to do nothing that good is. Good godly people do faU many times, and through fear and greatness of the battle they should utterly give over, if they were not fortUied and preserved by the power of God. Therefore the mercy of God, which continually careth for us, hath brought to pass and appointed, that such examples should be noted in the scripture, to teach us and to declare unto ns his power and goodness in every thing. Thus the sins and falls of holy and virtuous men are set before us ; partiy to the mtent that if we stand, we should so continue I.J THK PASSION OP CHRIST. 273 upright, looking weU to ourselves that we faU not; and partly that if we be fallen, we should learn to rise up again, to amend our Uves, and to bewail our sins. And so have the holy evangeUsts perfectly and uniformly described the faU and denial of Peter ; not that thereby they thought to deface Peter, or to pubUsh and make known Ms trespass ; but that the power of God in him might be known and praised. As for such sins as holy men commit through wealmess and ignorance, God useth them to his glory and our com modity ; that with the wounds of his saints he might heal ours, and that the shipwreck of the godly might be unto us a sure port and haven. Peter's fall serveth, first to the knowledge and praise of the power and goodness of God, in that we see how mightUy he setteth up Peter again, and strengtheneth him, how graciously he forgiveth him his sins; that we which are faUen should not despair, but hope for assistance and forgiveness of God, who giveth strength and power unto those that are his. Item, it serveth to our com modity and profit, in that we see a good godly man faU and sin, and afterward rise up again and amend ; lest we shonld say, "Alas ! I am lost, I have done this, and I have done that:" but forasmuch as we see that Peter by repentance, weeping, and converting agaiu, doth obtain grace, it is meet and con venient, that we acknowledge our offences unto God, desire grace, weep and complain of our sins before God. For both are here set before us, the faU, and the repentance : and this ensample is good and profitable to those that are in the right way of godliness, and also unto sinners. The godly, just, and righteous learn by this to be circumspect, and not to presume: sinners by occasion of this do learn immediately to rise up again from their faU, and not in any vrise to despair. Yea, our own faU learn we to know by Peter's fall : but, alas ! our faU is much more grievous and greater than Peter's. Peter sinned through weakness ; many a time do we sin wil fuUy and advisedly: he once, we daUy: he was constrained through fear, we many a time through light occasions fall from the way of truth and righteousness : he riseth up again forthwith, we seldom and slowly: he wept bitterly, we scarce do confess and knowledge the sin. Yea, bitterly wept he: which thing all the elect ought to do, if they have sinned. [COVERDALE.J 274 FRUITFUL LESSONS. [cH. There should nothing grieve us more, than to have sinned agamst God, than to have displeased God. This do not wil ful sinners, wluch pass Uttle or nothing upou sin ; and when they come into the deepness thereof, care not for it, neither confess nor acknowledge their sin, untU afterward with de spair, as it is to see in Judas. But Peter, bewaUing the grievous faU and wickedness of his denial, without further falling away into horrible despera^ tion, is preserved through the goodness of God ; in the con fidence of God's oft proved and accustomed mercy, is he lift up unto blessed repentance, and so healed. Christ's look, the true physician, is unto him as much as a word or speech. "Wlierein we may learn to know the unspeakable love of God ; who even in the midst of sin forgetteth not his own, for saketh them not, but graciously looketh upon them with the eyes of his mercy, admonisheth them, speaketh unto them through the outward and inward word ; with the which gra cious countenance he dissuadeth them from sin, and calleth them again to himself, provoking them to sorrow and mourn ing, lamentation and weeping. He spreadeth out his arms and lap of his mercy, and graciously taketh us up again, and receiveth us vrith the lost son. Therefore let us knowledge, repent, and bitterly bewaU our sins ; let us wash them away vrith tears, and endeavour ourselves with great dUigence, that negUgently we faU not into them again; let us run to the bottomless weU of God's mercy, and pray. 0 merciful God, give us the weU of blessed tears, that from the bottom of our hearts we may with Peter bewaU our sms. 0 with how great and grievous sms are we laden and entangled ! 0 suffer us not to Ue under the heavy burden ; let us not suik down in heaviness and desperation. Set thou us up agam, and convert us throughly: send grace of thy holy repentance into our heart ; wash away aU our sms and negUgence ; grant us the Ught of new graces and gifts ; let not the souls perish, for whom thou didst submit thyself into so many pams and rebukes, and at the last didst suffer the terrible bitter death of the cross. Amen. THE PASSION OF CHRIST. 275 [John xviii. 19—23.] The high priest asked Jesus of his disciples, and of his doctrine. Jesus answered him : I have openly spoken unto the world; I have always taught in the synagogue, and in the temple, there as aU the Jews resort together, and in corners have I taught nothing : "Why askest thou me ? Ask them that heard me, what I said unto them : behold, they can teU what I said. "When he had thus spoken, one of the ministers that stood by smote Jesus upon his cheek, and said, Answerest thou the high priest so? Then Jesus answered him and said : K I have spoken evU, then bear record of the evil ; but if I have weU spoken, why smitest thou me ? DOCTRINE AND FRUIT. Here in the high priest we see an example of those maUcious persons, that take in hand to overthrow and con demn the tmth, afore they hear it. Great is the arrogancy of man, who dare presume to make himself a judge of God's truth; whereas of more right the truth and word of God should judge our words and works. The understanduig of the man and of the fiesh perceiveth not the thing that con cerneth God; and therefore he refuseth it, and judgeth it unright, and so giveth sentence, afore he know what the matter is. This (the more pity !) do aU they that seek their own profit and estimation, and not the honour of God. Now in such a false and temerarious sentence, how we must behave ourselves towards the unrighteous judges, Christ teacheth us. "When the faithful beUever is for the truth's sake presented, prosecuted, smitten, hurt, and condeinned, he must never hold vrith the untruth, nor allow it ; but disclose their falsehood and contrary doctrine : and as Christ here doth, and Peter teacheth, with softness of mind to give an account of his doctrine, and yet with patience stoutly to bear and suffer what reproach and displeasure soever the vricked do unto him. For albeit that Christ, after the letter out wardly, doth not offer the other cheek unto the stroke, yet 18—2 276 FRUITFUL LESSONS. [cH. inwardly in heart he is after such sort disposed and furnished with love towards his enemies, that he desireth not to hurt them ; yea, he is ready to suffer his body to be hanged up upon the cross for them. And yet besides this, he main taineth and defendeth his doctrine, that it is neither seditious and false, and reporteth himself unto those that heard it. The truth and doctrine he defendeth, not his body : he de clareth not his power, but his patience and softness of mind ; and yet with vaUant stedfastness and truth, not vrith glosing and flattering the unbeUevers. 0 God, give thou us patience, when the wicked hurt us. 0 how unpatient and angry are we, when we think ourselves unjustly slandered, reviled, and hurt! Christ suffereth for us a sore stroke upon the cheek, the innocent for the guUty : we may not abide one rough word for his sake. 0 Lord, grant us virtue and patience, power and strength, that we may take aU adversity with good wUl, and vrith quiet sUence of a soft mind to overcome it : and if necessity and thine honour require us to speak, that we may do the same vrith meekness and patience ; to the mtent that as weU the truth and thy glory may be defended, as our patience and stedfast continuance perceived. [Matt. xxvi. 59 — 68. Mark xiv. 55 — 65.] The chief priests and the whole councU sought false wit ness against Jesus, that they might put him to death, and they found none. For though there stood many false vrit- nesses, yet did not their testimonies agree. At the last came two false vritnesses, and testified agamst Jesus, and said : "We heard him say. This temple made vrith hands wUl I break down, and m three days vriU I set up another agam, not buUded with hands. And yet theu- vritness agreed not toge ther. Then start up the high priest, and stood there, and demanded of Jesus, and said : Givest thou no answer to this that these testify agamst thee ? But Jesus held his peace, and made no answer. Then the high priest asked him yet I.J THE PASSION OP CHRIST. 277 once again, and said : I charge thee by the Uving God, that thou teU me whether thou be Christ, the Son of the blessed God. Jesus said unto him. Thou hast spoken; I am. But yet I say unto you : Ye shall from henceforth see the Son of man sit at the right hand of God, and come in the clouds of heaven. Then the high priest rent his clothes, and said. He hath blasphemed God : what need we further witness ? Now have ye heard his blasphemy. How think ye ? Then said they aU : He is worthy of death. They that had bound him, laughed him to scorn, and mocked him, spit in his face, and blind-folded him, smote him, gave him buffets upon the cheek, and thumps in the neck ; and then asked bim : Aread', who hath smitten thee ? and the servants stroke him upon the face, and did him much other vUlany. DOCTRINE AND FRUIT. 0 HOW unjust people come together against the fountaui of righteousness ! What false witness and sentence goeth against the truth ! And yet aU their shifting is, that their malice and hatred may have an appearance of justice. They prevent him with false vritness, they press him vrith perlous^ and subtle questions, and go about to undermine and supplant the eternal wisdom. The enemies are accusers, vritnesses, and judges. And whereas they rerile and blaspheme God's Son to the uttermost, they vrill be seen to be the men that are sorry and displeased, when God is dishonoured. But as much as they seek in the innocent Lamb, yet find they no thing, no not so much as any suspicion of evU ; so pure and sincere is aU his life, so true and constant are his words. This example ought aU faithful beUevers to set before their eyes, learning thereby so to direct then- Ufe, that the enemies not only find no rice in them, but also no suspicion i xhes. v. •' . . Ephes, iv. of eril ; that unto the evil speaker there be given no occa- 1 lim. ui. sion nor cause to slander, and that the name of Christ through them be not blasphemed. But where as the honour of God [1 To aread, or arced: to judge, to pronounce. Spenser and Milton.] [2 Ferlous: perilous. Spenser.] 278 FRUITFUL LESSONS. [cH. so requireth, we must openly speak and confess the truth before the ungodly, although they be angry and offended ; according as in this place we hear of Christ, who teUeth them of his glorious coining in majesty and power, although they take it for a blasphemy. Here ought we also diUgently and devoutly to consider, what Christ suffereth for us, what igno miny and reproach he taketh upon himself for our sakes, how vUely he is reputed, and how shamefully in his body and in aU the parts thereof he is beaten ; and yet hi aU this, how blessedly he behaveth and sheweth himself; to the intent that it should not grieve us, for his sake to bear vUe buffets and aU ungentleness : for aU this suffereth he for the truth's sake. Even he whom the angels do worship, is blasphemed of unthrifts ; he that giveth true answer, is named a blasphemer ; the righteous Judge is condemned of the unrighteous, and pronounced to be worthy of death. But the gracious Lord is quietly content to keep sUence, and doth suffer : and there fore the more humble he is, and submitteth himself to be mis- entreated, the more glorious is his rictory. With many wicked evU words is he defaced and scorned, sore beaten and mishandled. That gracious face, which the angels deUght to behold, is blindfolded, spitted upon, and buffeted; the head, the face, and neck, beaten vrith many sore strokes. Christ is become a stranger uuto aU his friends, forsaken of aU his acquaintance and kinsfolks, a mocking and jesting-stock unto aU men. Even as if it were a dizzard fool, is he laughed to scorn, that is vrisest of aU ; upon whom the cruel dogs aU the night long practise their unsatiable maUce and pleasure, vrith mocking, nipping, pulling, buffeting, spitting, and revUing of him. In aU this doth his swiftness of mind and exceUent patience abide stUl constant and unmoveable : whereby we may justly learn to be ashamed of our presumptuous brags, in our pomp and pride which we use in our soft and costly apparel; whereas Christ for our sakes became most poor and rilely reputed. "Yery evU beseemeth it us, yea, a shame it is for us, which of Christ are called Christians, and wUl be his dis ciples, to seek bodUy pleasure and earthly joy and sensuality in aU things; whereas the Lord Jesus our head doth bear and suffer aU that is contrary thereunto. 0 how unUke are we to our head and foregoer ! How far are we from right and .J THE PASSION OF CHRIST. 279 true humiUty, when for the least wrong and unadvised word we be displeased with our brethren ; and whereas we shoidd give thanks for being rebuked to our profit, we are unpatient and miscontent ! 0 Lord Jesus Christ, grant us so to consider thy holy passion, that it bring fruit in us : make us patient, when hurt and displeasure is done unto us ; teach us after thine own living example, not to fear the raiUng words and persecution of wicked people, neither to be discouraged for any wrongful accusation that happeneth upon us. Teach us to see our own vUeness ; how justly we are of the people reviled and despised for onr sins. Have mercy, 0 Lord, upon our un perfectness. Thou wast reriled, that thou mightest take from us everlasting shame ; beaten thou wast, that from the stripes which we with our sins have deserved thou mightest deUver us ; spitted upon and mocked, to bring ns from ever lasting confusion to everlasting honour. "Wherefore strengthen our minds, 0 Lord, that in lowly shamefacedness we may patiently suffer and bear the hard words and checks that other folks give us for our sins and offences ; for many more falser accusations and rebukes hast thou borne with highest patience for us rile sinners. 0 let the hard strokes and knocks of thy head be unto us a suaging of all our bodUy pains : let that scornful blind folding of thine eyes be unto us a restraint and keeping in of our sight from aU wantonness, vanity, and Ughtness of eyes : let the vUe spitting upon thy holy face expel out of us aU carnal lusts ; and teach us not to regard the outward appearance, but to hold and keep in honour the virtues of the soul. That carrying about and scornful derision, which happened unto thee undeserved, drive from us aU dissolute manners and wanton gestures. Let that refusing of thy worthiness quench in us aU desires of temporal honour ; let it move us unto things that of the world are contemned and in smaU estunation. Give us, 0 Lord, a strong rictory in aU patience ; that from our heart-roots we may acknowledge and confess ourselves to be most worthy of aU contempt and slander, of aU rebuke, shame, and punishment. Amen. 280 FRUITFUL LESSONS. [CH. [Luke xxii. 66 — 71. xxiii. 1. Matt, xxvii. 1, 2. Mark xv. 1. John xviii. 28.] Early in the morning, at the break of day, went the chief priests aud elders of the people to counsel how they might destroy Jesus. And they brought him to their coun cU, and said. If thou be the Christ, tell us. Then said Jesus unto them. If I teU you, ye will not believe me : if I ask you a question, you wUl give me no answer, neither let me go. But from this time forth shall the Son of man sit at the right hand of the power of God. Then said they aU, Art thou then the Son of God ? Then said he. Ye say it, I am. They said, What need we any more vritness? We have heard it ourselves out of his own mouth. Then arose the whole multitude, as many as were there, and bound Jesus, and led him from Caiphas to Pilate into the judgment- haU. And it was early in the morning. They went not into the judgment-hall, lest they should be defiled, but that they might eat passah. Then went PUate forth unto them, and they brought Jesus bound, and deUvered him unto Pon tius PUate the deputy. DOCTRINE AND FRUIT. Satan sleepeth not, but watcheth and is diUgent to drive his household together, to destroy Jesus Christ, to make him sure, and to brmg him to his end. For they thought, if they might have Jesus once dead, then had they rooted out the doctrine of the truth. But fooUsh and vain is their derice, for the truth is immortal: the more it is opprest, the more it breaketh forth again : when men undertake for to quench it, then doth the shine and brightness thereof appear more glorious. Shame therefore and rebuke, yea, eternal punishment brmg aU they upou themselves, that, vrithstanding the truth, take it prisoner, bind it, and deUver 2 Tim.ii. it to the judge. They think they bmd the truth: but the John vin, j.,i_ 1 t fl .-. -I truth and word of God cannot be bound; for it maketh aU I.J THE PASSION OF CHRIST. 281 things free, and such as are tangled and wrapt in the snares of sm, those it deUvereth. Wlioso goeth about to bind the truth, doth knit and snare lumself vrith unloosable bands, and casteth frora hun the band of love, wherewith God offereth to draw him unto lumself, and to bind lum under his yoke. Wherefore let us be obedient unto the truth, and not strive against it; for if we undertake to condemn it, it shall so appear again in high majesty, that through the beautiful, fair, and clear brightness thereof we shall aU perish and be blinded. [Matt, xxvii. 3—10.] When Judas, which had betrayed him, saw that Jesus was condenmed, he repented so, that he took the money, the thirty sUver pence, and brought them to the high priests, and to the elders of the people, and said : I have sinned in betraying that innocent blood. They said : What have we to do vrithal? Look thou to that. So he cast the money from him in the temple, went his way, and hanged himself in a snare. But the lugh priests took the money, and said : It is not lawful to put it into the treasm-y ; for it is the price of blood. And they took counsel, and bought vrith the same money a potter's field, to bury strangers in. Wherefore the same field is caUed Acheldetna, that is, the field of blood, untU this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying : And they took thirty sUver plates, the price of him that was valued, whom they bought of the chUdren of Israel, and gave them for the potter's field, as the Lord appointed me. DOCTRINE AND FRUIT. Like as we have had m Peter an ensample of the grace and mercy of God, so have we in Judas a fearful and ter rible ensample of God's righteousness. In Judas are de scribed unto us aU unbeUeving desperate persons, whom the 282 FRUITFUL LESSONS. [cH. gracious God of his bottomless mercy caUeth to his good ness and service ; but they despise it, and foUow Satan, who bUndeth them, and enticeth them through manifold vrick edness, which they consider not ; but when they are come into the deepness of rice, they force not of it. The devU also, to whom they surrender themselves to serve, and that hath taken possession of their heart, blindeth them in such sort, that they ponder not the vUeness, grievousness, and greatness of their sins, tiU they have fully finished the abomination : for if they did consider it, they should repent and amend. How many loving admonitions had Judas heard of the Lord, to dissuade him from his purpose ! Yet aU could not help. At the last openeth he their eyes that they repent, but a godly repentance they receive not. They behold the greatness and grievousness of the sin and offence, but the greatness of God''s mercy iu Christ they see not; by means whereof they despair in their sins, and are damned. In the priests that loathe the blood-money, and yet abhor not to shed the innocent blood, is set forth before our eyes an ensample of all hypocrites, which outwardly appear to be good and virtuous, and yet regard not the godhness of the Spirit. A gnat choketh them, and a camel they swaUow up. But unto us poor strangers and pilgrims there is pre pared and bought, through the blood of Christ, a field and churchyard, that we, being washed clean from our sms, might find eternal rest to our souls. Preserve us, 0 God, from covetousness and despair, from false hypocrisy, treason, and blood-sheddmg : 0 lead us not mto temptation. And whereas we have suined, grant us true and fruitful repentance, that we never forget thy goodness and mercy, but unmediately cease from sin, and serve thee continuaUy until our end. Amen. [Matt, xxvii. 11. Luke xxiii. 1 — 7. John xviii. 29 32.] Jesus stood before the deputy. Then said the deputy, "What accusation brmg ye agamst this man ? They answered I.J THE PASSION OF CHRIST. 283 and said, K he were not an evU doer, we had not deUvered him unto thee. Then said PUate unto them, Take ye him, and judge him after your law. Then said the Jews, It is not lawful for us to put any man to death : that the saymg of Jesus might be fulfilled which he spake, signi fying what death he should die. Then began they to accuse him, and said, We have found this man perverting the people, and forbidding to give tribute unto the emperor, and naming himself to be Christ a king. PUate asked him, and said. Art thou king of the Jews? Then answered he and said, Thou hast spoken it. Then said PUate to the chief priests and to the people : I find no cause nor guUtiness in the man. Then were they more earnest, and said. He hath with his doctrine moved the people to sedition through out whole Jewry, beginning in GaUlee, and from thence hither unto this place. Now when PUate heard of GaUlee, he asked, if he were a GaUlean : and when he perceived that he was under Herod's jurisdiction, he sent him unto Herod, who was then at Hierusalem. DOCTRINE AND FRUIT. All they that hitherto from the beginning of thc world have at any time preached the truth, were of the adver saries noted and accused to be seditious and deceivers of the people ; which thing was brought upon them, to rid them out of the way. Hereof find we examples enough in the Old and New "restament. Jeremy xxvi. xxxU. xxxvUi ; 3 Reg. (1 Kings) xviU ; Amos vU. In Christ and his apostles we see it erident. Therefore have we no cause to give over the truth ; for we are no better than our Master. And though we be complained upon for the truth's sake, it ought not greatly to grieve us ; forasmuch as we see, that the Uke happened unto Christ, in whose mouth there was never found guUe. He is set forth unto us for an example of most perfect patience. We that be spiritual disciples of Christ must go unto him to school, and learn of him meekness, obedience, patience, and lowliness of mind. 284 FRUITFUL LESSONS. [cH. Behold, our Head standeth before an heathenish unrighteous judge ; wi-ongfuUy and sore is he accused, even our Saviour, our King, and Lord ; yea, even he that is Judge of us, and of the whole world. Why should we then be grieved, and refuse for God's sake to obey worldly authority, though they oppress us, and do us wrong ? He is innocent : as for us, we are in many things guUty. Never should the patience of Jesus sUp out of our hearts. Have mercy upon our impatiency, 0 merciful Father, and print in our hearts the image of thy Son: grant us grace to foUow his footsteps; expel out of us all fear of worldly accusations and false judgments; give us such a gentle spirit, as when we be wrongfuUy accused, or unjustly punished, is not soon unquieted. 0 drive thou out of us all fumishness, indignation, and self-wUl : let thy love increase and grow in us through the contemning of our selves; and whatsoever is in us, that striveth or resisteth against thy holy wiU, let the same be clean extinct and die. [Luke xxiii. 8 — 12.] And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him, and he trusted to have seen some miracle done by him. Then he questioned vrith him many words : but Jesus answered nothing. The high priests and scribes stood forth and accused him straitly. And Herod vrith his men of war despised hun; and when he had mocked him, he arrayed him in white clothing, and sent Mm agam to PUate. And the same day PUate and Herod were made friends together; for before they were at variance. DOCTRINE AND FRUIT. The everlastmg Wisdom of God is mocked and jested at, as a dizzard fool ; the Truth is beUed. Us therefore, I.J THE PASSION OF CHRIST. 285 that of nature are fooUsh and Uars, it should not grieve to be revUed for God's sake. No answer giveth Christ to the ungodly voluptuous king, who, of a curious desire, would fain have seen or heard some new thing of Christ; for at that hour to answer, it could not edify. It was a time wherein it pleased Mm to suffer, not to do miracles. Thus the innocent Lord Jesus, for us guUty, is drawn and haled from one unrighteous judge to another. AU reproach, shame, dishonour, and derision, taketh he upon Mmself for our sakes ; every where is he grievously accused, in every place is there hurt done unto Mm, and after many questions and examina tions they hang Mm up upon a cross. Thus the Mgh God is brought low, as if he were most rile ; the Almighty is defaced, as if he were most weak of all; the wisest of all is laughed to scorn, as if he were a natural fool ; the most unguilty is handled as an evil doer. TMs spectacle ought we very diUgently to behold : for we are laden vrith grievous burdens of aU vrickedness, and have for our iniquity deserved so much, that we are worthy of all rebuke, shame, and confusion ; yet are we unpatient, when we be despised. Nevertheless aU such vile entreating doth Christ suffer for our sakes, to deUver us from eternal shame and confusion, wMch we justly have deserved. 0 Lord, take from us all wantonness and pride. How eril beseemeth it us, thy servants, wilfuUy and vainly to deck our bodies; whereas thou, Lord, king of heaven, art scornfuUy despised in a fool's coat ! 0 Lord, set thou before our eyes and hearts the contempt and derision that was done unto thee : teach us to follow thee through the contempt and hatred of ourselves, and to rejoice when we are despised. Let us never set our hope upon men, upon praise, upon honour, upon power, upon money ; but that from the bottom of our hearts we may be able to despise aU temporal things, and love thereof, and firmly and stedfastiy to foUow after thee, 0 Lord Jesu, our welfare; that as toucMng all the rebuke and contempt, wMch thou for us, poor unworthy sinners, hast suffered, we may bear the same in the perpetual remembrance of our heart, and never forget it. Amen. 286 FRUITFUL LESSONS. [cH. [Luke xxiii. 13—22. John xviii. 33—40.] Pilate called together the high priests and cMef rulers with the common people, and said unto them : Ye have brought tMs man unto me, as one that perverteth the people ; and, behold, I examined him before you, and find no fault in tMs man, of those things whereof ye accuse Mm ; no, nor yet Herod. For I sent you to him, and lo, nothing worthy of death is done unto him. So PUate went again into the judgment-hall, and caUed Jesus, and said unto Mm : Art thou the King of the Jews ? Then answered Jesus, Speakest thou that of thyself, or have others told it thee of me ? PUate answered, Am I then a Jew ? Thy people and thy Mgh priests have deUvered thee unto me : what hast thou done ? Jesus answered. My kingdom is not of tMs world : if my Idngdom were of tMs world, assuredly my mimsters would fight for me, that I should not be given over unto the Jews. But now is not my kingdom from hence. Then said Pilate, Then art thou a king ? Jesus answered, Thou sayest it ; I am a king. For this cause was I born ; for this cause came I into the world, that I should bear witness unto the truth. Whoso is of the truth, heareth my voice. Then said PUate unto him, "What is truth ? When he said tMs, he went forth again to the Jews, and said unto them, I find no fault in him. But ye have a custom, that I should deUver one unto you loose at Easter. WUl ye that I loose unto you the King of the Jews ? Whom wUl ye that I shaU let go ? Barrabas, or Jesus wMch is caUed Christ? For he knew that the priests had of envy and hatred deUvered him up. Then cried they aU, and said. Not him, but Barrabas. As for Barrabas, he was a murderer ; who because of an uproar made in the city, and for manslaughter, was laid in prison. Then spake PUate further with them, wilUng to let Jesus loose. But they cried, Crucify him, Crucify Mm. Then said I J THE PASSION OF CHRIST, 287 he unto them the third time, What evU then hath he done ? I find no cause in Mm. Therefore wiU I pimish Mm, and let him go. DOCTRINE AND FRUIT. Forasmuch as the devU knoweth, that CMist and Ms ministers apply aU diUgence with their doctrine, that the kingdom of Mm, who is the prince of tMs world, might be destroyed, and that the kingdom of Jesus CMist the Son of God, the cMef king of aU, might prosper; he bringeth to pass, that CMist and the ministers of the word are noted and sus pected of sedition ; whereas they seek nothing less than worldly power and dominion. Christ fiieth away, when they would make him king : now is he noted and accused, as one that seeketh to be emperor. Nevertheless Christ is a true king, whose kingdom consisteth not m corporal things, but in spirit and in power. CMist despised aU honour, riches, power, and pleasures of tMs world : his ministers therefore must of all the world be contemned. But CMist ruleth through Ms Spirit and power in their hearts, and they also shall rule vrith him in the resurrection. He is the truth, and giveth witness unto the truth ; and whoso is of the truth heareth Ms voice, and beareth record also nnto the truth. Here Ukewise we learn the unstedfastness of the world. They that afore ran stiU after CMist, and would have made him kmg, crymg joyfuUy, "Hosanna unto the Lord," cry now, " Crucify him, Crucify him." So Uttle worthy is the praise and commendation of the world to be regarded. They that said afore, " Praised be he that cometh in the name of the Lord," the same cry now, " Away vrith Mm, crucify him :" and so they chose a murderer instead of the Sariour. Their request is, that the murderer may Uve ; as for the Saviour and weU of life, bim they desire to be put to death. K we pondered tMs weU in our hearts, that our Sariour, our Jesus, was esteemed worse and more vUe than a murderer, there should be nothing that we would not be glad to suffer for Ms sake. Now when the world is m hand vrith us, and casteth many opprobrious words upon us, we must not be overcome with unpatieney ; the false accusation and tMeatemng of vricked people ought not to make us sMink : but if we love 288 FRUITFUL LESSONS. [cH. CMist with our hearts, we must remember his patience, when he was falsely accused and reviled for our sakes; and so vrith stopped ears ought we to let aU sharp words pass, yea, to pray for them that speak evU of, or to us. "When our good works and meamngs are taken in evU part, our enterprise resisted, our words rejected and refused of every nian, we ought patiently to suffer it. For far in feriors are we unto Christ our Lord ; over whom goeth so horrible and wicked a cry, " Crucify Mm, Crucify hun." Hereof should aU faithful beUevers be admomshed, yea assured, if they mmd to Uve godly m Christ Jesu, that they must suffer much persecution, and that if they wiU walk and go forward in the way of God, they must bear many hurtful and noisome tMngs; for no man can please God, that for Ms sake is not exercised in much adversity. There fore saith he unto his dear friends : " Blessed are ye when men revUe you, and persecute you, and shaU falsely speak aU manner of evU agamst you for my sake. Rejoice and be glad: for great is your reward m heaven." "Wlierefore, dear cMldren, let us foUow our innocent Lord Jesus ; who being refused of wicked men upon earth, but chosen of God the Father, is crowned with eternal glory and godly honour m heaven. No evil saymg or curse ought to overcome us, considering that for the same there is so exceeding joy prepared for us of God. [John xix. 1 — 12.] Then PUate took Jesus therefore, and scourged him: and the soldiers wound a crown of thorns, and put it on Ms head. And they did on him a purple garment, and came unto him, and said, HaU, King of the Jews; and they smote Mm on the face. Pilate went forth agam, and said unto them, Behold, I brmg Mm forth to you, that you may know that I find no fault m Mm. Then came Jesus forth, wearmg a crown of thorn, and a robe of pur ple. And he saith unto them, Behold the man. "When the Mgh priests therefore and uunisters saw Mm, they I.j THE PASSION OF CHRIST. 289 cried, saying. Crucify him, crucify Mm. Pilate saith unto them: Take ye Mm, and crucify him; for I find no cause in Mm. The Jews answered and said unto Mm: We have a law, and by our law he ought to die, because he made Mmself the Son of God. When Pilate heard that saymg^ he was the more afraid; and went again into the judg- ment-haU, and saith unto Jesus : Whence art thou ? But Jesus gave Mm no answer. Then said PUate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to let thee loose? Jesus answered : Thou couldest have no power at aU against me, except it were given thee from above. Therefore he that deUvereth me unto thee hath the more sin. And from henceforth sought PUate means to loose Mm. But the Jews cried, saymg : K thou let Mm go, thou art not the emperor's friend : for whosoever maketh himself king, is against the emperor. DOCTRINE AND FRUIT. Here m Pilate we learn, how hurtful it is, when every one iu his office and vocation looketh not diUgently about him, but slenderly letteth the thmg sUp and pass, that he earnestly ought to brmg to effect. PUate was the deputy of a country, and knew that Christ had wrong ; whereof he Mmself also many times beareth him witness with Ms own mouth. Seeing then that he was a judge, it apper- tameth to Ms office to judge right, and not to suffer the innocent to die. For though PUate doth, as if he would discharge Christ, yet he nundeth it not earnestly. He goeth about to let Christ loose : nevertheless so far as he dis please not the Jews and the emperor, so far as he lose not the favour and friendsMp of men. WhUe Pilate now fainteth in the righteousness that he knoweth and is sure of, and holdeth not on stoutly, as he should, to deUver Christ, God suffereth him still to faU, tiU he come to this point, that he condemneth the innocent to death agamst Ms own conscience. Thus goeth Lcoverdale.J 290 FRUITFUL LESSONS. [cB. it vrith aU those, that for the grace of God lent unto them are unthankful and unfaithful m the little. It is the part of a righteous judge to maintam justice, and to defend the innocent, though it should cost him body, honour, and goods. The pride also of Pilate, that presumed by reason of his authority, is brought down with the words of the Lord : " There is no power but from above," and therefore should it be godly used ; the Mgher powers are God's ministers. In the which words of CMist the faithful beUevers that be m adversity are comforted ; knowmg that no man hath authority nor power over them, except it be given him of God. CMist is bound, to deUver us from the bands of our sins, and to place us m eternal freedom. He is scourged, to take from us the stripes that we should suffer by reason of our sms ; yea, to heal our wounds, is he sore wounded himself. Altogether suffereth he for our sakes ; through his stripes are we made whole. " His back," as Esay saith, Isai, I., " offereth he to the smiters, and his cheeks to the mppers," to purge us from all filthmess of sin. He became without beauty, as a leper despised, spitted upon, and mocked, to deUvcr us from eternal shame and pumshment. We had deserved all this, he did nothmg worthy thereof; we are the cause of his martyrdom. Oh the great burden of our sins, that the Son of the eternal God must suffer so sore stripes and cruel pains for us, to reconcUe us with his Father ! Oh the exceedmg great love wMch he de clareth unto ns, in that he taketh aU rebuke upon Mmself for us! Oh that we considered tMs with true devotion; so that we might say vrith CMist and Darid : " I am ready to be scourged, and my plague is always before me." 0 Jesu, kmdle us vrith the fire of thy exceeding love, which thou m so much adversity hast weU tried towards us. Grant us the help of thy grace, to the strengthening of our weakness, when the heavy burdens of adversities faU upon us; that through the terrible overcharge of them we be not opprest and thrown down. Give us grace, so to chasten and subdue our body and flesh, that it may be subject unto the Spu-it, and obedient unto thy vriU in aU tMngs. THE PAS.SION of CHRIST. 291 [John xix. 13—16. Matt, xxvii, 12—26. Mark xv. 3—15. Luke xxiii. 13 — 25.] When PUate heard that saymg, he brought forth Jesus, and sat down to give sentence in the place that is caUed the Pavement, but m the Hebrew tongue Gabatha. It was the preparing of the Easter, about the sisth hour. And he saith unto the Jews, Behold your king I They cried : Away with Mm, away with Mm ! Crucify him. PUate saith unto them, ShaU I crucify your kmg ? The Mgh priests answered. We have no kmg but the emperor. And the Mgh priests with the elders of the people accused Mm in many tMngs, but he gave no answer. PUate asked Mm further, and said : Makest thou no answer ? Seest thou not, m how many and great things they accuse thee? But Jesus moreover gave no answer, so that the deputy marveUed sore at it. At the feast he had a custom, to let one unto them loose, whom they would desire. Now whUe the people pressed on, PUate began to ask them, as he always did, and said : Whom wUl ye that I let loose unto you? Barrabas, or Jesus who is called Christ ? WhUe PUate sat m judgment, his wife sent to him, and said : Have thou nothmg to do with that just man; for this mght m sleep have I suffered much for Mm. But the Mgh priests and the elders persuaded the people, and enticed them, that they should ask Barrabas, and require Jesus unto death. Then answered PUate, and said unto them: "Whom wUl ye of these two that I shaU let go loose unto you? They said, Barrabas. Then said PUate unto them : What shaU I then do vrith Jesus, who is caUed CMist ? Then said they all. Let Mm be crucified. The deputy said : What evil then hath he done ? Nevertheless they cried yet more, Let Mm be crucified. "When PUate saw that he profited nothmg, but that the uproar was greater, he took water and washed Ms hands 19—2 292 FRUITFUL LESSONS. [cH. before the people, and said : I am unguUty from the blood of this just man ; look ye to it. Then answered aU the people, and said : His blood be upon us, and upon our cMldren. So Pilate, accordmg to their desire, let Barrabas loose unto them : and Jesus, whom he scourged, gave he over unto them to be crucified. DOCTRINE AND FRUIT. Pilate feareth men more than God : therefore doth he agauist God, and condemneth the innocent, although he thinketh to be unguUty of his blood. The evangelist maketh mention of the feast of Easter or Passah, to the mtent we should consider, that CMist, the frue right Paschal Lamb, was put to death and slain for us. Here we learn what the judgment of the world is : right eousness is refused and condemned ; vrickedness, ungracious ness, and murder, is deUvered and quit. 0 how lamentably perisheth the righteous, and no man there is that considereth it, or that goeth about to deUver him ! The true is given over to the liars ; the innocent to the guUty ; the godly to the ungracious : the murderer is chosen before Jesus the anointed Son of God: here the vricked is preferred before the just, death before life, mght and darkness before the Ught. This now in aU our troubles, when we are oppressed and false ycondemned, shaU comfort and strengthen us, if we set before our eyes the blessed example of Jesus the innocent, who for us was condemned as an evU doer. For we servants are not above our Lord. K the Judge of the quick and dead be wrongfuUy condenmed, how much more convement is it, that we poor guUty should suffer, when we are judged, whether it be done justly or unjustly! Christ for our sake was falsely condemned, to take from us the just judgment of eternal danmation, wMch was gone out upon us for our sins. Grant unto us, 0 Lord Jesu, that neither tMeatemng nor sknder drive us away from the contemned cross, but that vrith our whole powers we may gladly foUow thee. 0 give us grace, to fasten our flesh with the temptations thereof, unto the cross; that we, bewaUmg our former sms, may vrith- I-] the passion of CHRIST. 293 stand and overcome the temptations that are behind. Help us, Lord, m the conflict of the spirit ; let thy cross, 0 Lord, be unto us a medicme agamst aU rice; and grant, that we alway cheerfidly take up our cross, and foUow thee. Amen. [Matt, xxvii. 27 — 34, 38. ilark xv, 16 — 23, 27, 28. Luke xxiii. 26 — 33. John xis. 16 — 18.] Then the soldiers led Jesus agam mto the judgment haU : and when they had mocked him, they stripped bim out of the purple robe, and put his own garments upon Mm, and led him forth to be crucified. And he bare his own cross MmseU', and went on towards the place of execution. And as they led him, they caught one that was caUed Simon of Cyren, who came from the field, and was the father of Alexander and Rufus: him they compeUed to carry the cross of Jesus, and laid it upon him, that he might bear it after Christ. And there foUowed him a great company of people, and women, wMch bewaUed and lamented Mm. But Jesus turned back to them, and said: Ye daughters of Jerusalem, weep not for me, but weep for yourselves and for your chUdren, For behold, the days wUl come, m the wMch they shall say : Happy are the barren, and the wombs that never bare, and the paps wMch never gave suck. Then shall they begin to sav to the motmtains, Fall on us ; and to the hUls, Cover us : for if they do this m a green tree, what shall be done m the dry ? And unto the place of execution, there were led vrith Mm two other, murderers, to be slain. And they came unto the place called Golgatha, that is, a place of dead men's skulls, or the place of execution. And they gave hini to drink vinegar mixt vrith gaU; but when he had proved it, he would not drink it. And they crucified him, and vrith him two murderers, the one on the right hand, the other on the left, and Jesus in the midst: that the scripture might be fulfiUed : He was counted among the evil-doers. 294 FRUITFUL LESSONS. [cH. DOCTRINE AND FRUIT. Here ought we vrith devout hearts to behold our Saviour Jesus; how meekly he taketh the cross upon him for our sakes, and patiently beareth it, to brmg the lost sheep again upon his shoulders. Here we see our King bear Ms king dom upon his shoulders, as Esay the prophet saith. He is not only led forth, but it is done vrith great reproach, even as if he were a rmg-leader of murderers and untMifts. Oh, how was the King of glory blasphemed and misentreated for our sakes ! He taketh our sms upon Mm, and dischargeth us of our burden. In the consideration of this reproach, we should not weep over him, but over ourselves. For if this be done to the inno cent Son of God, what are we then worthy of ? By tMs also must we learn patiently to bear our cross iu foUowmg our foregoer; for he sheweth us an example before, that we should foUow Ms footsteps, even to the death. And if we so consider our cross, it shaU be Ught and easy unto us. We have sworn under the cross, from the which we must not shrink, if we wUl foUow the Lord. The love of Jesu Christ shaU make aU adversity sweet and acceptable unto us. Our joy and comfort ought to be cMefly "m the cross of our Lord Jesus Christ, by whom the world must he crucified unto us, and we unto the world." He shaU cause our slothful flesh to be quick and diUgent, and shaU kindle our cold heart. He goeth before us m the narrow way, and is a compamon of our pilgrunage, a helper in aU trouble, a comforter m aU ad versity, a worker with us m the grievous travaU that we suffer for Ms sake. 0 Lord, help us to bear the heavy burdens; that we may be diUgent and apt unto aU good works. Assist us vrith thy power and grace ; help us according unto thy accustomed mercy ; teach us to break and utterly to leave our own vriU. Make us true cross-bearers and foUowers of thee : take from us aU worldly lust and vrilfulness, whatsoever hmdereth us in thy love; that m obedience and patience we may alway foUow thee, and find rest with thee after adversity. Thou, Lord, wast stript out of thy apparel, and spoUed thereof, that we with rirtues might be clothed. The same that was put upon thee to rebuke and shame, is unto us become the I.J THE PASSION OF CHRIST. 295 highest honour. Thou wast lift up from the earth, that thou mightest draw the hearts of thy faitMul beUevers unto thee from aU earthly tMngs, and kmdle them m the love of high heavenly thmgs ; that thou tMough thy death mightest re concUe and fully restore all that is in heaven and earth. 0 ye righteous and faithful, that deUght to serve God, behold vrith the eyes of your heart, how our God, Lord, Kmg, and Redeemer hangeth on the cross for us : let us consider our lover, who for our sakes hangeth naked and bare m great shame and reproach before the world. He spreadeth out Ms arms, to caU and receive unto himself us poor smners and lost chUdren, saymg : " Come to me, aU ye Matt.xi. that labour and are laden, and I vriU refresh you." He shew eth Ms wounds, out of the wMch floweth the plentiful river and zech. xiii. fountain of his precious dear blood, to the washmg away of all our filtMness. He boweth down his head, to speak friendly unto us. Boldly therefore, with great comfort and confidence, ought aU sinners to resort unto him, where they shaU find help and consolation, defence and protection : there should they lay dowu the heavy burdens of their sms. Unto us must aU the world be a cross, and we unto the world ; only let CMist the Lord be our Ufe, and to die vrith Mm our greatest advantage. Far be from us aU rejoicing, save only m the cross of Jesus Christ : far be from us all confidence m our own works and merits; for aU our health consisteth m the cross of Jesus Christ, wherein undoubtedly we may well set aU our hope. By him cometh forgiveness of sins ; out of Mm floweth the riches of aU deserring ; with him Vi the reward of all righteousness. TMough the con tempt of ourselves, and of all temporal thmgs, let us barely, nakedly, and simply follow the naked and crudfied Lord. Teach us, 0 God, to have deUght m contemmng our selves, and aU temporal things ; and when other folks are in trouble, to be sorry and pray for them. Grant us grace to wish good unto those that hurt and punish us : let us not trust in men; for there be few faithful and constant friends. Here also should we learn not to be grieved, if we have few lovers and many enemies; for so happened even unto CMist our head. He had many foes ; to whom yet he did none eril, but much good, 'and received great unthank for his labour. Sweet and acceptable should it be unto us, to suffer 296 FRUITFUL LESSONS. [cH. reproach of the world, and to be despised for his sake ; yea, to avoid aU voluptuousness and joy of the world, seemg' we are fastened unto the cross with CMist. To seek much pastime and pleasure of the world, becometh not Mm that must suffer adversity. AU this learn we M the passion of Christ, and m the cross. Blessed is he that du-ecteth Ms daUy exercise and Ms whole life thereafter ; he shaU enjoy R«v. ii. the fruit of the tree of life for ever. Psal. lxxxiv. 0 God, heavenly Father, look upon the face of thme Anomted, who hanged for us upon the cross: be merciful unto us poor smners, wMch be laden vrith great and grievous sins ; forgive us for the most worthy merits' sake of tMne only-begotten dear Son, who for our sms was beaten and wounded ; let bim satisfy thee for aU our sins. He is our surety m thy sight, our faithful Advocate and Mediator ; hun thou gladly bearest, O Father of mercy, and graciously acceptest Ms mtercession for aU sinners. 0 gracious Lord Jesu, Son of the eternal God, who of very love towards us tookest upon thee our weak flesh, un defiled from aU sin, and didst offer up the same flesh unto thy Father upon the altar of thy cross for the safe-guard of the world; have mercy upou us thy servants, for thy ever lastmg goodness ; and for the infimte merits' sake of thy holy passion. For thy deservmg exceUeth aU men's sins, and much greater is the abundance of thy mercy than aU our Psal. cxx. vrickedness. Therefore fly we unto thee under the protection of thy holy cross, and with sigMug hearts seek we help, grace, and remedy for our wounds. Receive us that are fled unto thee; heal us that be sick; make us just and righteous, that be sinners. Draw thou us up on Mgh, 0 Lord Jesu, from aU worldly thmgs; bmd up our flesh with thy fear; wound us vrith thy sweet love, that notMng else take hold of our heart, save only Jesus CMist. Out of the wounds of Jesu, and out of the running out of his blood, do we receive hope; there find we medicme for our souls, abundance of grace, and perfect forgiveness. What soever we receive of sinful rices, whatsoever we commit vrith bodUy sensuaUty, the same is altogether washed and reformed in the fountam of CMist's blood. 0 the unoutspeakable love, wMch the Son of God beareth towards Ms church; that he [1 Ed. 1593, saying.] J.J THE PASSION OF CHRIST. 297 washeth and cleanseth it vrith his own blood, vrith the blood Eph. t. of the new testament, that it may be holy, pure, and without spot! Not vrith sUver and gold doth God redeem Ms crea^ i Pct i. ture, but vrith the precious blood of his own Son. 0 dear cMldren, let us not tread under foot the blood of the holy testament ; let us not be unthankful unto our Sariour. Thy holy blood, O Jesu, make us pure and clean from ueb. x. all sm, and sanctify us tMoughout; that our spirit, soul, and body may cheerfuUy wait for thy conung, and Uve vrith thee i '^^^ ' for ever. [Matthew xxvii. 35 — 37. Maa-k xv. 24 — 26. Luke xxiii. 34 — 38. John xix. 19 — 24.] Jesus said: 0 Father, forgive them; for they know not what they do. Pilate wrote a superscription of the matter, and fastened it above at the head of the cross. The super scription was written m Greek, Latin, and Hebrew, vrith these words : Jesus of Nazareth, King of the Jews. TMs superscription did many of the Jews read; for the place where Jesus was crucified was near unto the city, and the superscription was written m Greek, Latm, and Hebrew. Then said the high priests of the Jews unto PUate, Write not, Kmg of the Jews, but that he called himself the King of the Jews. PUate answered: "Wliat I have written, I have written. The soldiers, when they had crucified Jesns, they took his garments and made four parts, to every soldier one part, and also his coat. The coat was vrithout seam, wrought upon throughout. Then said they together : Let us not diride it, but cast lots for it, who shaU have it; that the scripture noight be fidfiUed, saying: They have parted my raiment Psai xxu among them, and for my coat they cast lots. And the sol diers did such things m deed. Then sat they down and kept Mm. There stood also much people, and beheld. 298 FRUITFUL LESSONS. [cH. DOCTR'iNE AND FRUIT. The last words wMch Jesus spake upon the cross, ought all faithful beUevers well to write m their hearts, and therein diUgently to keep them. First, he spake a loving friendly word, a word full of grace and sweet comfort to aU sinners, sufficient and enough to break all hardness of heart, and to provoke frmtful repentance : "Father, forgive them." 0 how great goodness and lovingkindness is this ! how ready is Jesus unto mercy ! how well willmg is he to forgive his lovers, that sheweth himself so mild and gracious unto his enemies ! No angry word, no displeasure poureth he out against those that crucified him ; no vengeance nor plague desireth he to faU upon that ungracious people, but speaketh most sweet words, fuU of ardent love : " 0 Father, forgive them," &c. In these words appeareth Ms exceeding great love with unoutspeakable softness of mmd, which through no malice might be overcome. They, Uke mad and blood-thirsty men, cried: "Away with Mm; crucify him, crucify him." 0 the wonderful great lenity of our Lord Jesus Christ! They revUe and misentreat him to the uttermost ; he prayeth for them, that they, being converted from their wickedness, may acknowledge Mm the very true Son of God to have appeared in the fiesh. Here is fulfiUed that Esay said: "He hath borne the sins of many, and made intercession for the transgressors," that they should not perish. Who now being in sm, vriU despair in the mercy of God, when the great offenders, that crucified and slew the giver of aU remission, found so great grace and goodness ? A stedfast hope therefore ought we to conceive and to be sure of, how great soever our sm be. The hope of life standeth yet open, the bowels of mercy are yet ready pre pared. Only unto Mm let us resort ; full graciously wiU he receive us, so far as we give over ourselves unto Mm. Here Ukewise, by the example of our foregoer, we must learn to forgive our neighbour, to pray also for our enemies, and for those that do us harm. If we gladly forgive that littie, God wUl forgive us the great. If we so do, we find grace, and are the children of the heavenlv Father. As for the recom-. l.J TUE PAS.SION OF CHRIST. 299 pensmg of all despite, and taking of vengeance, we must commit and refer that unto our Father, who judgeth right- 1 Pet, ii. lii. eously. 0 Jesu, thou heavenly schoolmaster, teach us tMs, and grant us grace to do it. Give us also an assured hope of thy mercy and grace, that we faU into no despair through the multitude of our sms ; but with faithful mmds to consider, that for to heal sm thou camest mto this world, and hast shed thy blood. 0 grant unto us free refuge arid sure de fence under the shadow of thy wings, and under the mvin- cible token of thy holy cross. Receive us poor sinners, wMch utterly trust not in any good deed or merit of our own, but only m thy mercy. Amen. ' Very spiteful extremity is shewed unto our Sariour, in that he must behold and see, how the rile unthrifts part Ms clothes amongst them. By tMs is there set forth unto us a doctrme, how we ought to behave ourselves, if our temporal goods be withdrawn and taken from us. We must be readier to suffer temporal harm, than to be revenged, or with un- qmet suit at the law to require our own. He that created the whole world, hath not a corner where to rest Ms head. He that beautifieth and decketh all things, hangeth bare and naked himself. Whereby we must learn to be patient, if that which is ours be taken from us : we must learn to be content vrith few things, and to take in good part things of small reputation, and not to grudge, but with quiet minds to be thankful unto God. 0 Lord, grant unto us, that we appear not naked and bare before thee ; clothe us vrith the weddmg-garment of faith and love ; and when we suffer wrong, give us grace to follow thme example m patience, that no sorrow nor heariness for loss of temporal goods lead us away from thee. Amen. [Matthew xxvii. 39—44. Mark xv. 29 — 32. Luke xxiii. 35 — 43.] They that passed by revUed and blasphemed Mm, wagging, their heads, and saymg: Lo, thou that breakest down the temple, and settest it up again in tMee days, help now thy self : if thou be the Son of God, come down from the cross. .300 FRUITFUL LESSONS. [cH. The Mgh priests also mocked him, together with the scribes and elders, and said amongst themselves : He helped others ; can he not help himself ? If he be CMist, the chosen of God, the king of Israel, let him come down now from the cross, and we wUl beUeve Mm. He setteth Ms hope and trust m God : let Mm deliver him, if he wUl have Mm ; for he hath said : I am the Son of God. The murderers also that were crucified vrith him, cast the same in Ms teeth, and reriled Mm. The people stood there, and waited ; and the chief of them mocked Mm, and said : Hath he helped others, and cannot help Mmself, and is CMist the chosen of God ? The soldiers also mocked Mm, came, and proffered bim vinegar, and said : If thou be kmg of the Jews, help thyself. One of the murderers that hanged by him revUed him also, and said : K thou be the CMist, help thyself and us. But the other rebuked him, and said : Fearest thou not God, seeing thou art in the same damnation? As for us, we are justly pimished, for we receive accordmg to our deeds; but this man hath done nothmg amiss. And he said unto Jesus; Lord, remember me, when thou comest mto thy kmgdom. And Jesus said unto him : "Verily, I say unto thee, this day shalt thou be with me m paradise. DOCTRINE AND FRUIT. Jesus for our sake took upon himself the most extreme shame, rebuke, and derision, to deUver us from eternal vil- lany\ and that we should learn gladly to suffer reproach and shame, and to despise the vam glory of the world. He is mocked and contemned of Mgh and low, of spiritual, of temporal, and of every man. For they, bemg full of gall, bitterness, and poison, pour it out vrith theu- false tongues and outward gestures, casting out wicked slanderous words, and sharpenmg their venomous tongues agamst the innocent Saviour. They rather should have bewaUed their own great sms: but there is no compassion nor mercy in them; their [1 ViUany: slavery.] I.J THK PASSION OP CHRIST. 301 hearts are stopped, Satan hath the leadmg of them. Yet caimot their malice overcome good Jesus; through their wickedness and despite cannot Ms patience be vanquished. No opprobrious or vile word might cause him to omit the work of our redemption ; but he contmueth in love, and per formeth it with an honourable end. Even as he teacheth us Matt. xxiv. to endure unto the end, so doth he practise it himself, and declareth it unto us m deed and example. We therefore that wiU be foUowers of Jesu Christ, should set before us tMs exceUent example of our foregoer, and learn to contemn the world, and stoutly to abide m our holy voca tion and purpose. It is the work of CMist that we have m hand ; and before us we have au Mgh perfect example-giver, of whom we ought to learn, even Christ Jesus, who for onr sakes was obedient to the Father untU the death of the cross. Phu, a. Wherefore, seemg we are become chUdren of God through grace, we must be obedient to our heavenly Father, lookmg to Ms good pleasure, biddmg the world fareweU, despismg the mocks and scorns thereof, lookmg up ever diUgently unto the crucified Lord Jesus, who waiteth for us with outstretched arms, caUeth us lovmgly unto Mm, and for a short travail promiseth us eternal reward, and saith : " K thou suffer with 2 mm, », me, thou shalt reign with me ; if thou die with me, thou shalt also be crowned vrith me." 0 Lord Jesu CMist, our foregoer and protector, grant us grace stedfastiy to continue m our holy vocation, and to abide m thy service ; that tMough no tediousness or sloth we shrink or cease from the ferventness of good works and holy exercises ; that we, bemg alway ready furmshed with watch ing and prayer, may stedfastiy stand, and with a constant mmd despise aU bodUy provocations, shevring patience m adversity, not fearmg the slanders and despiteful words of the people, neither desiring the praise and honour of tMs world ; that iu the only eternal wealth we may set aU our trust, and never to go back from the cross for wealth nor woe ; but that under the same banner, through true patience, meekness, and obedience, we may fimsh om- life vrith a blessed end. Amen. In the offender that received of Christ the promise of grace, there is set before us a comfortable example of the mercy and love of God. For he that afore had been a inur- 302 FRUITFUL LESSONS. [cH. derer, and now was become a penitent and repentant person, as soon as he acknowledged the trespass, and was unfeignedly sorry for Ms offences committed, confessmg Christ the fountain of Ufe, there was promised unto Mm forgiveness of his sins and entrance into joy. "Whereby we see, that no true peni tent cometh too late, and that no conversion is unfruitful, if it be done unfeignedly from out of the heart. Here should we learn to go mto ourselves, to acknowledge and confess our sms, to complain unto God with lamentation, and to desire grace at Ms hand ; affirmmg also, that we are weU worthy of aU rebuke and shame, all punishment, pam, and adversity. Nevertheless, m the consideration of God's eternal mercy, we ought not to despair, but to turn us unto the Bishop and cMef Shepherd of our souls ; and say : " Lord, remember us in thy kingdom, where thou sittest at the right hand of God thy Father :" so shaU we undoubtedly hear tMs cheerful voice : " To day shalt thou be with me m paradise." This word of consolation, tMs gracious promise, shall strengthen and comfort our troubled heart in the careful and terrible hour ; so that we shall be able quietly to die, forasmuch as Jesus so friendly speaketh to us, and receiveth us so gra ciously. Great and unsearchable is the mercy of God, that par- doneth so great a sinner and offender, and doth not cast him off: neither wUl he reject our fervent prayer, wMch we in Ezcv. xviii. true confidence make unto him. He " desireth not the death of a sinner, but wUleth that he convert and live." " So loved John iiu he the world, that he gave his only-begotten Son, that who soever beUeveth on him should not perish, but have ever- Matt, ix. lasting life ;" neither came he to call the righteous, but sinners. 0 Jesu, be mmdful of thy promise ; tMnk upon us thy servants ; and when we shall depart hence, speak unto our soul these lovmg words : " To day shalt thou be vrith me in joy." 0 Lord Jesu CMist, remember us thy servants that trust m thee, when our tongue cannot speak, when the sight of our eyes faUeth, and when our ears are stopped. Suffer not the old serpent and vricked enemy, the devU, to find any thmg m us, though he subtUely tempt us, and craftily lay wait for us. In thee shall we overcome Mm; for in thee is our strength. Thou takest aU our sins upon thyself; so that I-J THE PASSION OF CHRIST. 303 he shall find nothing m us, but must depart from us vrith ¦shame. Let them be turned back, and soon confounded ; but let our soul alway rejoice in thee, and be joyful of thy salvation, which thou through thy death hast purchased for us. [John xix. 14, 25—27.] It was near hand about the sixth hour. And beside the cross of Jesus stood Mary Ms mother, and Ms mother's sister, Mary the wife of Cleophas, and Mary Magdalene. Now when Jesus saw his mother, and the disciple standing whom he loved, he said unto his mother : Woman, behold thy son. Afterward said he to the disciple : Behold thy mother. And from that hour forth the disciple took her for his own. DOCTRINE AND FRUIT. In the passion of Christ, as is mentioned afore, it ought to be considered, that he was most extremely reviled, and suffered most great pain for our sakes. TMs now apper taineth to the mcreasing of Ms pain, that he seeth his mother in aU adversity, who might not help Mm, neither he her. Now doth the sword that Simeon spake of pierce through her heart. But Jesus, seemg her in sorrow and heavmess, declareth his careful love upon the honour and wortMness of his dearly beloved mother, and giveth her a tutor, such an one as wiU look unto her. On both the parties may we perceive great love, wMch we ought to learn of the Lord, and to exercise towards those that be committed unto us. Neither is it written of the evangeUst for nought, that she stood; for thereby we see, that though Mary was in very great heavi ness and sorrow, yet behaveth she not herself unseemly nor undiscreetly, as carnal men do m adversity many times. She standeth demurely and soberly, being fortified through the strength of the Spirit that stayeth her. Whereby we may learn, when our dear friends die, not to be sorry for i thk,?. iv 304 FRUITFUL LESSONS. [cH. them beyond measure and discretion. But cMefly we learn, when adversity cometh, one to have respect to another, to care for our own, faitMuUy to commit them unto others, that one may brotherly and truly look to another : but speciaUy we ought to be careful for those wMch are dear unto God. [Matthew xxvii. 45 — 49. Mark xv. 33 — 36. Luke xxiii. 44.] From the sixth hom- there was darkness upon aU the earth, tiU about the nmth hour, and the sun was darkened. About the nmth hour, Jesus cried with a loud voice, Eli, Mi, lama sahacthani ? that is. My God, My God, why hast thou forsaken me ? Some standmg there, when they heard it, said: He caUeth to HeUas. Immediately one of them ran, and took a sponge, and fiUed it vrith rinegar, and pnt it upou a reed, and gave Mm to drink. Other said, Let us see whether HeUas wiU come and deliver him. DOCTRINE AND FRUIT. In all adversity and despite, is aU bodUy and temporal comfort withcfrawn from CMist ; that even when he without aU consolation doth suffer most grievous extremity, we might perceive Ms love. The Lord of aU creatures, that lacketh notMng, cometh mto so great afiUction and necessity for our sake, that he complameth himself to be forsaken of Mm, who worketh all things m him. This is the voice of the passible mortal flesh, wMch for us poor sinners crieth upon the cross. His patience is our comfort, his complaint is our help, his sickness is our health, his pain is our satis faction. The physician came from heaven, that he tMough great compassion might give over Mmself mto exceeding many torments and rebukes. Therefore with the sick he is sick ; vrith those that suffer he suffereth ; with the sor rowful he is sorry ; with them that suffer riolence he com plameth ; for Ms feeble and weak members he prayeth. And the voice of the flesh and of natural sense is neither rebeUious nor desperate. The flesh feeleth great pain un- I.J THE PASSION OF CHRIST. 305 deserved, the innocent holy body suffereth sore punishment : the Godhead nevertheless useth the highest sUenco ; and as for the divine presence, the sensible pain is not minished by it. Bnt a marvellous stedfastness of patience is here de clared, to perform the redemption of mankind. This pain and smart is so great, that even the elements, which have no sense, declare tokens of their compassion. The sun lost Ms shine, and hid his cheerful Ught from the wicked rabble, having as it were a displeasure for the death of their Maker. Seeing now that the sun mourneth, and the earth quakcth, much more ought we reasonable men to have compassion, and to consider the death of our Maker. Behold, 0 faithful servant of God, how thy foregoer, m aU his pumshment and sorrowful trouble, endureth stUl mUd and patient, and that there is heard no bitterness out of Ms mouth. His prayer and complaint sendeth he up unto his heavenly Father, neither nameth he any other, save only God. To Mm alone he complaineth and openeth his desolation. Even so ought we to do, when adversity, re proach, or any such thing assaulteth us : we must not undis creetly sorrow, or be angry, but run straightway unto the cross, and at the cross tarry and abide a little whUe with the Lord. If thou be forsaken, complain of thy trouble unto God the Father ; consider, that Jesus also for thy sake was left m great trouble and anguish; learn thou likewise to be soft-minded and patient, without murmuring or cursing ; keep thee to the only comfort of God, give over all the joy of tMs world : so shalt thou not be forsaken of Mm. AU eartMy thmgs set apart, turn thou thy mmd up mto the country of heaven. Take God for thy Father, Jesus for thy brother : thou art of a noble Mgh kmdred, namely, a child of the ever-Uvmg God. 0 merciful Father, we cry unto thee m all trouble, and caU upon thee tMough the crucified Jesus. Suffer us not to sink m great afflictions, give us not over unto our own strength ; but the more the enemy presseth upon us, the more be thou our assistance : for in aU anguish and trouble thou art the right helper and most faitMul friend. If temptation then come upon us by thy fatherly wiU, grant us grace, 0 Lordy patiently to bear it, and to lay the bur- r 1 20 [COVERDALE.J 306 FRUITFUL LESSONS. [cH. den upon thy mercy; that in all trouble we, being else destitute of aU consolation, may put our whole trust only in thee. Amen. [John xix. 28—30.] After this, Jesus knowing that aU things were now performed, that the scripture might be fulfiUed, he saith: I thirst. So there stood a vessel by, full of vinegar. There fore they fiUed a sponge with vinegar, and wound it about with hyssop, and put it to his mouth. As soon as Jesus then received of the vinegar, he answered and said: It is fimshed. DOCTRINE AND FRUIT. Adam satisfied Ms lust in the forbidden apple; wMch noisome lust was occasion of our death. But Jesus, for the reformation of tMs concupiscence, suffereth also upon his tongue, to restore us again from the fall, and to conquer us in this Ufe. His bitter drink is unto us a blessed medi cme. Such great unthankfulness of the Jews was prophesied by kmg David m the Psalms. To him that fed them in the wUderness vrith bread from heaven, and gave them water to drink out of the hard stony rock, even unto Mm for a recompence they give vinegar and gall. 0 the sour and unnatural fruit that the Lord receiveth of Ms own vine yard, wMch he had planted and garnished so fair! To us here is prepared a sovereign medicine against gluttony and aU voluptuousness of the flesh, through the love whereof God is forgotten and forsaken. Now when Christ, who is the fulfiUer of the law and all the prophets, had whoUy and fully performed the will of his heavenly Father, he saith for a conclusion and end of his life : " It is fimshed ;" as he would say, " Now is fimshed all that the old law hath written and spoken of me, all that the old testament figured with oblations and sacrifices, with glory and beauty in the God's serrice. Now are truly fulfilled the holy prophecies of the prophets, and the long I.J THE PASSION OF CHRIST. 307 vrished desires of the holy old fathers. Now is wrought and performed aU that belonged and concerned the redemp tion of mankind. It is aU, as it was promised of God, con cluded with an honourable blessed end. And look, what is beMnd shaU undoubtedly be fulfiUed in due time. I have ac complished the commandment of my Father, who sent me mto Johnxvii. tMs world ; the work that he gave me to do, have I finished. What could I do more for thee, 0 my people, that I have not done? Upon the sixth day he finished the work of the creation of the world; and now upon the sixth day and age of the world he performeth the blessed work of man's redemption. Upon the sixth day he created man, and made him of the mould of the earth ; upon the sixth day he restored Mm agam, and deUvered him with his holy blood. Thus aU thmgs are fimshed : the great work of Ms mercy and most excellent love is accompUshed ; the way unto heaven is opened, and the devU's power is broken." In such hope ought we vaUantly to travaU at this time, in this unconstant world, and not to let fall the work of God that is begun ; but by Ms assistance to bring it unto a blessed end, and stoutly to endure therein. It is well mgh come to the point, that all shall be fimshed : the even- mg and end of our life cometh on apace, wherein we may say with glad hearts, as CM-ist our foregoer did : " It is all finished." Wherefore, dear bretMen, let us ever most diUgently and earnestly walk in the way of the truth, and of com mendable virtues begun, exercismg ourselves in righteous ness. We must not thmk otherwise but to have battle against vice, agamst the flesh, the world, and Satan. Daily go we on apace towards death, in hope to attam eternal life. 0 that we might say with Paul : " I have fought a 2 Tim, iv. good fight, I have fulfiUed my course, I have kept the faith !" We must suffer and have travail yet a Uttle season ; the time of our deliverance will shortly be here. 0 Lord Jesu, direct thou aU our works accorcUng to thy good pleasure ; Ulummate and purify our minds and thoughts. Teach us how we ever, to the praise and honour of thy holy name, may meekly begin, diUgently do, and blessedly end all our works and enterprises. 0 give us grace faithfully to labour in the vineyard of the Lord, . 20—2 308 FUUITFUL LESSONS. [cH. that the heat and travaU drive us not back, that we faint not ; that m the school of heavenly exerrise we may stedfastiy endure, tUl we give up the ghost; and that through thy mercy, after many commendable batties and long striving, we may say m the last hour of our life. It is aU finished. Vouchsafe thou to be the fmal occasion of our whole Ufe, and of aU our workings : so shaU it foUow, that thou wUt also be our eternal reward, joy, and salvation. Amen. [Matt, xxvii. 50. Mark xv. 37. Luke xxiii. 46. John xix. 30.] And Jcsus crymg with a loud voice said : Father, into thy hands I commit my spirit. And when he had thus said, he bowed his head, and gave up the ghost. DOCTRINE AND FRUIT. The Ufe of aU Uving dieth after the flesh : tMough the painful torment of death doth Jesus depart. But by his death he openeth unto us the way of Ufe, and taketh from us everlastmg death. This is a precious, dear, and victorious death, wMch hath slam our death, and conquered us Ufe again. Let this death evermore contmue m our hearts, and let our death be considered in the consideration of Ms death. This shaU brmg us comfortable trust and hope, when our death striveth in us ; so that we shall neither be afraid, nor despair, if we stedfastiy beUeve that Christ died for us, and that he tMough Ms death hath opened unto us everlasting Ufe. Let us with devout hearts consider the death of him that hath redeemed us, and restored us agam. The gracious innocent Lord Jesus dieth miserable and naked, so poor, so destitute, as no man else ; and yet unto God is none so dear, although of men he be most vUely entreated. This is even the reward of the world, to despise the cMldren of God, and to recompense eril for good. If the Uke happen unto us, we must not think it strange ; for the servant is not above the lord. The Lord hangeth on the cross, hard pierced, not only with nails, but also with ardent love towards us ; sore beaten LJ THE PASSION OP CHRIST. 309 and hurt in every place, without succour, without help, with out comfort, even as a dead man who is forgotten and out of mmd. Ponder weU, 0 thou good servant of Christ, who and how great he is, that crying with a loud voice, giveth up the ghost : verUy, even the Son of God, as Centurio like wise doth testify. 0 dear bretM-en, let us consider, how great our sins are, for the which the innocent Son of God dieth. Justly ought all the world to be dead unto us m Christ, and we unto the world. And what is our life but a blessed death? He that learneth not to die in this life, is afraid, when the hour of death cometh. Every day go we one day's journey unto death : therefore ought we so to watch, so to speak, and so to work, as if we would die even now out of hand. Before death we must learn to die ; lest he suddenly take hold upon us, and make us afraid. Death, unto those that faith fuUy believe, is through the death of Christ become the gate to life ; for their comfort and strong hope is in the words of Jesus, when he saith : " He that believeth on me, though he John xi. were dead, yet shaU he Uve.'' Item : " Whoso heareth my john hi. word, and beUeveth on him that sent me, hath everlasting Me." In tMs promise ought we to live and die, casting away aU impediments, and such thmgs as hinder us from his love ; bemg with heart and mind separated from the world, and undefiled from the filthmess thereof. Out of the passion of Christ we must pick out unto our selves comfortable help and medicine ; so that obediently in all patience we offer up ourselves unto our heavenly Father, committmg our souls into Ms hands. In life and m death let the death of Christ be our comfort ; and let us set it against aU fearful temptations, and between the wrath of God and our sms. 0 Lord Jesu Christ, who in the feeble nature of man hast suffered death for us unworthy sinners, grant us grace fervently in our hearts to bear the pain and love of thy most bitter death, and through the subduing and overcoming of aU vice and wickedness to use and exercise ourselves daily in foUowing thy footsteps, and dying with thee ; and when the end of om- life draweth nigh, that we then may depart in thy mercy and grace, and receive the joy of paradise. Assist 310 FRUITFUL LESSONS. [cH. thou us when we die, and defend us from the old enemy, whom thou through thy death hast overcome. 0 Father, we commit our spirit into thy hand : thou hast redeemed us, 0 God of truth. Let these be our last words, when we depart hence. Amen. [Matthew xxvii. 51—54. Mark xv. 38, 39. Luke xxiii. 47, 48,] And behold the vaU of the temple rent mto two pieces, from above tiU beneath ; and there was an earthquake ; the stones cleave asunder ; the graves opened ; they that had slept rose up, and went out of the graves, and came after Ms resurrection mto the holy city, and appeared unto many. The captain, and they that were with him, which kept Jesus, when they saw the earthquake, and that he gave up the ghost with such a cry, and other things that there happened, they were afraid very sore, and said : VerUy, tMs was God's Son. Centurio Ukevrise praised God, and said : Verily, this was a righteous man. And aU the people that were there and saw it, smote upon their breasts and returned. DOCTRINE AND FRUIT. The Jews alway required tokens of Christ ; and of such there happened many now in the death of the Lord. For the very earth quaketh at their vrickedness and blaspheming of God ; the hard stony rocks, vrith their cracking and cleavmg asunder, express a lamentation on their Maker's be half ; the vail m the temple rendeth, for a declaration, that the old covered thmgs m the old testament are laid away, and the Md sigmfications of Christ expressed and opened. For he is the holy true oblation, that taketh away the sms of the world : he is the undefiled Lamb of God ; he is the true High Priest, that entereth vrithm the vail into the sanctuary ; for the way of holy thmgs is opened through his blood : he is the High Priest, that once entered in, and vrith one only sacrifice doth perfectly cleanse and sanctify. The graves !•] THE PASSION OF CHRIST. 311 opened for an eridence of his resurrection. Centurio know ledgeth that, which the hard-hearted Jews would not confess. 0 good faitMul beUevers, let us not be harder than the stones ; let our hearts rend asunder m repentance and sorrow for our sms, that we may enjoy the fruit of the Lord's death. [Matthew xxvii. 25, 26. Mark xv, 40, 41. Luke xxiii. 49,] And afar off stood all his acquaintances ; among whom were many women, that came up from GaMee, and foUowed him, and mimstered unto Mm : among whom was Mary Magdalene, and Mary the Mother of James the Less and Joses, and the mother of Zebedee's cMldren, vrith many other that were come to Hierusalem, The Jews then, because it was the sabbath-even, that the bodies should not remam on the cross upon the sabbath- day, (for that was the great sabbath-day,) besought PUate, that their legs might be broken, and that they might be taken dowu. Then came the soldiers and brake the legs of the first, and of the other wMch was crucified with Mm. But when they came to Jesus, and saw that he was dead already, they brake not Ms legs ; but one of the soldiers with a spear tMust him mto the side ; and forthwith came there out blood and water. And he that saw it bare record, and his record is true ; and he knoweth that he saith true, that ye also might beUeve. These tMngs were done, that the scripture might be fulfiUed : Ye shaU not break a bone of him. And Exod. xii. again, another scripture saith : They shall look on Mm whom zech. xii. they pierced. DOCTRINE AND FRUIT. Out of the side of Mm that sleepeth upon the cross, runneth the fountain of wholesome water, vrith the which our uncleanness is washed away, and the whole world sprinkled, 312 FRUITFUL LESSONS. [cH. purified, and cleansed therewith. The heart is opened and wounded ; love fioweth out, the blood gusheth forth, to the washing away of all our sins. This is the true stony rock, which, bemg smitten upon, giveth water unto our thirsty souls : Uke as Eve was taken and fashioned out of the rib Eph- «• and side of her husband that slept, so is the holy church, the spouse of Christ, shapen out of the side of her husband. This gate is opened wide to all faithful beUevers ; he that Mdeth Mmself in tMs hole, is sure from aU hurt and harm. Of this holy and godly fountain whoso drmketh once, or taketh a draught of the holy love, doth forthwith forget aU his adversities and griefs, and shall be whole from all wicked heat of temporal lusts and bodily provocations : fervently shall he be kindled in love, and desire of eternal things ; and shaU be replenished with the unspeakable goodness of the johniii. Holy Ghost; and "in Mm shall be a fountam and weU of livmg water, flovring into eternal life." By this creepeth the poor smner mto the loving heart of Jesus Christ, which with exceeding- great kindness is pierced through ; and there findeth he rest and quietness in the stony rock. Here are opened the conduits and weU-pipes of life, the way of our health, wherein we find rest unto our souls, and shadow for heat and travaU: this fountam of grace is never dried up. TMs is the well of the godly river, that floweth out of the midst of paradise, to water the vvhole earth, to moisture the dry hearts, and to wash away sm. Out of this plentiful well ought we vrith great desire to draw and cfrink ; that from henceforth we live not in our selves, but in him who for our sakes was wounded so deep. Our heart must we give wholly unto him, that hath opened Ms heart so wide. His heart and ours must be aU one. Nothmg requireth he of us but the heart. " Son," saith he, " give me thy heart." Our heart must we give to the Lord, not to the world ; to eternal wisdom, not to Ughtness. There do the true herdman's sheep find pasture ; there are the water-brooks of Ufe ; there may they go in and out. No thing is there upon earth that so kindleth, draweth, and pierceth the heart of man, as doth Christ's love declared upon the cross. When we thus surrender our heart unto the Lord, when we thus whoUy and fuUy give over our heart I- J THE PASSION OF CHRIST. 313 into the Lord's hands, that he may keep it and possess it for ever, then have we blessed peace. 0 Lord Jesu Christ, draw thou our hearts unto thee ; join them together in unseparable love, that they may fer vently burn ; that we may abide in thee, and thou in us, and that the everlastmg covenant between us may stand sure for ever. 0 wound our hearts with the fiery darts of thy piercing love. Let them pierce tMough aU our slotMul members and mward powers, that we being happUy wounded, may so become whole and sound. Let us have no lover but thyself alone ; let us seek no joy nor comfort, but only in thee. Thus have we the passion and death of our Lord and ueh. Redeemer Jesus Christ. Now, as Paul saith, let us go forth of the tents, unto Mm that for our sake is despitefuUy cruci fied vrithout the city of Hierusalem, and let us help him to bear Ms rebuke, giring him thanks and praise for his great love. In Ms death standeth our life : for m his death is our death slam ; the stmg of death and sin is taken away. Here find we true Ufe and eternal salvation ; here sin is forgiven, and pardon granted a poena et culpa ; here mercy is domed unto no man ; for the rirtue and merits of the Lord's holy passion is bottomless. Through his shame cometh eternal honour aud glory unto us. His passion is the wholesome plaister for aU wounds ; his cross the overtMow of all ene mies, and victory against aU vice. From our whole hearts therefore ought we to rejoice m the great and blessed fruits of thy holy passion. 0 Lord Jesu, whUst we are m tMs feeble life, grant us so to Uve, that we may direct all our works, desires, and in tents accordmg to thy godly wiU and pleasure ; that this our temporal course may be found and finished in thy grace ; that after the overcoming of aU temptations and careful things we may come to the reward of eternal salvation. Teach thou us daUy to die, and by the spirit to subdue the flesh ; that when the flesh corrupteth, the spirit may be taken to eternal rest. Grant us grace, cheerfuUy and contmuaUy to cleave unto thy holy cross. 0 give us blessed tears of true repentance, while the door of grace standeth open: grant that we may stedfastiy and blessedly finish the thing which com.mendably is begun. 314 FRUPTFUL LESSONS. [cH. I.J Let our daily exercise be m the consideration of the passion of Christ ; let Mm be our mirror contmuaUy : let us not sMink from the cross, bnt endure with Christ m Ufe and death ; vrith Mm on the cross, with him m the grave and death. So shaU we continue m rest, peace and quietness; that when Christ our Ufe shall appear, we may rise up vrith Mm m glory. God the Father, Son, and Holy Ghost, grant this unto us all ! Amen. [CHAPTER ll.J THE BURIAL OF JESUS CHRIST OUT OF THE HOLY EVANGELISTS. [Matthew xxvii. 57 — 60. Mark xv. 42 — 46. Luke xxiii. 50 — 54. John xix. 38—42.] Now when it was late, forasmuch as it was the day of Matt, xxvii. Mark xv. preparation afore the sabbath, there came a rich man of J-^i'^^Jf,!"- Arimathia, named Joseph, such a principal and famous senator, as was just and righteous. The same had not consented to their counsel and domgs ; for he also was one of those that waited for the kmgdom of God; a disciple of Jesu, but secretly for fear of the Jews. Boldly went he in unto Pilate, and begged the body of Jesu. But PUate wondered, if he were now dead already. And when he had learned of the captam, that it was, he granted Mm the body of Jesu, and commanded it to be given Mm. Joseph had bought a wMte John xix. Unen cloth, and took down the body of Jesu, and wrapt it in the fair Unen cloth. There came also Nicodemus, who was come to the Lord afore by night, and brought myrrh and aloes, upon au hundred pound, mist together. So takmg the body of Jesu, they wound it with clothes, and prepared it with sweet omtments, accordmg as the manner of the Jews was to bury. And by the place where Jesus was crucified, there was a garden, and m the garden a new sepulchre. There Joseph laid Jesus m Ms own new sepulcMe, wMch he had caused to be hewn out of a rock, mto the which no man had yet been laid. Forasmuch then as it was the Jews' day of preparmg, the sepulcMe being at hand, they laid Jesus mto it; and Joseph weltered a great stone afore the entrance of the sepulchre, and went Ms way. 316 FBUITFUL LESSONS. [cH. NOW FOLLOWETH THE DOCTRINE AND CONTEMPLATION. In the former Uttle book we have heard of the passion of Christ. Now if our great sin put us iu fear, making our conscience unquiet, and press us with the terror of everlastmg death and damnation, we ought to remember, that the Lamb of God being slain, and hanged up upon the cross for our sms, hath Mmself satisfied for them all, and washed them clean away. TMs holy sacrifice was offered unto God the Father for our welfare, and even the same it is that hath taken away the sin and wickedness of all the world. Whatsoever is read and spoken concerning the passion of Jesus Christ, it is altogether done for our eternal wealth and comfort. Now it is described of the holy evangeUsts, with what honour and glory his holy body was buried ; and that not of mean persons, but of noble and famous just men, Jo seph and Nicodemus, who, while Christ yet lived, favoured Mm, and were secretly Ms disciples. But now after his death they step forth somewhat more stoutly and boldly, begging of PUate the body of Jesu, to bury it. In the which act is declared their worthy and vaUant belief and love unto the Lord Jesu. For their bodies, their estimation, and goods, they must needs put in jeopardy, and procure unto themselves the hatred and displeasure of aU the world, if they honourably bury Mm, who in his life-time was taken to be an evU doer, a deceiver, a seditious murderer, and so was condenmed unto death. But thus it pleaseth God, in weakness to declare icor. i. Ms own strength and glory. Thus the dead wheat-corn bringeth forth fruit in the death of Christ ; and thus appear eth the power of Ms death. For though he verUy and truly died as touching the body, yet after the spirit, and in mighty power, he Uveth ; yea, he himself is the life of all things. This is the power and fruit of his passion, when a mighty and strong spirit doth exercise itself in faitMul beUeving hearts. They that were afore ashamed to go openly unto the Lord, step now forth manfully, aU fearfulness set apart, jeoparding their bodies and goods. For besides that they put themselves in perU of losmg their life and estimation, they bestow also great cost m Unen cloth and in costly sweet ointment. For they bury not Jesus as an evil doer, but as ll.J THE BUmAL OF CHRIST. 317 an honourable man and friend of God, according to their cus tom. Lo, what a thing it is to cleave somewhat unto Christ, how feebly soever it be done ; it brmgeth alway great fruit m his time. No man therefore ought to be rejected, that cleaveth any thing unto Christ, and earnestly seeketh him. Faith is strengthened m afiUction and adversity: the death of CMist giveth power unto the fearful. In death beginneth his honour and glory to appear; there are all things fair and beautiful. Centurio giveth testimony, and maketh an honourable confession, and so do they that were under him. Necessary it was we should beUeve and confess, that Jesus verUy died upon the cross : therefore do the evangelists describe it so perfectly, how Ms body was taken down from the cross by Joseph, and was laid m the sepulcMe ; to the intent that we also might beUeve and confess, that he hath broken the bands of death, and is from death mightUy risen again. For life might not be holden captive in death, nei ther might death with the rules thereof always bmd him that of aU tMngs is the Ufe, m whom "we Uve, move, and have our being." Here we must learn to know the eternal mfaMble fore sight and providence of God, who for his Anointed appomteth aforehand an honourable sepulcMe, and moveth the hearts of his elect to bury the body of Jesu; wMch else undoubtedly had beeu vUely cast out, and remained stUl unburied. How beit Ms burial and rest must needs be honourable, as the pro phet saith, Esay xi. For when he by death had finished the course of Ms Ufe and the work of Ms Father, tMs rest apper- tamed to Ms honour, and the Father heard him, as he prayed afore : " Father, make thy Son honourable, or glorify thy John xvii. Son." TMs began m the burial : there was the fair wMte Unen cloth, the new sepulcMe, the honourable men, and ex ceUent dead-buriers, as vritnesses of his death; there were the hundred pounds of precious and costly omtment. AU these things were evidences of a glorious, new, and immortal Ufe, wMch Christ had m his body, as the iu-stUng of his dead, and as we also shall have accordmg to our measure. The sepulcMe is new, partly to prevent aU wrong suspicion ; for if any man had Uen m that sepulcMe afore, it might easUy have been suspected or talked, that CMist was not risen agam from the dead, but some other; partly to declare the new- 318 FRUITFUL LESSONS. [cH. ness of Ufe m CMist, and m those that are Ms, as it is said afore. By this also we see, mto what poverty Christ submitted himsei : he that in Ms Ufe-time had neither house nor place where to lay Ms head, is now covered vrith strange cloth, and laid m a strange sepulcMe. In the which thmg, though CMisfs body was alway uncorrupt, we are taught fruitfuUy to consider the corruption of our body. We are earth, and to the earth we must yield and pay earth agam. Ashes we be, and into ashes we must return. Why brag we then? Wliy are we proud and Mgh-minded, seemg that shortly we shall become foul dung and carrion ? Why have we such desire to the wicked world, considering it casteth us out so vUely ? We should alway remember, that within a small short time we shaU be laid down mto a foul pit. There is the harborough' of aU fiesh; there lie the rich and poor together iu one bed. There is no difference between the noble and base of blood ; there neither goods help the rich, nor subtle craft the witty. There the tender is worms' meat, and he that a Uttle wMle ago went bragging up and down in costly apparel, is now an ugly smeU to the nose : there the hardy giant is fain to play stout gallant's part ; the praise and commendation of such as are puffed up in fooUsh pride departeth as the dust before the wind. Thus passeth away aU mankind, and aU flesh faUeth to the place from whence he came, bemg dissolved by reason of original sin. Wherefore let us learn in tMs time so to Uve, and so to subdue the flesh through the Spirit, that when the flesh cor rupteth, our soul may be taken mto eternal peace and rest. " For aU we that be baptized into Christ Jesus, are baptized into Ms death, being buried with Mm through baptism into death ; that as Christ was raised up from the dead through the glory of Ms Father, so we likewise might walk in the newness of life. For if we be graffed in Mm through the simUitude of Ms death, we shall assuredly also be partakers of his resurrection : knowing this, that our old man is cruci fied with Mm, that the body of sin might be emptied, and that we should serve sin no more ; for he that is dead is made righteous from sm. If we now be dead with Christ, [1 Harborough: harbour. Spenser.] II. j THE BURIAL OF CHRIST. 319 we beUeve that we shall also Uve with Mm." Look upon the whole sixth chapter to the Romans. We must die from the world, and from our own flesh, that the world may be crucified and dead unto us, as we unto the world. The old Adam, who m us did live and rule, must be subdued and mortified, that Christ only may Uve and reign m us. We must bury our bodies with myrrh and aloes, that is, vrith lamentation and sorrow for our sins, with weepmg, vrith fastmg, and with abstinence ; which works of repentance are bitter unto the body. But like as those bitter things, aloes and myrrh, do keep the body from corruption ; so the cross and adversity sent of God, and borne for Ms sake, preserveth our fiesh from sin. K we thus die with Christ from the world, and be buried in Ms death, we shall rise agam to a new Ufe, here and in the world to come ; and so, as for death, we need not be afraid of it. For the sepulcMe is new, and Ueth m the garden : wMch noteth unto us the return to the pleasant garden of paradise, wMch is opened us tMough the death of CMist. For he as a guide is entered in before us (John xiv. Heb. ix. X.), that we also after a new sort might escape from death, and rise again to a new Ufe. For m the death of CMist is death killed, overcome, and wholly renewed, and as much as altered mto a sleep. For we live unto God ; and our bodies, as the scripture testifieth, shall also Uve again. And tMs is the cause, that the scripture afiirmeth those wMch are dead m CMist to be asleep. Isai. xxvi. 1 Thess. iv. Afore-time had death mightUy and openly reigned, even over those also that had not sinned Uke unto Adam, (yet had they put on Adam's image, and were therefore subdued unto the curse :) but when the second Adam, namely, Christ, ap- i cor. xv. peared, he purchased life again for mankind, through the death of Ms flesh, destroying the domimon of death, and rismg from death again. Then was death renewed and changed, and became Uke unto a sleep : for it destroyeth us not for ever, but is a gate and entrance mto a better and eternal Ufe. Therefore have we a much more perfect hope, of the resurrection in Christ, than they of old ; wMch there fore buried the bodies so costly aud honourably, because they hoped in the resurrection to come. As for us, we must be stow such cost upon Christ in Ms members, clothing and 320 FRUITFUL LESSONS. [cH. feedmg the poor, and bemg ready also to lose aU things for Ms sake. Grant unto us, 0 God, that as concermng the world and the old life we may die with thy Son our head, and be truly bm-ied in his death ; that with Mm, and m Mm, we may rise ao-am to a new hfe ; that wo. weak and feeble, mav with Jo- soph and Nicodemus grow in vu-tue and stedfastness, daily layms; somewhat to the heap of godly exercises, being ever still renewed m the spu-it ; that we iu om- hearts laying up Christ, who cUed for our sakes. may so in thankful remem brance hiu-y Mm, to the mtent that our body and soid may stUl remain pm-e and imspotted untU the commg of our Lord. Amen. [Matthew xxvii. 61 — 66. Jlark xv. 47. Luke xxiii. 55, 56.] ^I.vRY ^Magdalene and ilary Joses, sitting over against the sepulchre, beheld where Jesus was laid. For certaia women there wore, wluch commg with Mm from GaUlee, and following Mm, beheld the sepulclu-e. and how Ms body was laid. Those returned back and prepared sweet odom-s ; but upon the sabbath they rested, because of the command ment. The next day after the day of preparation the high priests and Pharisees came unto PUate, and said : Sir, we remember, that tMs deceiver said, wMle he was yet ahve, that after tMee days he should rise again. Cause therefore the grave to be kept untU the third day, lest his disciples happUy come and steal him away, and say unto the people, that he is risen from the dead; and so shaU the last error be worse than the first. PUate said unto them, Ye have watch men ; go, and keep it, as ye know. They went and kept, and prorided the sepulcMe with watchmen, and sealed the stone. DOCTRINE AND FRUIT. Here we learn to have an earnest, dUigent, and fervent love nnto Christ, hearing with what zeal and ferventness that ll.J THE BURIAL OF CKmST. 321 devout women cleave unto him, and serve Mm m life and death. Him whom they loved m life, vriU they not forsake m death; but cheerfuUy with constant mmds they jeopard their life and goods. '\^'liat avaUeth us then, that we cannot shew friendship, love, and service unto Christ, as weU as these women? Seeing we have not CM-ist always bodily with us, who now, being in his kmgdom, needeth no corporal ministration and service, we ought to bestow the same upon Ms poor ones, whom we have always with us. Herein ought we to spare neither goods nor money to serve and please Christ, who unto death did jeopard and give Ms body and life for us. But like as in the women there was a devout gesture and good mmd toward CMist ; so m the Jewish priests and Pharisees there was found a great maUce and hatred agamst CMist. They were not satisfied m persecuting him wMle he was ahve, but undertook also to hinder his resurrection. Yet God by Ms wisdom useth their wickedness to the glory of CMist; that even the enemies themselves, albeit against their wUl, must bear record of his burial and resurrection, m that they keep the grave with watchmen, and seal the stone. The truth is immortal : the more it is opprest, the more it break eth forth. Therefore ought we to beware, that we never go about to hmder the truth ; for if we should do so, we should both labour in vain, and procure unto ourselves everlastmg hurt. r 1 21 [COVERDALE.J 322 FRUITFUL LESSONS. [cH. [CHAPTER III.] THE RESURRECTION OF JESUS CHRIST OUT OF THE HOLY EVANGELISTS. [Matthew xxviii. 1 — 7, 11 — 15. Mai-k xvi. 1 — 7, Luke xxiv, 1—3, John XX, 1.] Mark xvi. And whcn the sabbath was now past, even the sabbath- day at even, Mary Magdalene, Mary James, and Salome, bought sweet spices, that they might come and anomt Jesus. Luke xxiv. The evemng when the sabbath is ended, and the first day MalL xxviu. ^ " John XX. (Jawueth after the sabbath, namely, the first day of the week, wMle it was yet dark, and the sun brake forth and began to arise, the women came to the sepulcMe to see it. But there happened first a great earthquake : for the angel of the Lord came down from heaven, and went and rolled back the stone from the mouth of the sepulchre, and sat upon it. His countenance was Uke the Ughtnmg, and his raiment wMte as snow ; and for fear of him the keepers were astonied, and became as dead men. And behold, some of them that had watched the sepulchre, came mto the city, and told the Mgh priests aU the thmgs that had happened. Then gathered they themselves vrith the elders, and took counsel, and gave large money unto the soldiers, saymg : Say ye, that Ms disciples came by mght, and stole him away wMle ye slept. And if this come to the ruler's ears, we wiU persuade him, and save you harmless. So they took the money, and did as they were taught. And tMs saying is noised among the Jews unto tMs day. Now as the women were m the way gomg, they said among themselves : Who wiU roU us the stone away from the Matt, xxviii. door of the sepulcMe ? (for it was a very great one.) And as they looked, they saw that the stone was roUed away. Then went they mto the sepulcMe, and found not the body Ill J THE RESURRECTION OF CHRIST. 323 of the Lord Jesu ; but saw a young man sitting at tho right side, clothed in a long wMte garment : and they were afraid. But the angel said unto them: Fear not ; I know whom ye seek. Ye seek Jesus of Nazareth, that was crucified : He is not here, he is risen, as he said : Behold the place where they laid Mm. But go ye, and teU his disciples and Peter, that he is risen agam from the dead. Behold, he goeth before you into GaMee, as he said unto you. Lo, I have told you. DOCTRINE AND FRUIT. The resurrection of Jesus Christ from the dead is very diUgently and perfectly described of the four evangeUsts : for right profitable and necessary is it for the strengthenmg and stablisMng of our beUef m CMist. And whereas in the descrip tion of this history they speak not all aUke, the same happen eth to our wealth, tMough the ordmance of the Holy Ghost ; that we should exercise om* faith therem, and apply our diU gence, perfectly to learn and comprehend the same resurrec tion of CMist. For where that is right conceived and believed, there is faith perfect. The evangeUsts now m describing CMist's resurrection do most of aU declare, to what Mgh honour CMist came after death ; and that m one order and degree, according as our behef and weakness increaseth and groweth towards perfection. At the first is faith in us feeble and unperfect; but through the grace of Mm that hath given it, it daUy groweth. Very hard also is it for our natm-al reason to receive and beUeve the resurrection of the dead. Therefore do the evangeUsts right diUgently and with many words set forth the same resurrection of Christ, that our beUef therem might be assured and stedfast. For whosoever truly and constantly believeth the resurrection of Jesu Christ, is ready and pre pared to believe aU that concerneth CMist. Neither is there anytMng that maketh a man more joyful, than when he believeth that at the coming of the Lord he shall rise agam, and receive a glorified body after CMist and with Christ. What can be tedious to such a faithful beUeving man, when 21—2 324 FRUITFUL LESSONS. [cH. he beholdeth so Mgh a reward from God ? DiUgently there fore ought we to hear, what the holy evangelists write of Ms resurrection, and to give credence to the witnesses that saw it. First, we hear agam the great zeal and the fervent love and diligence of these devout women, m that they desire to shew honour unto the Lord being dead : but the angel, a messenger of his resurrection, commandeth them to declare this joy unto the disciples, and to get them unto the Lord now bemg ahve. Heavenly is the messenger and proclaimer of the resurrec tion ; for it passeth far aU natural reason and all fiesh. There fore are the women also afraid of him, and at the fair bright ness of his countenance and apparel. For our feeble flesh is not able to sustain the glorious sMue of the heavenly light and godly clearness ; but is afraid at it, and feareth. Never theless God by his angel doth right soon comfort the women's weakness, taketh from them their fear, speaketh lovingly unto them, maketh them apostles, that is, messengers and pro claim ers of the joyful resurrection. So little doth God reject our weakness, that he maketh even women to be the de clarers of Ms resurrection : for he ever deUghteth of the last to make the first. Forasmuch then as they were the be ginners of death in sin, they are here first, afore the apostles, chosen to be the declarers of that immortal life, wMch even out of death is come forth unto us in Christ. As Christ with the earthquake died on the cross, so riseth he with the earthquake ; which also was heard m the sending of the Holy Ghost. This signified, that through Ms death and resurrection, and by the power of the Holy Ghost, when the apostles declare the same in the world, the whole world should be moved and changed; and though the ungracious falsehood of the high priests undertook vrith their Ues to hide and suppress the truth of Christ's resurrection, yet God did direct it another way. Look, wherewith they mmded to oppress the truth, even with the same have they helped to set it forth : and thereby was it signified, how the Jevrish people should be bUnded and refused. And forasmuch as they had no love unto the truth, but rejected it, it was meet that they should be bUnded and darkened m Ues, and that there shonld error and bUndness enough faU upon them. the^gSul The angel is not ashamed to caU Jesus the crtwijied: for HI J THE RESURRECTION OF CHRIST. 325 the cross is the token of CMist's victory. Through the cross and victori- , t_*i 11 1 *'"'' token of began his honour and glory ; through the cross was death ""= feiuifui- overcome ; the cross is the glorious token of all Christians ; m the cross is the exaltation^ of Christ the head, and of aU his members. We ought not therefore to be ashamed of the cross of our Lord, which was crucified : for therem standeth our health, Ufe, and resurrection, all our rejoicmg and glory. Commission is given, that unto Peter before other disciples they should declare the Lord's resurrection; that from the fear, wherein he stood by reason of the demal, he might be deUvered, and so comforted. He sendeth them to GaMee, (thither wUl he go before them,) that they might be safe from the fear of the Jews, wMch at that time raged horribly. Grant us, 0 God, an earnest zeal and love unto the poor, in whom we may MgMy honour Jesus thy Son. And where as we, tMough the weakness of the fiesh, are incUned to be faint-hearted, and not able of ourselves to behold the bright shme and clearness of Ms glorious resurrection, strengthen and comfort thou us by thy holy angel, that we may con stantly believe the resurrection of thy Son; whereby we receivmg an holy hope of the life to come, and of the im mortal resurrection of our bodies, may be able also to comfort and strengthen others that be weak. 0 make thou tMs hard earth of our fiesh to quake and move, through the power of thy Spirit, to holy fruitful penance, amendment, and con version of our Ufe. Preserve us, that we never resist the truth, nor take part with Ues. Grant us love unto the truth ; keep us from error and bUndness. Let our joy be m the cross of Jesu Christ thy Son, and our life in Ms resurrection ; that we with Mm, and m him, may truly rise again here to a godly, righteous, and sober Ufe, and m the world to come to the blessed Ufe everlastmg. Amen. [Mark xvi. 8. John xx. 2—18.] And the women went out qmckly, and fied from the sepulchre : for they trembled and were amazed. Neither Mark xvi, said they anythmg to any man ; for they were afraid. Mary 326 FRUITFUL LESSONS. [cH. Magdalene ran, and came to Simon Peter, and to the other disciple whom Jesus loved, and said unto them. They have taken away the Lord out of the sepulchre, and we wot not where they have laid him. Then went Peter forth, and that other disciple, and came to the sepulchre. They both ran together, and the other disciple outran Peter, and came sooner to the sepulchre. And he stooped down, and saw the linen clothes lymg ; yet went he not in. Then came Simon Peter foUovring him, and went into the sepulchre, and saw the Unen clothes lying, and the napkin that was about his head not lying vrith the Unen clothes, but wrapt together in a place by itself. Then went in also that other disciple, wMch came first to the sepulchre, and he saw, and beUeved. For as yet they knew not the scriptures, that he should rise again from death. And the two disciples went away again unto their own home. But Mary stood without at the sepul chre weeping. And as she wept, she bowed herself into the sepulchre, and saw two angels in white sittmg, the one at the head, the other at the feet, where they had laid the body of Jesus. And they said unto her. Woman, why weepest thou ? She said unto them, For they have taken away my Lord, I wot not where they have laid Mm. When she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Then said Jesus unto her. Woman, why weepest thou ? Whom seekest thou ? She, supposing that he had been a gardener, said unto Mm, Sir, if thou have borne Mm hence, tell me where thou hast laid him, and I wUl fetch Mm. Jesus said unto her, Mary. She turned herself, and said unto him, Raboni, wMch is to say. Master. Then said Jesus unto her. Touch me not : for I am not yet ascended to my Father. But go to my brethren, and say unto them : I ascend up unto my Father and your Father, unto my God and your God. Mary Magdalene came and told the disciples wMch had been with the Lord, and now were weepmg and mournmg, that she had seen the Lord, and that he had III. J THE RESURRECTION OF CHRIST. 327 spoken such tMngs unto her. But though they heard that he was ahve, and that Mary had seen him, yet they beUeved not. DOCTRINE AND FRUIT. The evangeUsts do most dUigently set forth to us the resurrection of CMist, as a thmg necessary, profitable, and joyful unto all faitMul beUevers. For m the resurrection we see how CMist is exalted, and what hope we have m him. But tMs resurrection do the evangeUsts teach, according as man's understandmg may comprehend it. For if CMist had suddenly at once opened Mmself to Ms disciples, so that other exhortations and warmngs were not gone before, then should they have taken it but for a plam fantasy and vision, as they did when the Lord appeared unto them upon the water. Matt. xiv. Therefore the evangeUsts describe the matter very distmctly and sundry ways ; so that no man can be able to suspect any deceit. First, how the women and men came to the sepul chre, looked, and went m ; and how they viewed every thmg thorougMy, not once, but oft and many times ; the clothes wherem the Lord was wrapped, the headkercMef, every thmg folden together m Ms several place ; and how they saw and perceived that the body was not there, that the sepulchre was open, the stone rolled away, and how the angels and heavenly spirits testified that he was risen again. Yet for all tMs they are weak, and beUeve it not stedfastiy ; but be as yet m a doubt. Thus God permitteth them to waver, and to be feeble of beUef, and doth not tMonghly persuade them forthwith, and that altogether for our sakes. He might weU suddenly have certified and assured Thomas and them at the first ; but thus is it better both for them and us. For the more a sick man feeleth Ms own disease and wounds, the more acceptable is the medicine unto Mm : the weaker that our belief is, the more cause have we to caU upon God for the increase of faith ; the more weakness we fmd m ourselves, the farther are we m debt, and the more bound to praise God, when he maketh us strong. And seemg it is Ms only strength that stayeth us, we ought the less to rejoice in our own. Christ m Ms Ufe-time had oft Matt, xx. told them afore of his resurrection; but their mind was so 328 FRUITFUL LESSONS. [cH. dull, that they understood it not, neither perceived they that great mystery. The resurrection of the bodies they could not comprehend, but alway understood it othervrise. There was much written thereof, and that vrith evident words, in the scripture, as m the sixteenth psalm and m the figure of Jonas ; and yet could not they understand it. Which thing nevertheless to beUeve, Christ had given them occasion sundry John xi. ways ; as in that he raised up Lazarus, and other which were dead, and made them ahve again. In all Ms preachmg and doctrine he declared, that tMs was unto him m no wise un- possible, by reason of the dirine power working m him. For all this the disciples are yet so weak, that they understand it not aU. Therefore doth the godly wisdom lead them still by Uttle and Uttle, to make them stronger, declaring unto them certain assured eridences ; as that the body was not in the sepulchre, but that the clothes lay there wrapt together ; for these were undoubted tokens, that he was risen up agam. For if any man had taken Mm out of the sepulchre, as Magdalene thought, he could not havc had so much time and leisure, as to loose up the bands, and to undo the clothes from the body ; but had taken and carried away the clothes and body toge ther : for the clothes did cleave hard fast to the body, partly by reason of the blood, and partly through the aloes and myrrh, that the body was dressed withal. But for aU tlus they are weak stiU, and m doubt, untU such time as the Lord Mmself doth strengthen them. Therefore even Mary also, as fervent as she is, judgeth not the body to be risen agam, but to be stolen and privUy carried away. Thus God openeth Mmself unto whom, and when, he will. For though we see sometimes many great and wonderful works, though we read and hear much of the scriptures, yet remaineth our heart stUl ignorant, neither doth the doctrme take effect, tUl Christ open it, and tiU he himself be schoolmaster withm. Whoso would rather have another and higher sense or exposition than tMs, it may be understood, that Clu-ist ap peareth unto those which mourn and weep, and stand in death with CMist m subdumg of the flesh, m mortifying of the body, in abidmg of the cross. For whUe they be m ad versity under the cross, and buried with Christ, the greatness of the trouble causeth them to think that Christ is not risen III. J THE RESURRECTION OF CHRIST. 329 again ; that is, they have nothing but heariness and sorrow. Notwithstanding Christ appeareth unto them, comforteth and refresheth them, and maketh them partakers of his resurrec tion and joy. Here may we perceive and see a great desire and love unto Christ in the disciples that ran, but especially m Mary Magdalene : for seeing- that much was forgiven her, there- Luke vu, fore was her love exceedmg great ^. Peter also and John, wMch were more fervent than others in the love of Christ, and drew nearer than others did, when the Lord was taken, although the one fled, and the other denied him ; there fore unto them, as to the prmcipal, was this opened before others. Mary loved Christ very fervently ; for many sins were The number J. - 1 1 -1 1 ¦ -I ¦ c 1 of seven for forgiven her, many devils and vices were driven out of her : "i^''y- . ^ . . Mark xvi. therefore unto her did CMist first appear. The cross and trouble was not able to brmg CMist out of her heart, it could not quench her love unto Christ ; the seed of faith was m her heart, it had taken root, althongh it were not yet ripe. Very earnestly and with great dUigence seeketh she him whom she loveth, declarmg her ferventness by her weepmg, and her zeal by tarrymg stUl at the sepulcMe, when the two apostles were gone away already. The Lord therefore forsaketh her not ; bnt mstructeth her, and comforteth her by the angel, appeareth unto her unknown, at last talketh vrith her, and maketh himself known unto her. The angels, wMch are mimsters for the wealth of the elect, dissuade her from weeping and mournmg, and bring her tidmgs of great joy. For herem now is no just cause to weep, but rather to rejoice ; seemg that Christ hath over come death for us, deUvering and settmg us free from the [1 The language here used by Bishop Coverdale implies his ap proval of the opinion, which has been held by many persons, that Mary Magdalene is the person of whom mention is made in that chapter, as having anointed the head and feet of our Saviour. That however they were entirely distinct persons, has been maintained by others, whose opinion is entitled to great respect. See the question stated in " A letter to Jonas Hanway, esq., in which some reasons are assigned, why houses for the reception of penitent women, who have been disorderly in their lives, ought not to be called Magdalen houses," Lardner's Works, Vol, v. pp. 459—464. Ed. 1815.] 330 FRUITFUL LESSONS. [cH. power thereof, and placing us in eternal life. Like as the angels at the birth of CMist m this mortal Ufe did bring tidMgs of joy ; so do they here also, when Christ is risen agam mto an immortal Ufe. And hereimto also serveth the brightness of the countenance, and wMteness of the clothes ; for aU such are tokens of joy. But some man might marvel, why CMist wiU not suffer Mary to touch Mm, seemg he would afterward be touched of the other women, of the disciples, and of Thomas ; yea, he provoketh Thomas and the disciples thereto. It seemeth that Mary, with the omtment wMch she brought v\dth her, thought to anoint the body of Christ, as she did afore in Ms life-time, and to reverence him, and to deal with Mm as vrith a mortal man; wMch thing CMist for bad her to do. Hereafter shaU we hear, how he offereth unto Ms disciples Ms hands, feet, and side, wUUng them to touch Mm. But with tMs mhibition, and that commandment, he hath respect to one only thing ; namely, to deUver Mary and the disciplcs from unbeUef, from weak faith and doubtmg. Unto Mary he wiU say: " Touch me not of a carnal devotion, as though thou wouldst anoint me. I need it no more. As for such corporal serrice, it is not necessary to do it unto my body any more. The cause why I became man was not that ye should alway hang upon my corporal flesh, and honour me with bodily service. Thou shalt now shortly understand, that I have Uke power with the Father. I am in thy heart not yet ascended up unto the Father : that is, thou hast as yet no right knowledge of my Godhead; therefore canst thou not now rightly touch me." 2Cor. V. Thus learn we also to know and honour Christ now no more after the fiesh, and to shew no corporal outward service God is a unto his person. In spirit wUl he be worsMpped, with the spirit, with . x i ' spirit will he faith and love of the inward mmd. If any thme bodily be he worship- , p . .J a .J ped. done of us, the same should be done unto the poor, and to the neighbour that hath need thereof. Thus may faith and love weU use some outward tMngs, not to do service there- vrith unto God, but unto ourselves or to our neighbour. As when we take and minister bread and wine about m the supper, distributing and eatmg it, the same is not done prmcipaUy to the mtent to declare a service unto God ; but somewhat to provoke om- outward senses and fiesh by the exterior signs, III.J. THE RESURRECTION OF CHRIST. 331 that we may the better consider and ponder the grace of God declared unto us m the death of Jesus Christ, and that we may lift up our minds unto Christ, the heavenly food and Uving bread, wMch inwardly feedeth us vrith Ms flesh, and nourisheth us vrith his blood. Thereto also hath Christ our Saviour mstituted the figura tive tokens and sacraments of Ms grace, to help our infirmity. For sacraments are gracious evidences of the faith that men have, or should have, to God ; in the wluch they comfortably exercise and practise themselves towards God's promises; wherem also they declare the obedience of their inward faith, and that they faitMuUy beUeve the words and promises of Almighty God. For the token without beUef is nothmg profitable, but rather hurtful. AU bodUy serrice that the flesh imagmeth, pleaseth not God. He sitteth at the right hand of God : there ought we to touch Mm with the Uftmg up of a faitMul heart, and with the worsMp which he through Ms Spirit worketh and directeth mto us : for therefore he died, rose agam, and ascended up mto heaven, that he might fuMl aU thmgs, and reign truly and spirituaUy m our hearts. Our hearts must we lift up there, as Christ sitteth at the coi. hi. right hand of God, and our conversation ought to be in pwi. m. heaven. Whereas the Lord vriUed Ms disciples to touch Mm, it was done to bamsh their doubtfuMess, and to strengthen their weak faith. WMch touching was not required of them as a worsMp, but that their flesh tMough the outward handUng of Ms body might be quieted and stUled : and so is it a proof and testimony, that he verUy rose with the former body, rather than a worshippmg or service. Christ did not therefore take upon Mm Ms flesh, that we should alway hang and depend thereon; but that we by Ms humanity shoidd ascend up to his Godhead. For when we know the Mgh and holy mystery of Ms passion and resurrection, with the which he hath served our turn, we ought to stir up our minds to know the Godhead, wherem he is Uke unto the Father. Therefore unto Mary Magdalene also doth Christ speak of ascending up to the Father ; which thing he commandeth to shew the apostles, as if he would say: " Now shortly be ginneth mine honour, that I, as concernmg the humamty 332 FRUITFUL LESSONS. [( CH. received, shaU be taken up to the glory wMch I have had from everlastmg; that is, the flesh wMch I have taken upon me for your sakes, shaU sit at the right hand of my Father." Oh, how great a grace is tMs ! Oh, how Mgh is the glory that here is promised unto us m CMist 1 The only- begotten Son of God descended and became man for us, that we, so much as were possible for our nature, should ascend up unto Ms Godhead. He descended down low, that when we are humbled, he might receive and exalt us to Ms own promotion. He that of nature is the Lord, took upon Mm the shape of a servant, that of us wMch naturaUy were bond servants, he might make us God's children. Forasmuch then as he became man, to make us God's and cMldren of godly grace, he took upou Mm that wMch is ours, to give us and to part with us that wMch is Ms. Psal. xxii. Therefore caUeth he us brethren, and maketh his own Father common unto us ; so that he is also our Father and our God : that same which he hath of nature, doth he of grace give Rom. viii. unto us. " For Ms Spirit beareth record unto our spirit, that we are the chUdren of God : for we have not received the spirit of bondage to fear, but the spirit of adoption, in the wMch we cry, Father, Father." John XV. CM-ist also caUeth those that be Ms, not servants, but friends and bretMen : he wUl be our God, and we his people; Jer. xxxi. our Father, we his chUdren : and his covenant wMch he hath made vrith us shaU be everlasting : for it is sealed and con firmed with the blood of his oMy-begotten Son. Now have we fellowsMp and company vrith God the Father, the Son, and the Holy Ghost. th'e^ai°hfu'i^ But such gracc and glory is mwardly seen with the eyes '4^'* ™der of faith, and felt in the spirit, bemg Md here m time under the shape of the cross. For CMist doth not straightway by and by declare himself opeMy unto Mary Magdalene, as he is m Ms glory; but standeth there as a gardener, and speak eth unto her, by the wMch voice she knoweth him : he long deferreth the comfort, permittmg her a good wMle to weep and lament, that the joy and consolation afterward may be the greater. But the cause why he so long delayeth his help and comfort from these that be Ms own, is, that their in ward desires may be the more fervent and earnest, and that he may stir up and kindle their faith. Now when the fire Ill J THE RESURRECTION OF CHRIST. 333 is kmdled enough, then cometh he with Ms comfort, as it is evident here m Mary Magdalene, and in the woman of Cananee. Matthew xv. Moreover he sendeth Mary Magdalene from him, to brmg the apostles tidings of this glorious exaltation ; whereas she doubtless had rather have been longer vrith Mm, and to have had the comfortable frmtion of the sight of him. Howbeit he directeth her forth, to declare that feUcity, and pointeth her to the work of charitable love, to the service of her neighbour. For here in time we cannot as yet come to the beholdmg and sight of God face to face ; it shaU first begin after this time. Now wMle we Uve here, we must serve our neighbour M charitable love, and do Mm good. 0 God, strengthen thou our weak faith in the resurrection of thy beloved Son ; that by it our consciences being examined may weU answer : Ulummate our minds, and expel out of us aU darkness, through the Ught and brightness of the glorious resurrection : 0 strengthen our weakness through the power of thy Spirit. Raise us from the deatli of sin, m the same Rom. i. Spirit and power wherein thou hast raised up thy Son from the dead. Comfort and strengthen us m adversity, and make us constant therein ; that we may press through the same m stedfast hope to the joyful and blessed resurrection. Kmdle m us the fire of thy godly love, that vrith earnest and fervent desire we may seek and find thee through CMist. Withdraw our hearts from aU eartMy love of creatures, and from filthmess, up to heaven-ward, where CMist sitteth at thy right hand, that we may lead a godly and heavenly Ufe upon earth. Set up the spiritual kmgdom of Christ Jesu m our hearts, that m us thy name may be sanctified, and thy wUl performed ; that we may become thy virtuous children, and never displease thee, our gracious Father ; that we, con tmumg stUl m thy merciful covenant, do never faU away from the company and feUowsMp of thee and thy Son. And i Joim i, whereas thou hast given us such knowledge, grace, and un derstanding, grant that we may make the same known unto many, being alway ready tMough charitable love to serve our brethren. Amen. It foUoweth now further in the history, how the women that were first vrith Mary Magdalene at the sepulchre, and 334 FRUITFUL LESSONS. [cil. bemg afraid, fled away (no man saymg ought unto them), returned now more stoutly and boldly to the sepulchre, to see what would come of that wonderful terrible matter. [Luke xxiv. 4 — 11. Matthew xxviii. 9, 10.] When the women came to the sepulcMe, and found not the body of Jesu, they were sore troubled m their minds. And behold, two men stood by them in shining garments. And as the women were afraid, and bowed down their faces to the earth, they said unto them : Why seek ye the Uving among the dead ? He is not here, he is risen. Remember how he spake unto you, when he was yet in GaUlee, saying, That the Son of man must be deUvered into the hands of sinful men, and be crucified, and the tMrd day rise again. And they remembered the words of Jesu ; and returned from the sepulcMe, and told aU these things unto those eleven, and Matt, xxviii, to aU the remnant. And as they went to tell Ms disciples, behold, Jesus met them, saying. All haU. And they came and held him by the feet, and worshipped Mm. Then said Jesus unto them, Be not afraid. Go tell my bretMen, that they go into GaMee, and there shall they see me. But when the women, namely, Mary Magdalene, and Joanna, and Mary Jacob, and other that were with them, told these things unto the apostles, their words seejned unto them feigned tMngs, neither beUeved they them, DOCTRINE AND FRUIT. Love is not idle, but dUigent and zealous : which thing may weU be perceived m these women, that ran again to the sepulcMe, although they had found it empty afore. Gladly would they have found the body, and done reverence to their Lord whom they loved. TMs fervent zeal of the women confoundeth our coldness and unmercifuMess towards the poor. UI.J THE RESURRECTION OF CHRIST. 335 Ofttimes do they seek him that is absent, and that with great diUgence ; we receive him not, when m the poor he cometh unto us. No travaU, labour, nor cost grieveth them: as for us, we pity our substance, when we should distribute to the poor, wMch are CMist's. 0 that we could rightiy consider, how precious a treasure we gather unto ourselves m heaven, when we give of our goods mto the hands of the poor, lend- mg the same uuto CMist ! Then should not we garnish and buUd timber and stone, but the Uring temples of God, keepmg them from vrind and ram, and from decay ; namely, that they suffer no exfreme poverty, nor be destitute of help. Such a treasure had Tabitha laid up m store : for when she died, it was not stones and stocks that commended her benefits, but the bodies of the vridows; they lamented her death, and Acts i declared how merciful she had been. CMist openeth and sheweth himself unto those that earnestiy seek him, and those he suffereth to touch bim ; to the mtent that, forasmuch as they must declare Ms resur rection to the apostles, their weak faith must be strengthened, to know and to be assured, that he was verUy risen agam. For not only the angel, but CMist also Mmself commandeth them so to do. He comforteth them, and taketh from them the fearfuMess and sorrow. Thus we ought not to doubt he shall m aU adversity and trouble meet us, he shaU cheerfuUy appear unto us, and vrith his joyful presence and resurrection shaU he comfort and preserve us. But we lack an earnest and strong faith ; our hearts are slow and cold ; diUgent we be m seekmg of temporal tMngs, but godly thmgs we either despise or neglect. Love hath no rest, she ceaseth not to run and seek, tiU she find him whom she loveth; and when she findeth him, she holdeth him fast, that she loose him not agam : glad is she also to make others partakers of the treasure that she hath found. 0 God, kmdle our cold hearts vrith the fire of faith and love, that we may earnestly seek thee ; and that when we have found thee, we may fervently receive and keep thee, and vrith a right spirit worsMp thee. Expel all hard ness and ungentleness out of our hearts ; make us lovmg and merciful unto the poor ones. Take from us the terror of aU doubtfuMess, unbeUef, and fear of the world ; and comfort us m all adversity. Grant us the faith of thy resurrection ; that 336 FRUITFUL LESSONS. [cH. we, despismg aU transitory tMngs, may set all our comfort and hope m the blessed resurrection to come. Amen. Here also we learn, how exceedmg weak and ignorant our flesh is to receive and beUeve the truth, if the Spirit of God give not Ught and strength. For afore the hearts of the apostles were Uluminated and mstructed by the Holy Ghost, they esteemed the truth of Christ's resurrection, opened unto them by the women, to be a fooUsh and feigned thing. Nevertheless CMist forsaketh not those whom he hath once embraced ; but stiU openeth himself unto them more and more, to expel out of them aU dubitation and unbeUef. [Luke xxiv. 13—24.] And behold, two of them went that same day to a town caUed Emaus, which was from Hierusalem about a tMeescore furlongs ; and they talked together of all these thmgs that had happened. And it chanced, that whUe they communed together and reasoned, Jesus Mmself drew near, and went witb them : but their eyes were holden, that they should not know Mm. And he said unto them. What manner of communications are these, that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleophas, answered and said unto him: Art thou only a stranger in Jerusalem, and hast not known the things which have chanced there in these days? He said unto them, What thmgs? And they said unto him: Of Jesus of Nazareth, which was a prophet, mighty m deed and word before God and aU the people ; and how the high priests and our riders deUvered Mm to be condemned unto death, and have crucified Mm. But we trusted, that it had been he wMch should have redeemed Israel. And as touching aU these tMngs, to-day is even the third day that they were done. Yea, and certam women also of our company made us astomed, wMch came early to the sepulchre, and found not Ms body, and came, saymg, That they had seen a vision III.J THK RESURRECTION OF CHRIST. 337 of angels, which said that he was alive. And certain of them that were with us went to the sepidchre, and found it even so as the women had said; but him they saw not. DOCTRINE AND FRUIT. The longer the more, is set forth imto us the unoutspeak able love and trusty faithfulness of Jesus Christ om- Lord, who forsaketh not those that anv tiling- love to talk of Mm. For look, whom he admitteth mto Ms school, those he teacheth still contmuaUy, how weak so ever they be, until he brmg them to perfect imderstanding, and expel all doubtfuMess out of theu- hearts. Forasmuch now as these Ms disciples speak of him in the way, he getteth him to them, albeit he holdeth their eyes that they know Mm not; that by the means thereof they themselves vrith their own words might know ledge and confess theu- doubtful wavering and wealcness of faith ; that they might open their disease unto Mm, and he to oive a convenient medicine for their unbeUef ; that through the long delay, friendly talk, and openmg of the scriptm-es, their hearts and desu-es might more and more be kmdled and set on fii-e ; that theu- doubtfulness might be talicn away, and theu- weak faith strengthened. For though they held Jesus for a great and prmcipal prophet, and for an innocent good man, yet speak they uncertainly of the matter, and their heart wavereth ; yet were not they assm-ed that he had overcome death, and by Ms own death pm-chased Me for aU the world ; that he was risen agam into an immortal Me, and made us undoubtedly pai-takers of the comfortable and joyful resurrection and eternal Ufe in himself. Now forasmuch as they gladly taUc and wUUngly hold of him, how feebly and miperfectiy soever it be, yet the gra cious and lovmg Lord approacheth near unto them, and m- structeth them. It shaU never be unfruitful, it shall never pass without profit, but assiu-edly do good, where CM-ist is gladly and vrith a good heai-t spoken of. Where two or three be assembled m Ms name, there is he in the midst amono- them, and informeth them. That he doth to the dis ciples in the way by mouth, the same declai-eth he alway unto us inwardly by Ms Spuit in cm- hearts, and outwardly with the scripture and word, and with the teachings of good 22 [coverdale. J 338 FRUITFUL LESSONS. [cH. godly men. He that weU and faithfuUy useth the Uttle ta lent, shaU not be domed a greater, if he earnestly desire it. Wheresoever he is earnestly and fervently thought upon and talked of, there is he present, and mstructeth and teach eth the ignorant. For he is not ashamed to resort unto those that lack knowledge and be m error, and to talk with them. TMs lowly and gentle condition ought we to learn of our Head, that we shame not to repair unto such as are not yet right mstructed, that we may inform them, and commune vrith them. We should despise no man that with a single heart seeketh God; though as yet we perceive much wavering and weak faith m Mm. For if the eternal Wisdom was not ashamed to humble himself, and to instruct the ignorant, much more ought we to do it ; seeing we are neither sufii ciently instructed in the scripture, nor yet dUigent and careful to do that wMch we know. [Luke xxiv. 25—35.] Then said Jesus unto them : O ye fools, and slow of Luke xxiv. heart to beUeve aU that the prophets have spoken ! Ought not Christ to liave suffered these tMngs, and so to enter mto Ms glory ? And he began at Moses and aU the prophets, and mterpreted unto them m aU scriptures which were written of him. And they drew mgh to the town that they went unto ; and he made as though he would have gone further. And they constrained him, saymg. Abide with ns; for it draweth toward mght, and the day is far passed. And he went m to tarry vrith them. And it came to pass, as he sat at meat with them, he took bread and blessed it, and brake, and gave to them : and their eyes were opened, and they knew Mm ; and he vamshed out of theu- sight. And they said between themselves : Did not our hearts burn withm us, wMle he talked with us by the way, and opened to us the scriptures ? And they rose up the same hour, and returned Ill •J THE RESURRECTION OF CHRIST. 339 again to Hierusalem; and found the eleven gathered together, and them that were with them saying : The Lord is risen indeed, and hath appeared unto Simon. And they told what thmgs were done m the way, and how they knew Mm in breakmg of bread. DOCTRINE AND FRUIT. Christ saith (John v.), '• Search the scriptures, for they testify of me ;" also, " If ye beUeved Moses, ye should beUeve me, for he hath written of me." CMist therefore, wiUmg to strengthen the weak, and to teach the unlearned, expoundeth unto them the scriptures, beginnmg at Moses, and so tMoughout aU the prophets. For whatsoever is writ ten m the scripture concernmg the mercy, goodness, and vrisdom of God, the washmg away of sm, and satisfying for the same, it belongeth properly to Christ. For so worthily and evidently have they described the passion and glorv of CMist, that one would thmk them not to write of a matter wMch were to come, but done already; as it is plain in the Psalms and Prophets. Psalm xxU. Isaiah Mi. 1 Pet. i. &c. Thus out of the scripture we learn, partly, the testimonies of the passion and resurrection of Christ; partly, by what way Christ came to so Mgh honour and glory of his Father ; that we first beUevmg, that Christ died for our sins, and rose again for our righteousness, might by his resurrection be sure of a good conscience, and consolation of the life to come. Secondly, that we m patience and obedience might learn to be obedient to our heavenly Father, to take up our cross, and to foUow our Lord Jesus Christ : if we wUl have joy with Mm, we must also suffer and travail with Mm. Our Head goeth to eternal joy tMough adversity and trouble; and wUl we enter into it tMough the pleasure of the world and lust of the fiesh ? It passeth the bounds of aU humamty, and comeUness, and honesty, for the servant to be sluggish and slotMul, when the master taketh upon him such travail and pam. This is the narrow gate that we must enter in at : for through many tribulations, vexations, and miseries, must we come mto the everlasting kingdom of heaven ; and "all they that wiU Uve godly in Christ Jesu must suffer persecu- 22—2 340 FRUITFUL LESSONS. [cH. tion" m this world. He that will possess an mheritance, must beai- and suffer aU tiie charges belonging to the samc. The eternal inherit;uice is appomted us of our heavenly Father through CM-ist ; but witii this addition, that we re ceive the possession of it in such sort as the Son hath done, namely, with and tM-ough the cross and trouble. Blessed are they, whom God the Father maketii partakers of thc passion of his only-begotten Son : for whoso is a companion with Mm m suflering, shaU have his eternal feUowsMp in heaven, and enjoy with liim evcrlastMg bliss and rest. He that understandeth not this, is a '-fool, and slow of heart to beUevo ' the scriptm-es. Lot that man beseech God to open the scriptures imto Mm, and to make him understand it. AMicre that cometh to pass, ignorance vamsheth away, and the heart is fervent, and receiveth understandmg : for the Lord is the right and perfect schoolmaster, that toucheth the heart, and pierceth it through with the arrows of Ms words and ai-dent lovo. In breaking of the broad, they know thc Lord : for afore in Ms life-time, when he now woidd go to Ms passion and death, bo took bread, rendered thanks, brake it, and gave it them, admonisMng them, that as oft as they did tlie same, they should do it m remembrance of him. AVbercby they novv thinking on the same woi-ds, and being admomshed of the act, remember that it is he. Thus the brealdng of the bread before our eyes in the supper is an admonisMng token, that CMist's body was broken, and died for us on the cross ; and the drink an admomsMng token, that Ms blood was shed for the washmg away of om- sins. And so when we break the bread, and drink the di-ink, we ought thereby to know the Lord; thankmg him for Ms death, wMch is om- life, bemg mmdful of liim, and foUowing liis great love, wherein he died for our sms. [Luke xxiv. 36—43. John xx, 19, 20.J As they thus spake, (it was very late the same day, which was the first day in the week; and where the disciples assembled together, the doors were shut for fear of the Jews,) III.J THE RESURRECTION OF CHRIST. 341 Jesus came, whUe they sat at the table, and stood in the midst among them, and said unto them : Peace be with you. But the disciples were afraid, tMnkmg that they had seen' a spirit. Then said Jesus unto them. Why are ye troubled? and why do thoughts arise M your head? And he said yet agam unto them. Peace be with you. And vrith that shewed he them his hands, feet, and side, and said : Behold my hands and feet, that it is even I myself; handle me and see, for a spirit hath not flesh and bones, as ye see me have. The dis ciples were glad, when they had seen the Lord. And while as yet they beUeved not for joy, and wondered, he said unto them : Have ye any thmg to eat ? So they offered him a piece of broiled fish, and an honey-comb. The same he took, and did eat before them ; casting m their teeth their unbeUef and hardness of heart, because they beUeved not them wMch had seen that he was risen again from the dead. DOCTRINE AND FRUIT. In that the evangeUsts describe the true resurrection of Christ, they declare vrithal, unto whom such a high mystery was opened and shewed. For when we hear how the dis ciples were mmded and behaved themselves, we learn thereby, what becometh us, that we also may beUeve that CMist is truly risen agam ; yea, not only to acknowledge the same with the mouth, but also to prove and feel it in the taste of the spirit. So have we heard afore, what the desire and ardent love, wMch God stirred up m Mary Magdalene, did brmg to pass, and what good came of the ferventness and diUgence of Peter. TMs we see now here : for God hath a pleasure to stir up our desire, when he vriU open Mmself unto us. And therefore aU the same day, from mornmg early until mght, were the disciples stUl more and more endued vrith new joy, that the desire to see Christ might be kmdled more and more in them. And as they were assembled in love and uniformity, (for those two thmgs please God weU,) Christ cometh and appeareth unto them. He openeth himself unto those that, longmg after him, are 342 FRUITFUL LESSONS. [CH. coupled m love and miiformity, and being assembled, do hold themselves together. For where love is, there is God ; where discord is and division, there is the devU. 0 dear brethren, let us regard charitable love ; let us care for our bretMen, that the brotherhood be not broken, and that love be not spotted; for else farewell faith. No man needeth to boast himself of faith, that hath not charitable love, but stirreth up and seeketh division. iloreover, we soe here that the disciples of Christ stood in great danger of their bodies and Ufe : for when the Jews had no more power to rage against Christ, they raged against his disciples. Look, what men are partakers of the cross and passion of Christ, they verily shall understand the Mgh mystery of his resurrection. For undoubtedly, God with his own consolation shaU visit and comfort those that suffer any danger and harm for his name's sake. Forasmuch then as the good disciples of Christ must stiU be iu confiict and battle with the Jews, the Lord speaketh unto them with tMs com fortable word, " Peace be with you :" as if he should say, " Be of good cheer ; yom- matter shall stand in good case ; in me ye shall have peace, and be safe, and quiet, how hard soever it go outwardly : fear uot, be not afraid ; how soever the Jews do rage, ye shall do right weU." This salutation was common among the Jews ; therefore doth Christ also use it. Such a charge gave he Ukewise unto Ms disciples, when he sent them to preach, that entering into an house they should say, " Peace be to tMs house." And though the disciples were somewhat amazed and afraid at the first blush, yet was their gladness great, when they were throughly instructed that it was the Lord. Now was fulfiUed that wMch Clu-ist had said, and promised nnto them afore, John xvi. " Ye shall mourn, and the world shaU rejoice : but I will see you again. Your sorrow shaU be turned into gladness, your heart shaU rejoice, and your joy shall no man take from you." For the joy of a faithful beUevmg heart is constant, and endureth. If the resurrection of Jesus Christ were rightly and truly believed, and the same joy comprehended as it ought to be, aU sorrow must needs vamsh, all hurt and adversity must needs be httle regarded. For what can be gi-ievous unto a man, when by faith and hope he is assured, that he m a glorified and UI.J THE RESURRECTION OP CHRIST. 343 immortal body shaU arise again with CMist Ms head, and have everlastmg joy with Mm? And tMs is the cause that Christ appeareth so often unto Ms disciples, mstructmg them so much and so perfectly of Ms resurrection; even to make them stedfast m tMs faith, and to assure them of tMs joy. Therefore sheweth he them his body, and giveth it them to handle. The palpable body certifieth them, that it is a true body; the immortal body sheweth that it is glorified, and of Mghest honour ; the prmts of the wounds declare, that it is even the self-same body that it was afore. He sheweth them the tokens of victory, as a mighty overcomer of death ; and so doth he the wounds that he had gotten for them in the battle ; and Ukevrise the side that was opened, declaring his great love. His wounds sheweth he to them, to heal the wounds of their unbeUef. As if he would say : " Look upon me, and fight manfully ; without a battle shaU no man be crowned. But 2 iim. a. unto him that overcometh m the conflict wUl I grant to eat Apoc. h. of the bread of heaven, and wUl crown Mm for ever." Whereas he eateth before them, it is done for the probation of the true human nature, and not for the great necessity of the body. To them was it very needful, not unto Christ. Even so we, knowmg how to further our neighbour's faith, must and ought many times to do some what, aud to leave somewhat undone, that for ourselves we need not. 0 God, grant us true love and uniformity, take from us aU scMsm and dirision; gather us together tMough thy holy Spirit; remove aU discord and variance out of thy holy church. Give us patience in adversity ; send thy godly comfort and joy unto aU such as be m distress and trouble for thy name's sake ; strengthen the weak, Mt up the feeble, establih the doubtful, and m the battle help those wMch be thme own; that they Ue not under, bnt that m thee they may overcome aU danger and harm. Amen. 544 FRUITFUL LESSONS. [cH [John XX. 24—29.] Thovlvs, one of the twelve, wMch was caUed Didymus, was not vrith them when Jesus came. The other disciples therefore said unto hun. We have seen the Lord. But he said unto them : Except I see in his hands the prmt of the naUs, and put my finger mto the print of the nails, and tMust my hand into his side, I wiU not beUeve. And after eicht days again his disciples were vrithm, and Thomas with them. Then came Jesus, when the doors were shut, and stood in the midst, and said, Peace be unto you. And after that said he to Thomas, Bring hither thy finger, and see my hands, and reach hither thy hand, and thrust it into my side; and be not faithless, but beUeving. Thomas answered and said nnto him: Bly Lord, and my God! Jesus saith unto him: Thomas, because thou hast seen me, thou hast beUeved: blessed are they that have not seen, and have beUeved. DOCTRINE AND FRUIT. That wMch was spoken afore is here evident and plain, namely, that CMist openeth Mmself unto thosd, which are desirous of Mm, and long after Mm, associating themselves together one vrith another m true love, and being partakers of the passion and cross. Forasmuch then as Thomas is less fervent, and therefore absent from the rest, he saw not Christ with the other disciples; but when he obtamed a desire to see CMist, and was associate and jomed to the other, he became also partaker of the joy that they had. And here we learn the nature and condition of true beUef, (which is an Ulumination of the grace of God, yea, a very godly property,) that he maketh others partakers of Ms holy and glorious joys, and that through love, which seeketh not her own profit, neither is disdamful; to the mtent that the glory of God may be preferred among aU men. Therefore the disciples of the Lord make Thomas their companion partaker of such gladness, as they had re ceived of Christ's resurrection opened unto them ; for he was III.J THE RESURRECTION OF CHIUST. 345 very faitMess, and too stift' m liis own opimon. WMch unbeUef God suffered to happen imto him, and to contmue somewhat the longer, that Ms slackness and lack of faith might serve to om- commoditv : that tM-ough his unbeUef we might be provoked unto faith, forasmuch as we hear that he, so perfectly proving, seemg, and feeling the thmg, came so to an undoubted faith ; that we also might beUeve, that the body of Christ. wMch was hanged upon the cross for our sms, was of the Father i-aised ag;im unto life. For Acts u. if we beUeve m om- heai-t. and confess vrith our month, that God hath i-aised him up from the dead, we shaU be saved. Yea, beUeve we must, that CM-ist, accordmg to Ms words John u. afore, hath tMough Ms godly power erected up agam from death the temple of Ms body. Therefore tMough the doubt mg of Thomas we learn the mystery of the resun-ection of om- own bodies. For CMist hath sufficientiy proved, and Thomas hath confessed, that the body of CMist, wMch was hanged upon the cross, is verUy risen agam from death. Wherem our faith is confirmed to beUeve, that our bodies also shaU trulv and Uvelv rise agam to eternal Me. When Thomas is vrith the other disciples. CM-ist sheweth himself unto him. For they that m the unity of faith and of undirided love do not associate aud accompany themselves vrith other faithful beUevers m the church, shaU not be par takers of heavenly joys. Truth it is, that to beUeve vrith the heai-t justifieth : but the coMession that is made vrith the mouth belongeth unto health, and serveth unto love and imity of the Church and congregation of God: vrithout the wMch there can be no hope of health. He that saith he beUeveth, and doth not jom himself unto other CMistians. Ms faith is vam and of none eftect. And therefore did Christ for Ms church instituto the sacraments, that is to say, ex terior signs of his grace ; that his people might be associate together m the umty of faith. The church of God is it that preserveth us poor ones, as did the ark of Noe afore time m the flood, and bringeth us throngh this ragmg sea unto the haven of eternal salvation. Not that the grace and health is therefore to be ascribed to the elements and out ward thmgs : but that it may appear, how effectuous faith is. and what it worketh tMough charitable love m the chm-ch. CM-ist maketh mention of the words wMch Thomas 346 FRUITFUL LESSONS. [cH. had spoken afore to the disciples in his absence; namely, " Except I see m his hands the print," &c. Therefore saith Christ, "Thomas, bring thy finger hither, aud see," &c. Whereby it is evidently proved, that Christ is God: and even so doth Thomas understand and confess. The woimds are shewed of Christ, specially to this intent, that Ms passion might be prmted and sealed in men's mmds. For a very deep and Mgh mystery it is, that Christ's side is opened, out of the which floweth blood and water ; where by the spiritual and faitiiful beUeving minds may weU perceive Christ's good loving wiU towards mankind. Now when we look upon Ms hands, touchmg Ms side mwarcUy with our desire of inward faith, and considering why and with what love Christ suffered for us, it shall be no hard thmg unto us to beUeve his resurrection. If CMist were dead but even as another pure man or prophet, we could have no hope of the resurrection. Whoso believeth it, cometh soon to tMs knowledge, that immortal Ufe is given unto us. Now where there is hope of au immortal life, there is the Lord served with great dUigence. For if God hath not spared his own Son, but given him for us all, what good thmg may we not look for at Ms hand? If we be only true beUevers with Thomas, then shall God faithfully perform that he hath promised us. Christ desireth no more of us weak feeble ones, than that we be not faithless, but stedfast believers. Thomas is immediately obedient unto the voice of CMist, and becometh forthwith a new man. The Pharisees could by no doctrine, by no miracles, be brought to give credence unto CMist, and to beUeve m him, although they saw Lazarus raised again from the dead ; maUce and hatred did so hinder them : but Thomas acknowledgeth Mm freely to be Ms Lord and God. He seeth and handleth man; he confesseth God, whom he saw not. He acknowledged, that he whom he saw was Ms God and Lord. Through the same faith was Ms unbeUef and sm forgiven Mm. 0 merciful God, grant us love, that we seek not our own commodity nor honour, but the profit of our neighbours and thy glory m aU tMngs. Expel out of us all disdain, gree- dmess, ungentleness, headmess, and flattermg of ourselves. Preserve us from discord and division ; bmd us together in uniform love; that we may be one body, and of one mind. UI.J THE RESURRECTION OF CHRIST. 347 StabUsh also our faith : that our mmds may be always com forted m the resm-rection of thy Son, and immortal Ufe purchased bv Mm. Amen. [John XX. 30, 31.] AxD many other signs ti-nly did Jesus m the presence of his disciples, wMch ai-e not wi-itten m tMs book. These are written, that ye might beUeve that Jesus is CMist, the Son of God; and that ye so beUevmg might have Me tMough his name. DOCTRINE AND FRUIT. Like as CMist, wMle he yet Uved, did miracles before Ms death, to declare Ms godly power; even so after his rismg agam from death, he worketh many tokens m the presence of his disciples, to prove Ms resurrection m the flesh. Some of the same are described of the evangeUsts, not of any cm-iosity, or for vam-glory, bnt to confirm our faith therevrith. To wi-ite all, John thought it not needful ; for who could have written all ? or who could have fastened and borne them aU m mmd ? Whoso wUl not beUeve these few that are wi-itten, shall never beUeve a greater multitude. A faithfid beUever is weU satisfied vrith these. For these that be written of him are therefore written, "that we should beUeve that .Jesus is CM-ist, the Son of God, and that we tMough Ms faith might have eternal life." Seemg then that all thmgs wMch are written do extend and serve to tMs end, that we might beUeve m him, and be saved by Mm, what lack we then ? or what can we desire more ? So that hereby we leai-n, vrith great diUgence to read, to consider, and to apply mto our own Me, whatsoever the evangeUsts have written of Christ; as they have written notMng but that wMch is altogether exceUent, dear, holy, and godly, and such things as do Uvely describe, set forth, and prmt Christ unto us : that om* faith, hope, love, patience, meekness, and all good things might grow vrith blessed frmt ; that we m 34^^ FRurrFUL lessons. [ch. our life imsrht become thankful for sucli an e,xoeUent grace, and in no wise to contemn or despise it. A scornfid tlung is it, and the evidence of a great un beUef, whereas some thuik by these words to prove, that forasmuch as aU things ;u'c not wi-itton m thc book, it is lawfid for cerbiin men to add the i-est. and to devise and ordam what they will. For in these tilings that lu-o written doth Johu comprehend the whole sum of faith : wMch con sisteth m this, that Jesus is tho Son of the Uving God. who for om- salvation came down from heaven, died, rose again, and purchased for us ctoriuvl Ufe. Jesus tiio Son of ilary is the anointed Ring and High Priest, the Saviour of tho world promised of God, and spoken of afore by tho pi-ophcts. And oven he it is. who being of the heavenly Father anointed king everlastmg. was to come after David, and to roign for ever. This king is the Redeemer and Savioiu- of mankind, and the very true Son oi' God. If wo believe in Christ, wc believe ui the true God ; one only God we honour, one only God we woi-sMp. Seeing now that wo lionoiu- and woi-sliip CM-ist, we worsMp God ; for oidy God is to bo woi-shipped. Forasmuch now as we worship the Son no less tiian the Father, it is certain that Christ is of one nature witii tho Father; yea. tlus ought we to beUove. and that he came down into tius world to die for us, to wasli and wipe away our sms, and to kiU sm in our mortal flesh, when he makotli us partakers of his passion, and mightily worketh in us by llis Spu-it, in mortify mg oiu- carnal desires. Wo must also bcUcve. that hc by his godly power arose agam from death to a new, glorious, and imniort;il Ufe. For if we thouglit tbat hc died, and believed not tiiat he were risen to Ufo again, we should have no life ui Mm. For us he died, for OIU- sakes he rose again, for our welfare reigneth he for ever. A new godly aud blessed life worketh he in us with his resm-rection, and after this M'e have w-e m Mm Me evcr- lastuig. [Jolm xxi. 1—14.] Afterward did Jesus shew himself again at tho sea of Tiberias. And on tlus wise shewed he MmseU'. There were IH.J THE RESURRECTION OF CHRIST. 349 together Simon Peter and Thomas, which is caUed Didymus, and Nathanael of Cana in GaMee, and the sons of Zebedee, and two other of his disciples. Simon Peter saith unto them, I vriU go a fisMng. They say unto him. We also wiU go with thee. They went their way, and entered mto a ship immediately ; and that mght caught they notMng. But when the mormug was now come, Jesns stood on the shore; but the disciples knew not that it was Jesus. Jesus saith unto them : CMldren, have ye any meat ? They answered Mm, No. And he saith unto them: Cast out the net on the right side of the sMp, and ye shaU fmd. They cast out therefore, and anon they were not able to draw it for the multitude of fishes. Then said the disciple whom Jesus loved to Peter : It is the Lord. When Simon Peter heard that it was the Lord, he girt Ms coat unto him, (for he was naked,) and sprang mto the sea. The other disciples came by sMp ; for they were not far from laud, but as it were two hnndi-ed cubits; and they drew the net with fishes. As soon then as they were come to land, they saw hot coals, and fish laid thereon, and bread. Jesus saith unto them. Bring of the fish that ye now have caught. Simon Peter went up, and drew the net to the land fuU of great fishes, an hundred and tMee and fifty. And for aU there were so many, yet was not the net broken. Jesus saith unto them, Come and dme. And none of the disciples dm-st ask Mm, What art thou? for they knew that it was the Lord. Jesus then came and took bread, and gave them, and fish Ukevrise. This is now the third time that Jesus appeared to Ms disciples, after that he was risen again from death. DOCTRINE AND FRUIT. We read in the holy evangeUsts, that at the first Christ caUed Ms disciples, namely Peter and the others, from fisMng; wMch they also left, and came to CMist, who told them that he would make them fishers of men. Now, when he wiU send 350 FRUITFUL LESSONS. [cH. them out to that office, and depart from them, he appeareth again unto them at their fisMng. And, Uke as he did afore at their vocation, he doth before them a great miracle ; in the which he admomsheth them of their office, and chargeth them diUgently to care for Ms sheep committed unto them. But first he proveth Ms resurrection, to stabUsh and confirm their weak faith thereby; commandmg them afterward, to bring other folks also thereto. TMs Mstory in itself is evident enough : therefore ought we first to consider it after the letter; for the letter also teacheth for itself. Christ, like as he appeared unto those that vvere sorrowful and mourned, so doth he appear unto Mattx. those that labour and travaU. Christ gave his disciples authority out of the gospel, that they preach, to take a com- icor. ix. potent honest Uvmg, as food and necessaries of the body; and yet cUd he not restram them, that they should not or might not labour, when occasion serveth. Therefore Paul also used not that Uberty at certain times, but laboured with his own hands, and won Ms meat. So did the disciples of CMist exercise themselves in their labour. For when they were come mto Galilee from the feast of Easter, wMch they had kept at Hierusalem, afore the Holy Ghost was given unto them, they wonld not go idle, and thereby become a burthen unto other men, (for he that goeth idle Uveth upon other folks, eating that theirs is, and overchargeth them,) but undertake to get their own living with their handy-work, wMch they had used afore. Whereby we must learn to apply ourselves unto labour, and not to be idle ; for idleness is the mother of many and great vices. Every man ought to have an honest travaU, to be exercised either with the body 2 Thess. iii. or with the mind. Whoso laboureth not, must not eat. Man Job V. _ ' was created to labour, as the bird to fly. Therefore ought every father to bring up his chUdren in honest exercise from their youth up, that the devil get no place in their hearts ; which yet cometh to pass, if he find them idle. The first commandment given to our forefather Adam after the fall was this : " In the sweat of thy face shalt thou eat thy bread." Now when we m true faith and confidence unto God do take in hand the work that he hath committed unto our charge, we ought not to doubt God shaU prosper it, and give III.J THE RESURRECTION OF CHRIST. 351 US Ms rich and gracious blessing m it ; as it is written, Prov. iU. : " In all thy ways remember the Lord, and he shall direct and order thy doing." Eccles. v. ix. Here is also to be considered, how Christ uttereth his godly power before Ms disciples, in the great miracle that he did in their sight, to confirm our faith in him. For out of the appearing of Christ groweth faith. Psalm Ixxxv. And [Psai. Ms true resurrection will he print in them, in that he ap peareth unto them, and eateth with them. Here we see the ardent desire of Peter, which leapeth into the sea, as soon as he heareth that it is the Lord: he that afore had denied him, maketh now speedy haste again unto him. Though we of man's feebleness and fear, do fall into sin, yet always when we hear God in his word, we ought forthvrith to turn again unto him ; and so shall he with thp Luke xv, lost son graciously receive and embrace us again. In that Peter covereth himself bemg naked, we learn nurture and shamefacedness, to waUc and dwell with all honesty m the sight of men, speciaUy in the presence of our superiors and governors. In the corporal works and deeds of CMist, there is nothing m vain, notMng vrithout effect. Besides the outward appearance of the work, there is described somewhat more exceUent, whereunto a faithful beUever ought to cUrect the eyes of Ms mind. As when he maketh the bUnd to see, it is an outward act, and a declaration of his godly power, and an alteration there is outwardly in the eyes of the blmd, in that his sight is restored unto him again : nevertheless over and besides the outward work there is given us to understand, that Christ is the true Ught of the whole world, which driveth away the blmdness of our heart, and illummateth the eyes of our mind, according to the scriptures. Esay xUi. xUx. John i. ix. xii., &c. Christ, taking bread and wine, giveth the same to his dis ciples to eat and drink. This, as no man can deny, was an outward act, and they commanded outwardly to do it, albeit in the remembrance of him. Besides and above the outward eatmg and drinkmg, the faithful believer must lift up his heart, and look with the eyes of faith unto that wMch is spiritual; namely, how that Christ is the true living bread, which feedeth our souls to eternal life ; how his body was 352 FRUFTFUL LESSONS. [cH. broken for us upon the cross ; how we tMough Ms death are made Uvmg, and washed away from our sins by Ms blood. In this is set forth unto us the Mghest love of aU, namely, that Christ gave himself unto the death for us : whereby we are admomshed of his grace, yea, not only in tMs described unto us, but also the Holy Ghost doth mightUy and fruitfuUy work the same in the hearts of the true beUevers, wMch in faith at the supper receive the true body aud blood of Christ ; whereby their hearts are kmdled in love towards God and their neighbour, so that they dweU m CMist, and he in them, &c. So here likewise the outward fisMng representeth a fish ing spiritual. Like as m fisMng it Ueth not in the fisher's power or vrit to take many or few, but it is the power and blessing of God ; and as the labour of the disciples is in vaia afore CMist commandeth them, but when they have Ms com mandment, and cast out the net upon the same, they draw up a multitude of fishes : even so cometh it to pass at this present day, that we bring forth no frmt, so long as the Holy Ghost worketh not vrith us mwardly ; but when Christ bid deth cast out the net, that is, when he giveth his Spirit, we are able to draw up many men, and to wm them unto Christ, For aU the night long had they taken notMng, till Christ came unto them : even so can we do notMng, if CMist be not with us by his Spirit. On Whit-sunday, when the Spirit came upon Ms disciples, they brought much frmt, and drew many men unto Christ. Hereby declareth Christ unto them m this taking of fish, how it should go m their office, and how the tune was now at hand, that they should shortly draw many men out of the sea of this world unto him, and that they should prosper and have good success therem. The world is tMs wUd raging sea; the shore is the qmetness of eternal life that we have in Christ, unto whom we make haste vrith Peter and the other disciples ; neither do we bring men unto ourselves, but unto Christ, and to the haven of everlastmg Me. Faith is not idle, but is always occupied m the Lord's busmess, causing us to contemn aU perUs, and to speed us apace unto Christ vrith the clotMng of virtues, especiaUy vrith faith, the weddmg- garment ; that we appearmg not naked, may make haste unto the land of the Uvmg, where Christ is, the conqueror of death; III.J THE RESCRKECnON OF CHRIST. 353 for tiie faithful beUevei-s are not far fi-om the land, when their conversation is m heaven. Without CM-ist we must begm notMng, vrithout faith may no man please God. In Heb. si. the night of sm our labour is vam and unprofitable ; yea, " whatsoever is not of faith is sm." ITpon the right hand must Rom. xiv. the net be cast out: that is, m the office of preachmg must respect be had to the oMy glory of God, and edUymg of the i cor. xiv. chm-ch, and not to our own profit or preferment. Christ hungereth after om- health : tMs is the meat wMch he desireth, that we do the wiU of his heavenly Father, that John iv. vi. we put our trust m him and love one another, that we lead a just and innocent life, that we keep om-selves from the filthiness of the world, and brmg much people unto God. Such meat is brought unto CM-ist by the aposties, when they tMough theu- teacMng do catch men, and bring them unto God. Therefore doth he ask them, whether they have any tMng to eat. They said, Nay : for afore the receivmg of the Spirit they could do nothing : but when he came, they brought many profitable thmgs to pass. The hai-vest was so great, that they must needs have many workmen. So when God helpeth the faithful ministers of the word, that they m the ministry of preachmg have prosperous suc cess, so that they draw up many men tMough the net of the gospel, and find much fruit ; theu the disdples whom Christ loveth, and wMch love Mm agam, do know that it is the Lord, and that the same cometh not of their own vu-tue, but of the power of God. And hereof then groweth there m them a great desire to come unto CMist, and to be vrith him. The office therefore of apostles and of aU ministers of the word is tMs, that when they do what CMist commandeth them, they tm-n them to CMist agam, and ascribe the honour unto him. Aud if aught would let or Mnder them to come unto CMist, they ought to refuse aU the same, and to haste unto bim vrith the loss of their Me. Johu knoweth Christ afore Peter; but Peter cometh to the Lord before him : wherebv we may note the diversity of ministrations and gifts in the church. Though Peter be more fervent, yet is he not ashamed to learn of John. The fishers come with the fish unto Christ, the shepherds vrith the sheep to one manner of salvation. For they ai-e not cai-efol only for themselves, how thev mav be saved ; but LCOVERDALE.J 354 FRUITFUL LESSONS. [cH. also for those whom they have caught, to bring the same with them unto the shore of eternal rest. It is our salvation, when we become Christ's meat, yea, when Christ is our food and sustenance. For they that m the sea of tMs world do faitMuUy labour to draw the fish unto the haven, shall obtain great fruit, and enjoy an eternal banquet at Christ's table in Ms kmgdom. For Christ prepared them a cUnner, wherem he set forth unto the mimsters of the word, what they ought to do, namely, to feed the people comnutted unto them. A great honour is it, to brmg much people unto Christ. Great commendation and unspeakable joy shall those teachers have, that faitMuUy travaU m scriptures and word of God. By the multitude and great number of the fishes that the apostles drew mto the net, is figured the multitude of the heathen, who through the preaching m the whole world should be brought into the unity of the faith. And although many schisms and erroneous divisions arise, yet of those that are ordamed unto Me there shall no man fall out of the net. God -' knoweth those that be Ms ;" and they shall alway hearken unto the voice of their Shepherd. Thus shaU there ever be one only church, wMch cannot by us be throughly purged : evermore will hypocrites do all their diUgence to contmue therem, though the makers of division shall not be without great travail and labour. As for such vices as be manifest, great, and offensive, they that be in authority are bound to suppress them, accordmg unto the ordmance of CMist. Matt. V. xUi. xvm. Fust, they that be faitMul believers, and ordained unto life, do cleave unto Christ their head, and then to the mem bers, that is to say, aU faithful Christians. For they that are faithful beUevers, be kmt together m perpetual imity. And although some at tMs present day be m contention, yet so far as they are of the number of the elect, they wUl agree together again one vrith another, afore they depart hence; that they may die m the imity of God's congregation and church, without the which there is no health. After the great labour that the ministers of the word have in the ragmg sea, Christ rewardeth Ms with a very costly and glorious feast in Ms kmgdom : there wUl he be the bread of Me, that feedeth and satisfieth them for ever. 0 merciful God, grant unto us- all, that we may faithfuUy III.J THE RESURRECTION OF CHRIST, 355 cleave unto thee, and follow thy commandment. Tame thou our body and members m honest labour, that we loiter not m vices. 0 draw our hearts alway upward ; that, aU tem poral things set apart, we may haste only unto thee. 0 gracious Father, give us such faithful fishers, as being true and careful m their office, may with the net of thy holy word draw us out of the raging sea ; that we with them, and they with us, may enjoy the everlasting banquet. Amen. [John xxi. 15 — 17.] So when they had dmed, Jesus saith to Simon Peter, Simon Joanna, lovest thou me more than these? He saith unto him. Yea, Lord ; thou knowest that I love thee. He saith unto him. Feed my lambs. He saith unto Mm again the second time, Simon Joanna, lovest thou me? He saith unto him, Yea, Lord ; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the tMrd time, Simon Joanna, lovest thou me ? Peter was sorry, because he said unto Mm the third time, Lovest thou me? And he said unto Mm, Lord, thou knowest all thmgs ; thou knowest that I love thee. Jesus saith unto Mm, Feed my sheep. DOCTRINE AND FRUIT. Forasmuch as Peter had taken a special grievous fall, CMist lifteth him up vrith a special comfort ; but so, that he setteth forth unto aU shepherds of his sheep, what their office is. Peter had many sins forgiven Mm ; therefore was it Luke vii. meet that he should love the Lord the more. And seemg he had tMice domed, he maketh now a three-fold confession; so that now the tongue doth no less serrice unto love, than it served fear afore. Christ sheweth Mm, that he is received agam unto grace ; so that he may safely put Ms trust m Mm, seemg he committeth unto him Ms own sheep. As if CMist would say : " As for thy demal, I wiU no more re member it. And for an eridence hereof, I put thee in trust to keep my sheep. In no wise do I refuse thee ; but a shep herd of my sheep will I make thee." Neither doth he cast 23—2 356 FRUITFUL LESSONS. [cH. Mm m the teeth with his demal, but s;iith : " If thou love me, theu take upon thee the care of the bretM-en. The love that thou hast vviUed to declare uuto me m aU thmgs, and wherein I deUght, the same declare thou now imto my sheep, whom I so deai'ly have bought. Thy Me that thou wouldest have offered for me, give now for my sheep\" Now, to tho mtent that Peter should not say he were expcUed from the apostlc- sMp tMough his demal, the Lord therefore giveth Mm a new commission to keep Ms sheep. As for Peter, ho was no more so rash and foolish-hardy ; but answereth more advisedly than afore, and taketh the Lord to witness. For he remem bereth, how it had happened unto Mm already : therefore standeth he not arrogantly in Ms own conceit, neither speak eth he against the Lord ; so vritty and cu-cumspect is he become tM-ough the faU. Arrogant had he been, and Mgh-mmded ; and therefore tMough the demal he feU very sore. But Ms weeping, tMough faith and sure confidence, purifieth Mm again ; and m love he becometh more fervent, pondering that much is forgiven Mm ; so that where sm was great, grace is more abundant and plentiful. Eom. v. In Peter is the office of the other apostles, and of aU preachers of the word, described : for here may we see, who are meet to be called to guide the people, and what care and diUgence they ought to take for them. But here prmcipally we must note this, that CMist, nundmg to stabUsh Ms special exceUent doctrine, did ever John yi. first work a notable token and miracle. As when he fed the five thousand men vrith few loaves, he taught immediately upon the same, how we must be sustamed vrith the bread of heaven ; even so here, when the disciples had taken a great [1 The author appears to have had the foUowing passage of Chrysostom in view: Kai ti 8?;n-0Te ro-tis aXKovs irapaSpapdv tovtio nepl TovTav SidXeyeTai ; eKKpiTos -qv rdv d-rroaroKav .... apa Si Kai SeiKpis avrd , OTt xPV SappeXv Xomov, ds ttjs dpvqtreais i^eXrjXapevi]!, ^yX^^P^C^rai rqv Trpocrraa-lav rdv dSeXffidv, Kai ttjv piv apvija-iv ov npo- iXeis pe, TrpotaTOHO Tav aSeX(f)dv, Kai Trjv Beppfjv dyaTnjv, fjv Sta Trdvrav eTreSeiKma-o, (tal e

FRUITFUL LESSONS. [cH. question he saith, Phileis 'me, {tpiXeh iue) ? Lovest thou me ? Phileo {(pikew) sigmfieth so to love, that one be lovmg to another, and shew Mm friendsMp. Therefore doth Peter take the Lord Mmself to witness. As for the Mgh exceUent love, he dare not brag of it, but saith, Philo se {(piXw ere): wMch is as much to say, as: "I have hitherto done aU that becometh a friend to do. If any derogation or limdrance be done to thy honour and name, I am heartUy sorry ; as a friend is justly grieved, if Ms friend be vUely entreated." Thus the Lord with the three questions layeth hard unto Peter ; for a notable love is it that he requireth of those to whom he committeth Ms sheep in his absence. Peter had a good conscience, and knew no falsehood or deceit by himself; but bare a fervent and notable love unto CMist. Yet by reason of Ms former faU, and this oft ques- tionmg, he was partly out of qmet, fearing lest peradventure there lay yet Md in Mm some secret thmg, that displeased the Lord, or were agamst him, or that happUy he should not stand in such favour vrith CM-ist. Therefore said he: " Lord, thou knowest aU tMngs, thou knowest the hearts of aU men, and wottest that I bear thee a good heart and friendly mmd :" wMch words proceed of a meek fervent heart. Christ knoweth better how we love Mm, than we ourselves. Thus a shepherd ought to have an ardent love unto Christ, and yet not to stand Mgh m his own conceit, or to brag of Mmself, although he love, and be garnished vrith virtues more than other men. Wherem may it be perceived, that a soul-shepherd loveth CMist, and is his friend ? Verily, in loring Ms sheep, wMch CMist hath committed to Mm. Therefore saith Christ alway upon the same : " Feed my sheep." But CMist useth here two distmct words. First, he saith, Vosce (fioaKe), that is, feed them, pasture them, fodder them. Secondly, he saith, Poimene (TroiVofe), that is, be thou unto them a herdman, take thou care for them, as it beseemeth a shep herd; be thou a shepherd unto my sheep, keep them from the wolf, and from all such hurt. First, he reqmreth of him a fervent love ; then committeth he his sheep unto him, a treasure great and dear, redeemed and bought with thc precious blood of CMist. As if he would say : " If thou love III.J THE RESURRECTION OF CHRIST. 359 me, declare the same in care and love toward my sheep, whom I commit to thy charge." The sheep are Christ's, not the shepherd's. As for such shepherds as keep them so, that they make them hang upon themselves, those love themselves, not Christ. They that seek their own glory, profit, and lucre among them, are not faithful shepherds. Against such doth cry the threefold voice of Christ : " Feed and keep my sheep :" " mme," saith he, " not thino. Feed them, oppress them not, slay them not. Feed them, not thyself; seek my glory, not thme own." For some there be wMch, as Paul with weeping tears com- piiii. m. plaineth, seek themselves, not the glory of Jesus Christ. Of these spake Paul also afore, 2 Tim. iU. "Men shall be lovers of themselves, covetous," &c. Where the wicked root of self-love is in a curate, there follow aU the vices wMch he in thc same place maketh mention of. Whoso now vrill be a lover of Christ, and a faitMul shepherd of his sheep, let Mm not love Mmself This rice, self-love, must rhiiautia: be abhorred of those that are to be made overseers of the people. For so fervent and great love ought a soul-shepherd have to Christ and Ms sheep, that he be ready to die and jeopard his Me for the glory of Christ and profit of the people; and that through such fervent love aU natural and carnal fear may be driven out of him. Behold, how worthy and Mgh an office the mimsters of the word are put in ; how great love, what care, what dili gence, what earnestness, what labour and travail they must have, to whom so precious a treasure, and so dearly beloved of Christ, is committed. He maketh not of Peter and his Luke apostles princes, kmgs, emperors, but committeth and giveth them a mimstration, yea, the most honourable ministry : he commandeth them to become faithful shepherds, wilUng them to love the people, and to pasture them with the fodder of God's word. He committeth to their charge the sheep, whom as he Mmself, the true Shepherd, hath with his own death deUvered from the pit of hell, so have they a desire to hear theu- Shepherd's voice. He speaketh not to them John x of the milk or wool, (wMch the thankful sheep yet give unto their shepherds,) that they should not have respect to their own lucre ; but only with what faithfulness they ought to feed thc sheep. xxu. 360 FRUITFUL LESSONS. [cH. " Feed them," saith he, •' kiU them not, murder them not; be a shepherd, not a woU"; buUd, break not down. Peter, if thou love me and art my friend, then put I thee m frust vrith my best beloved treasure, even mine own sheep, whom I so dearly have purchased. If thou wilt shew me now a friendly part, then take the charge of them, and watch them faitMuUy. I shall now corporaUy depart from you ; therefore canst thou from henceforth serve me no more m the flesh; but do thou serrice to my sheep, wMch hear my voice. K thou faitMuUy keep them, and take diUgent care for them, then shalt thou declare, that thou art my friend, and lovest me ; and herem shalt thou do me cMefest service of aU." 0 gracious Father, grant us to have a fervent love unto thee and tMne ; but speciaUy proride us with such good faithful soul-shepherds, as earnestly lovmg thy sheep, and caring unfeignedly for them, may both truly feed them, and vaUantly vrithstand the wolves and aU false docfrine. Give grace to those rulers, and unto aU such, as by virtue of thy commission do caU, choose, and appomt mimsters of the word ; lest they, bemg bUnded by affection, favour, disfavour, love, hatred, bribes, and such like, prefer unworthy and un meet men ; but to pick out such as be apt, virtuous, godly, and weU expert, and that seek thy glory and edifying of thy people. 0 grant unto aU high governors and magistrates, that whereas the goods of monasteries have heretofore served the wicked lusts of unprofitable priests and vam reUgious, they may, after their decease, be converted by the said rulers mto good and godly uses ; as provision for the poor, for vridows and fatherless chUdren, for brmgmg up of youth m the scriptures of God, and in honest necessary sciences, that they may be frmtful and comfortable to the whole cMistian congregation. K this might come to pass, then should there be no lack of wise councUlors and active men, profitable to be m common authority; and also amongst cMistian people there should be found men meet to be made overseers in the ministry of God's word, with wMch men the people should be weU and worthUy provided for. Good virtuous teachers bring forth a virtuous and godly people. And doubtless, the meanmg of those that gave such goods to monasteries and churches was at the fii'st that they III.J THE RESURRECTION OF CHIUS'T. 361 thought thereby to serve God, and to do good unto the poor. If such goods then, as heretofore have been evU bestowed, be now profitably and blessedly turned to the honour of God and commodity of the whole church, then is the last wUl and meanmg of the founders fulfiUed. They also that must pay such rents, tithes, and goods, wiU be the readier so to do, if they see that the same is weU and profitably bestowed. Then shall not they unfruly, but faithfuUy perform and pay all tMngs, when they consider that they do service unto God Mmself. Grant us all, O God, to hearken and be obedient unto the voice of frue shepherds ; and give us hearts to have in great honour, and worthUy esteem of such faitMul shepherds, as upou earth are thy ministers and stewards, by whom and m whom thou speakest to us and vrith us : that we, shewmg unto them all reverence aud honour which they be worthy of for thy sake, may give them honest Urings, and consider, how that CMist thy Son our Lord teacheth the same. Matt. x. and Paul thy servant, 1 Cor. is. Reason it is, seemg they sow spiritual thmgs unto us, that they of us reap tMngs corporal. 0 Lord, remove away the contempt of thy word and mimsters ; for the same never escaped without great punishment and harm. [John xxi. 18, 19.] Jesus said unto Peter : Verily, verily, I say unto thee, when thou wast young, thou gu-dedst thyself, and wentest wMther thou wouldest: but when thou art old, thou shalt stretch out tMne hand, and another shaU gud thee, and lead thee tMther as thou wouldest not. This he said, signifymg vrith what death he should glorify God. And when he had spoken tMs, he said, FoUow me. DOCTRINE AND FRUIT. It is not sufficient to have begun, except the soul-shep herd contmue m his office and faitMulness. For to take the 362 FRUITFUL LESSONS. [cH. cure and charge of the sheep bringeth great danger, loss, travaU, and labour with it. Many a time must a faitiiful shepherd jeopard his Me for his sheep. Such perU doth CM-ist promise unto Peter, namely, that he must die, and with what death. Aforetime, when he was young, he sought that wluch pertained to the flesh ; he nught uot away with the cross : but now after the receiring of the Holy Ghost, he is stout, and dieth for Christ's sake, and for Ms sheep. Be hold, such an end had Peter, that of love he dieth for Mm, with whom to die he rashly promised afore'. But necessary it was, that Christ should first die for Peter's health, and that Peter afterwards should suffer death for Ms name's sake. The presumption and headmess of man would have set the cart before the horse ; but the everlastmg truth hath appointed this order. Peter thought he would have jeoparded his Ufe for CMist, and have redeemed the Ee- decmcr: but Christ came to give Ms life for Ms sheep, of whom Peter was one. Now after that Christ died for those that be Ms, there is strength given in the hearts of such shepherds and sheep as be faitMul, to suffer death for Christ's sake. Death is not now so to be feared of us, that we would therefore go back from the truth ; for by death do not we lose Me, yea, CMist hath made death to be the way unto Me ; and by his resurrection he hath set forth unto us an example of another life, wMch is immortal. Peter was first afraid, and feared death ; and would have dissuaded Christ Malt. xvi. that he should not cUe. But now that the precious treasure of Christ's blood is shed, he followcth Ms Redeemer, yea, even unto the death of the cross goeth he after him ; therefore Petrus of the is hc HOW HO morc a Satan, but a Peter. rock. But from whence cometh such strength mto a feeble man? Even from God, who dwelleth in the hearts of the faithful : for else is the nature and flesh of man impotent and weak, being afraid of death ; wMch fear, natural heat being abated, is the greater m them that are old. Aud though we aU wish to be with Christ, and be desirous of eternal hfe, yet would we fam have it without auy grief of death, if it might be. Thus came the conflict of death even upon Christ, whereby he declared Mmself very man ; but the wiU of God [1 Eusebius, Hist. Eccles. Lib. ii. cap. xxv. p. 83. Ed. Reading, 1720; also Caii Fragm. apud Routh, Rei. Sacr. Vol. i. pp, 168, 179—80.] HI, J THE RESURRECTION OF CHRIST. 363 had the mastery above man's m the wrestlmg. Peter also went not with his wUl to death ; but vrith Ms wiU he both suffered it, and overcame it. CMist likewise, to comfort us, was heavy : who nevertheless came upon earth, that he would die ; neither was it necessity that moved him to die, but Ms own good-wUl and love : for he had power to give Ms soul, John x and take it agam. Now though the fear of death be gTcat m nature, yet is it overcome through the strength and greatness of the love 2 cor. v. wMch we bear unto him who is our Ufe, even Jesus CMist. And albeit he was the Ufe itseU', yet pleased it him to suffer death for us. Seemg then that he alone died for us, we ought not to be ashamed ; neither should it grieve us to die also for him, speciaUy considering that the pubUsMng of so exceUent gi-ace is committed unto us. When the shepherd dieth for the sheep, it is no great matter if the sheep die for the shepherd's sake. Forasmuch now as the faitM'id shep herd vrith Ms love directeth and encourageth many of the sheep to die for his name's sake ; how much more meet is it, that the shepherds be the first wMch jeopard their Uves, striving for the truth, and even unto blood to resist sin, when CMist hath put them m trust to feed his sheep ? TMs is now the occasion, why our Saviour CMist teUeth Peter of Ms death aforehand, and strengtheneth and encourageth him thereunto : for though the wUl be constant in the samts, yet Rom. vn. is the flesh feeble and weak. No man dieth without pam and grief : wMch thmg is appomted unto us by the wisdom of God, to the mtent no man should kiU himself. For see mg the devil doth now and then persuade some to murder themselves, how should it go, if the soul were not so loth to depart from the body ? With these words therefore thought not Christ to make Peter afraid, or to discourage Mm, but to furnish him and make him ripe. For Peter had a good desire to suffer somewhat for CMist's sake : nevertheless, bemg yet young, he could not foUow. But when he was old, he foUowed him : therefore wiU CMist perform Ms desire. As if CMist would say : " Peter, thou hast Mtherto been weak and fearful ; but I wiU strengthen thee : so that hence forth thou shalt deny me no more, but manfuUy die for me. Thou hast been tender, in that thou wast afraid at one woman's voice : but now shalt thou stretch forth thv hand to 364 FRUITFUL LESSONS. [cH. the cross to be bound." For by the stretchmg out of the hands, he understandeth and sigmfieth with what death he should die, namely, upon the cross. WMch death aforetime was most shameful : but after that Christ was hanged upon the cross, it is now an honourable and glorious death, with the which the faitMul do glorify God ; and therefore saith the evangelist, that the Lord would thereby signify, " with what death Peter should glorify God." For m God's quarrel and for Christ's sake to die is the Mghest honour, whereof no man ought to be ashamed. This ought all soul-shepherds to ponder and consider, that they, faithfuUy and constantly foUowmg Christ the Lord, go not from that they have taken in hand, but proceed and bring their course to an honom-able end, keeping fidelity and trust with their Lord, and bemg fully appomted in themselves to die for the sheep of Christ. Therefore shonld they consider aforehand, what tiungs they must suffer for the truth ; lest they destroy that, wMch they havc of long time buUded and taught. 0 gracious Father, strengthen thou us in thy work and in thy truth ; that in the thing wMch thou hast begun in us, we may stedfastiy continue to the end. Expel out of us the fear of death, and stabUsh us through thy holy Spirit, that we maMuUy may despise and jeopard this Me for the Ufe eternal. Grant, 0 God, to the shepherds of thy sheep a fervent love to the truth and thy glory. Strengthen them with thy Spirit, that they valiantly standing by the flock, may even with their death confirm thy people m the truth. [John xxi. 20 — 25.] Peter turned about, and saw the disciple whom Jesus loved foUowmg ; which also leaned on his breast at supper, and said. Lord, who is he that betrayeth thee? When Peter therefore saw Mm, he said to Jesus : Lord, what shaU he here do ? Jesus saith unto Mm : If I wiU have him to tarry tUl I come, what is that to thee ? Follow thou me. Then went this saymg abroad among the brethren, that that III.J THE RESURRECTION OP CHRIST. 365 disciple should not die. Yet Jesus said not to him, he shall not die ; but, K I will that he tarry tiU I come, what is that to thee? The same disciple is he, wMch testifieth of these thmgs, and wrote these thmgs, and we know that his testi mony is true. There are also many other thmgs that Jesus did, wluch if they should be written every one, I suppose the world could not contain the books that should be written. DOCTRINE AND FRUIT. The former words wMch CMist spake unto Peter, "Follow me," were spoken unto Mm m tMs meamng ; that he should foUow the footsteps and passion of CMist, namely, vrith word and deed to go the way that Christ had gone. But inas much as Peter is a figure of the church, Christ spake those words not only unto Mm, but unto all faithful beUevers. For the church of CMist, whUe she dweUeth here temporaUy in many troubles and af&ictions, she foUoweth Christ her spouse and head, who also deUvereth her from aU adversity. She loveth CMist, and in the behalf of Ms truth she striveth until the death ; for seeing Christ died for all, it is meet that they wMch are Ms do foUow Ms footsteps. To foUow Christ is nothing else than stoutly to suffer and overcome despite and poverty m the world for his sake. And God truly, even in his wrath, wMch we with our sins deserve, cannot forget Ms mercy. Over and besides the manifold comfort and help wMch he otherwise declareth unto us, he hath given us his own Son to be our Mediator ; by whom, if we put our trust in him, we should be saved and delivered from eternal death ; that we Uring from henceforth stUl in faith, hope, and charita ble love, as pUgrims m tMs world, and bemg in all troubles and adversities preserved by the corporal and spiritual com fort of God, might walk innocently before his sight in him who is become our way unto God. It is no vUe thing to suffer and to be put to death for Christ and his truth's sake ; yea, a man cannot die a more honourable death, than when for the fruth innocently he suffereth with a good con science and vrith an upright mind. No man ought indeed to put Mmself in danger arrogantly, wilfuUy, or for vain glory. 366 FRUITFUL LESSONS. [cH. Whereas Peter asketh a question concermng the disciple whom the Lord loved, what he shoidd do, it is a mceness and unprofitable curiosity, that serveth notMng to edification ; and therefore it pleaseth not the Lord. Whatsoever edifieth not, that ought not we to desire of Christ. Let every man look to himself, waiting upon his own business and office, and not to be curious m another man's matter. Whatsoever is not committed unto Ms charge, and belong not unto him, let Mm not meddle vrithal. Peter loved Christ : so did he John' also : therefore asked he what should become of Mm, and whether he should remam stiU, or die ; for he was very loth and nn willing to depart from Mm. And so he passed more upon John, than upon the precept and commission of Jesus Christ. Such curious back-lookmg doth the Lord rebuke. We many and sundry times do regard and esteem more the thmg that we love, than that wMch God commandeth and biddeth us. But such love is very hurtful, and especiaUy in those that should be soul-shepherds. CMist's vriU is, that they have respect to Ms vvork and commandment, and with a fervent love to perform the same, not meddUng with other busmess not needful. To mquire curiously of other men's matters brmgeth not alway profit, but much rather unqmetness. Therefore Christ, removmg Peter from such curious questions, draweth his mind unto a better thmg, namely, to foUow Mm. As for that wluch he desireth to know, CMist telleth Mm, that it is no pomt of his charge ; as if CMist would say : " What hast thou to do with other folks' busmess? Thou hast heard what I have commanded thee ; look that thou faitMuUy do the same. What mquirest thou after other men's matters ?" Thus lookmg diUgently and faitMuUy to our own charge, and expelUng the affection of the flesh, we should neither desire curiously to ask any thmg beyond the wiU of God, neither to look upon any other men ; but uprightly to foUow the Lord. Here also we learn, that in the commission and final de- partm-e of the faitMul there be manifold differences. Some rest m the Lord blessedly, vrithout any special heavy afflic tion ; but some it pleaseth God to brmg tMough sore travaU and exceedmg frouble, laymg the greater burden upon him ; [1 Ed, 1593, them.] III.J THE RESURRECTION OF CHRIST. 367 accordmg as it was told Peter aforehand, that hc should be crucified, but not Jolin. They now that are admitted to feed Christ Ms sheep, pre pare themselves, and be always ready, without any curiosity to foUow the will of God. Whereas John, in the conclusion of his book, refuteth the erroneous opimon of some, it is an evidence of his meekness and smcerity. It was not so spoken of the Lord, saith he, that the same disciple should not die : whereby John con fessed, that he Mmsebf also was mortal. His writing wiU he have credited; for he hath written nothing save only the truth, whereof he may well testify that which he hath seen; yet saith, he hath not written aU, but oMy that whereby we may obtain eternal life ; as we have heard sufficiently afore. [Matthew xxviii. 16, 17. Luke xxiv. 44 — 49.] The eleven disciples went away mto GaMee, into a Matt, xxv mountain where as Jesus had appointed them. And when they saw Mm, they worshipped him ; but some doubted. And Jesus said: These are the words wMch I spake unto you, wMle I was yet with you, that all must needs be ful fiUed, wMch were written of me in the law of Moses, and in the prophets, and M the psalms. Then opened he their wits, that they might understand the scriptures, and said unto them : Thus it is written, and thus it behoved Christ to suffer, and to rise agam from death the third day ; and that repentance and remission of sm should be preached m Ms name among all nations, and must begin at Jerusalem. And ye are witnesses of these things. And behold, I wUl send the promise of my Father upon you. But tarry ye m the city of Hierusalem, tUl ye be endued with power from on Mgh. 368 FRUITFUL LESSONS. [cH. DOCTRINE AND FRUIT. The Lord, mmding to make Ms disciples assured of his resurrection, instructeth them first weU in Ms passion, which he declareth out of the scripture, and printeth it in their hearts. He teacheth them, that it was necessary that Christ should suffer and die, yea, even thus to die, namely, upon a cross, upou a tree. On the tree was the transgression com mitted, upon the tree behoved it the restitution to be made; upon the tree was death fetched, upon the tree was life given; upon the tree must satisfaction be made for the lusts of the flesh, wMch on the tree were first conceived. And would God that we rightly knew the passion and cross of our Lord Jesus Christ ! Then should tho glory of the resurrection be well known and loved of us. 0 Jesu, grant us grace right to consider, what, wherefore, and with what love and ferventness, thou hast suffered for us. Then shall our heart feel and profitably enjoy the sweet fruit of thy resurrection ; then shaU our life become new and of another sort, if we take upon us true penance, being sorry for our sms, converting us unto thee, amending and changing our conversation, which with the gracious forgiveness ofour sins is declared and promised unto us in tiie gospel, according to thy commandment. isai. ii. 0 what a joyful message is this, that such great grace Psal. ex. should out of Sion be shewed unto us, which come of thc heathen ! From this grace is no man shut out : it is common John iii. unto every man, unless thc unthankful exclude himself; as do they that love darkness more than the Ught, and they that disdainfuUy inclose thy grace, and hedge in thy church, wMch thou, by the preacMng of repentance and forgiveness of sms, hast commanded to be gathered unto thyself in the whole world, not only at Hierusalem, but also m Samaria and GaMee, even unto the end of the world. 0 God, suffer us not to be subject unto vain-glory and headmess ; remove aU contention aud strife out of thy holy church. Preserve us from scMsms and aU dissensions ; knit us together m uniform love, wMch is an undoubted token of thy chUdren. It behoved Jesus Christ to suffer, not for himself, but for our sakes, to become the sacrifice for our sins ; that he, so in.] THE RESURRECTION OF CHRIST. 369 satisfying the justice of God, might make amends for our trespass, and deUver us from death. It behoved Mm also to rise agam, that he by his power might raise us up from the death of sm to a new Me, and by his own resurrection to make us assured of ours, and of immortal life. [Matt, xxviii. 18 — 20. Mark xvi. 15 — 18. John xx, 21 — 23,] Jesus came to his disciples, and said unto them: To me iiattxxvi is giveu all power m heaven and m earth. As my Father John xx. hath sent me, so send I you. And when he had thus spoken, he breathed upon them, and said. Receive ye the Holy Ghost. Whose sins ye forgive, they are forgiven ; and whose sins ye retam, they are retamed. Go therefore, and teach aU people, iratt. xxvi baptizing them m the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all tMngs whatsoever I have commanded you. And, behold, I am with you every day untU the end of the world. Go ye therefore mto the whole world, and preach the gospel unto all crea tures. Whoso beUeveth and is baptized, shaU be saved ; but M.irk xvi. he that wiU not beUeve shaU be condemned. The tokens wMeh shaU foUow those that beUeve are these : In my name they shall cast out devils ; they shaU speak vrith new tongues; they shaU take away serpents ; and if they drink any venom ous thmg, it shaU not hurt them; they shaU lay hands upon the sick, and they shall be whole. DOCTRINE AND FRUIT. When Jesus vrith many eridences had certified Ms dis ciples of his resurrection, he sheweth them now, to what exceUent glory and how Mgh power Ms heaveMy Father had brought him, whereby their hearts might be estabUshed ; aud how that aU thmgs are justly subdued unto him, who tMough the cross hath overcome, gotten a glorious rictory, and suppressed the prmce of this world. And though some 24 [coverdale. J 370 FRUITFUL LESSONS. ¦ [cH. now declare themselves contrary to Ms kingdom, and are not obedient unto Ms power, but persecute and kUl Mm in Luke xix. jjig mombcrs, saying, "We will not have him to reign over us," resistmg and gathering themselves together against God and Ms anomted King ; how mighty soever they be, Psal ii. yet shaU he bruise them with an iron rod, and as an earthen vessel aU-to break them ; yea, they must become Ms foot- Psai. ex. stool, and he shaU reign for ever. As if he would say : " In most perfect humiUty, m highest patience, and bemg in greatest contumely, I have Mtherto served you and aU mankmd ; but now is the time come, that my Father wUl glorify me, and bring me to Mgh honour, Johnxvii. Tvhich I had afore the world was made, that m my name Phil. 11. ¦' all knees should bow; for I am set above aU power and domimon, having aU tMngs in my hand. From henceforth shaU I be worshipped and honoured of the angels in heaven, and of aU men upon earth. And forasmuch as I have iiatt, X. received a whole power over all fiesh, I send you, not only unto the Jews as afore, but unto all nations in the whole world ; for in myself have I sanctified the whole nature of man. Look therefore, that ye declare this joyful and gracious message unto all men, and plant them in with baptism unto the Father, to the Son, and to the Holy Ghost. And those whom ye baptize, see that ye teach to observe and keep all that ye have received of me. Ye must also be stout, and not famt-hearted. Many afflictions, much evU-will, great persecution, shall happen unto you : but consider how mighty a Lord ye have, unto whom is given all power in heaven and earth ; he is able enough to defend and save you from aU enemies. And albeit that I go now from yon, as toucMng corporal habitation, yet wiU I be stiU remainmg with you vrith my power, grace, workmg, and protection, untU the end of the world. Wherefore go your way, set your whole de Ught m me, keep yourselves unto me alone ; so can ye not miscarry." 0 how exceUent and great consolation is this unto all faitMul and beUeving hearts! 0 how mighty a strength IS it in aU adversity and dangers of this world, to hear and consider, that aU power iu heaven and earth is given unto Christ our Lord and Kmg, under whose protection and vrings we are safe and weU preserved ! And who cannot III.J THE RESURRECTION OP CHRIST. 371 understand, that this promise reacheth not only unto the twelve disciples, unto whom it was then made, but unto aU faitMid beUevers, which tMough their doctrme are come John xvii. unto Christ ? For those twelve did not continue in this Ufe untU the end of the world ; and yet he saith : " I wiU be with you untU the end of the world." Wlierefore we may weU perceive, that CM-ist, untU the end of the world, wUl be with all the faitMul beUevers ; that is to say, with Ms holy chm-ch, to instruct, teach, strengthen, comfort, defend, and deUver it ao-amst aU maUcious violence of tbis world. In Ms hand they are safe and weU kept ; and no man is Joim x. able to pluck them out of Ms hand. Although the world rage, and the devU, the prmce of the world, set all Ms power, great as it is, agamst the chm-ch of Christ ; yet are not the gates of heU able to do anytMng against it ; for mm. xvi. it is founded and sti-ongly builded upon Clirist the rock; and he that is vrith it unto the end of the world is mightier than all enemies. Now, forasmuch as the disciples of CM-ist should brmg the heavenly docfrme throughout the whole world, man bemg yet of himself unable to comprehend the domgs of God ; he there fore first expounded and declai-eth the scriptm-es unto them, as Luke mentioneth ; and seemg they were simple unlearned men, he opened to them theu- imderstanding. Bnt to the mtent thev might not thmk. What should we poor simple bodies do agamst so many learned and wise men ? who wUl arm us against those that are so mio-htv ? therefore he O Of breatheth upon them, and saith, " Receive the Holy Ghost," whom he there giveth them, and therewith strengtheneth them mwardly; but with much more power and might upou AATut-Sunday. Whereupon he commandeth them to wait at Hierusalem, where he vriU send them the promise of the joei a. Father ; clothing the weak vrith heaveMy sfrength, as with a garment, and arming them as vrith a sMeld. What good thmg then can he lack, or what evdl thmg can hurt Mm, wMch is Ms messenger, that hath aU power in heaven and in earth, and with whom such a king is ever abidmg ? But when CM-ist would send out Ms disciples, he saith unto them : '¦ As my Father hath sent me, so send I you." Whereunto did the Father send Ms Son mto the world? 24—2 372 FRUITFUL LESSONS. [cH. Even that he should open the glory of the Father unto the world; that he should declare the wUl of the heavenly Father; that he should offer health uuto the world. TMs to do, Christ also sent forth Ms disciples. He sent them not to seek after vain-glory, after power and riches, after bodUy pleasure and worldly pomp ; but to do as he hun- Lukcxv. self did. Christ sought the lost sheep, brought men unto the knowledge and love of the true Uving God, taught them iiatt.ix. to lead a virtuous and honest Ufe. He was a physician, went to the sick, helped them, and healed them; he was Johnvi. not come to do Ms own wiU, but the wiU of Ms Father; John iii. he was not come to condemn the world, but to save it. In all this ought the mimsters of the word to foUow CMist, and to do as he did. Unto this new, heavenly, and godly life and work, Christ giveth them the Holy Ghost. For Uke as he Mmself was risen mto a new Me ; even so tMough his holy Spirit wUl he grant and give a new hfe unto those that are Ms. Therefore breatheth he upon them, to declare, that it is he, who at the begmmng made man, and now by his death had quickened Mm, and renewed him ; and that even he is the fountam and giver of the Spirit. Thus unto his disciples he gave the firstUngs of the promised Spirit, and with it a taste of more and greater perfection, as an earnest-penny. AU tMs declareth, what belongeth to true apostles and ministers of the word, wMch are sent of Christ, (for no man sendeth himself ;) what their office is ; and that they wMch seek the pleasures of thc body, honour, praise, and riches, are not foUowers of Christ and successors of the apostles. Wherefore ought we most diUgently to pray unto God, that he wiU give us faithful ministers of the word, which, looking truly to the work of CMist, may lead us unto God. But forasmuch as without the Holy Ghost notMng can be fruitfully done, we must nevertheless pray for Ms holy Spirit, who may m us stir up holy thoughts and devout desires, directmg and moving our wUl, and so giving power and strength to accompUsh the works of God, and stedfastiy therem to contmue; and that the same Holy Spirit may Ulummate and kmdle our mmds, and provoke them unto all good and godly works. Considering then, that the keys wMch were promised unto Peter, and m him to the whole III.J THE RESURRECTION OF CHRIST. 373 church (Matthew xvi.), are here given of Christ, wo shaU also entreat somewhat thereof. These keys are notMng else than the gospel. CMist of the keys. now deduceth his oration from the common custom of men. Like as thmgs corporal are shut and opened with the key ; so be the consciences of men shut or bound with the gospel. Thus are these the keys wMch Christ giveth unto the apostles, unburdenmg of consciences and souls. And that cometh to pass, when tho Holy Ghost Ulummateth the mmd, that it understandeth the mysteries of Christ, and com mitteth itself thereunto. To be discharged or unbound is, when the mind that hath despaired of health or salvation, is Mt up to an assured and undoubted hope. To bmd is to leave the obstmate and unbelievmg mind unto itself. Jesus therefore sendeth forth his cUsciples, to publish tMs health unto the whole world, and to exclude and separate no man from this grace. But first he giveth them the Holy Ghost, as John saith; that is, he openeth their mmds, that they may understand the scriptures, as Luke saith ; for what is it else to open the understandmg, but to give the Holy Ghost? Meet is it also and convement, that they wMch by the gospel should bear Christ tMoughout the whole world, should receive the Holy Ghost. For if they should preach Christ, it was necessary they had Christ's Spirit, seemg that they and Christ had one manner of tMng in hand. As Christ was sent of God, so were they sent of CMist. Without frmt verUy should the mimsters of the word preach the gospel, if they were not endued, Uluminated, and inspired with the Holy Ghost. "Preach," saith he, "the gospel;" that is the key, where with the gate of heaven is opened. Whoso beUeveth the gospel, when he heareth it preached, and understandeth it, feeleth comfort m his conscience, that he is delivered from sm. Now doth the gospel set before us, not only the grace of God by Christ, through the which grace our sins are forgiven us ; but also it teacheth and requireth a new Me. Neither doth any man begin a new Ufe, unless he first be ashamed of the former old and wicked Ufe. Therefore saith Luke, that Christ "opened the mmds and understanding of the disciples, Luke xxiv, that they might perceive the scriptures," namely, that he .374 FRUITFUL LESSONS. [cH, might thus and thus suffer, and rise again ; and that m his name, that is, in his commandment and power, conversion of Me and forgiveness of sins should be preached and declared among aU people. Therefore when the poor sinner through the preaching of the Holy Ghost heareth his vricked and siMul Me, (for the holy gospel rebuketh the world of sin,) he beginneth to know himself a sinner, and to be displeased, repentant, and sorry for Ms sins ; he considereth also, that he is well worthy of eternal punishment and danmation : by means whereof, tMough the multitude and greatness of his sins, he utterly despaireth in Ms own power and righteousness, and eternal salvation. But therewithal he heareth also, that Christ, by reason of his sms, came down from heaven, and died for him upon the cross, washed away aU his sins with his blood, hath reconcUed Mm vrith God, made him God's chUd, and an eternal mheritor of his kingdom ; and this he stedfastiy beUeveth. I pray you, doth not such a man's heart leap for joy, when he heareth, that through CMist he is dis charged of aU the sms that so sore pressed him ? The keys, therefore, are the pure word of God ; which teacheth men to know themselves, and to put their frust in God through Christ. With that word, vrith those keys, do the mmisters of the word open. For they that so are taught and mstructed by the word of God, that they put all their confidence in God through Christ, those verily are loosed and discharged of their sins. But he that either will not hear, or when he heareth, wUl not receive and beUeve tMs grace declared to the world tMough Christ, and offered unto Mm by the mimsters of the word, bim do the mmisters bmd, that is, they leave him still in his error ; according as Christ commandeth Ms disciples, (Matt, x.) that from such as wiU not receive and hear their word they shaU depart, and shake off the dust from their shoes upon them. Thus did PaM bmd. Acts xm. xvm. To bmd then vrith the word, is notMng else but, when the word of the grace of God is preached, and not received, to leave such impemtent people, and to have no feUowship, neither aught to do vrith the despisers of the truth and grace. For m the day of judgment it shaU be easier unto Sodom and Gomorrha, than unto such. III.J THE RESURRECTION OF CHRIST. 375 Now, although the word that the Apostles preach is not their own, but God's, and no man may cleanse, unbmd, and discharge from sin, but only God ; yet CMist of his grace, and according to the property of the scripture, ascribeth such unto the apostles. For the gracious Father, of Ms abundant love and kindness, and by reason of the covenant that he hath made with us, doth oft ascribe unto us many things wMcli can properly belong unto none, save oMy to Mmself. Neither is tMs any marvel, seeing he hath given us Ms oMy-begotteu and most dear Son to be our own; for "how caimot he give us aU thmgs with Mm ?" Notwithstandmg, we ought not by reason hereof to be Mgh-mmded and proud, and to ascribe unto ourselves that wMch only is God's ; but much rather be thankful for Ms grace, and dUigent m our vocation, faitlifuUy to employ and bestow the Mgh treasure and gifts of God, and not to abuse them. TMs thmg therefore extendeth not so far, as that every one man, properly to speak, doth of Ms own power and authority forgive sins. But forasmuch as the apostles and mmisters of the word do pubUsh and declare remission of sins, they brmg the keys, and forgive sms mimsteriaUy aud as ministers. Nevertheless, if herewithal the Spirit of God do not work m the hearer to beUeve the word when it is preached, then is not the sm forgiven. All the power there fore and workmg is God's. Thus the apostles may damn no man, but undoubtedly they may by the word declare damnation to the unbeUevers. Where an assured promise of grace is declared, there sms are forgiven. Now when the apostles shew unto sinners The Hoiy . r. . t 1 . i?iTxi/^i 1 Ghost tliat renussion oi sm, they do it out ot the Holy Ghost, and are ^vorketh in ¦' . ¦' the apostles not deceived; for they preach that our sms are pardoned us'?''B'™*thc tMough CMist, who hath made satisfaction for them. If this faith upon CMist be Uvely in us, so that we abhor sm, Notethiscon- and be desirous of heaveMy thmgs, then are our sms for given us tMough the Holy Ghost ; for "no man can say that Jesus is the Lord, but by the Holy Ghost." The key, therefore, extendeth to tMs end, that the mimster declare remission of sms tMough Christ. Whoso now beUeveth the gospel preached, " shaU be saved ; he that beUeveth not shaU be condemned." And seemg that the faith is an inward thmg in the soul mspired of God, the mmister 376 FRUITFUL LESSONS. [CH. cannot know who m the sight of God believeth, or beUeveth not; for God oMy knoweth the heart. Howbeit, by the out ward confession, wluch is done vrith the mouth, and by rcceiving of the preacMng, and by the frmts, the mmister may judge. For whoso receiveth the word, opeMy confessing CMist, and doth not outwardly defile Mmself with vUe deeds, to such the mimster openeth vrith the key, and dischargeth them ; that is, he taketh them into the church of Christ, numbereth them among the people of God, and receiveth them into the king dom of heaven. As for those that wiU not hear the word preached, or that, when they hear it, do refuse it, not con fessmg Christ, or uttering their unbeUef with foul, gross, and open vices, those the mmister bmdeth ; that is, he shutteth them out of the church, and banisheth them out of the reahn of heaven. To Mm that is m the church is forgiveness of sms promised : whoso despiseth charitable love, hath not faith ; upon such one remameth sm stUl, and the wrath of God. Now, what the apostles and ministers of the word do, that do they not in their own name, not in their own power ; but as they wMch are sent of God, and that declare his word, the holy gospel, out of the power of God, even out of the Holy Ghost, who being giveu unto them, doth work and speak by them. What these bind is bound before God and m heaven ; for out of God is it that they judge : and what they unbind is unbound before God; for God wUl ratify and aUow what they do, that being sent of him, keep them selves m exercise, and meddle vrith in Ms word and com mission. As for him that is not sent of God, and declareth not Ms word and gospel, but of his own proper power wUl bmd one man, and unbmd another, set tMs man m heaven, and that man m hell ; is it any marvel, if such one do many times miss, and be called a wolf, and not a shepherd, seeing Ms proceedmgs cometh not of God ? Here also we learn, with what desire and thankfulness we ought to receive the ministers of God, that brmg ns his holy word, and comfort of our conscience ; how we ought to esteem them that have the Holy Ghost, who speaketh unto Luke X. us by them. For if we despise them, we despise God him- Heb. xiii. Self. St PaM, therefore, exhorteth us to be obedient unto them, and to have them m worthy estimation, that shew us ul] the resurrection of CHRIST. 377 thc word of God. Worthy thoy be of double honour; partly, i Tim. v. for that through them God speaketh, whose mimsters and 2 cor. v. ambassadors they be, (for the highest king of all sendeth them out unto us with his commission ;) partly, for that they be charged with so dangerous and heavy office and travail. For though, as concerning themselves, they Uve justly, well, and blameless, yet if they regard not thc life of their sheep, but neglect them, they must look for great and sore pun ishment: not only for themselves must they give account, but for all tho souls that arc committed unto them, if one of them perish through their negligence. Wo should not therefore have respect to tho infirmity or baseness of the mimstry, but unto him that sent Mm, and whose commission he exe cuteth. When a prince or king sendeth out a mean servant with a commission and charge, who will despise him vrithout the wrath and indignation of tho prince ? How can we then contemn the ministers of the Mgh eternal King without plague and punishment ? This bo spoken, not that unworthy and unmeet men should bo pkiced in so high an office, or that we should de light in their evil; but to the intent that malicious judgment may be avoided, and that there be no vUlany done to the anointed of the Lord. More respect and regard should wo have to the word of God, that they bring nnto us, than to tboir Uvmg and faults; inore to tho giver, than to the mmister. It is not thoy that work, but God worketh through his own power ; ho cannot fail us in his promise. Tho minister lend- ctli bis haiiil and mouth, but thc Holy Ghost worketh in the hearts of tho beUevers ; neither can the wickedness of the priest diminish or hinder that operation. If we ourselves liavo pure, clean, and faithful believing minds, it is not the uncleanness of the minister can either defile or hurt us. This is now the story of the resurrection of Christ ; wherein wc see, how the goodness of the Lord wonderfully striveth with tho weak faitli of those that are his. For when the angels could not persuade them that ho was risen again, ho himself appeareth unto thom alive, and proveth by many evident testimonies, that he is of a truth risen agam and re vived, talketh with them, eateth with them, offereth Mmself unto them, that they may see him and handle him ; sendeth 378 FRUITFUL LESSONS. [cH, Hl.J the women and certam disciples for witnesses, and leaveth nothmg unattempted that may persuade them. For m the faith and beUef of the resm-rection of Jesus CMist Ueth aU our welfare. AVe must therefore beseech Almighty God to establish in us tMs faith, and by his Spirit mightily to work, that we from sin may truly rise agam to a new and godly Me, and afterward with our bodies to enter into an immortal and everlastmg life. Hereunto help us God the Father, the Son, and the Holy Ghost ! Amen. Here endeth the Sermons upon the Resurrection of Jesus Christ, accordmg to the true copy of the Author ; and now foUoweth the Sermons of the Ascension. [CHAPTER IV.J THE ASCENSION OF JESUS CHRIST, OUT OF THE HOLY EVANGELISTS. [Luke xxiv. 49—53. Acts i. 4—14. Mai-k xvi. 19.] Jesus led Ms disciples out unto Bethany. And when he had brought them together, he spake unto them of the kmgdom of God, and commanded them that they should not depart from Hierusalem ; but to wait for the promise of the Father. For John, saith he, baptized with water; but ye shall be baptized with the Holy Ghost after these few days. When they therefore were come together, they asked of him, saymg : Lord, wUt thou at tMs time restore agam the kingdom to Israel ? And he said unto them : It is not for you to know the times and the seasons, wMch the Father hath put in Ms own power ; but ye shaU re ceive power, after that the Holy Ghost is come upon you; aud ye shall be witnesses unto me, not oMy m Hierusalem, but also m all Jury, and m Samaria, and even unto the world's end. Now when Jesus had spoken these words unto them, he Mted up his hands, and blessed them, and was taken up, and a cloud received him out of their sight : so that he departed from them, and was carried up m heaven, and sitteth on the right hand of God. And whilst they looked stedfastiy up towards heaven, as he went, be hold, two men stood by them in wMte apparel, wMch also said : Ye men of GaMee, why stand ye gazmg up mto heaven? The same Jesus, which is taken up from you into heaven, shall so come even as you have seen Mm go mto heaven. So when they had worsMpped him, they returned with great joy mto Hierusalem from mount OUvet ; 380 FRUITFUL LESSONS. [cH. wMch is from Hierusalem a sabbath-day's journey. And when they were come m, they went up mto a parlour, where abode Peter and James, John and Andrew, PhiUp and Thomas, Bartholomew and Matthew, James the Son of Alpheus and Sunon Zelotes, and Judas the brother of James. These aU continued still vrith one accord in the temple, lauding and praismg God, and making their prayers, with the women, and Mary the mother of Jesu, and with Ms brethren. DOCTRINE AND FRUIT. Christ, who loved Ms disciples, declareth unto them his love, even unto the end ; yea, he never ceaseth to love them. For though he leave them, as concerning his bodily pre sence ; yet with Ms love, grace, and power, he is ever stiU with them. Forasmuch now as after sufficient proof of his resurrection he will depart from them, and go to his Father that had sent him ; he taketh them forth with him unto the place, from whence he mindeth to depart from them. And manifestly, before their eyes, he ascendeth into heaven into the glory of his Father ; that they might be witnesses, as weU of his glorious ascension, as of all other things which they had heard and seen before. 0 how fervent words spake he then unto them ! How deeply entered he into their hearts ! How earnestly printed he those his last words into them ! The eternal wisdom speaketh nothing vauUy, notMng slenderly, nothing without profit. Although the disciples, as men yet somewhat carnal, do ask questions concernmg the restitution of a bodily and temporal king dom, yet maketh he no answer unto their demand, but directeth them unto that which is for their profit, and belongeth to their office ; drawing their hearts from the eartMy kmgdom, from the wMch they ought to be mortified, unto the Mngdom of heaven, even unto the kingdom of God ; m the wMch he himself is kmg, and mto the which they now were received as citizens, that they should declare the same throughout the whole world, and offer it unto aU men. This is the gospel of the kingdom of God, wMch for a IV.J THE ASCENSION OF CHRIST. 381 testimony unto aU nations must be preached m the whole world, to vritness the grace of God unto the elect ; but to the damned and unbeUevers, a testimony of their damnation ; in that they are convmced of their own infidelity, and shall have no excuse, if they contemn and despise the grace offered unto them. By tMs ought we also to learn to see such things which are most profitable and wholesome unto us ; and wMch bring us the nearest way to put our trust in God, and to love our neighbours ; for that part of the play is ours. As for unprofitable and contentious questions, if we meddle not vrith them, then the less division, and the more love and edifying in the church of God shall follow. Many times are we too much careful for such thmgs as we desire ourselves ; as, what end this thmg or that wUl come unto, when God wUl set up our prosperity, and what shaU be done hereafter, when and how God wiU pimish those that are agamst us. And this temptation, carnal zeal, and curiosity, chanceth oft even in the hearts of the faitMul ; as we see here m the cUsciples of CMist. Sometimes there be froward and wicked mmds, wliich, pretending to be Clu-istians, seek out of the gospel notMng but honour, lucre, and profit : but such be both false and feigned. Notwithstandmg, aU these set apart, we ought to commit and refer all thmgs unto our merciful Creator and gracious Father, who cau right weU order and dispose them, how and when he will, as he thinketh best to further his glory, and to edify Ms elect chUdren. Our care ought rather to be, how we may lead a godly Me, and beautify the faith of Christ with good works. We must look, that we be neither imgodly nor hypocrites ; but to Uve virtuously and innocently m his sight, and patiently at Ms hand to wait for our deliverance. The kingdom of Christ, that is pubUshed and offered tMough the gospel, is not a corporal, but a spiritual kingdom ; neither consisteth it in outward things, but in a pure and faitMul beUevmg heart : and yet reacheth it tMoughout the whole world, and amongst aU nations. In the hearts of aU faithful beUevers doth Christ reign through Ms Spirit, and there overcometh he the devil, sm, and death. And to the intent they should well understand tMs kmg dom, he commandeth them to wait for the Holy Spirit, whom he had promised them ; as if he would say : " Now go I to 382 FRUITFUL LESSONS. [cH. my Father, now enter I into my Idngdom, that I may miffhtUy reign upon the earth. This thmg ye understand not ; but when the Spirit is given you, ye shaU perceive it weU. AU tMngs in heaven and in earth are given into my power. In those that are mine shaU I reign, and make them righteous through faith ; yea, invincible shaU I make them against aU enemies : hereof shaU ye bear witness, when ye are baptized through the Holy Ghost. TMs my Idngdom shaU ye pubUsh in all nations, from one end of the world to another. Thus shall I reign from sea to sea; of the which my kingdom the prophets spake so much before." Of this kingdom doth Christ take possession through his ascencUng up to the Father, at whose right hand and in this kingdom he sitteth ; reigning much more mightily in his church, and worldng more effectuaUy in those that be his, than he did before, when he Uved yet corporally with them. Thus taking his leave, he giveth them loving words, comforteth them, and admonisheth them of their office ; that they all may be diUgent therein, that they continually direct and lift up their hearts into that kingdom ; and that they take in hand to bring aU men to the same into the obedience of Christ. His blessing he giveth them, salutmg them, wishmg them good, and praymg heartUy unto Ms Father for them. Thus was he taken from them, and carried mto heaven. By the heaven we understand the incomprehensible Ught in the wMch God dwelleth, and which no mortal man can attain unto. From thence came Christ unto us ; and tMther is he gone again, even mto the inrisible glory and clearness of God. For the eternal Word and Power of God, dweUing in God's incomprehensible light from everlastmg, became man, and had his conversation upon earth in all parts, sin except, as a very true man. Bnt when he had fuUy fimshed and tMonghly ended the work that was given Mm m com mission of Ms heavenly Father, and had obeyed him even unto the death ; forasmuch as m all thmgs he had honoured and glorified Ms Father upon earth, it was convement that the Father also should glorify Ms Son. And therefore raised he him from death, and took him up mto heaven ; not after the Godhead, (for so was he always in heaven,) but after the man- IV.J THE ASCENSION OF CHRIST. 383 hood. For Ms true human nature, which he took upon Mm for our sakes, is carried and taken up out of tMs world into the mvisible honour and glory, into the Mghest mcompre- hensible, and mto the perfect frmtion of the Godhead. In tMs honour and glory CMist dweUeth and reigneth; and yet amongst those that are Ms doth he fimsh and per form aU tMngs by his Spirit, havmg governance in the hearts of the faitMul tMough behef, tMough love, through patience, and innocency of life. To the intent now that tMs kingdom might be erected in the hearts of men, it was necessary that he should give his disciples commission to pubUsh the same, and to prepare men's minds thereunto tMough the preaching of the gospel. But first he made the minds of Ms disciples ready and apt to receive the Holy Ghost, whom he afterwards poured mto others by them; and therefore he commanded them, until the Spirit appear and open the work, to wait stiU at Hieru salem ; from the which place the kmgdom of Christ was afterwards planted in all the world. Of the promise of the Spirit read Isai. xUv. Jere. xxxi. Ezek. xxxvi. Joel ii. John xiv. xvi. Cousidermg that the mystery of CMist's ascension is great and exceUent, and that there is notable power contained therem to those that be faitMul beUevers ; the evangeUsts do therefore describe very perfectly the time, the place, the persons, with aU circumstances and assured testimonies there of. He ascendeth up before his disciples, that they might opeMy and eridently see it vrith their eyes : there did appear angels, as messengers and witnesses from heaven, even two of them, that m the mouth of two aU truth might be esta bUshed. The wMte apparel sigmfieth the evident glory, mto the wMch Christ is taken up, as a noble, royal, and mighty King and Conqueror, entermg mto Ms heavenly kingdom. Thus the Mgh and glorious King, clothed with our nature, is entered mto our royal palace, as one that mmdeth faith fully to despatch our matters. He is our own mediator and advocate M the presence of the Father ; notwithstanding our sms committed, we have a free entrance unto God by Mm. Our flesh hath he m himself carried up, and exalted our nature unto the right hand of God the Father. Wherefore 384 FRUITFUL LESSONS. [cH. we that are bones of Ms bones, and flesh of his flesh, do justly conceive a comfortable and assured hope, that our mortal bodies shaU also be taken up, and have immortal aud eternal joy. The earnest-penny of Ms Spirit hath he given and left beMnd him unto us, and contrariwise he hath of us taken an earnest-penny and pledge, namely, our siMul and wicked flesh, wliich he m himself hath carried up into the kmgdom of heaven. Now where the parcel is, there shall also be the whole sum. By this we that are flesh and blood have a comfortable and assured trust, that m Christ we shall have the possession and inheritance of heaven. Our sins in him are recom pensed, heaven m him is opened, in him is the hope of immortal life sealed and made sure unto us; Christ, the victorious and glorious conqueror, is able to defend his church : so that from henceforth no man shaU have power to condemn Ms elect and faithful beUevers. Rom. vUi. Heb. V. vU. vm. X. That Ms flesh is withdrawn from us, and taken into heaven, it is our great profit; to the intent that aU our devotion and God's service may be directed upwards in the spu-it, and that the minds of faithful beUevers may be drawn from eartMy unto heavenly things, even unto the place where CMist sitteth on the right hand of God the Father. When the disciples saw that their schoolmaster was taken away from them mto heaven, they perceived and considered the thmg that they knew not before, although Christ had told it them, John vi.; namely, that by the ascension they shoMd receive understanding. Therefore they worsMpped Jesus CMist, and accordmg unto Ms commandment they re turned to Hierusalem, where they kept themselves untU the tune that the Spirit came : neither were they idle, but con tinued m the holy fellowsMp and godly exercises, with prayer and devotion, preparmg and makmg themselves ready unto the commg of the Spirit. By occasion hereof (aU niceness, curiosity, and contentious questions, aU pride, vam-glory, and fond affections and desires set apart) we ought with upright minds, and vrith the eyes of faith, to be alway taken up into heaven, and there to have our dweUmg, where Christ our head sitteth at the right hand IV.J THE ASCENSION OF CHRIST. 385 of God, King and Lord of aU things, our faithful advocate and mediator. Then shall true godUness increase, then shall virtue blessedly grow and bring forth fruit in us, if we with stedfast faith do consider, that onr Lord Jesus Christ died for our sakes, rose again from death, and is exalted at the right hand of God, reignmg mightily above all things in heaven, and fimsMng our salvation, if we in spirit and in the truth worship and honour him as the eternal God ; con fessmg with a true faith, that all power is given unto him of God the Father, that he careth for us, and that for our health's sake he ruleth and shall reign, untU aU thmgs be brought under his feet. In the meantime he daily in his church purifieth aU his members by his Spirit, cleansmg them stUl more and more from all their sins. And when he shall have rooted out aU sm in Ms elect, overcoming death the last enemy, so that God shaU be all in all ; then shall Christ also give up his kmgdom unto God the Father, namely, the mediation for our sins, the purging of the same, defence against the devil, and deliverance from death. For then shall there be no more sin in the elect ; so that he shall not need to be mediator for them, to purge from sin, to defend agamst the devU, or to deliver from death. 0 merciful Father, grant us perfectly to know the' blessed and glorious kmgdom of Christ thy Son : draw up our hearts in such sort, that we vrith all obedience may yield ourselves into this kingdom, seemg and regardmg oMy those things that are above, and whoUy applymg ourselves unto this end, that the same heavenly kmgdom may be far spread abroad and known unto all men ; to the mtent, that as for all worldly thmgs, wherein many fooUsh people set aU their salvation, but in vain, men may utterly refuse them, and heartUy vrith body and soul, and with their whole life, may give over themselves perfectly unto the oMy Lord Jesus Christ, the true God. For thy good pleasure it was, 0 God, that in him all perfectness should dweU, and that by him all things towards thee should be reconcUed and pacified through his blood, whether they be in heaven or in earth. Grant us, 0 God, unity and brotherly love in thy holy church ; kindle our hearts to fervent and devout prayer ; make us diligently to watch, and circumspectly to wait for [1 Old edition, thy.] 25 [COVERDALE.J 386 FRUITFUL LESSONS. [cH. IV.J the coming of thy beloved Son, that we neither be drunken m excess and bodUy lust, nor entangled with the snares of this world; but that we, havmg always the eyes of our heart open, and praying vrith upright mmds, may cheerfully meet our Redeemer, and joy with Mm for ever. To Mm be eternal praise and honour. Amen. [CHAPTER VJ THE SENDING OF THE HOLY GHOST. [Acts ii, 1—4.] When the fifty days were come to an end, they were all with one accord together m one place ; and suddenly there Acts ii, came a sound from heaven, as it had been the coming of a mighty wmd, and it fiUed aU the house where they sat. And there appeared unto them cloven tongues, Uke as they had beeu of fire, and it sat npon each one of them ; and they were aU filled with the Holy Ghost, and began to speak with other tongues, even as the same Spirit gave them utterance. DOCTRINE AND FRUIT. Herb the evangelist Luke describeth, how that after CMist entered mto his glory, the gospel, even the heavenly doctrine and grace, was opened unto the world down from heaven by a glorious and great miracle. For though the law, which is the wUl of God, and also the gospel, that is his grace, hath from the begmnmg been always m the world, namely, m the hearts of God's elect cMldren ; yet was each one of them at several times gloriously uttered unto the world by mamfest and apparent miracle. And like as the Holy Ghost was in the hearts of the faitMul beUevers, (for after the resurrection he gave the Spu-it unto the disciples ;) even so here he giveth them the Spirit with an open miracle, and with a more perfect worldng and power. For the Spirit wMch Christ gave them after Ms resurrection, when he breathed upon them, was given tMs day with more perfection ; that is to say, his operation and strength declared itself more evi- 25—2 388 FRUITFUL LESSONS. [cH. dentiy and more perfectly, and shewed Ms presence by tiie risible miracle. Thus it is here described, how the promises of Christ and of the prophets made as concermng the Holy Ghost were fulfilled, and how the same Holy Ghost, who is the teacher of the truth, the earnest-penny of salvation, the weddmg-rmg of grace, and joy of the mmd, was given. Now when it is said that the Holy Ghost is given unto men, the same may be understood of the gifts and operations of the Holy Ghost ; for though God may be comprehended of man's mmd, yet can he not be included or shut therein. Nevertheless, his gU'ts, according to his wUl and pleasure, are poured and 1 Cor. xii. measured into our hearts, unto every one so much as may serve to his welfare and profit. Whoso is desirous to know where the Holy Ghost is promised unto faithful beUevers, let him read Ezech. xxxvi. xxxix. Joel U. Matt. iU. Now look, what God the Father hath promised by his mmisters, the same also doth Christ his Son promise : whereby we may see that the Son hath Uke power with the Father, and that there is but one only Spirit of them both, as we may read, Luke xii. John vU. xiv. xv. xvi. XX. But before we come to the sending of the Spirit, we wiU first substantiaUy and weU peruse the story, and look what may be gathered thereof : for here is nothing written or set down m vain. The evangeUst doth here make mention of "the fiftieth day," upon the which this great wonder was done. In the Exod, xii. which there Ueth hid a notable mystery. The Jews, from Deut. xvi. the day that they offered the Easter lamb, told fifty days, and upon the fiftieth day was the Feast of Weeks ; m the which feast they kept holiday, offering unto God a willing sacrifice of the first-fruits, when they cut them down. We begin to number from the resurrection of Christ, our Easter lamb, who also was offered up. Upon the fiftieth day, when the fruits began now to be ripe and ready to be reaped, the Matt. ix. harvest also bemg great, and the labourers few, then sent God Ms Spirit to prepare and furnish the disciples, that they johniv. from amongst the heathen might gather fruit together unto the Lord. And Uke as before time, when the children of Israel was departed out of Egypt, the law was given of God v. J THE SENDING OF THE HOLY GHOST. 389 unto the people upon the fiftieth day ; even so was it conve nient that upon the fiftieth day the Holy Ghost shoidd be given to the disciples ; wliich Holy Ghost is both an inter- 2 cor, hi, preter and fulfiUer of the law. The place where the Holy Ghost was given is Sion: for there Christ commanded Ms Luke xxiv. disciples to wait, and from that place should the law of God, according to the saymg of the prophets, proceed forth into isai. h. the whole world. Therefore Uke as aforetime the law was given upon mount Smai, even so was the Spirit given upon mount Sion. Upon Smai did God at that time vrith some terrible tMngs declare his might and power, his plague also and vengeance, wMch should fall upon those that despised Ms law ; and therefore was there such fearfuMess through Ughtnmgs, thundermgs, and other Uke terrible thmgs. Here there is heard a noise, mighty and vehement, but not horrible Note. and fearful ; m the wMch vrind is sigmfied, that the doctrme of the Spirit shoMd speedUy and with power break in tMough the world, and brmg frmt ; and that no man should be so mighty as to bonder the strength thereof, even as the wmd in Ms course can by no man be kept back. Whereas fiery tongues do appear and are seen, it sig mfieth the manifold speeches and mstruction, wMch the Spirit giveth to Christ's disciples; the zeal also and ferventness that he worketh m their hearts, makmg them altogether fire, and kmdUng them m such sort, that even their words are fer vent, and pierce afterwards mto the hearts of others. All weakness, fear, and coldness removeth he out of them, so that they are not afraid manfuUy to step forth before aU the people ; although not long before they durst not abide, but fled from the Lord. Now they confess liim to be the Saviour of all the world, whom they before had domed. Whereas the tongues were divided, it signifieth the di versity of the gifts of the Spirit. CMist promised them in Mark xri., that they should " speak with other tongues," or with a new speech or language; wh(ch promise is now per formed unto them. The tongues of cMistian men ought to Eph. iv. be garnished with gentleness and vrith the Holy Ghost, that coi. iv. no foul or wanton talk proceed out of their mouth. The tongues that pronounce and confess CMist, the eternal Truth, and Ms sincere Spirit, must not Ue, neither talk any unclean, hurtful, nor venomous thmg; for unto aU such 390 FRUITFUL LESSONS. [cH. is the Spirit enemy. Therefore are they not flesMy, but fiery and spiritual tongues; out of the wMch the fire of the Spirit hath consumed aU moisture of worldly and carnal wantonness, and God with his own love hath kmdled them. How could the apostles else have been mstructors of the whole world, if the Spirit had not taught them the diversity of tongues ? 0 the great vrisdom and grace of God, who at aU times for our wealth hath set forth and offered unto us poor men his Mgh, spiritual, heavenly things, under corporal and visible tokens ! For how might we carnal men else understand godly matters, if they were not exMbited with risible and bodUy tMngs ? Therefore hath God always tMs custom, that he represent unto us Ms high gifts under those tokens, which are most known of us, and Ukest unto those tMngs which he offereth us ; and so with human thmgs he covereth divine and godly thmgs. Not that God is closed or shut in with thmgs of men; but that celestial and heaveMy thmgs, set forth unto us by such as be earthly, might be of us the better un derstood. For else every man of knowledge wotteth well, that the Holy Ghost is not a dove, neither a wmd, a tongue, fire, nor water. For God is not a thmg corporal, neither a thmg that can be felt or comprehended with outward senses. Notvrithstandmg, tMngs mrisible are the better knovm and perceived of us, when they be set forth and represented by visible thmgs ; namely, by such as have some simUitude with the invisible and spiritual things ; and so far as natural thmgs may set forth heavenly matters, do perfectly describe before our eyes the nature and property of them. There fore doth the Spfrit appear in the form of fiery tongues, and with a sound ; that thereby the two principal senses of men might be moved, namely, his hearmg and seemg : for the sound toucheth the ears, and the fire moveth the sight. Like as CMist also m the supper with bread and wme, to move the outward senses of men, thought to represent his body and blood. For by bread is signified unto us the true body of Christ, wMch died for us upon the cross, and by vrine the blood that was shed for our sms ; wMch true flesh and blood they that beUeve do at the supper eat and drink through faith: by the which food and sustenance their souls are upholden to the gracious and eternal Me. Thus vrith exterior tokens it pleased the wisdom of God V.J THE SENDING OF THE HOLY GHOST. 391 to guide the outward senses of Ms disciples into the obedience of faith, and under the same to signify and declare the strength and operation of the Holy Ghost. For Uke as the wind bloweth through the whole earth, piercmg, movmg, and altermg aU privy and secret places ; even so the Spirit of God goeth through all things, searching aU secret corners and inward mmds of men : mightUy also he worketh m men's hearts, kmdUng and changmg them. He is the clear, pure, and hot fire, that consumeth all fUthmess of sm, inspiring men's hearts, and drawmg them upward to God. Without this Spirit may a man work no fruitful thmg, yea, tMnk no good tMng : for man is nothing but flesh, neither considereth he of MmscK aught that is spiritual or godly, but oMy carnal tMngs. Forasmuch now as the wisest and most gracious God knoweth tMs so to be ; whereas he hath made man Ms creature, to have fruition of himself, he wUl not suffer him to corrupt in the flesh, but give Mm his own holy Spirit. God the Father, through Christ Ms eternal Word, did shape man out of the mould of the earth, and created Mm after Ms own simiUtude and likeness. Now is God a Spirit ; therefore the image of God in man must needs be spiritual : wMch image m the inward man is such a thmg, as partly doth express and declare God that created him. But when man, bemg deceived through the devil, fell mto sm, aud lost tMs image ; then the proportion of God's pure Spirit, m whom Ms image was prmted, was defaced, and the image of God lost Ms beauty : so that the noble man, who at the first was of God, so fair and goodly fasMoned and beautified m simiUtude of God, became after sm Uke unto the devU, filthy and shameful, yea, altogether carnal, having notMng more of the Spirit m him, as the scripture m the book of Creation testifieth. Forasmuch now as the miserable Gen. vi. mau was degenerate from the noble, spiritual, and godly nature, to an imclean, carnal, and derilish disposition, be coming altogether fiesh; he was able no more either to think or work any spiritual or godly thmg. AU his thoughts and imagmations are carnal, in that he is fallen mto eternal death, and hath lost the Me of the Spirit : " for the affections and lusts of the fiesh are death ; Rom, viii. but the desires of the Spirit are life and peace. The aff'ec- 392 FRUITFUL LESSONS. [cH. tions of the flesh are enmity agamst God ; for the flesh is not subject unto the law of God, neither can be : they there fore which are m the flesh cannot please God." Now when man, who had taken so hurtful a faU, was brought down from life unto death, from the grace of God mto Ms wrath, life might not be given Mm agam but by the Spfrit of God, whom man by sin hath lost. Therefore like as the Father at the beginnmg had created man, so fashioneth he Mm again by his Son ; who overcometh and destroyeth death, and giveth unto us again the way of immortality. " For into a froward soul entereth not the Spfrit of God :" therefore is it convement and necessary, that such foul and corrupt flesh be purged and cleansed again. By Christ the eternal Word were all things created; by him therefore, after the fall, must all things be restored again. For tills cause died Christ upon the cross, to banish the sin of the world, and to make satisfaction for it. From death he also riseth agam, to give us a certain and assured hope and an undoubted pledge of an immortal and eternal life, and that he hath overcome death and sin for us. Immediately after the resurrection, he breatheth upon his disciples, and giveth them the Holy Ghost ; to declare that he is the same, who at the beginning created our nature, and sealed it with Ms Spfrit ; and that it is even he, who now, in the beginnmg of a new life, must by his Spfrit renew and restore our decayed nature again ; that thus Christ, who is the Uvmg and " express image of the invisible God," may be fasMoned and formed of the new in us. Now caimot Christ the image of God be right proportioned and renewed in us but by the Holy Ghost. Now Uke as Christ after the resur rection gave Ms disciples the Spfrit, to prmt into them a new life, whereby they knew and were assured, that he was the fountam and giver of the Spfrit ; and therefore he said, "AU that the Father hath is mine;" item, "All power is given unto me m heaven and in earth ;" even so immediately after the same he ascended up mto heaven, to declare unto them, that he was the Lord of aU thmgs. Out of the high Col iii. and real tMone, where he sitteth at the right hand of God Eph.lv. u* T-* 1 his Father, Christ the eternal Kmg sent down Ms holy Spirit upon all flesh, that we by Mm might obtam the old innocency and salvation agam ; and that the image of God, Heb. 1 Col. i. John XVI. Matt, xxviii. V.J THE SENDING OF THE HOLY GHOST. 393 stained and defiled by sin, might be restored unto us, and that we thus might become partakers of eternal life. What they be, unto whom God giveth his Spirit, that see we well here ; namely, even imto those, that m umty of faith and fervent love are gathered together with one accord ; for of aU unity he is the fountain and original. In contentious and proud hearts dwelleth not the Holy Ghost : therefore is it meet that we pray : Come, O Holy Spirit, replemsh the hearts of thy faithful beUevers, and kmdle in them the fire of thy love, thou that through manifold tongues hast gathered together all the nations of the heathen in umty of faith. 0 take all dissension and discord out of thy holy church, and make us to be of one mmd in unfeigned love, without the which we cannot please thee. [Actsii. 5—11.] There were dwcMng at Hierusalem Jews, devout men, out of every nation of them that are under heaven. Now when this was noised about, the multitude came together, and were astomed ; because that every man heard them speak vrith his own language. They wondered all and marveUed, saymg amongst themselves : Behold, are not all these wMch speak of GaUlee ? And how hear we every man his own tongue, wherein we were born? Partheans, and Medes, and Elemites, and the inhabitants of Meso potamia, and of Jewry, and of Capadocia, of Pontus and Asia, Phrygia and Pamphylia, of Egypt, and of the parts of Lybia wMch is besides Syren, and strangers of Rome, Jews and proselytes, Cretes and Arabians ; we have heard them speak m our own tongues the great works of God. DOCTRINE AND FRUIT. The eternal Wisdom hath endued aU good minds dili gently to learn and search the tMng wherem they think 39-t FRUITFUL LESSONS. [cH. to find that which they desfre : and what can be more worthy to be desfred, or more acceptable to the mmd of men, than eternal Ufe and salvation, which only consisteth in God the highest good of aU? Now was the sacred scrip ture given by the Holy Ghost, that man thereby might be gmded and led unto salvation, and to most exceUent felicity. For they that exercise themselves m holy scripture, studymg and perusmg It, ought thus to do ; even to direct themselves and others unto Me. Therefore, by the ordi nance of God, there hath been ever men in all nations, which to mstruct others have applied themselves to the scripture ; as among the Jews we find Leri, of whom in the prophet MalacM it Is written, that " the law of the truth was m his mouth, and no wickedness m Ms Ups; that he walked before God m peace and eqmty, and converted many from ungodUness : for the Ups of the priests are sure of knowledge, and the law is requfred at Ms mouth; for he is a messenger of the Lord of hosts." Thus, as it may weU be conjectured, there were at Jerusalem congregations of learned men, that exercised themselves In the holy scripture. For though aU wisdom come of God, as the fountain and weU, and no man can be learned, whom God himself teacheth not ; yet wUl he not give Ms grace. Spirit, and knowledge to the idle, slothful, and unthankful, neither to the proud; but unto those that with meekness and fear of God practise themselves in the scripture, and that, applying unto fervent prayer, do not despise the means and gracious gifts granted them of God. And If any man wUl say, that aU falsehood and de struction, aU erroneous doctrme and discord, were come into the church by such as be learned ; let Mm consider, that the thing which m himself Is good, ought not for the abuse's sake to be refused. Remove the abuse, and then the thing is good and profitable. Wme is a profitable and wholesome thmg, created of God for the behoof of men, and is never dispraised of any witty man to be eril, because many do abuse it, and Is drunken : even so is holy scripture and other profitable sciences to be esteemed as high gifts, although many men, puffed up with pride, bUnded m covetr ousness, and entangled vrith other affections, have misused the same scriptures. V.J TUE SENDING OF THE HOLY GHOST. 395 In the papistry, the universities, colleges, cathedral churches, and monasteries, have Mghly exalted the pope and Ms false faith, and by false interpretation of the scrip ture brought him so far, that the doctrine of the faith and Christ is utterly darkened. Now, whereas lewd learnmg with false science, with wrong understanding of scripture, have brought such high things, great goods, and plentiful riches to pass, drawing so much people unto themselves; we ought not therefore to cease from reading and exercising of the scripture, but to take upon us to further the true religion and faith of Christ, and to set It forth again with no less diUgence than they do theirs. If we wUl that the true faith of CMist shall grow, continue, and mcrease, then we must brmg the same to pass by true understanding of the scripture, by pure, sound, and wholesome doctrme. With the truth must Ues be banished, with sound doctrme must false be rooted out, with the Ught must darkness be expeUed. But how can the true understandmg of the scripture, the undoubted, wholesome, and sound doctrine, be had, when men do neither exercise and employ themselves, nor apply their endeavour, study, and diligence therem? AU the charges therefore and expenses, wMch hereto fore have been bestowed upon the unprofitable and noisome learned men, ought now to be converted to godly coUeges and studies ; to the intent that Uttle seeds, which God hath laid up in young wits, may frmtfuUy grow, be planted, and brought forth. " If thou seek wisdom, as the gold," saith Salomon, "thou shalt find it." Gold is with great travail and labour digged out of the Inward and secret veins of the earth, and of the high hUls ; it raineth not down upon men's heads : even so must knowledge and wisdom be gotten vrith great travail and diUgence, not with loitering and Idleness. But when God giveth us his gifts, we must look that we be not unfaithful in them, but use and bestow them to his glory and edifying of his church. Where godUness cometh to knowledge, or where they two are together In one man, God is highly to be thanked for so exceUent a gift and grace, and greatly Is such a gift to be had m estimation; but where as pride, heaviness, contention, greedmess, and self love, is in a learned man, there is not a more hurtful poison found upon the earth. 396 FRUITFUL LESSONS. [cH. 0 God, thou that of thy grace and fatherly love hast given so good and exceUent gifts with singular light of aU sciences ; grant unto such as be learned a heart and mind, that m all tMngs they may have respect only to thy glory, and that in aU thefr readings, writings, teacMngs, and doc trines they may prefer the same. For " knowledge puffeth a man up, but love edifieth." 0 suffer not thy holy and exceUent gifts to be stamed, defiled, and marred, with the filthy dfrt of men's affections. Grant that our studies be not heathenish, but godly and christian. Preserve the tender and good youth from wicked and ungodly school masters; that the pure hearts which thou hast consecrated to be a temple for thee aud thy holy Spfrit, be not poUuted with vice and filtMness. [Acts ii. 12—21.] They were aU amazed, and wondered, saying one to another. What meaneth tMs ? Other mocked, saymg : These men are fMl of new wine. But Peter stept forth with the eleven, and Mt up Ms voice, and said unto them: Ye men of Jewry, and aU ye that dweU at Hierusalem, be this known unto you, and with your ears hear my words. For these are not drunken, as ye suppose, seeing It is but the third hour of the day : but tMs Is that wMch was spoken by the prophet Joel : And it shall be In the last days, saith God, I wiU pour out of my Spirit m those days, and your sons and your daughters shall prophesy, and your young men shaU see visions, and your old men shaU dream dreams : and on my servants, and on my handmaids, I wiU pour out of my Spirit m those days, and they shaU prophesy: and I will shew wonders In heaven above, and tokens in the earth beneath, blood, and of fire, and the vapour of smoke ; the sun shaU be turned into darkness, and the moon Into blood, before that great and notable day of the Lord come. And It shall come to pass, that whosoever calleth on the name of the Lord shaU be saved. v.] THE SENDING OP THE HOLY GHOST. 397 DOCTRINE AND FRUIT. When the truth is pubUshed In the church of Christ, and the power of God uttereth itself, there be always some simple people, that of good mmd seek to know that which they understand not, and therefore they demand questions : unto those the Lord doth gladly open himself. But again there be others, that despise, slander, mock, and abhor all holy thmgs, as In the old and new testament we have many witnesses of the same. Jerem. xx. xxvi. xxxii. John vUi. x. xi. Acts xvU. For the natural man understandeth not the i cor. ii. tMngs that appertam unto God. And thus do they most of aU, which, being puffed up m the wisdom and science of men, have not yet attained to the spfrit and right kernel of the scripture : in the sight of which men the wisdom of i cor. i. God, and preaching of the cross of Jesus Christ, is but a derision and foolishness. But blessed are they, that In the singleness of their heart, with pure minds, in meekness, obedience, and in the true fear of God, submit themselves unto Ms doctrme. From them cannot God hide himself ; Mait. xi. but openeth thefr minds, that they may understand the Luke xxiv. scriptures. For they that of a good mind do here ask the question, " What meaneth this ?" are afterwards con verted by Peter's preaching. Peter, the fervent disciple of Christ, the faithful shepherd of Christ's sheep, as soon as he receiveth the Spirit, is bold to step forth, and to con fess him whom before he had denied. But first he persuadeth that the disciples were not drunken : for if such vice were In the ministers of Christ, and they truly convinced thereof. It should bring unto the gospel and name of Christ great hinderance, stain his doc trine, and make it to be despised and subject. Most diUgent therefore ought we to be m keeping us from such vices, whereby our office, mmistratlon, and doctrme might be sus pect and set at nought. Yet must we not defer too long In answering such eril reports : for more dUigence must we apply in settmg forth the name and glory of God, than In defending and mamtaining our own estimation. Thus the apostle Peter, in answering that objection con cerning drunkenness, doth shortly pass over, and saith : 398 FRUITFUL LESSONS. [cH. " BretMen, these are not drunken, as ye suppose : for why ? the time doth not permit; it is yet too early m the morn mg." Immediately upou the same, he proceedeth forth to admonish them of the exceUent graces and gifts, which the God of mercy hath promised before, and now performed them. But tMs satisfaction concernmg drunkenness, and this instruction of the ignorant, is made vrith aU meekness, and yet vrith smcerity and stedfastness, not lordly or braggingly ; although he was MgMy endued vrith the Holy Ghost. Thus we that be mimsters of CMist, and teachers of his congregations, ought not by reason of our office or high gifts to take too much upon us, that with bragging or arrogancy we woMd out-face the weak; but worthUy and vaUantly, with smcerity and truth of scripture, to insfruct such as be ignorant and out of the way. Our mouth is an insfrument of the Holy Ghost and of the fruth, not of any Ughtness, braggmg, or presumption. TMs word " prophesy" is taken not only to tell and shew before of godly and Mgh thmgs, but also to hearken unto the same and to perceive them ; and this maketh for the understand- joeiii. mg of tMs place. For the Holy Ghost declareth by Joel, Jer. xxxi. and promiseth also, as he doth by Jeremy, that the know ledge of God shoMd be common m aU the world, and that from the least unto the most every one should be msfructed m God's knowledge, through the gmdmg of the Spfrit: which knowledge before time was common oMy to the Jews and scribes, but by Christ is such abundant and plentiful know ledge of God poured out m all the world tMough his holy Spfrit, who worketh In the church until the end ; not only m scribes, from whom such high mysteries of God's wisdom Matt. xi. are oftentimes Md, but unto simple and imlearned fishers, and to others that m the sight of the world are not esteemed. Yea, ricMy poureth he out of Ms holy Spfrit npon all i£'ii'°'' flesh, unto every one Ms measure, as It best pleaseth hhn : no man excludeth he from Ms grace ; his knowledge suffereth he to flow over aU the earth as a water-fiood, unto aU those that are his servants and handmaids. TMs is the dear and exceUent treasure, wMch, instead of It that was given before, by the mcarnatlon of Christ is now offered, that the know ledge of God, wMch by the Holy Ghost Is the preaching of the gospel. Is come forth mto aU the world ; whereas before V.J THK SENDING OF THE HOLY GHOST, 399 it was manifest only amongst the Jews. For at\er the death ps.ixxvi. of the Lord finished upon the cross, was the gospel published m all the world, by the wMch preacMng the cMldi-en of God j^" dispersed abroad are gathered together. The Holy Ghost also, who was before m the godlv. did bv his gifts and opei-arions work much more mightUy and strongly after the death and ascension of CMist. than before : by the wMch Jere xxxi. Holy Ghost the captirity of the law and ceremomes is taken away, and heaveMy freedom given to the cMldren of God. Foi-asmuch as to know CMist and Ms kmgdom. it minis tereth tme godUness and eternal Me, Peter m his oration travaUeth especiaUy to tMs end, that the Jews being there present, wMch held CMist for a vricked doer, and put him to death, might know bim to be the tme Sariour of the wcffld, and to be risen ag-am from death : and therefore he aUegeth the prophecies wMch M CMist were ftdfiUed. As if he wonld say: Behold, Joel told before of the time that these your cMldren shonld pi-ophesy : now ye see it per formed m them. Whereby ye may weU perceive, that the kingdom of ^lessias, wMch is a spfrltual thing. Is now begun afready. In the wMch kingdom must be not only Jews. wMch have the outward temple and ceremomes, but aU as caU upon the name of the Lord, wheresoever they be m the world. Unto the Jew was promised a Sariour ; nevertheless such one as should not oMy save them, but also the whole world, and whose kingdom should be everlasting ; that he also should deUver and bring them, yea, aU mankind, from the captirity of the prince of tMs world. Of the-se things there were amongst the Jewish people many signs and figures, whereby m bodUy and corporal thin^ God did partly set forth these things spiritual : wMch they also wMch are spiritual and elect amongst the people of the Jews, un- deretood right well, though darkly; m that they vrith the evra of mward faith had a further respect than to gaze oMy upon the outward corporal things. Thus God the Holy Ghost by visible things led and taught them, (even as a young scholar Is first taught by letters and syllables under the schoolmaster,) until the time that the glorious kmgdom came, that m Christ the tme Messias all things were re formed, and became spiritnaL Thus had the -Tews the corporal kingdom of Darid, 400 FRUITFUL LESSONS. [cH. and of other kings; and thus for their sins they were brought unto Babylon into captivity. By the which captivity was figm-ed the grievous bondage and thraldom of mankind under the violent power of the deril. But when they were in captivity at Babylon, God, comforting them by his prophets, promised to bring them thence, and to restore them to their own land; in the which deliverance was figured the re demption of the world by Christ. TMs custom had aU the prophets, that when they told the people beforehand, and promised of God's behalf deliverance out of the captivity before they came mto it, they always made mention also of the punishment of the sins that should go before. Pros perity shall come, (said they ;) but first there must be an horrible plague for sin, the justice of God must first be satisfied. Thus doth Joel here also : in whom partly we learn, that God will not suffer our sins to pass without punishment ; as we see also in the grievous captivity of all mankind, that God wiU have the sin so worthUy satisfied, that even his only-begotten Son, by whom no sin was com mitted, must therefore die, and by his innocent death pay for our sins. If God now spared not his only-begotten Son, how may we then thinlc that he will suffer our rile and sinful Ufe to pass without pumshment ? But if we patiently and with good vrill bear the just punishment of our sins, sent unto us of God ; and convertmg from our sins, do turn us to the gracious Father that beateth us, God undoubtedly shall send us grace, prosperity, and welfare, and help us out of all misery. Once we must either Uve a gocUy and Innocent hfe, and througMy amend ourselves ; or else sin must be pimished, and every unclean thing must in the fire and punishment of God's wrath be consumed. Again, though we were virtuous and godly, yet is God of this nature, that he maketh his chosen to be like-fashioned unto the Image of his Son, and by much adversity and trouble he leadeth them nnto joy; Luke xxiv. even as it behoved Christ to suffer, and so to enter into his glory. The punishment of sm is hard, and the judgment of the Lord, as often as he cometh to recompense sin, is sharp; wMch the prophet partly by bodily things doth describe, as other prophets do also. Isai. xm. Jerem. xv. Amos viii. " The sun shall be turned into blood, &c. ;" and even so is it In the opimon of those, that must bear the judgment of God. V.J THE SENDING OP THE HOLY GHOST. 401 Forasmuch now as the apostle Peter, according as the matter required, did necessarUy aUege testimony out of the prophet, concermng the Holy Ghost, who Is given to the good cMldren of God; he thought also to specify that which was written m the prophet, as toucMng the punishment of the wicked, that despise the grace of God ; givmg a warmng thereby unto the Jews, to cease from thefr unbeUevmg and shameful Ufe ; de clarmg unto them, that if they proceed forth in wickedness, it should happen imto them, as it did before unto thefr fore fathers, unto whom Joel opened the pumshment of God. Whereby we must learn, patiently to bear It, and to take it m good part, when our sins are rebuked, our rices spoken agEonst, and we told that the pumshment is at hand. For this custom had the apostles m their preacMng and declarmg of the gospel, that they not oMy made mention of the grace of God offered unto the world by Christ, but therevrithal Ukevrise they tMeatened sore pumshment to those, that either despised such exceUent grace, or havmg knowledge of the truth did cleave unto vice; wMch thmg m the word of Peter is yet more erident. The gospel also preacheth amendment of Me, and not remission of sins only tMough the blood of CMist. But now at this present time there be many damty Christians, as cer tain prmces and senates m the coimtries and cities, whose opimon^ Is; that the grace of the gospel Is to be preached, yea, and they permit CMist and his grace gentiy and wor thUy to be spoken of. But if the false gods' serrice, as the honouring, of Images, and aU that is crept m and erected up m the papistry against God's word, be reproved; or if the preacher speaks against thefr tyranny, unjust acts, thefr ma Ucious violence and wilfuMess, whereby they oppress poor vridows and fatherless children, domg right unto no man ; or if the preacher touch them on the gaUed backs for thefr ex cessive pomp and pride, for their rioting, whoredom, adultery, gluttony, .drunkenness, fightmg, and extortion ; if such vices, I say, wherem they stUl lead their Uves, be touched to the quick, then Is aU favour gone ; then, ' Burn these preachers,' say they, ' drown them, they be seditious feUows; they vriU set us together by the ears, and brmg the common people in our; necks.' But such men shoMd consider, that unto tMs office of the preacher it belongeth to cry agamst vice, lest r 1 26 [COVERDALE.J 402 FRUITFUL LESSONS. [cH. Isai. ivi. ivii. he be caUed of God a blind watchman, a dumb dog, and lest Eiech. iii, aU the souls wMch perish, tMough his sUence be requfred at his hands : thefr wUfuMess, pride, and vam life they should forsake, and reform themselves, and so needed not the preacher to cry out against them. Now considering that the prophets used, as I said before, to make mention of the kmgdom of Jesu Christ, and of the callmg of the heathen to the grace and knowledge of God, especiaUy m thefr orations when they speak of captirity, and deliverance from the same; Joel m Ms prophecy doth also keep that order. For seeing that the Jews were ever stiU contmuaUy a stiff-necked, re belUous, and unbeUevmg people, unthankful to the grace of God; the Holy Ghost foresaw their rejection, declaring it by the prophets, aud that another people, namely, the hear then, should be received m thefr stead. For masmuch as they despised the grace of God, wMch first was offered unto them, it was meet that "the kmgdom of God should be taken from them, and given to another nation." Seemg they thought scorn to come to the marriage, and to the royal feast where unto they were bidden, it behoved others to be caUed unto the same. Therefore is Peter earnest upon this sentence: " Whosoever caUeth upon the name of the Lord shaU be saved." As if he woMd say : ' O ye Jews, brag not of cfrcumcision, of Abraham, of the temple, or of other cere momes ; tMnk not that ye oMy are the people of God ; the time is now come, that God wUl bestow Ms grace upon those whom ye esteem to be unclean. God is no accepter of persons, but among aU people whoso caUeth upon him shaU be saved.' Of tMs sentence doth Peter now take occasion more manUestly to speak of the kingdom of Christ : for much more pitMly and with more evidence doth the apostles describe the kmgdom of Christ, than do the prophets. Whoso caUeth upon God's name must know God. Now can no man know God but by Christ. Therefore m tMs Uttle word, "to call upou the name of the Lord," Is Comprehended the whole sum of the cMistian faith : Uke as oftentimes In the prophets be these,' "to swear by God," is contained his whole reUgion, But forasmuch as the Jews knew not CMist, by whom cometh the true knowledge of God, therefore beglnneth Peter, and [1 Perhaps hy or in these.] V.J TIIE SENDING OF THE HOLT GHOST. 403 declareth with strong arguments, how the name of God is to be caUed upon ; namely, through true faith in Christ, who is the tme Messias, the anomted King and Son of God, wMch was promised In the prophets. This doth Peter prove by the ground of the resurrection of Christ from death, by Ms ascension mto heaven, and by that he now sitteth at the right hand of God, Lord and Kmg of aU things. First let us hear the text. [Acts ii. 22 — 28.] Ye men of Israel, hear these words : Jesus of Nazareth, a man approved of God among you with mfracles, wonders, and signs, wMch God did by him In the midst of you, as ye yourselves know ; Mm have ye taken by the hands of un righteous persons, after he was deUvered by the determmate counsel and foreknowledge of God, and have crucified and slam Mm : whom God hath raised up, and loosed the sorrows of death, because It was Impossible that he should be holden of it. For Darid speaketh of Mm : Aforehand I saw God always before me ; for he Is on my right hand, that I should not be moved. Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope; because thou wilt not leave my soul m hell, neither wilt thou suffer thme Holy One to see corruption. Thou hast shewed me the ways of Me ; thou shalt make me fuU of joy vrith thy countenance. DOCTRINE AND FRUIT. To the intent now that no man should be offended at the death and cross of Christ, Peter sheweth first, that m the counsel of God it was concluded, foreseen, and determined, that the Son of God, the true Messias, should and must die • and how that the same sacrifice was ordained from the begmnmg of the world, to be slam and offered up upon the cross for our sins. And that no man should make any stop bv reason of his death, Peter therefore declareth that he was ^ 26-2 404 FRUITFUL LE.SSONS. [CH. no misdoer, which had deserved his death by any transgres sion ; but that he was sent unto us by God the Father, to die for us, whereby we might perceive the love of our Father in heaven. And if they now would thmk, " WeU, if It were so concluded m the counsel of God, then are not we guUty of Ms death ;" he answereth unto the same, and saith : " Unrighteous men brought Mm thereto, and it Is ye your selves that slew Mm and crucified Mm." As If he would say : ' Yea, even so behoved It to be, that the righteousness of God for the sm of mankmd might be satisfied. Christ must needs die, to recompense and wash away with his blood the sm of aU the world. And yet ye Jews, wMch have betrayed CMist and brought him to the cross, are not un justly accused. Ye cannot through the fore-ordinance of God discharge yourselves, that ye be without sm, seeing ye have slam the Saviour of the world, he being guUtless.' By tMs now we learn, that when we do wrong and evU, we may not excuse ourselves with the free ordmance of God ; for it Is not God, but the devU and our own wickedness, that .pro voketh us to sm. And here we see, that when the grace of God tMough the gospel Is offered unto the world, the siu and vice also wherem the world Is entangled, must be spoken of and touched: for no man can be justified, and come to the health of his soul through Christ, wMch doth not first know and confess his sm and wickedness. How can he be made whole, that wIU not know his own disease and sickness ? Therefore doth Peter set before thefr eyes thefr great sm, wMch they had committed agamst the innocent Son of God, saymg : ' The Innocent and Righteous, whom God had given unto you, have ye slam and crucified ; which is a great wickedness and sm. Now go to, on your behalf It was evil done, and grievously offended; but on Ms behalf it was so ordamed before. Therefore at Ms death, wMch m the sight of the world was so shamefM and vile, ye ought not to be offended, that ye therefore woMd hold the less of Mm, or not re^ ceive and know him for a Saviour. For if you look upon his former conversation, the same was Innocent, pure, and holy ; therefore cannot ye doubt but he was sent of God. Besides this, ye have perceived and seen God to be every where m his works : for the tokens and wonders wMch he y.] THE SENDING OF THE HOLY GHOST. 405 shewed and declared amongst you, give evident knowledge that God was m Mm, and wrought m Mm presently; for no man had been able to do the tokens that he did, unless God had been with Mm. WMch tokens also were spoken of before by the prophets concernmg CMist ; and by those tokens must ye know and coMess, that he Is even the true Messias, of whom the prophets spake. Wherefore cousider mg, that by Ms former doctrme and godly power ye know that he is the true Messias, ye ought not to be offended that he, as an evU doer, was crucified upon the cross : for It was the special determmation of God, that Messias shoidd be cruciSed, accordmg to the foresaymgs of the prophets. Consider ye also, that the prophets likewise spake of Ms resurrection from death ; by the wMch ye may weU perceive that he is the true Messias.' Thus earnest is Peter, beatmg mto them the resurrection from the dead, and that out of the scripture. For Christ's resurrection from death Is a strong argument to prove his Godhead ; as it Is taught, Rom. I. John xx. " Yea, he died," saith Peter, " for our sms, but now he Is aUve and risen agam from death; death hath no more power over Mm, for he liveth for ever, and Ms kmgdom Is everlastmg. Yea, impossible it was, that the Son of God shoidd corrupt m the earth and sepulcMe ; namely, he that Is the firstUng risen from the dead, and that from Ms own godly power." Seemg that these words of Peter concermng the resurrection and Me of CMist were Uttle credited among the Jews, he aUegeth the 15th psalm of David, who amongst CPsai. xvi.] them was m great reputation. But now nught the Jews say or think : " Darid speaketh these words of himself, and not of Christ." That weapon, therefore, doth Peter take from them, and proveth, that the same words may m no wise be referred unto Darid; but that Darid, as a prophet haring knowledge of thmgs to come, spake them of Christ, in whom they be now fuMUed ; and thus he saith : [Acts ii. 29—31.] Ye men and bretMeUj let me freely speak unto you of the patriarch David ; for he is both dead and buried. 406 FRUITFUL LESSONS. [cH. and Ms sepulcMe remalneth with us untU tMs day. There fore seemg he was a prophet, and knew that God had sworn unto him with an oath, that Christ, as concernmg the flesh, should come of the fruits of Ms loms, and should sit on his seat ; he, knowmg this before, spake of the re surrection of Christ, that Ms soul should not be left m hell, neither his flesh should see corruption. TMs Jesus hath God raised up, whereof we are aU witnesses. DOCTRINE AND FRUIT. The prophet David speaketh of one, whose flesh should not corrupt. Now could not he have spoken tMs of hunself, for his flesh corrupted m the sepulcMe, wMch we yet have, and his bones Ue yet m the sepulchre : by the wMch It may weU be perceived, that David, as a prophet knowing of things to come, spake of another, wMch shoMd be born out of his own Ps. lxxxix. loins and seed, whom God with a solemn oath had promised to sit upon Ms seat, and reign after him ; not only for a season, but also that Ms governance, kmgdom, and dominion, should be perpetual, and endure for ever. And tMs king is Christ the true Messias, who as concernmg the flesh was born of the seed of Darid, and Is Ms son. If tMs son now of Darid had after death remained still m death, and not risen from death agam, how could he then reign for ever? It is erident therefore, that David out of the Holy Ghost, who had opened tMs unto Mm, prophesied it of the resurrection of Christ Ms Son, the eternal King. For though he as a very mau died Indeed upon the cross, and was then burled; yet his soul, or Me, remamed not in death, neither did Ms body resolve mto corruption, as other men's ; but on the thfrd day he rose again from death to hfe. TMs must we needs testify ; for after his resurrection he appeared oft unto us. We saw him, we heard him, we handled him, we did eat and drink vrith him. Here we learn, that the samts m the old testament under stood and knew by faith the resurrection and eternal kingdom of CMist, seemg they prophesied of It so evidently. Here is also proved, that CMist died iu very deed, and yet abode V.J THE SENDING OP THE HOLY GHOST. 407 not still in death, forasmuch as he overcame it : also, that the power and virtue of his holy passion and death came not only to the living upon earth, but unto aU those that died before Mm ; according as St Peter In his Epistle, and the Article of our Belief, he descended into hell, de clareth. Whereof m the Catechism upon the Creed there is made mention sufficient'. [Acts ii. 33—35.] Since now that he by the right hand of God is exalted, and hath received of the Father the promise of the Holy Ghost; he hath shed forth tMs gift, wMch ye now see and hear. For Darid Is not ascended into heaven ; but he saith : The Lord said to my Lord, Sit thou on my right hand, till Psai. ex. I make thme enemies thy footstool. DOCTRINE AND FRUIT. We beUeve that Jesus CMist, our King and Saviour, is not only risen again from death to Me, but also is ascended up into heaven, sitteth at the right hand of God, and reign eth for ever. For though he here a season was despised and refused, as the stone of the buUders ; yet hath the strong Psai. cxviii, hand of God exalted him, and nughtily wrought m him. WMch thing may weU be perceived by this, (as St Peter here vaUantly concludeth,) that he sendeth down from on Mgh such an exceUent gift of the Holy Ghost upon those that are Ms. TMs is a sure eridence, that he mjghtUy reigneth at the right hand of God, and hath aU thmgs m his hand ; seemg he hath power of the Spirit of God, whom he poureth mto the hearts of Ms, and that sometime in risible maimer. For the glorious triumpher, ascending up to heaven Ephes. iv, with great victory, did after the custom of great kmgs, and let fall his gifts down upon us, and parted them among us, namely, the gifts of the Holy Ghost, whom he as man re ceived of the Father, but after the Godhfead he had Mm [1 What Catechism is here referred to, is very doubtful,] 408 FRUITFUL LESSONS. [cH. alway ; for of the Father and of the Son there is one only Spirit. Neither may this be appUed unto David. For though he, as a just friend of God, be saved and come to heaven ; yet did not he immediately after death ascend into heaven with body and soul, that he might be reported to sit at the right hand of God. For Ms words speak of another, whom Matt. xxii. he caUeth Ms Lord; namely, m the hundreth and ninth [Psal. ex.] psalm he saith : " God the Father said unto my Lord, even the Son, Sit thou on my right hand." [Acts ii. 36.] So therefore let aU the house of Jerusalem know for a surety, that God hath made this Jesus, whom ye have crucified. Lord and Messias. DOCTRINE AND FRUIT. With these words doth Peter conclude his oration, ex- hortmg them not to doubt Jesus Christ to be the same anomted Saviour and Kmg, who of God the Father was first promised, and then given for the deUverance of the people of the Jews and of aU nations. In this conclusion is comprehended the sum of the whole christian faith ; namely, that we beUeve that Jesus, who was born of the vfrgm Mary, and crucified of the Jews, is the frue Christ, that Is to say, Messias, even the king that was ordamed and anomted of God, to reign for ever over aU faithful beUevers, Lord of the whole world, and Saviour of aU such as put their trust in Mm. TMs hath God the Father opened and set forth unto us by mfracles, by the resurrection, by the ascension, and by the power of the Holy Ghost, that we might beUeve It, and uot doubt thereof. Therefore saith John, " Whoso beUeveth that Jesus Is Christ, the same Is born of God." the SENDING OF THE HOLY GHOST. 409 [Acts ii. 37—41.] When they heard tMs, they were pricked In their hearts, and said unto Peter and to the other apostles : Ye men and brethren, what shaU we do ? Peter said unto them : Repent of your sms, and be baptized every one of you m the name of Jesus CMist, for the remission of sins; and ye shaU receive the gift of the Holy Ghost. For the promise was made unto you, and to your cMldren, and to all that are afar off, even as many as the Lord our God shaU call. And vrith many other words bare he witness, and exhorted them, saymg : Save yourselves from this un toward generation. Then they that gladly received his preacMng were baptized ; aud the same day there were added unto them about tMee thousand souls. DOCTRINE AND FRUIT. This Is the fruit and end which foUoweth out of the preacMng of the word of God, that they whose hearts God toucheth, are so sorry for thefr sms, that it even pierceth them. For God's word is even a sharp two-edged sword, and entereth through to the depth. Blessed are aU they wMch so read and hear the word of God, that they begin to be ashamed of thefr sms and wickedness, being repent ant and sorry therefore. A blessed and wholesome sorrow is that, which riseth and groweth out of the truth, which is opened unfo the heart by the Holy Ghost : wMch Spirit m the heart giveth hope upon the mercy of God, and driveth away aU despafr. Then beginneth a man to ask, "What shall I do ?" Then mqufreth he after the wIU of God ; and such a man that so asketh Is easy to be helped. Soon Is he healed, that, knowmg his disease, woMd fain be made whole. Unto such a man doth the faitMM mimster of CMist give counsel out of the scripture, and sheweth Mm the frmt of Christ preached and known. He doth not bid Mm to be stow money on solemnities and dfrges, on images, monas- 410 FRUITFUL LESSONS. [cH. teries, or cowls, m buying of pardons; he doth not wUl to run unto Rome, or to Lauret'; but requfreth of Mm the best and most profitable thing of aU, namely, amendment and conversion of life. Om- mmds, our works, and manners must be altered, if we wUl please God. Whoso saith with Ms heart, that he beUeveth m CMist, holdmg CMist for his Sariour and Bang, must forsake his eril ways, eschewing evU, and domg good. Jere. vu. xi. Isai. i. Nmeve stood stUl upright, when they took upon them true conversion and amentiment. As for Hierusalem, though they offered many sacrifices, and fasted much, it helped not : because there was not true reformation and forsakmg of sm, needs must they be destroyed, and miserably perish. To botch or patch the matter it wiU not help ; there is no remedy ; we must become godly and vfrtuous of life. It avaUeth not to dissemble; God looketh mto the heart, wMch he wIU have pure and imfeigned. Forasmuch then as we tMough baptism ni the faith of CMist have received Christ, and are marked out for him, having once forgiveness of sms through the grace and gift of CMist, let us be of a vfrtuous Me, walking in nocently and in the fear of God. Let us die therefore to the innocency which is restored unto us again through CMist : let us daUy remember to hearken and foUow the admonishment of the Spfrit, wMch teacheth us aU good thmgs. We are they, unto whom God hath promised his grace of the Spirit, yea, and unto our cMldren also, so far as we abide m his covenants. Let us thankfuUy receive such exceUent grace, dear brethren, bemg ware that^we stam not the temple of Jesus Christ and of his holy Spu-it with filtMness of the world ; that we never make ourselves partakers m the miqmty of vricked and faithless men; hut to lead here a pure aud clean conversation with a good con science before God, our most lovmg Father ; and alway lift up our minds unto the place, where CMist our Lord and Kmg reigneth at the right hand of God, from whence he shaU come and take us unto Mmself. At all times there fore ought we to watch and wait for Ms coming, that we may joyfuUy receive Mm, and be partakers with him in eternal bliss. Here also we learn, how faitMul beUevers use themselves [1 Lorctto.] V.j THE SENDING OF THE HOLY GHOST. 411 m the outward sacraments. They that, bemg moved by the mspfratlon of the Holy Ghost m thefr hearts, do hear the eternal word preached, givmg credit imto It, and gladly receiring It, these do not afterward despise the outward sacraments, wMch God hath Instituted for the welfare of Ms church, but use the same with aU obedience, good-vriU, and reverence. To use the sacraments vrithout faith profiteth not, but rather hurteth ; to be loth to use them declareth a compulsion and unbeUef. For though the water In baptism be an outward thmg, and caimot cleanse the soul from sm ; yet the faitMul do know right weU, that Christ, the eternal Wisdom In whom they beUeve, did not mstitute it m vam ; and therefore wUl not they contemn or leave unexercised the ordmance of thefr Head, to whom they as members are mcorporated by faith. For they know, that Christ with these outward tokens thought to couple and kmt together the members of his holy church m obedience and love one towards another ; whereby they knowmg one another among themselves, might by such exterior thmgs stir aud provoke one another to love and godliness. They know also, that sacraments are evidences of the promise and grace of God, wMch they after a visible and palpable maimer do set forth, declare, and represent unto us. These tokens of grace doth no man use more devoutly and with more reverence, than he that m Mmself is certified aud assured of the gracious favour of God; as we see m CorneUus, m Paul, and m Queen Candace's cham- berlam. What frmt foUoweth the preaching of the gospel, it is here evidently seen : for m one day at Peter's preacMng, by the workmg of the Holy Ghost, there came three thousand men to the church of God. God suffereth not his word to pass void and unfruitful. Very earnest therefore and diUgent ought we to be, and to spare no trouble, cost, and labour, that the pure and sincere gospel, the word of truth, may every where be preached by good and faitMul men ; not doubtmg God vrill give blessed success thereto, that the seed sown by the mmister shaU bring forth fruit. 412 FRUITFUL LESSONS. [cH. [Acts ii. 42.] And they continued m the apostles' doctrme, In the feUowsMp, m the breakmg of bread, and m prayers. DOCTRINE AND FRUIT. To endure crowneth and rewardeth aU works : "whoso endureth unto the end shaU be saved ;" without continuance may no good thing be brought to end and frmt. Therefore is it now declared, how the word preached m the church of God brmgeth frmt, and what the same frmts be, whereui faitMul beUevers do exercise themselves. Samt Luke mentioneth four thmgs that proceed out of the faith m Christ ; for faith Is not void nor Idle, but work eth without ceasmg m them that believe. Therefore here we find a pattern and mfrror, how It ought to go in the church of Christ ; for where these four thmgs be, there is Christ's church. Ffrst, the church of Christ, wMch is the feUowsMp of all saints and faithful beUevers, endureth, abideth, and continueth " in the doctrine of the apostles ;" for every thmg is preserved with that out of the which It is born. Now is the church of God born first of the word of truth: therefore m the word of truth also must It endure and be kept ; daUy must it be planted, nourished, and watered with the word and doctrme ; the success and the mcrease doth God give. John i. The doctrme of the apostles is notMng else but the holy Rom. i. gospel, wMch the Son of God committed unto them, and wMch they received of him ; wMch also the prophets before CMist spake of by the Holy Ghost. What gospel wa« preached by the apostles. It Is easy to perceive by the afore said sermon of Peter, and of others m the Acts, by the evangelists and epistles of the apostles ; namely, that " God so loved the world, that he gave Ms only-begotten Son for it, that whosoever beUeveth on bim should not perish, but have eternal Me." Also, he died for us, rose agam from death, ascended up to heaven, and sitteth there at the right hand of God, bemg king and high priest for ever ; in whose name v.] THE SENDING OF THE HOLY GHOST. 413 aU knees must bow, and without whom "there Is none other name given unto men, m whom we must be saved," than the only name of Jesus, whose blood washeth away our sins, and he is the oMy perpetual mediation between God and us. . i John ii. . . . 1 Tim. ii. In this doctrme continueth the church, being builded upon the sure rock Jesus Christ, and Is not moved or driven away by every wmd of strange and mconstant doctrine. She Matt. vii. xvi. hearkeneth not to the voice of any other, but of Jesus her shepherd. In the doctrme of the apostles there Is no deceit, no gmle, no poison. And In tMs doctrine Is found none of those tMngs, wMch certain years after the apostles were brought m by Romish bishops, as masses, dirges, cloisters, worsMppmg of idols, setting up of images, buymg of pardons, forbiddmg of tMs or that meat. Ffrst now, doth faith m CMist brmg forth tMs fruit in the church, namely, in faitMul beUevers, that it draweth them to the doctrine of the truth, by the which they became beUevers ; and m the same it maketh them to continue, that they neither hearken nor give credit to any false erroneous doctrme. For they do very assuredly know, that such doctrines are not wholesome, but venomous and hurtful. But in the gospel of our Sariour Jesus Christ, and iu the doc trme of the holy apostles, they are sure to find the truth, wMch nourisheth and preserveth them unto eternal life; The church of God abhorreth all untruth, for she knoweth it is of the devU ; but of the truth is she desirous, for she knoweth that the same cometh of God, and bringeth unto God agam. TMs evangeUcal truth and doctrine of the apostles, in the wMch the church of God and all the members of Christ must contmue, hath been of long time, even from the be gmnmg, comprehended m certain articles, wMch we call the Creed, whereof there Is sufficient mention made In the CatecMsm^ Among the true cMldren and servants of God also there is no schism, doubt, nor division, concermng the head and cMef articles. In the which they are weU and firmly estabUshed, fuUy persuaded, and of one mmd and consent. And whereas there be some men which overreach and go beyond this mark, wUUng other men, and compeMng ChrisT [1 See above, p, 407.] 414 FRUITFUL LESSONS. [cH. tians, as far as in them Ueth, thereto, teacMng those to be heretics and damned, that cleave to the only doctrine of the apostles ; the same cometh and proceedeth of the pre sumptuous arrogancy of flesh, who esteemeth his own in vention more than that which God speaketh : as when they say, that images must be had in churches, that pardons must be bought with money, and such like things, wMch are not grounded in the doctrine of Christ nor of the apostles, nor mentioned m tho articles of the right and true ancient beUef, but mvented by the fantasy and covetousness of men. The second thing that must bo constantly and inviolably kept in the church of God, is the communion and "feUowship;" namely, that none look unto his own singular profit, that no man seek himself, but that every member, looking one to another what he lacketh, supply the same, helping him and comforting Mm, and giving Mm the best counsel ho can. This friendly love and loving fellowship ought to be among Christians. AU temporal and outward goods ought to be common among them : not, as some fondly tMnk, that I raust de fraud another of that which Is his, or take it against his will, whether he will or no, or that I shoidd go idly and loitering, eating and consuming that which other men labour and travaU for ; or to thmk, that when I do service and am profitable to no man, every man shall give and serve me. Christian love, which groweth out of the beUef and doctrine of the gospel, must distribute the goods and make them common ; it must not be any man's greedy desire, presump tion, nor wilfuMess, that shall do it. All faithful beUevers are one body. Now, like as in the body one member serveth to the profit and wealth of another, so ought one Christian to help and serve another in love. The eye looketh not to himself only, but unto the whole body ; the mouth eateth for tho whole body, and for aU the other members ; the stomach digesteth for aU the whole body, and for all the members. Thus ought it to j be likewise among the spiritual members of the body of our Saviour Jesus Christ. No man must be wise and learned for himself only ; no man ought to be rich for himself; but every man's gifts must serve to the profit one of another, and to the edifying and sustaining of the whole body. Every y,j THE SENDING OP THE HOLY GHOST. 415 one is bound to serve the body, according to the gift and measure which the Spirit of God hath distributed unto him. Among all living creatures, there is none created to a more lovmg and friendly society and fellowship than man. Hereunto serve aU sciences and handicrafts, that men, after a friendly maimer agreemg among themselves, may relieve one another's necessity and want, and help to bear one another's burden. Hereunto serve aU mward gifts of the mmd, as reason, and judgment, wIU, and remembrance : also the speech given of God unto man, whereby one is known and discerned, and made privy one to another. And therefore is man born Into tMs world vrithout any defence or weapon, bare, naked, and feeble ; whereas all other creatures Uripg in tMs world brmg vrith them every one Ms weapon and defence. The bear hath his claws and teeth, the horse his hoof, the ox his horns, the hedgehog his pricks, and the ser pent his poison, &c. Only man Is born smooth and unwea- poned, to signify that he must not be mad, furious, and terrible, but mild, lovmg, and gentle ; there must be one mmd, one meanmg, and one wiU. Man also cometh mto the world bare, and naked, weak, feeble, and Impotent, not able to do any manner of tMng to help Mmself, but must stand unto the courtesy of an other: for if he be not helped, reUeved, and succoured, he could not choose but perish ; there were no remedy. Whereby Almighty God will declare, that there Is no man that either may or can Uve without the help and comfort of another. Thus the poor, wretched, and distressed cMld, lying upon aU four, (whom, if it were not for pity, no man would take up, but let it Ue stiU,) is helped, nourished, and brought up of the mother, nurse, &c. Other folks must cherish it ; by other folks' help must it live : for notMng doth it brmg vrith it into this world ; It must beg and borrow everythmg, and therefore it weepeth and crieth. TMs teacheth us to do good, to be obedient, loving, and thankful to our parents, and unto those which bring us up and do cherish us, that we recompense them according to our power. By this also we learn to help others, and to have compassion of them when they are m need, remembering and considering, out of what misery and poverty other folks have helped and brought us. 416 FRUITFUL LESSONS. [cH, Who is he that Is at tMs present so rich, so mighty, and strong m tMs world, if he wUl Uve, but he must use the help and service of poor and feeble folks, as the husbandman, the miUer, the baker, the shepherd, the weaver, &c. ? Yea, the Mgher and greater any man is m office or authority, so much the more must he use and have the help of other people, that are not so great as Mmself. Therefore doth God set up some so Mgh, that they must make provision and help aU those wMch are under them, seemg that they must have the use of them aU. For the poor and they that be under must support and bear up the rich and mighty, as pUlars do the house, that they fall not : for without the help and serrice of such are not they able to live in their digmty and caUing one day. Therefore It is ordained of Almighty God mhis secret vrisdom, that certain coimtries lack some things, whereof others have sufficient and too much, that one might be sus tamed by another, and that no man shall . be enough to himself. God hath given unto man remembrance, , to the mtent that he should never forget the benefits which he from his youth upwards hath received of others, and daily doth re ceive ; without the which he cannot live. And also again remember, and forget not, how and In what manner he ought to behave Mmself m love, m compassion, m succour, and m faitMuMess towards those that have any ways need of his help. To tMs Is he moved when he considereth and pon- dereth m Ms thoughts the weakness, feebleness, and necessity of man's corrupt nature, which constrameth us to lack so many thmgs. Hereof groweth umty, love, and fellowsMp among men, when we cast and call to our minds thus : either he hath been, or Is now, profitable unto us, or he doth good unto ours, of .whom we have profit, or hereafter he may do us some good. This to be so, there is not any man that can deny : and whereas we perceive not this, and are not of one imnd, friendly, and feUows In love and good-wIU one towards another, but given unto such variance, dissension, strife, and discord, it cometh tMough the darkness of our own wicked and froward natures aud dispositions. Forasmuch now as our eyes are so bUnded, that we see not God's ordmance and creation m man ; our ears are so v.j THE SENDING OF THE HOLY GHOST. 417 stopped, that we wUl not hear the plam and perfect voice of nature ; our understandmg and remembrance so duU and blunt, that we wiU not once regard or think any such thmg, whereby we might the sooner forsake the dirision and stiff ness of our heart, and In friendly imity and brotherly love to do good one to another ; Christ therefore, the restorer of our decayed nature, and the oMy true and eternal Ught, came mto tMs world to iUuminate and Ughten our bUnd eyes, to cry vrith his voice unto us that be dumb, and to set that agam before our eyes, wMch we ourselves have made dark and dim. He crieth unto us m Ms gospel with a loud voice, so that no man can say he hath not heard it. He Is the heaveMy schoolmaster, the eternal vrisdom, the fountain of aU knowledge, the oMy and true teacher, the whole buUding of his church, the foundation and roof: the begmnmg and end of aU his commandments hath he set and comprehended m oMy love, exhorting us to love, imity, and friendsMp, and saymg, that " men hereby shaU know us to be Ms disciples, if we love together, and do good one unto another ;" and that then we are right and true CMistians, when we do love one another, as he hath loved us. What Is a CMistian else, but such an one, as bemg by the grace of Jesus CMist and of his Spirit deUvered from the desfroyed, poisoned, and vricked nature, is restored agam to the origmal nature and godly disposition, from the which our spfrltual enemy the devU had seduced Mm, taken Mm prisoner, and overcome him? Thus tMough CM-ist is man become the cMld of God ; even he, wMch through pride, self- love, greedmess, envy, hatred, discord, and division, became afore the deril's prisoner. CMist teacheth us love, faitMul ness, and friendsMp ; to love our neighbour as ourself, to do good, and help the poor : as m the fifth chapter of Matthew aud the seventh verse, and m Luke, the sixth chapter, and in the five and twentieth chapter of Matthew, and m the thfrteenth chapter of John, and m the twelfth chapter to the Romans and thfrteenth verse, and John m his epistle. The apostles therefore, and faithful beUevers, at the beginnmg, as appeareth m the second chapter of the Acts of the Apostles, of very love and ferventness of the Spfrit, had aU thmgs com mon, " distributmg unto every one accordmg as he had need." And tMs Is the feUowsMp that is here spoken of, that as oft 27 [COVERDALE.J 418 FRUITFUL LESSONS. [cH. as the CMistians came together, there was collection made and gathered for the reUef and sustentation of the poor ; whereof it is written m the first epistle to the Cormtluans, the eleventh chapter, and fifteenth verse ; and also in the second epistle to the Cormtluans, the eighth chapter, and ninth verse. The tMrd thmg is the breakmg of the bread, the token of the new and everlasting covenant, which Christ upon the cross confirmed with his body and blood. TMs did the holy apostles and faitMul beUevers use thus after the mstruction of Christ. They took the bread ; the same was broken, and to every one a portion given, wMch they did eat, givmg thanks unto their heaveMy Father, who had purged them from sm tMough the blood of Jesus Christ his dear Son ; and so held they the joyfid and glorious memorial of Christ's death. Thus ought all faitMul believers to do Ukewise : when they come together, as appertaineth, then vrith the breaking of the bread, and distribution of It among themselves, they must be mindful of the precious deatli and passion of Jesus Christ, rendering unto Mm perpetual thanks therefore. For Christ did not mstitute and ordain tMs his supper in vain, but thereby to make Ms church mindfid and put them in remem brance of his death ; and that over and besides faith, which m- vvardly Uveth in the heart, the outward senses also might have somewhat to stfr aud draw them unto that, which faith in wardly considereth and looketh upon. These tokens are insti tuted, to signify and represent unto us high and great things, to gather together and mute the church; that, bemg dispersed every where over the face of the whole earth, might gather together mto one communion and feUowship in CMist, and be made partakers of Ms promises, and enjoy those comfortable blessmgs wMch he hath promised from the beginning, namely, such as be faitMul and true believers ; and that the exterior and outward sense might from aU corporal thmgs be with drawn to that which is spiritual. For the eyes see the bread, wMch representeth the body of Christ: they see, as the bread is broken, so was the body of Christ broken upon the cross for our sins; and that as the wine Is poured m and out, so was the predous blood of Jesus Christ shed to wash away aU our sins. The ears do hear Christ's words spoken by the mimster m the person of Jesus Christ ; by the which ¦^•j THE SENDING OF THE HOLY GHOST. 419 the promise Is renewed, by which means those that are Ms, and of Ms church, ai-e by a certain feeUng and comfort in thefr souls and consciences reft-eshed. The taste upon the tongue, the smeU m the nose, and Ukevrise the handlmg, and so each other member m Ms several office, every one of them hath his deUght and operation, m coMessmg, acknow ledging, and domg his service imto faith. But for what cause our Saviom- CMist did speciaUy use bread and wme before any other corporal tMngs, to signify his death and sheddmg of Ms blood, it may weU and easily be perceived by the nature of faith. With bread Is the body fed and sustained, vrith wme are men's hearts made merry. Forasmuch then as faith, the Me of om- souls, tM-ough the flesh of CMist spirituaUy eaten is nourished and sustamed ; and seemg our mmd Is moistened and re freshed vrith true and perfect joy tMough the blood of CM*ist shed for us ; there was notMng more meet, nothing more expedient, notMng more necessary for tMs sacrament, than bread and wine. Moreover, through the blood of Christ are all other oblations and sacrifices clean laid aside : and therefore CMist, minding to finish the Mgh sacrifice upon the cross, testified and declared beforehand, that Ms body bemg offered up, and Ms blood shed, should be sufficient to wash away aU men's sms, and that fi-om thenceforth there should not need any other sm-offermg, m the wMch there must blood be shed. Therefore would he vrith erident and plain words testify and say : " TMs is my body, wMch is given for you ; do tMs m remembrance of me. TMs is the cup of the new testament m my blood, wMch shall be shed for many to the forgiveness of sins." To the mtent then that tMs exceUent and worthy propitiation and sacrifice shoMd not [be lost J' out of thefr eyes and hearts, he added visible signs, not bare signs, but seals of his covenant, as was the cfrcumcision and passah, and common tokens of love and friendsMp amongst men, even bread and vrine, wMch have no blood, to declare that all blood for sm Is oMy m Jesus Christ. CMist's mmd was also, m one body to couple and knit together^ the whole multitude of Ms church. To signify this, [1 A word is here wanting in the original edition.] [2 After together the old edition repeats /)! one body.] 27—2 420 FRUITFUL LESSONS. [cH. there ' was notMng more apt and fit than wine and bread : for Uke as out of many corns is made one paste and one bread, and Uke as out of many grapes one wine floweth together; even so by faith and love become they aU one body, that eat of one bread and drink of one cup. And even from the beginnmg of the world It hath always been the use among men, that with bread and wine they have made and confirmed great friendship and league : and even so CMist with the distributmg of the bread among Ms disciples would estabUsh an everlastmg friendsMp with them. The fourth tMng now in the church of Christ is prayer ; namely, as CMist taught them to pray unto the Father of heaven, that the Idngdom of Ms Son might still grow and in crease, that Ms glory might arise and spread Itself through out all the world, that his name might be haUowed, and his wUl fuMUed, &c. TMs Is the necessariest thmg of all : and If we lack this, in vam are aU our good works, in vam are all the honest actions of a cIvU Me, m vain are aU godly exercises ; nothing prospereth we go about, no oblation is sanctified, all is im purity, that we either do or think. The holy apostle Paul wiUeth us to pray contmuaUy : God granteth not the presence of Ms Spirit to any thmg but unto prayer. Without the presence of God's Spirit, unprofitable is the word preached, unprofitable are the sacraments mmistered, unprofitable shaU aU thmgs be unto us ; so that prayer is most requisite. Let us therefore pray unto Almighty God, to increase in us the spfrit of prayer, that vrith our soul and spirit we may pray continually for spiritual gifts, that they may daily increase in us to his glory. Grant tMs the great giver of aU good gifts, for his mercy sake ! To whom be aU honour, glory, power, dominion, and thanks, for ever and ever. Amen. [1 Old edition, that there.] V.J THE SENDING OF THE HOLY GHOST. 421 A PRAYER. 0 MERCIFUL God, preserve our hearts from pride, from vain-glory, and from shameful covetousness : give us grace to abide In thy holy vocation, and to be thankful for thy grace ; that the fall of thy apostle being always before our eyes, we may waUc in thy fear before thee. For if we stand, we must take heed that we fall not, neither despise those that as yet do not stand. Make us to continue [mj thy grace ; for nothing have we, saving oMy that wMch we have received of thee. And if of weakness we faU, put thy hand under us, 0 Lord, and suffer us not to despair m sm; but cause us with repentance and sorrow for our offence to resort unto thee. 0 keep us, that we neither despafr, nor betray thy dearly beloved Son, whom thou through thy gospel dost send unto us ; for without Mm Is no safeguard, but eternal death and damnation. From which keep us, good Lord, for thy mercies' sake. Amen. ^ A FAYTHFYL anb moft (SoiJlg trfatgfe concErngng tjbe moft (acrcb fatramcnt of tfje hkffcJj botrg anil hlouJj of our faui'our (SWit compilcii bg gjofin CCaU ut'nr, a man of no Icff Icrnnng anb literature tfien GoiJhi ftuiigt, anil e.xample of Igupng. ^nir tranflatcti into Hattyn bji ILacius a man of Igfec excellencie, anb noto laft of al, tranflatwii into lEngltflje hi a fagtMuI brother, no leffe ircfg= rous to profite tf)e tocafee t)ro= tfiers tfian to exerctfe ge talent of tj^e Horiic to i)is Sonoure anil glorge. )(S)( i { > SSSfier bnto ts aiiiieti tfie orirer tfiat tf)c cfiurcfi anlJ congregacgon of ©firift tn iBcnmarfee iiotfi bfe. (*.')(/>) (0 Euli0. 19. Cljapter. ase Ha^nse tpH 3t tome. TREATISE ON THE SACRAMENT BODY AND BLOOD OF CHEIST, TEANSLATED FEOM CALVIN. [The title of this treatise, and tho address which is prefixed to it by thc translator, contain a full account of its history. The original was published by Calvin in French, a. d. 1640, and stands the first in order of his miscellaneous treatises, in the Latin edition of his works, with the title, " De Ccena Domini." With reference to the church of Denmark, by which the services subjoined to this treatise were adopted, the reformation of this church began in tho year 1521, under Christiorn II. It was carried on by his uncle Frederic, Duke of Holstein, who succeeded him on his de position from tho throne ; and was finally completed by Christiern III. ; \\ho however, as Seckendorf states, contrary to the advice and wishes of Luther, proceeded to great extremities against the bishops, who resisted all thc efforts which were made by the sovereign for the reformation of the abuses of the chm-ch. These were deposed by him, and in their room ho appointed seven superintendents, who discharged the spiritual part of the episcopal office, without sharing any portion of the temporal power and authority formerly possessed by the bishops. A moro detailed account of the reformation of the Danish church will be found in Mosheim, Eccl. Hist. Cent. xvi. Sect. I. chap. ii. ; and in Seckendorf, Hist. Lutheranismi, Lib. in. Vol. ii. pp. 88, 89, 241—243. There are two editions of this treatise, the first of which is without date; the last was printed (with the epistle to the reader much enlarged) by John Day, between 1546 and 1584. Herbert possessed a copy of both editions : the present Editor has not been able to meet with a copy of tho latter. The work is here reprinted from a copy of the flrst edition in the University Library, Cambridge.] S TO ALL THE3I THAT PROFESS THE CHRISTIAN NAME, THE TRANSLATOR WISHETH MERCY FROM GOD THE FATHER THROUGH OUR ONLY ADVOCATE AND MEDIATOR, JESU CHRIST, WHOSE SPIRIT, THE GIVER OF ALL GOODNESS, LEAD YOU INTO ALL GHOSTLY KNOWLEDGE. As the author of this Uttle book, moved with the desfre to profit as weU the rude and imlearned, as the lettered and professors of knowledge, wrote it m his vulgar tongue; even so I, most dearly beloved bretMen, moved also with the de sfre to profit my natural countrymen, so much as shaU be m my Uttle power, have thought it my bounden dut,y to employ my diUgence to the franslatmg thereof. And because it hath pleased the Lord to give me more knowledge m the Latm tongue than m the French (wherem this book was first written), I have translated It after the Latm copy, puttmg the faitMul reader out of doubt, that I have not in any pomt gone from the true meanmg of the author, but have thorougMy observed the pMases of both tongues, avoidmg m aU that I might the dark manner of translatmg after the Latm pMases ; to the mtent the English reader might have the full understandmg hereof, without any knowledge of the Latm tongue. And that the godly mmd of the studious readers may be the more stirred to read the matter with mdifferent judgment, I shaU without dls- sunulation assure them, that herem is no matter of contention at aU ; but charitably, without any word of reproach, as weU the right use of the sacrament of the body and blood of Christ, as the abuses and errors concernmg the same, are set forth so plamly, that no man (imless he wUl wUUngly shut up the eyes of his conscience against the mamfest truth) can read the book thorougMy, but he shaU easUy perceive, what great abuses have these six hundred years been, and are at this present day, mamtamed and defended, as concernmg the muiisfration thereof. 426 TREATISE ON THK LOKd''s SUPPER. First, for that the popish church have and do abuse it, in ofl^ermg it up as an healthful sacrifice for the redemp tion of the souls of the congregation : for in their canon, wMch they call the secrets of the mass, are these words: Pro redemptione animarum ecclesice tuce ; that is to say, " For the redemption of the soMs of thy church." Where they hold opinion and teach, that by ofi'ering up this sacrifice (as they caU it) they apply to, or make partakers of the passion of Christ, aU them that hear or hire such masses as they have invented, dashed fuU of whisperings, duckings, and crossings, besides the demure countenance in thefr turn and half turn. I wiU speak no more as concerning their fond mventions about the mimstration of this most sacred sacrament, lest I should thereby be an offence or stumbling- block to the weak brothers, whose consciences are not yet fuUy satisfied as concernmg the true belief of tMs holy mystery ; I mean, lest I should give them occasion to do, as certam fond talkers have of late days done, and at this ¦present day do mvent and apply to tMs most holy sacrar ment names of despite and reproach, as to caU it "Jack- m-the-box," and " Round Robin," and such other not only fond, but also blasphemous names, not only void of all edification (which ought to be the end of aU our doings and saymgs), but very slanderous also. For though the thmg bemg so turned from the right use, as it Is, be abomi nable, so that it is lawful for us to speak unreverently of it In the abuse; yet is it not meet for them that profess charity, nothmg to refram for conscience' sake : the con science, I say, of the weak brothers, not yet strong in the truth ; and so much the more, for that many godly-minded persons, wMch by the persuasions of certam discreet and modest brothers have been made, of Romish idolaters and dUigent students of dunclcal dregs, disciples of great hope in the smcere and true evangeUc doctrme, have by the hearing of these names of reproach and despite taken oc casion to think, that the knowledge wMch these men did profess, wMch would be so outrageous as to mock and jest at the remembrance of our redemption, could not proceed of the Spfrit of God ; and have through this persuasion returned to their old leaven again ; thinkmg them to be the true teachers of God's doctrine, wMch offend in the teanslatok''s preface. 42/ contrary, making it so divine a tMng, that It should be of no less Importance than the whole Trinity, the Father, the Son, and Holy Ghost : for so they affirm, saymg, that for asmuch as It Is the body of Christ, and that Christ is m aU places at once with Ms Father, and Ms Father with him and the Holy Ghost, it must needs foUow, that in it Is the whole Trimty, the Father, the Son, and the Holy Ghost. For these are not nor cannot be separated. I wUl say for these men, that "they have the zeal of God, but it is not according to knowledge." For as the Jews (who were from time to time taught and beUeved, that God dweUed in the temple that Solomon buUded) could not abide to hear that God should not dweU In a temple made with man's hands, notMng considermg that he is immensus, and cannot be con- tamed, for heaven is Ms seat, and the earth his footstool ; even so these men, tMough a fond persuasion of the essential presence of Christ m the sacrament, cannot abide to hear, that the whole Trmity should not be really contained under a piece of bread, yea, under every Uttle crumb thereof. I speak not tMs, as one puttmg no difference between that sacramental bread and our common bread ; bnt that I may thereby declare and open the great bUndness of them, that knowmg and confessmg the Immensurable nature of God, would have Mm reaUy and naturaUy contamed m so small a thmg. "Heaven is my seat," saith he, " and the earth is my footstool:" and yet wIU they truss Mm so short, that they will brmg him Into a Uttle pix, wherem a man cannot turn Ms fist. He fiUeth aU places, and is contamed in no place.; and yet wUl they at thefr pleasure place Mm m the chaUce : he was never visible to the mortal eye, and yet wiU they make Mm appear at every knave's request, that wIU do as other men do, I mean pay their ordinary shot ; and so doing he shaU not only see Mm, but also eat him up every morsel. I would the men would cUUgently peruse the words of Samt Augustine in their legend on Corpus Christi day, which are these, taken out of the twenty-sixth Treatise upon John : " He that eateth my flesh and drinketh my blood, tarrieth in me, and I in Mm. To eat that meat therefore, and to drink that drink, is to tarry In Christ, and to have Christ tarrying in us. And by this, he that tarrieth not in Christ, 428 TREATISE ON THE LOfiOS SUPPER. and m whom Christ tarrieth not, no doubt he doth not spirit uaUy eat Ms flesh, nor drink his blood, although he do carnaUy and visibly crush with Ms teeth the sacrament of tho body and blood of CMist ; but he doth rather eat and drink to his damnation the sacrament of so noble a thing'." Here is your transubstantiation utterly domed ; for Saint Augustme putteth a plam difference between the sacrament and the thmg itself. Again, the same Augustine m the same place addeth these words : " The sacrament of this tlung, that is, of the unity of the body and blood of Christ, is in some places prepared every day ; in some other places but certam days, as on the Sunday ; and is taken of the table of the Lord to some persons to life, to some other to destruction : but the thing Itself Is to all persons to Me, and to destruction to no man that may be partaker thereofV AVhat needeth it to rehearse any more witnesses, seeing these are sufficient, either to prove Samt Augustine an heretic, cither else to declare this transubstantiation to be both foohsh and abominable ; both for that It trusseth together the divimty, and enlargeth the humamty beyond all measure, tMuching up Into a corner that part wMch no place can contain, and setting at Uberty to be in aU places that which must needs be In one place only ? If every man wiU follow his conscience In tMs matter, I doubt not but they shaU soon [1 Denique jam exponit, quomodo id fiat quod loquitur, et quid sit manducare ejus corpus, et sanguinem ejus bibere. Qui manducat carnem meam, et bibit -meum sangmn^m, in me m,anet, et ego in iUo, Hoc ept ergo manducare iUam escam, et bibere ilium potum, in Christo manere, et iUum manentem in se habere. Ac per hoc qui non manet in Christo, et in quo non manet Christus, proculdubio nee man ducat spiritaliter camem ejus, nee bibit ejus sanguinem, licet camar liter et visibiliter premat dentibus sacramentum corporis et sanguinis Christi : sed magis tanta3 rei sacramentum ad judicium sibi manducat et bibit, quia immundus prsesumpsit ad Christi accedere sacramenta. Augustin. Expositionis in Evang. Joannis Tractatus XXVI, de Cap, vi. Tom. ix. p. 50. G. H. Ed. 1541.] P Hujus rei sacramentum, id est, unitatis corporis et sanguinis Christi, alicubi quotidie, alicubi certis intervallis dierum in dominica mensa praeparatur, et de dominica mensa sumitur quibusdam ad vitam, quibusdam ad exitium. Res vero ipsa, cujus et sacramentum est, omni homini ad vitam, nulli ad exitium, quicumque ejus particeps fuerit. Ib. F.] TKANSLAT01l''s PUEI'ACK. 429 be persuaded, how far wide tMs transubstantiation is from tho truth. But now take they hold of thc words of the Lord at the first mstitution of this most sacred sacrament, which are these : " TMs is my body, wMch shall be deUvered for you. This is my blood wluch shall be shed for you and many unto remission of sins." What natural, essential, and real presence they buUd upon these words, is abundantly de clared m the Bishop of Wmchester and Doctor Smith's booksl I shall therefore most humbly desire the reader utterly to shake off all superstitious persuasions of old usages, giving Mmself whoUy to the teacMng of thc Spirit of God, who teach eth mwardly m the heart all them that give over themselves to his teacMng and IMormatlon. And I, for my part, yield ing me to the same Spirit, shall in tMs case write the thing oMy, wMch my conscience shall give me to be of the Spirit of the Uvmg God ; and my trust Is, that the good Spfrit of God is my leader. As concermng the understanding of the words of Christ, you shaU know that the manner of teacMng Is double, that Is to say, by words, and by signs. By words we teach, when we declare unto the hearers by words the thmg that we would they shoidd know. By signs we teach, when we do sometMng, whereby the beholders may gather our mean mg; as Tarqulmus Superbus did, when he struck off the tops of the Mghest poppies, declaring thereby, that his advice was to have the greatest rMers beheaded*. "We teach also both by words and by signs, when we add unto the words some action, to declare and, as it were, to expound the words withal : as Is mentioned m the Acts of the Apostles ueu xxs. i» of a prophet, wMch declared unto Paul the persecution he should endure at Hierusalem, whither he was gomg; and to make the matter more plam, he took Paul's girdle from about him, and tied Ms feet withal, saymg, "The man whose gfrdle tMs Is shall be thus bounden at Hierusalem." Even so, good cliristian bretMen, our Saviour Christ, wilUng to [3 For a fuU account of these works, seo Strype's Life of Cranmer, Book u. Chap. xxxv. ; also Memorials, ii. 1. p. 52 ; also Cranmer's Writings and Disputations relative to the Sacrament of the Lord's Supper ; Hooper's Answer to the Bishop of Winchester's Book ; Early Writings of Bishop Hooper, pp. 97, &c. T. S. Ed. Bishop Ridley's Works, pp. 307, &c.] [¦• Tit. Liv. Histor. Lib. i. cap. liv.] 430 TREATISE ON THE LORd's SUPPER. declare to his apostles the wonderful participation that all faitMul Christians should have m Ms body and blood, took bread, which is the cMef, and m scripture counted the oifly food of the body of man; and when he had after his accustomed manner given thanks, he blessed, not crossing the bread with the three Mnder fingers, having the forefinger and the thumb fast joined together : no, he made no sign of the cross at all : for to make the sign of the cross was in those days none other than it Is now to make the sign of a gaUow- tree. He blessed, therefore, after the manner that the fathers, the prophets, and patriarchs used : that is, he invo- cated and called upon the name of his Father, desfring him to accompUsh invisibly in all Ms faithful darUngs the thing which he mtended to declare unto them by the visible sign. Then said he to his apostles, " Take ye, eat ye ; this is my body, which shall be delivered for you." J^ot meaning that he had changed the nature of bread Into the nature of flesh, making the bread that he held in his hand his natural body; for then had he given unto them a mortal and corruptible body to eat ; which thing is so much ungodly, that very nature abhorreth it. But he gave them the bread to eat, saying : " TMs is my body, which shaU be deUvered for you. I became man for none other purpose, but that my body shoMd be torn and rent to satisfy for your sins, that your souls might be fed, and have like participation thereof, as your bodies have of tMs bread ; and you, which be my faith ful, are as this bread Is, one body made of many bodies ; for every Uttle grain whereof tMs bread is made is of himself a body, and yet joined together they are but one body, h lUic manner, you that beUeve m me, though ye be many, yet jomed together by faith, ye are bnt one body, and I am your head- TMs mystery can you not understand without some visible sign, which may represent unto you the verity thereof: Take ye this bread therefore ; and know for certainty, that Uke as it Is one, so are ye one, if ye remain in faith. And as it nourisheth the body, so doth my passion nourish the soul, wMch hath no Ufe but m me, and by me." In Uke man ner, when he had supped, he took the cup, saying : " Take ye, and drink ye all of tMs ; tMs is the cup of the new tes tament m my blood, which shall be shed for you and many unto remission of sins. Do this, so oft as you drink, in my TRANSLATOR S PREFACE. 431 remembrance." Another sign to declare this mystery by : " This cup of wine is but one body, and yet it is made of many grapes; and so are you but one body, although you be many, so long as you be joined together by faith. It comforteth the heart and the Uvely spirits of the body; and so doth my blood shed on the cross comfort the soul. By tliis action have I declared unto you the mystery of the participation you have in me by faith. Use you the same ; that tMs your deUverance by me may never sUp out of your mind. "We have eaten the lamb, wMch putteth us m remembrance of the wonderful deliverance out of the captivity m Egypt, wMch was done more than a thousand years past ; so shaU you eat tMs bread, and drink this cup, m remembrance of your redemption and deUverance out of the spiritual Egypt, and from the spiritual Pharao, the devil. And when you shaU be demanded, what you mean by tMs eatmg and drinking, you shall say : We were, tMough the sm and transgression of the first man Adam, made bondmen and captives to the devil ; out of which bond age we coMd by no means be deUvered, tUl it had pleased God the Father to send Ms oMy-begotten Son to take our nature upon Mm, that he might die, and be an acceptable sacrifice to pacify the Father's wrath." Wherefore, the mght before he suffered, he declared unto us by these visible signs, what commuulou we have m him of all that ever he deserved for us. And then he com manded us to use the same ; because we should be always put in remembrance of that our redemption and deliverance, none otherwise than Moses did to the Israehtes, the night before he did by the wonderful might of God bring them out of the great captivity, wherein they were holden in Egypt. The words of Saint Paul to the Corinthians do teach no less than I have here written. For he saith : " So often as you eat this bread, and drink tMs cup, you shaU declare the death of the Lord tUl he come. And therefore, whosoever eateth of tMs bread, or drinketh of this cup unwortMly, doth eat and drink his own damna tion." Here is a plain declaration of the end and purpose of Christ, when he instituted tMs most sacred sacrament : for sooth, to keep m remembrance his most dolorous death, and precious blood most plenteously shed upou the cross. And whosoever eateth and drinketh It unworthily, that is to say. 432 TREATISE ON THE LORo's SUPPER. for any other purpose than for the same it was ordained for, the same eateth and drinketh his own danmation. I think not contrary, but that most men wiU tMnk this a strange mterpretatlon of tMs place ; forasmuch as the most ancient, yea, aU the doctors that make any mention of this place, and Calvin Mmself m tMs book wMch I have translated, do apply the unworthiness m receiving of tMs sacrament to the impemtent heart of the person which receiveth it. And in very deed, such one Is far unworthy to receive so worthy a sacrament ; forasmuch as he is not the member nor servant of CMist, but a member of the devU, and servant to sin. And this interpretation is no less godly than fruitful. For thereby are the members of Christ put in fear to pre sume to come to the table of the Lord, unless they have first examined and found themselves the true members of Christ, endued and adorned with perfect faith, hope, and charity. But if we wUl go to the native sense of the text, we shall perceive, that in this place Paul speaketh of the smaU regard the Cormthians had to this most sacred sacrament, not using it with so much reverence as they ought to do. For he addeth these words, "Putting no difference of the Lord's body :" as he should have said, esteeming It nothing better than the common bread wherewith they fed thefr bodies. The pMase of speaking giveth this interpretation; for if I say, TMs man was not worthUy entertained, I mean not, that the party which entertained him was not worthy to en- tertam so noble a man ; bnt that he was not used, as was beseemmg for such a man to be used. So that to receive the sacrament unworthily is to receive it otherwise, or for another purpose, than It ought to be received for ; that is, after any other form, or for any other purpose, than the words of the first mstitution do declare. For when the use of good things is altered from the purpose and end they were first ordamed for, then are they unwortMly handled. All they therefore, wMch do privately receive the sacrament, either to merit themselves, or other ; that do make it a sacrifice for the redemption of sin ; or to pacify God's wrath in any condition, or after any other form, or for any other purpose than is declared in the words of the first institution, do receive it to thefr damnation; putting no difference of the Lord's body, but usmg It as a matter of merchandise, or THANSLATORS PREPACE. 433 occupation to get their Uving upon. They only receive it worthUy, whi(di receive it as a most worthy sacrament and sign, representmg unto us the communion and participation we have in all that ever Christ did or purchased for us by taking our nature, and suffermg therein aU maimer of most miserable afiUctions, and finaUy by his most cruel and do lorous death. Therefore to hoise it over their heads, to dance it over the cup, to carry it m the streets with great pomp and glory, to bow their knees, and to knock thefr breasts before it, and to lock It up in a pix, to have It ready to serve at aU hours all such chapmen as shall call for it, is but a politic cast of the merchants, wMch display and set abroad to bo seen such merchandise as they would fainest seU. As they do offend, which neglect and common tMs most holy mystery, esteemmg it no better than the common bread wherewith our bodies be fed ; so do they also offend, which honour it with divino honour, making it thereby an idol of aU other most to be abhorred, both for that, as they use it, it Is a plam antichrist, spoUing CMist of his victory acMeved by the once offering of himself for aU ; and also for that it puUeth the beUevers thereon from the true adoration of God the Father, and maketh them to honour, for the in visible, Immense, and eternal God, that visible, measurable, and corruptible bread and wine. Yca, as they use it, it is not the communion of Christ's body and blood at aU, but a fond invention of their own. For Christ did not make so many crossings and blessings, and then eat up all Mmself; but we must believe that they receive it for us, and in all our names. Well, I shall remit the faithful readers to the author of tMs Uttle book, most humbly beseecMng the Lord our God plenteously to pour out of Ms spfrit of knowledge upon us all, that we may daily more and more find out the hid and secret abominations, to the utter extirpation and routing out of the same. And in the mean time let us pray together, that it may please the Lord to augment the number of his faithful, turning Sauls into Pauls, that the hard hearts may be mollified by hearing the persecutors preach Christ, whom they persecuted. The Spirit of truth be with you all 1 So be it. It is the Spirit that quickeneth ; tho flesh proflteth nothing at all. John vi. 28 [cOVERDALE.j 434 A TREATISE ON THE SACRAMENT Forasmuch as the most holy supper of our Lord Jesus Christ hath of long time been wrapped up m manifold and great errors, and even of late days wrapped In many opinions and contentious, nothmg so qmet as was beseemmg; no marvel though certam weak conscienced persons cannot well determine what tMng they ought cMefly to follow, but do with indifferent and suspensed mind look, when the servants of God, settmg all contention apart, shaU agree among them selves, and brmg the matter to some concord and unity. And seemg that such kmd of doubt hath no small incom modity annexed, and that It Is a tMng most dangerous to have no certam determmation of that mystery, the knowledge whereof Is so necessary to our salvation ; I have thought it a thing most profitable, briefly to speak of the chief sum of the matter, and yet plainly to declare, what thmg we ought cMefly to stick unto therein. Moreover, certam honest men, percelvmg the matter to requfre no less, desired me earnestly to take it m hand ; whose request I could by no means deny, unless I woMd have been slack In doing my duty. And that the difiiculty thereof may the more easily be opened, it is needful to declare what order we intended to foUow herein. Ffrst, I shall declare, for what cause and to what end the Lord hath Instituted this most holy sacrament. Then, what frmt we take thereof ; and herem I wiU de clare, how the body of Christ Is given us In It. Thfrdly, what is the right use thereof. FourtMy, I shall rehearse the errors and superstitions, whereby It hath been defaced; and so wIU I declare, how the servants of God ought to differ from the papists. FmaUy, I will declare the origmal of that contention, which hath been so earnestly mamtained even of the same men, wMch m our time have appUed all their study to brmg the gospel to Ught agam, to replemsh again the con gregation, and to restore the sincere and pure doctrine. As concernmg the first, when It pleased the Almighty, our God, by baptism to choose us mto the congregation, OP THE BODY AND BLOOD OF CHRIST. 435 that is to say, into his house, which he wIU nourish and defend ; and that he hath received us, not only as household servants, but also as Ms children ; It behoveth him, if he wUl play the part of a good father, to bring us up, mlmster- ing unto us aU tMngs necessary to food and clothing. But as concernmg the things that pertam to the edu cation of the body, because they be common to aU men, so that as weU the evil persons as the good be partakers thereof, they are not to be taken for thmgs appertalmng to his household only. No doubt, in that he feedeth and defendeth onr bodies, and whiles we be partakers of all those good things which he most plenteously and UberaUy giveth us, is declared a great token of his fatherly goodness towards us. But In Uke manner as the Me wherein he hath regenerate us is spfrltual, so Is it needful that the meat, wherewith we should be sustained and strengthened, be also spiritual. For we must understand, that we are not caUed to possess the celestial Inheritance m time to come only ; but that through hope we are In maimer set m pos session thereof afready : so that he hath not oMy promised us Me; but deUvermg us from death, he hath already led us Into It In very deed. And this thmg obtained we, when he begat us anew with the seed of ImmortaUty, that is to say, Ms word, wMch tMough the Holy Ghost he hath prmted and fastened in our hearts. That we therefore may defend and sustam tMs Me, we must not seek the caducal and cor ruptible meats wherewith the beUy is fed; but we must provide for our souls much better and more exceUent food. And the whole scripture witnesseth, that the selfsame word, whereby the Lord hath begotten us anew. Is the spiritual bread whereby our soMs are sustained and fed : the reason Is tMs, because m It Christ our only life is given and mims tered unto us. For when God would that aU abundance of life should remam m Christ, to the Intent that by Mm he might make us partakers thereof, he ordained the word also, whereby Christ and all Ms mercies might be mmistered unto us. TMs sentence therefore Is IMalUbly true, that our souls are fed aud nourished with none other food than Jesus Christ. Wherefore the heavenly Father, being careful for our education, gave us none other food; yea, rather he com mitted this unto us smgularly. And forasmuch as It is suf- 28—2 436 A THBATISE ON THE SACRAMENT ficient enough for the recreation and sustenance of our souls, he wiUed us to content ourselves therewith, and that our souls should rest together therein; because we may by no means be without that food, which bemg taken away, none other can be found. Now do we perceive, after what sort Christ is the oMy food wherewith our souls be fed ; but because he is distributed unto us by the word of the Lordj as by the mstrument appointed for the same purpose, he Is named bread and wme. And that which is spoken of the word, appertaineth also to the sacrament of the supper, whereby the Lord leadeth us unto the partakmg of Christ. For because we be so weak and feeble,- that we cannot with unfeigned trust of mmd receive him, when he is offered unto us in the bare preachmg of the doctrine; the Father of mercy, wiUing to accommodate Mmself unto our Infirmity therein, hath joined unto the word a sign to be seen with the eyes, whereby he might represent unto us the very substance of his promises, that, aU doubt and wavering taken away, we might be con firmed and strengthened in him. Seeing therefore this mystery is high and hard to attain to, and that we cannot by wit comprehend, or by study understand, how the body and blood of Christ may be com- mumcated unto us; and that we be so rude and ignorant, that we understand not the very least of the divine matters; It was needful to declare and open this mystery after such sort as the abUity of our wit might away withal. And for that cause did the Lord institute the supper, that he might prmt m our consciences those promises, where with he hath iu the gospel promised to make us partakers of Ms body and blood; and that he might establish us m this persuasion, our spfrltual life to be remaimng in him, that we, receivmg so noble a pledge, may conceive a sure hope of salvation. Furthermore, that we should be exercised in acknowledgmg Ms great goodness towards us, and m cele- bratmg and settmg forth of the same with aU laud and praise. TMrdly, that we should be provoked to embrace hoUness and mnocency, forasmuch as we acknowledge our selves to be the members of CMist ; and that above aU other we set forth and mamtain friendsMp and brotherly concord, whereof we have an especial commandment. "When we have OF THE BODY AND BLOOD OF CHRLST. 439 well and diUgently mai-ked these three causes, (to whiclfore doubt the Lord had respect, when he instituted the siippes ; Sii entry shall be opened unto us, that we may the bettel understand, what fruit we receive thereby, and by what mean we may use it aright. We must therefore now come unto the second part, that we may declare, what wholesome fruit the supper of the Lord bringeth unto us, so we wiU understand and gather the same. And that shaU we know, when we wUl diUgently per pend our own great lack which it succoureth. No remedy we must needs be vehemently troubled and vexed m mmd, so often as we consider what we are ourselves, and when we examine all that is in us. For there Is not one of us, that can find so much as one Uttle crumb of justice in himself; but contrariwise, we are defiled with so many vices and wicked deeds, stuffed full of so great a multitude of sins, that there needeth none other accuser than our own con science ; neither needeth it to seek for any other judge to give sentence against us. Whereof It foUoweth, that the ire of God is stfrred agamst us, and that none of us can be able to escape the judgment of eternal death. And unless we wiU be very dreamers and blockheads, no remedy but we shall through that horrible cogitation be vexed and troubled, as it were with a continual hell-fire ; for we cannot remember the judgment of God, but inconti nent our own damnation Is before our eyes. We are there fore afready swaUowed up by the devouring sink of death, were it not that Almighty God deUvereth us. And what hope of resurrection may we have, when we consider our own flesh, so rotten and fuU of all corruption? And therefore, whether we consider body or soul, nothing can be more miserable than we are, so long as we shaU consider but our selves oMy ; and wMles we perceive so great miseries, no remedy we must needs be miserably tormented and affected with extreme heaviness. That the heavenly Father there fore might succour this our calamity, he gave unto us the supper, as a glass wherein we might behold Christ crucified and raised agam : crucified, that our sins might be forgiven ; raised again, that we, deUvered from corruption and death, might be restored to the heavenly immortality. This singu- 436 A TREATISE ON THE SACRAMENT hcien, jonsolation take we of the Lord's supper, that It dfrecteth d leadeth us unto the cross and resurrection of Christ ; onat we may know for certainty, that we, although we bs wicked and unclean, be acknowledged and received of tho Lord, yea, and taken for just ; and that by Mm we are restored to Me, notwithstandmg that we be hedged m withm all kmds of death ; and that we be replenished with aU kinds of feUcity, notwithstanding that we be miserable and full of calamity. Or to make the thing more plam, when there is no goodness at all remaining in us, neither any one thing of those thmgs which should help to the obtainmg of salva tion, the supper doth abundantly witness unto us, that we have obtamed aU thmgs profitable and wholesome, m that we be partakers of the death and passion of CMist. Where fore we may afifrm, that wMles the Lord admitteth us Into the feUowsMp of the goods and riches of Christ, he openeth the treasury of Ms mercies. Let us remember therefore, that In the supper is given unto us as It were a glass, wherem we may behold Christ crucified, to deUver us from death and damnation, and raised up again, to justify us and give us Me everlastmg. And albeit that the same mercy is given unto us m the gospel, yet for that m the supper we have more certainty and fuUer fruition, we can do no less but acknowledge that we receive tMs profit thereof But for because the mercies of CMist appertam nothing unto us, mdess he Mmself be ours before. It Is most expedient, that m the supper he be given unto us, that those things whereof we have spoken may m very deed be performed m us. And therefore I have used to say, that CMist is the matter and substance of the sacraments, and that the mercies and benefits wMch we get by him are the efficacy and strength thereof. To conclude, the whole strength and energy of the sup per consisteth m tMs tlung, to confirm the reconcMation with God made by the death and passion of CMist ; to certify us, that our souls be washed m Ms blood, and that we be made just tMough his obedience ; and, to conclude, to prmt surely in our mmds that hope of salvation, which we have in aU those thmgs that he hath done for us. Upon tMs must we necessarUy conclude, that there is a substance annexed unto this vfrtue; otherwise should we OP THE BODY AND BLOOD OF CHRIST. 439 have no stedfastness or certainty therem. We must therefore conclude, that in the supper are giveu unto us two tMngs; that Is to say, Christ, as fountain, origm, and matter of aU good thmgs, and the frmt and efficacy of Ms death and passion : wMch thmg even the very words that be spoken m the supper do abundantly declare. For when he bade us eat Ms body and drink Ms blood, he addeth, that Ms body was given for us, aud Ms blood shed for the remission of cm- sins : wherem he doth first declare, that Ms body and blood is not simply without any other consideration commum- cate unto us, but that we must also consider the frmt that cometh unto us by his death and passion. In fine, how may we be able to come to tlie frmtion of so exceedmg good thmgs, unless we be partakers of the body and blood of him that hath produced these tilings, and given them unto us? Now enter we Mto that question, wMch hath been so greatly tossed, both M time past and m these our days also ; how those words are to be understanded, wherem CMist caUeth his body bread, and his blood wme. WMch words may easUy be opened. If we keep in memory those principles wMch I have before set forth ; that Is to say, that aU the frmt we seek for m the supper Is brought to nought, unless CMist be given unto us therem, as the foundation and sub stance of aU the whole matter. Aud if we once grant this thmg, then no doubt we shaU grant also, that there Is given unto us nought else but an unprofitable and vain sacrament, if we deny that m it is given unto us the very participation of CMist; wMch thing were execrable and shamefM blas phemy. Furthermore, if the maimer of the communion with CMist be such, that we be partakers of aU the mercies and benefits wMch he gat for us by his death, then are we not partakers with the spfrit oMy, but with the manhood also, wherem he performed perfect obedience to God the Father, to the mtent he might pay cm- debts ; although, to say the fruth, the one caimot be without the other : for when he giveth himself unto us, he doth It to the mtent we should possess Mm whole. And therefore, as I have said that Ms Spfrit is our Me ; even so doth he with Ms own mouth de clare, that his flesh Is our food, and Ms blood our very di-ink. If this be not spoken m vain, no remedy our Me must needs 440 A TREATISE ON THE SACRAMENT consist m him, and our souls be nourished with his flesh and blood, as with thefr proper and pecuUar food. Of that thing have we testimony m the supper, when it is said of the bread, that we should take it, and eat it, and that it is his body ; and of the cup, that we drink it, and that it is his blood : there are the body and blood named, to the intent we shoMd learn to seek the substance of our spfrltual Me therem. Now if any man would demand of me, whether the bread be the body of Christ, and the wine his blood, thereto woMd I answer, that the bread and wine are visible signs, representing unto us the body and blood of CMist; and that they be caUed the body and blood, because they be as it were instruments, whereby the Lord Jesu Christ distributeth them unto us. TMs form of speakmg agreeth very weU with the tMng. For notwithstandmg that our eyes, no, nor our wits can not comprehend the communion that we have m the body of Christ, yet Is It there openly shewed before our eyes. "We have m a Uke thing an example very fit for the purpose. "When the Lord would that Ms Spirit should appear m the baptism of Christ, he shewed Mm under the shape of a dove. John the Baptist, receivmg that history, saith that he saw the Holy Ghost descending. But If we mark It weU, we shall find that he saw nought else but a dove : for the substance of the Holy Ghost Is invisible. But for that he knew that vision to be no vam figure, but the most sure token of the presence of the Holy Ghost, he doubted notMng at aU to affirm that he saw him ; because he was represented unto him under such sort, as he was able to abide. Even so must we say, as concerning the commumon that we have in the body and blood of CMist. It is a spiritual mystery, wMch can neither be seen with the eyes, neither comprehended with the wit. Therefore, as the weakness of our nature requireth, it Is set forth with visible figures and signs ; but yet under such sort, that It Is not a bare and simple figure, but jomed unto Ms verity and substance. The bread therefore is not unwor tMly caUed the body ; forasmuch as It doth not only re present it unto us, but also bring unto us the same thing I can be right weU content therefore to grant that the name of the body of Christ be transferred unto the bread, because it is the sacrament and figure thereof. OF THE BODY AND BLOOD OF CHRIST. 441 But tMs one thmg wiU I add, that the sacrament of the Lord ought by no means to be separate from Ms substance and verity. And yet Is It not only meet, but also very necessary, so to set them asunder, that they be not con founded: but to divide them so, that the one should be made perfect without the other, is most unseemly. When we therefore do behold the visible sign, we must consider what it representeth, and who gave it us. For the bread is given to the Intent that It should be the figure of the body of CMist, and we are commanded to eat it. It Is given, I say, of God, the certam and unchangeable "Verity. If so be that God can neither deceive nor Ue, it foUoweth that he doth m very deed perform and fulfil aU that he doth there signify. No remedy therefore, we must needs unfeignedly receive the body and blood of CMist m the supper; foras much as the Lord offereth unto us therem the communion of them both. For what shoMd this mean, that we should eat bread and drink wme, to the mtent that they should declare unto us that Ms fiesh is our meat, and his blood our drink, if he, lettmg the spfrltual verity pass, should give us nought else but bread and wme ? Had he not then Instituted tMs mystery feignedly and In vam, and, as we say in the French tongue, under deceivable signs? And therefore must we needs grant, that if the representation wMch the Lord giveth m the supper be uo feigned tMng, that then the Inward substance of the sacrament Is annexed to the visible signs; and that m Uke maimer as the bread Is distributed m the hand, so is the body of CMist commumcate unto us, to the mtent we should be partakers thereof. And doubtless if there were no more but tMs one tMng, yet ought It to satisfy us abundantly ; forasmuch as we understand, that m the supper Christ giveth unto us the very substance of Ms body and blood, that we may with fuU right possess Mm, and In pos- sessmg him be called into the society of aU Ms good thmgs. For m that we possess Mm, aU the treasures and heaveMy goods wMch be secretly laid up m Mm are set out unto us, to the mtent that they shoMd be ours, and that we should enjoy them with Mm. Briefly therefore to define the profit of the supper : we may say, that m It Jesus Christ is offered unto us, that we may possess Mm Mmself, and In Mm abun dance and plenty of aU the mercies and benefits that the 442 A TREATISE ON THE SACRAMENT mmd can desfre. "WMch thmg is an exceedmg great help unto us, m stabUshmg our consciences m that trust which we ought to have m him. Another utMty is, that by It we are more stfrred and admomshed to acknowledge the benefits wMch we have and do daily receive of the Lord Jesu Christ, that we may give unto Mm honour and glory ; and that, as meet is, we cele brate his most holy name with contmual praises. For by nature we are very negUgent m the remembrance of the goodness of our God, neither do we think thereon at any time, imless he do awake our sluggishness, and provoke us to our duty. And with sharper pricks can we not be pricked, than m that he compelleth us, as It were, to see with our eyes, and to handle with our hands, yea, openly to know and per ceive the greatness of the Inestimable benefit, in that he feed eth and refresheth us with Ms own proper substance ; which tMng he would shoidd be declared and made open unto us, m that he biddeth us declare his death tiU he come. K so be that It be a thmg so necessary to salvation, not to be un- mmdful of the mercies and benefits that God hath shewed unto us, but rather diUgently to call them agam to memory, and to extol them greatly to other men, that we may by mutual admonitions be stfrred up, we see therein a singular commodity of the supper ; wMch calleth us back from the vice of unthankfuMess, and suffereth us not to forget that great benefit wMch Christ shewed us, when he died for our sakes; but it bringeth us to this pass, that we give thanks unto him, and do as it were with an open testimony con fess how much we are bound unto him. The thfrd kind of utiUty consisteth m this thmg, that we be thereby more vehemently stirred up to sanctimony and purity of Me, and are with more force of persuasions driven, cMefiy and before aU other, to keep charity and friendship among ourselves. For seemg that we be made the members of CMist, bemg graffed mto Ms body, and are jomed together with Mm, as with our head ; It is but meet that we cMefly be fasMoned after Ms purity and innocency, and that there be especiaUy such concord among us, as ought to be among the members of one body. Although, to have the true understand mg of tMs UtiUty, we ought not to think, that the Lord doth only exhort and stfr us up either inflame us with an external OF THE BODY AND BLOOD OP CHRIST. 443 sign. For this is the cMef tMng, that he with his Spirit worketh entfrely m us, to add force and efficacy to Ms or dmance, which he hath appomted as It were an mstrument, servmg entfrely to this purpose, that he might accompUsh and fimsh Ms work m us. Therefore, because the power of the Holy Ghost is coupled with the sacraments, when they be received so as they ought to be, we ought to hope and trust, that they be an help unto us, that we may go forward m hoUness of Me, and especiaUy m charity. Now must we come to the thfrd of the cMef parts, which we have purposed in the beginning of tMs Uttle book, that Is to say, to the right use ; that we may reverently observe the institution of the Lord. For whosoever cometh unto tMs sacrament with a certam contempt, negUgently, or without regard, notMng careful to hold Ms purpose, and to persevere In that wherem the Lord hath caUed Mm, he doth frowardly abuse It, and m abusmg filthUy contammate It. But to con- tammate and poUute the thmg that God hath so hoUly conse crated, is a great and mtolerable sacrUege. Neither is It m vain that PaM declareth so grievous and cruel damnation to aU them that receive it unwortMly. For If there be nothing, either m heaven, either In earth, that Is more worthy than the body and blood of the Lord ; it is no smaU fault ^ to de spise it, and to receive It without consideration, and to come tMther not weU and dUigently prepared. Furthermore, he doth advertise us to prove ourselves, that we may use it even as the thmg requfreth. If so be that we understand what probation that ought to be, we ShaU also perceive what use that is wMch we look for ; but great and wise cfrcumspectlon must be had m tMs thmg. For as we cannot be too dUigent m examining ourselves, as the Lord hath commanded, even so did the sopMstlcal doctors, wMles they reqmred I caimot teU what kind of probation and diUgence in examuung of a man's self, such as never man coMd be able to perform, held the miserable consciences too much perplex, castmg them mto wonderful dangerous anxiety, yea, rather mto horrible tor ments. And to be deUvered from these inroMngs of per turbations, we must, as I have said before, reduce aU thmgs to the mstitution of the Lord, as to the rule, which if we [1 Old edition aute, but the Latin is. Culpa non minima est.] 444 A TREATISE ON THE SACRAMENT foUow, we shaU neither sUde nor err. And following it, we ought to consider, whether we feel m ourselves unfeigned re pentance and faith ; wMch two are so joined between them selves, that it is not possible that the one can by any means consist without the other. For if we do suppose that our hfe remameth m Christ, then must we acknowledge, that in our selves we are dead. If we seek our force and strength in Mm, then must we understand, that we destituted of aU sfrength do faint. If we put all our feUcity m his mercy, we must needs perceive, how great our misery Is, when that is away. If our quiet ness and tranquUUty be reposed m Mm, then must we feel nought else m ourselves, but unqmetness, troublesome cares, and soUcitudes. And such affection cannot be m us, but it wiU engender in us a certam displeasance of our whole hfe, besides the carefMness and fear, and at the last, the love and desfre of justice. For he that knoweth the filthiness of his sm, and the misery of his estate, whUes he is exUed from God, Is so greatly abashed, that he is constramed to be out of conceit with Mmself, to condemn Mmself, and for very dolour of heart to weep and sigh. To these things is the judgment of God objected mcontinent, which tMucheth tho conscience of the sinner in wonderful straits, when he per ceiveth, that he can by no means escape, and that there is no place of defence remainmg. When we, acknowledging our own misery after such sort, are able to taste of the goodness of God, then do we desire to direct aU the order of our life unto Ms wM ; that, abjectmg the thmgs wMch we foUowed before, we may m him be made a new creature. If we therefore will have that commumon wMch is beseeming for us to have, the communion of the most holy supper of the Lord, let us with a firm confidence of mmd take Christ for our justice, Me, and health : let us embrace his promises, supposmg them to be certain and constant : let us renounce aU succours to the contrary, wMch strive therewith, and all confidence of the same ; that we, distrustmg ourselves and aU other creatures, may be qmet m Mm oMy, and content ourselves with his oMy mercy : wMch thmg because it can not be done, imless we know how much need we have of help and succour, no remedy we must needs be most sharply pricked and digged, as it were with a goad, through the feeUng OP THE BODY AND BLOOD OP CHRIST. 445 of our misery, that we, as men haK famished, may desfrously look for Mm. For how fond a thing were it to seek for meat without any maimer of appetite ! And to get an appe tite to meat, the next way Is to have an empty stomach ; but in such taMng that It may admit meat. Of tMs it foUoweth, that it behoveth our souls to be hungry, and fervently to desfre meat, that they may m the supper of the Lord find their nutriment. Furthermore, It Is to be noted, that we cannot desfre Christ, uMess we do aspfre to the justice of God, wMch consisteth m the denial of ourself, and the obedience that ought to be given unto him. For it can by no means agree, that we should be of the body of Christ, Uvmg in the mean time filthily, voluptuously, and without rule. Seeing that m Christ is nought else but all purity, contmence, gentle ness, sobriety, verity, humbleness, and aU other Uke virtues ; it behoveth us, if we will be members of Ms body, to be clear from aU voluptuousness and riot, from arrogancy, In temperance, vamty, pride, and other vices ; for we cannot mingle those with Mm, without great shame and reproach. It behoveth us alway to remember, that there is no more concord between Mm and Imqmty, than Is between Ught and darkness. Lo, by what means we may come to perfect re pentance; by appomting our journey so, that our Me be fashioned after the example of Christ. But although this thmg be common to all parts of the Ufe, yet take they place cMefly m charity, wMch In this sacrament Is smgMarly com mended unto us; by reason whereof It is also caUed the bond thereof. For as the bread, wMch for the use of all men is there sanctified, is made of many grams so compact together, that one caimot be separate and discerned from the other ; even after the same rate ought we to be jomed to gether with the mdissoluble bond of friendsMp. And so do we aU receive one body of CMist, to the end we may be his members^. But If we be full of discords and dissensions, we do, as much as m us Ueth, tear CMist, and puU him in sunder ; neither shaU we be guilty of smaUer sacrUege than if we had done the thmg m deed. Let us not therefore be [1 The sentiment contained in this passage appears to be borrowed from Augustine, Expos, in Evang. Joannis Tractatus zxvi. de cap. vi. Opera, Tom. ix. p. 50. G. Ed. 1541. See above, pp. 419-20.] 446 A TRE.VTISE ON THE SACRAMENT bold to come tMther, if any hatred or evU wUl towards any man, and cMefly a CMistian, and jomed to the imity of thc church, do remam m us. We must also, for the keeping and foUowmg^ of the order of the Lord, brmg with us another affection, that Is to say, that we coMess with mouth, and declare m very deed, how much we are bound to our Saviour, and that we may give thanks unto him ; not oMy that we may give glory to his name, but that we may also instruct one another, and that our neighbours may tMough our ex ample learn what they ought to do. But for that there can no man be found, that hath so profited In faith and sanctity of Me, but that he lacketh yet very much; it were danger lest very many godly consciences should be troubled with those words that I have spoken, unless I would return, mitigatmg those precepts wMch I have given of faith and repentance. For that kmd of teaching is very dangerous, wherein some men, leaving" the perfect trust and repentance of the mmd, wUl that aU men wMch be not endued with such thmgs be excluded : for so should all men be excluded, not one man excepted. And to prove that tMng to be true, who can boast that he hath no point of diffidence m Mm, and that he Is depraved with no spot of mmd or with no kmd of weakness? Certes, the chUdren of God have such faith, that it Is needful for them always to pray unto the Lord, that he be present and help their m- creduUty. For tMs disease Is so fast rooted m us, that we can by no means be healed, before we be deUvered out of tbe bonds of tMs body. Tea, the hoUness of our life is such, that we must needs pray daUy to get remission of sins and grace to amend. And although some be more imperfect than some, yet is there no man but he faUeth in many things. Yea, the justice of man Is such, that the wise man compareth [Isai. ixiv.c] It to a defiled cloth, which Is no less than if he had said with the psalmist: "All have faUen, they are made altogether unprofitable ; there is none that doth good, not one." There Is none, that hath not need to say with David : " Lord, who is able to know the greatness of sm ? do thou, good Lord, cleanse me from my sins, the magmtude whereof I am not able to comprehend." And therefore. If that mtegrlty of [1 Old edition, swoloyng. Latin, teneamus et sequamur.] \} Latin, requirentes.] OF THE BODY AND BLOOD OF CHRIST. 447 faith and Me be required, wherem wanteth nothmg at aU, the supper shoidd not be oMy unprofitable unto aU men, but also very hurtful : wMch thmg no doubt Is most wide from the mind and purpose of the Lord, wMch gave unto us Ms congregation notMng more wholesome than that. "Wlien we therefore shall feel m ourselves a faith not yet perfect, and shall not be endued with so pure a conscience, but that It accuse us of many vices ; that ought not to let us for coming to the Lord's sacred table, so be that we, void of aU hypocrisy and sImMatlon, do m that weakness trust for health m CMist, wUling to dfrect our Me after the rMe of the gospel. But namely I say, that there be none hypocrisy : because very many do deceive themselves with vam flattermgs, persuadmg themselves, that it Is sufficient if they condemn thefr vices, although they do nourish the same; or else it sufficeth, If they abstain from them for a time, and mtend to return to the same again mcontment. Bnt the frue repentance is firm and constant. And therefore it brmgeth to pass, that we strive against the evU that we ourselves carry with us, not for a few days or months, but tMough aU the time of our Me, without any manner mtermission. "When we feel that vices do so displease us, and that the unfeigned hafred of them, proceedmg from tbe fear of God, Is graffed m us, and that we be also led with the desfre to Uve weU and hoMy, we are apt and meet to receive the supper of the Lord, although there be yet remainmg m us very many fragments of Infirnuties. Tea, imless we were weak, subject to diffi dence and unperfect Me, the sacrament were unprofitable for us, and the institution thereof had not been necessary. Seemg therefore It Is the remedy wherewith God would succour our weakness, sfrengthen om- faith, mcrease our cha rity, and set us forward m sanctity of Me, we ought so much the rather to use it, how much more grievously we feel our selves oppressed with the magmtude of the disease. Much less ought It to be an impediment unto us. For if we do Ue for excuse, that we be yet weak m faith and not of Me per fect enough, to the mtent we may withdraw ourselves from the use of the supper, it were even Uke as if a man would abstain from physic, because he were sick. The weakness therefore of faith, and the vices of our Uves, ought to admonish us to come to the supper, as to the 448 A TREATISE ON THE SACRAMENT cMef remedy, that they might be amended and corrected ; so that we come not void of aU faith and repentance : whereof the first is Md m the mmd, and therefore our conscience must bear us witness before God ; the latter Is declared m action and work, and therefore It is reqmsite that it appear m our Me. As concernmg the tune of celebrating the supper, it may not be appomted and prescribed unto aU men. For there is no man, but he shaU sometime have such private impediments as may excuse a man, though he abstain. Besides that we have no precept, whereby aU men be compelled to use it so oft as it may be offered unto them. But yet, if we have respect unto the end whereunto the Lord leadeth us, we shall know, that the use thereof ought to be much more common, than it is commonly among many men. For look how much more we be oppressed with weakness, so much the more often ought we to be exercised In It ; because it may and ought to be profitable unto us, both for the confirmation of our faith, and also for the settmg forward of the holiness of Me. Wherefore m all congregations weU ordered ought to be such custom, that the supper be celebrate so oft as may be, and so much as the people shall be able to receive. And every private person ought, so much as m him lieth, to be ready to receive It so often, as it shaU be celebrate m a com mon assembly, uMess he be by very urgent causes constrained to abstam. For albeit that the time is uot assigned, nor the day expressed by any precept or commandment ; yet ought tMs thmg to suffice, that we know It to be the Lord's wiU we should use this sacrament oftentimes. Otherwise we know not the profit that cometh unto us thereby. The excuses that some men lay are void and vam. Some say, they are not worthy ; and by that pretext they abstam aU the year. Others do not oMy consider how unworthy they be; but they do also lay for them, that they cannot communicate with such as they see come tMther unprepared. Also, other suppose, that the oft use of it is superfluous; neither do they think that it ought to be so often Iterated and repeated, after that we have once received Christ. I ask of those first, wMch lay for themselves their own unwortMness, how thefr conscience can sustain so great misery more than an year, and dare not caU upon the OP THE BODY AND BLOOD OF CHRIST. 449 Lord accordmgly ? For they wiU grant it to be a pomt of rashness to caU upon God as a Father, imless we be the members of CMist; wMch thing caimot be done, imless the substance and verity of the supper be fulfiUed m us : and if we have the verity itself, we are, vrith much better reason, meet to receive the same. "Whereby we perceive, that they wMch would exempt themselves from the supper as unwor thy, do rob themselves of that great commodity of mvocating and praymg to God. But I woMd not compel them, whose consciences be troubled and feared by any reUgion, to the intent they should mtermmgle themselves rasMy. But rather I counsel them to tarry for a season, untU the Lord shall vouchsafe to deUver them from that anxiety. In Uke man ner, if there be any other cause, I do not deny but it Is lawfM to defer. I do oMy purpose to declare, that no man ought to contmue long m tMs thmg, that he may abstam for Ms un wortMness. For so Is the congregation robbed of the com munication, wherem aU our health consisteth. Let Mm rather endeavour to fight against aU the impediments wMch the devil casteth against him, lest he be excluded from so great a good thing, and consequently robbed of aU the benefits together. The other men's reason is more apparent, because they use this reason : that Is to say, if It be not lawful to eat common bread with them that name themselves bretMen, and do yet nevertheless Uve filtMly and Ucentiously, much less that bread wMch is consecrated for this mtent, that It may represent and give unto us the body of the Lord. But It is no hard thmg to make answer to these also, that it pertameth not to every private person to judge and discern, who ought to be admitted, and who to be de- peUed, but to the whole congregation, either else the shep herd and elders, whose help he ought to use m the ordering and governing of the congregation. For Samt PaM com mandeth us not to examme other, but ourselves. It is our duty to admonish them that Uve viciously ; and, if they wiU not hear us, to make relation to the shepherd, that he may finish the matter by the authority of the con gregation. But we may not so withdraw ourselves from the company and assembly of the wicked, that we forsake the communion of the congregation. Besides these things, it shaU oft times chance, that the crimes be not so manifest, 29 [coverdale.] 4.50 A TKKATISE ON TUE SACRA -MENT that It may be lawfM to proceed to excommimicatlon. For although the shepherd shaU In Ms mind judge any man to be unworthy, yet may he not pronounce Mm to be such a one, or proMbit Mm the supper, imless he have convicted him by the judgment of the congregation : wMch thmg when it chanceth, there remameth none other remedy, but that we desfre God, that he wUl deUver his church from aU offences m this mean time, wMles we look for the day of judgment, wherem the chaff shaU be severed from the good grain. The thfrd have no kmd at all of the UkeUness of the truth, For this spfrltual bread Is not given unto us, to the intent we shoMd be glutted mcontment; but rather that, tasting the sweetness thereof, we should hunger the more after it, and use it as often as it should be proffered unto us. This is the thing that I have expounded before, that Jesus CMist is never so commumcate unto us, so long as we be m this mortal life, that our souls may be satiate with him, but that he may be an accustomed nourishment unto them. To come to the fourth part. When the devU perceived, that the Lord left to the congregation notMng more pro fitable than tMs sacrament, he did after his accustomed maimer employ Mmself, even incontinent upon the first m- stitution, to contaminate It with divers errors and superstitions, to the mtent he might corrupt and destroy the fruit thereof; neither did he cease to labour Ms purpose, untU he had put away the Institution of the Lord, and turned It into a he and vanity. It pertameth not to my purpose to assign, in what time every deceit and error had Ms beginning. It shaU be sufficient for me particularly to note errors that the devU hath mvented, wMch we must beware of if we wIU have the supper of the Lord uncorrupted. First there fore, when the Lord gave the supper unto us, to the Intent it shoMd be distributed among us, that it might represent unto us the communion wMch we have m Ms body, and also that we might be partakers of that sacrifice wMch he offered unto Ms Father, to purge our sins ; men have, on the contrary, by thefr own wits commented, that It is a sacrifice whereby we obtam of God remission of sms. WMch thmg is detest able sacrUege, and not to be suffered by any means. For unless we acknowledge and beUeve stedfastiy, that the death OF THE BODY AND BLOOD OP CHRIST. 4.51 of the Lord Jesu Christ is the only sacrifice, whereby he re concUed us to God the Father, putting away aU the sins whereof we were guUty in his judgment, we- overthrow and destroy his force and efficacy. Unless we grant, that Christ is the only priest, by whose intercession we are come again Into favour with his Father, we rob Mm of his honour, and do him great injury. Seeing therefore that that opinion wMch feigneth that the supper of the Lord is a sacrifice, whereby we get and obtain remission of sins, fighteth against the same, it must be taken away and condemned as deviUsh'. That it repugneth is most certain : for how can these tMngs agree, That Christ m dymg offered sacrifice to the Father, whereby once for aU he obtained pardon and remission of aU our sms; and, that we must sacrifice agam daUy, that we may obtam that thmg which is to be sought m his only death ? This error was not at the Mghest mcontinent upon the beginnmg; but mcreasing by Uttle and Uttle, it was at length brought to this point. It is mamfest that the fathers of old time caUed the supper a sacrifice. But they shew a reason why ; because the death of Christ is represented therein'^. Thefr saymg, therefore, is to this purpose : that because the supper is the memory of that oMy sacrifice, wherem we ought utterly to content ourselves, therefore is that name attributed. Neither can I blame ^ the custom of the old congregation, be cause they did in thefr gesture and rite figurate a certam image of a sacrifice with the same ceremomes in manner, that were m use under the old law, tMs one thmg excepted, that instead of a beast they used bread for their sacrifice ; wMch thmg, for that it pricketh too near the Jewish mark, and is not agree able to the Institution of the Lord, I do not allow it. 1} Old edition, as it m-ust be taken a-way and condemned devilish. The Latin, toUenda ipsa et ut diabolica danmanda est.] P So Augustine: Sacrificium ergo visibile invisibilis sacriflcii sacra mentum, id est, sacrum signum est. Augustin. de Civitate Dei. Lib. X. cap. V. Opera. Vol. v. p. 82. C. Ed. 1541 ; and also Chrysostom, in Epist. ad Hebr. Hom. xvn : Ti ovv ; ^pets Kad' eKda-n-jv -fipipav ov 'iTpoa-epopev ; TTpoa-(j>epopev piv, dXX' dvdpvrjo-iv noiovpevoi tov BavaTov aiiov ... ^.T.X. Opera, in Nov. Test. Comment. Tom. vi. p. 856, Ed. 1663. And that this is the doctrine of the ancient litm-gies, is shewn by Mede, Christian Sacriflce, chap. ix. Works, pp. 478, &c.] P Neque possum .... excusare, is the Latin. Perhaps we should read. Neither can I but blame.] 29—2 452 A TRE.VTISE OX THE SACRAMENT For m the old Testament, the time of figures, the Lord instituted such ceremomes to be observed, untU that sacrifice were celebrated m the flesh of his most dear beloved Son, wMch was the truth of them aU. Seemg, therefore, aU tMs Is finished, there remameth no more but that we use the communion thereof. It is therefore superfluous to declare that thmg with figures. Therefore by the mstitution of Christ we are not commanded to offer a sacrifice, but to take and eat the thmg that is afready offered and sacrificed. And although the ancients did some what offend m that observation, yet was not the Impiety so great as that wMch did afterward creep m. For the thing that was proper and pecuUar to the death of CMist, was utterly transposed to the mass, that It might satisfy to God for our offences, and that we might be reconcUed by it. Be sides these tMngs, that office wMch was Christ's, was attri buted unto them wMch caUed themselves priests, tbat they might sacrifice unto God, and that they might pray before bim with thefr sacrifices, to obtain pardon and remission of our sins. I wiU not dissemble this solution, wMch the ene mies of the truth do brmg in this matter, that the mass is no new sacrifice, but the application of that oMy sacrifice whereof I have spoken. Although they go about to cover their abommation with some maimer of colour, yet doth it manifestly appear to be a mere cavIUation. For it is not only said that the sacrifice of Christ is but one, but also that it ought not to be iterate, seemg that the force and efficacy thereof is perpetual. It is not said that CMist was once offered up to the Father, that other shoMd afterward use the same oblation, that they might apply unto us the force of his intercession; but that he Is entered mto the sanc tuary of heaven, and that he appeareth there, to the intent he may make the Father mercifM unto us tMough his mtercession. As concernmg the appUcation of the merit of his death, that we may feel the frmt thereof, that Is done, not after such sort as they of the popish church think it to be done ; but when we receive the tidmgs of the gospel, even such as the mimsters, whom God hath ordamed as ambassa dors, do m thefr preacMng protest, yea, such as be hath sealed with sacraments, as with seals. All, as weU teachers as pastors, have aUowed tMs opimon of the common people, wherem they supposed that man to deserve mercy and justi- OP THE BODY AND BLOOD OP CHRIST. 453 fication, even for the work's sake, wMch would hear or buy a mass. But I say, that if we wUl take any profit of the supper, we must brmg tMther nothmg of our own, to the mtent to deserve the thmg that we look for ; but that we must oMy receive with faith the mercy that Is m it offered unto us. And yet doth not that mercy remain m the sacra ment ; but as It cometh from the cross of CMist, even so it sendeth us back agam to the same. NotMng therefore Is so contrary to the frue understandmg of the supper, as to make thereof a sacrifice. For It wiU not suffer us to ac knowledge the death of CMist to be the only sacrifice, wMch shall continue for ever. These thmgs weU understand. It shall be evident that all those masses, wherem Is no such commumon of the supper as the Lord instituted, are nought else, but very abommation. For the Lord did not ordam, that the priest only shoMd severaUy satisfy Mmself after he had finished this sacrifice ; but his wiU was, that this sacra ment shoMd be disfributed m an open assembly, Uke unto the first supper wMch he celebrated with Ms apostles. But after that this detestable opimon was mvented, tMs unhappy custom proceedeth out of it, as out of an heU-mouth, wherem the* people contenting themselves with bemg present at the action, as though they shoMd thereby obtam some great merit, do m the mean time abstam from the communion, be cause the priest boasteth, that he offereth sacrifice for all, and cMefly for them that be present. I let pass the deceits and Ulusions, wherem Is so much unseemliness that they are not to be spoken of, as to atfribute to every Uttie saint his appropriate mass, and to transfer unto Wat and WUl, as we say m the French proverb, the thmg that is spoken of the supper of the Lord: also to make merchandise thereof; with the other puddle of filthmesses, wMch have sprung of this name sacrifice. Another error foUoweth, wMch the devU hath sown, to the mtent to corrupt this holy mystery; that Is to say, m that he commented the transubstantiation of the bread mto the body, and of the wme mto the blood of CMist, after the words should be pronounced with the mtent to consecrated [' With regard to the necessity of the intention of the priest to the essence of the sacraments, this opinion was delivered by pope Eugenius, in the council of Florence, in the year 1438, and adopted 454 A TREATISE ON THE SACRAMENT Ffrst, that comment hath no foundation at aU in the scripture, neither hath it any testimony of the old congre-i gation; and therefore can It by no means agree or stand with the words of the Lord. Is not such an Interpretation too violent and too much wrested, to say, that when Christ shewmg bread, calleth it Ms body, the substance of the bread is consumed, and that the body of Christ succeedeth in the place thereof? But it needeth not to call the matter into question, seeing that the bright and splendiferous verity is of itsefr able to coMute so absurd a vamty. I let pass in fimte testimomes, both of the scripture and of the fathers also, wherein the sacrament is called bread. I say this only, that the nature of the sacrament requireth, that the material bread remain for the visible sign of the body. For It is a general rule among the sacraments, that the signs .which we see in them, ought to have some simiUtude with the spiritual tMng that they represent. As we are therefore in baptism certified, that our souls be inwardly washed, when the water that washeth the filth of the body is poured upon us, to de clare the same thing; even so there needs must be in the supper material bread, that it may be declared unto ns, that the body of Christ is onr food. For what declaration were it, if the quality, whiteness, should represent unto us that body ? We know therefore manifestly, that unless the sub stance do there remain, aU the representation which the Lord, wUUng to accommodate himself to our infirmity, gave unto us, doth utterly decay and perish. For the words wMch the Lord spake, sound no less than if one would say : In like manner as man's body Is nourished and sustained with bread, so Is my flesh the spfrltual food, wherewith the souls be quickened. Besides these things, for what purpose doth Paul propone that similitude? As one loaf is made of many grains mingled and joined together one with another, even so we, (forasmuch as we take part aU of one bread), ought to be fast joined together one with another. And if the wMteness oMy should remain without the sub stance, were it not a tMng to be laughed at, to hear a man speak as Paul doth ? Wherefore without any doubting at by the council of Trent. See Sess. vii. Can. 11, 12, and Sess. xiv. chap. 6 ; and the Catechism, Part ii. 23 ; and Hey and Burnet on the twenty-sixth Article.] OF THE BODY AND BLOOD OP CHRIST. 45 O aU, I conclude that this transubstantiation Is the devU's in terpretation, to deprave the truth of the supper. Many doating casts have followed of this Ue ; and would God they had not been more than doating casts, and that they had not been also horrible imagmations ! For men, imaginmg I cannot teU what maimer of placely presence, have taught that both the divimty and the humanity of Christ are fastened unto the whiteness, nothing considering, what mconvemences foUowed upon the same. Although the old doctors of Sorbonne have reasoned very subtiUy, how the body and blood is joined with the signs; yet can It not be demed, but that m the popish church was received both of Mgh and low, and is at tMs day with fire, sword, murder, and all kinds of torments cruelly defended and holden, this opimon, that CMist is contamed under these signs, and that we ought to seek Mm there : which opinion if they will maintam, no remedy they must also grant, that the body of CMist, as a thing mfinite, is contamed m no place, either else that It is m divers places at once. And In the affirming hereof, they came at length to tMs pass, that It differeth nothmg at all from a fantastical apparition. To appoint therefore such kind of presence, inclosed In a place wherein the body of Christ should be Included in, or as they say, locally jomed to the sign, is not oMy a thmg fooUsh, but also an execrable error, dImmisMng the glory of Christ, and utterly destroying aU that ought to be beUeved as concernmg his human nature. For the scripture teacheth iu every place, that Uke as m earth Christ took our humamty, even so he plucking the same out of tMs mortal estate, and yet nothmg changmg the nature thereof, carried it up mto heaven. And for this cause ought we, when we speak of the humanity of Christ, to consider two thmgs: the first, that we dimlmsh nothing of the verity of his nature ; the other, that we dero gate nothmg of Ms glorious estate. Aud to do this thing in his kmd, we must Uft up our minds Into heaven, that we may seek our Redeemer there. For if we wUl cast Mm from us under the corruptible elements of this world, we shaU both destroy those things which the scriptures do witness as con cerning Ms human nature, and also bring to nought his most glorious ascension. But because many men have abundantly handled tMs matter, I had rather let it pass, than to wade 456 A TREATISE ON THE SACRAMENT farther therem. My mmd was to note by the way this thing oMy, that to think that Christ Is shut up under the bread and wme, either else to jom them so together, that our mmd cleave fast there, and Is not erected into heaven, is a devUish dotage; wMch thmg I shaU also touch in another place. And when tMs perverse opimon was once received, it engendered many other superstitions. First, that carnal adoration, which Is none other thmg than mere Idolatry. For if a man would prostrate MmseK before the bread, and honour CMist there, as if he were there present, contained therein, were not that the setting up of an idol mstead of the sacrament? For we were not commanded to honour, but to eat. We ought not therefore so rasMy to attempt that thing. Furthermore, tMs was an observation In the old congregation, to admonish the people, before the supper should be celebrated, that they lift up their hearts, to the mtent they shoMd understand, that they ought not to stick m the visible sign, if they woMd honour Christ aright'. But we shaU not long contend as concernmg tMs article, If the presence and conjunction of the verity with the sign be weU understand; whereof I have afready spoken, and wiU hereafter declare at large. Out of the same fountam are sprungen the residue of the superstitious ceremomes ; as to carry the sacrament through the streets once m the year, as it were m a pomp; [1 That this was the practice in the African churches as early as the third century, we have the testimony of Cyprian, who thus writes: Quando autem stamus ad orationem, fratres dilectissimi, vigilare et incumbere ad preces toto corde debemus. Cogitatio omnis camalis et secularis abscedat, nee quidquam tunc animus quam id solum cogitet quod precatur: ideo et sacerdos, ante orationem prsefatione prsemissa, parat fratrum mentes dicendo, S-wrswm, corda; ut dum respondet plebs, Habemus ad Hominum, admoneatur nihil aliud se quam Dominum cogitare debere. Cyprian, de Orat. Dom. p. 152, Oper. ed. Fell. And Augustine, at the beginning of the fifth century, speaks of these words as being used in all the churches: Quotidie per universum orbem humanum genus una pene voce re spondet, Surswm corda se habere ad Dominum. Augustin. de Vera Relig. c. 3. Opera. Vol. i. p. 158, C. Ed. 1541. The same thing is true of the liturgies of Antioch and Csesarea, Constantinople and Rome, Africa, Gaul, and Spain ; and from them these sentences have descended into our own Liturgy. See Palmer's Origiues Litur- gicse, Vol. II. pp. 110 — 113.] OF THE BODY AND BLOOD OF CHRIST. 457 another season to set up a tabernacle for it, and to keep it all the year long shut up m a pix, or case, that the people may give heed thereunto, as unto God : wMch tMngs, because they are aU not oMy Invented by man's wit, without the word of God, but also plain repugnant to the institution of the supper, they ought of all CMistians utterly to be rejected. I have declared whence this calamity in the papistical church, that the people doth aU the year long abstam from the commimion of the supper, had his beginnmg ; because it is counted as a sacrifice, wMch one man must offer up m the name of the whole mMtitude. But although we may use It but once every year, yet Is It then miserably puUed m sunder, as It were torn m pieces. For whereas the sacrament of the blood ought to be distri buted to the people, as It appeareth by the express com mandment of the Lord, they decree that the people ought to be contented with the one half part. So are the miserable Christians by most wicked guUe robbed of the benefit that God gave them ; neither is It any smaU benefit to have the commimion of the blood of the Lord to nourish us withal: and It Is too much cruelty to take that thmg violently from them, unto whom It belongeth of right. Wherem we may easUy perceive, with what fooMardi- ness and frowardness the pope hath exercised tyranny against the congregation of God, after time that he oMy held the Imperie, when the Lord had commanded his disciples to eat the bread that was sanctified m his body, and then coming to the cup, he said not oMy, ' Drink ye,' but he added ex pressly, all. WoMd we have a thmg spoken more opeMy ? He biddeth us eat the bread, usmg no umversal word therem; but of the cup he biddeth us all drink. "Whence cometh this difference, but that he mtended thereby to prevent tMs maUce and subtUty of the ¦ devU ? Nevertheless the pope is of such arrogancy and pride, that he dare be bold to com mand to the contrary, Look that ye do not aU drink. And that he may declare Mmself to be wiser than God, he saith. It is right and agreeable to reason that the priests have some prerogative more than the people, to the end that the digmty of a priest should be honoured. As though the Lord had not been of sufficient discretion, nor had considered, after what sort the one ought to be known from the other! Besides 458 A TREATISE ON THE SACRAMENT this, he objecteth the dangers that might befal, if the cup should be given commonly unto all men. Some drop, for sooth, might chance to be shed : as though the Lord had not foreseen that thing ! Doth not he lay negligence to the Lord's charge, that saith he confoundeth the order that he should ob serve, and that he hath cast his people into this danger without any manner of reason? And that they may declare that there ensueth no great incommodity upon this change, they say; that the whole is comprehended under one kind, because the body cannot be separated from the blood. As though the Lord had dissevered' them, the one from the other! For if the one part may be left as superfluous, it had been foolish and vain for both to be distinctly and severally given unto us. But some of the pope's band, perceiving that this so great abomination could not otherwise be defended than Impudently, went about to cover it by some other means. They say, that when Christ had Instituted this sacrament, he spake unto Ms apostles only, whom he had as then promoted to the order of priesthood. But what answer will they make to Paul, which saith, that he hath taught the christian people thc thing that he learned of the Lord, that every one should eat of the bread, and drink of the cup ? But who hath re vealed unto these men, that Christ gave the supper unto his apostles, as unto priests ? The words sound to the con trary, m that he doth afterwards command that they, follow ing his example, should do the same. He prescribeth there fore a rule, which he would should continue in his church for ever. And this rule was In the ancient time observed, unto such time as Antichrist, ruling alone, advanced himself and stretched up his horns against God's verity, to the intent to destroy it utterly. We see therefore, that it is intolerable frowardness so to divide and tear this sacrament, that those parts should be dissevered wMch God hath joined. That I may conclude the more briefly, I wiU comprehend In one chapter the tMng that else might have been denied; that is to say, that the devil hath without any doctrine of the supper, brought In tMs manner of celebrating, setting up in the stead of the doctrine ceremonies, some filthy, some un profitable, some also noisome and dangerous, whereof havc ensued very many evils ; insomuch that the mass, which is [1 Old edition, discovered. Latin, distinxisset.] OF THE BODY AND BLOOD OF CHRIST. 459 used in the popish church instead of the supper, if I should define it aright, is nono other thing than a mere apish emu lation and disgmsed maskmg. I call it an apish emulation, because that Uke as apes do play the wantons in imitating rudely and without reason the works of men ; even so do thoy imitate the Lord's holy supper in such wise, that with their preposterous inventions they corrupt the whole trujh thereof. And to declare this to be true, is not this the chief tMng that the Lord left with us, that we should celebrate this mystery with perfect and true understanding ? Whereupon It foUoweth. that the substance thereof consisteth in doctrine ; and that once taken away, there remaineth nought else but a ceremony, cold, and without virtue or strength. Not only the scriptures arc witnesses to this thmg, but also the pope's own laws; wherem there is a sentence alleged, in which Augustine asketh : " What other thing baptism should be without the word, than a corruptible element? With the word (as he addeth incontinent), not M that it is pronounced, but because it is understand^, &c." Whereby he declareth, that the sacraments do take their force and energy of the word of the Lord, when it is preached after such sort as it may bo midorstand. Tho residue is not worthy the name of a sacrament. But In the mass It is so far unlike that any doctrme shoMd be mteMgibly heard, that contrariwise all the whole mystery is thought to be profaned, uMess all things be said and done privUy and covertly, to the intent nothmg may be perceived or understand. So that their consecration differeth nothmg from a kmd of enchantment : for after the manner of an enchanter, they think that with whisperings and divers gestures they bring Christ out of heaven into their hands. "Wliereby wc perceive, that the mass so ordained is rather a mamfest and open profanation of the supper, than the observation thereof; and that the pecuUar and chief substance of the supper wanteth, which consisteth in this thing, that the mystery be ti-My opened to ['¦2 Quai-e non ait, Mundi estis propter baptismum, quo loti estis ; sed ait, Propter verbum quod locutus sum vobis ; nisi quia ot in aqua verbum mundat ? Dotraho verbum, et quid est aqua, nisi aqua ? Accedit verbum ad elomcntum, ot flt sacramentum, etiam ipsum tanquam visibilo verbum Undo ista tanta virtus aqua-, ut corpus tangat, et cor abluat, nisi facionto verbo ? Non quia dicitur, sed quia creditm-." Expos, in Evang. Joannis. Tract, lxxx. de Cap. xv. Tom. ix. p. 96.] 460 A TREATISE ON THE SACRAMENT the people, and the promises rehearsed with open voice ; not that the priest, without either reason or understandmg, should stiUy wMsper out an humming that caimot be understand. I caU It a play or masking, because there Is nought else seen, but the fooUshness and gestures of players ; wMch things woMd become a play much better than the sacred supper of the Lord. No doubt the sacrifices of the old testament were cele brated with divers ornaments and ceremonies. But because they had a good sigmfication, and were all ordained to m- struct and exercise the people m godliness, they were far uMike unto these, which serve for none other purpose at all, but that without any manner profit they may occupy and hold suspense the mind of the people. To conclude, because these mass-mongers, (if I may so call them,) do aUege this example of the old testament for the defence of their cere monies, it shall be good to note, what difference is between that wMch they do, and that wMch was by God commanded to the Jewish people. For if I lay for me tMs one thing, what soever was then done was founded In the commandment of God, and that their fooUsh trifles have none other foundation than m man's mvention, were not there a great difference? But I have tMngs to disprove them, which be much greater than this be. For it was not for nought that the Lord pre served such a form for a time, to the mtent that at the length It shoMd have an end and be abrogate. No doubt, because he had not as then declared his doctrines so plamly, he would so much the rather that Ms people shoMd be exercised m figures, that the tMng wMch wanted m that testament, might be re- pafred in the other. But since that Christ appeared in the flesh, look, by how much more the doctrine Is Ughtened, so much are the figures dimimshed. Seeing therefore we have the body, we must leave the shadows. For if we wUl replenish the aboUshed ceremomes, we shall patch agam that veU that Christ brake m sunder by Ms death ; and so shaU we obscure and darken the Ught of the gospel. Thus do we perceive, that tMs mMtitude of ceremomes which is seen m the mass, is the form of the Jewish law, utterly contrary to the christian reUgion. I am not of that mmd, that I would disprove aU ceremomes which do serve to honesty and a public order, whereby the more reverence Is given to the OF TIIE BODY AND BLOOD OF CHRIST. 461 sacrament; so that they do weU agree to the purpose, and be sober. But that immeasurable labyrinth may by no means be suffered ; forasmuch as It hath engendered mfinite superstitions, and made the people as It were amused without any manner edification. By tMs It may easily be perceived, wherem those unto whom God hath opened the understandmg of Ms truth ought to differ from the papists. Ffrst, they shall be out of doubt, that It Is abommable sacrUege to count the mass as a sacrifice, whereby remission of sins may be obtained; either to repute the priest for a mediator, wMch may apply the merits of Christ's passion unto them that buy masses, or be present at the domg of them, or do with devo tion worsMp them. But they shaU rather beUeve, that the death and passion of CMist is the only sacrifice, whereby the Ire of God Is pacified, and perpetual justice gotten unto us ; and besides these thmgs, that the Lord Jesus is entered into the celestial sanctuary, that he may there shew hunself for us, and by the vfrtue of Ms sacrifice pray for us. But yet they shall easUy grant, that the fruit of Ms death is com mumcate unto us m the supper, not by the merit of the work, but for the promises that are made unto us therein, so that we embrace them with faith. Furthermore, they ought In no case to grant, that the bread Is transubstantiated, as they say, mto the body of Christ, or the wine mto blood ; but they must m that tMng constantly beUeve, that the visible signs do retam hls^ substance, that they may represent unto us that spfrltual verity whereof I have spoken before. Thfrdly, although they ought to be surely persuaded with themselves, that the Lord doth m very deed give the same thmg that he doth represent, and so, that we do uMeignedly receive the body and blood of CMist ; yet shall they not seek it as mcluded under the bread, or fastened, as they say, locaUy unto the visible sign. Much less ought they to honour the sacrament ; but to stretch up the mind mto heaven, that they may there receive and honour Christ. Hence shaU it come to pass, that they shall despise and condemn for idolatry aU those superstitious ceremomes, as well of the carrymg forth of the sacrament m pomp and processions, as of the bmldmg up of those tabernacles where- [1 Signa veram substantiam suam retinere: their siibstance.] 462 A TREATISE O.V THE SACRAMENT m It Is set forth to be honoured. For the promises of the Lord stretch no further, than to that use wMch he com mitted unto us. Furthermore they shaU judge the msti tution of the Lord to be violated and broken, m that the people is robbed of the one part of the sacrament; and that it Is necessary that both parts be whoUy distributed, If it should be observed aright. In fine, they shaU suppose that it is not only superfluous, but also dangerous, and that it becometh not the christian reUgion, to use so many ceremomes taken of the Jews, more than the simpUcity wherem the apostles m- structed us. They shall also judge, that it is even of an un godly frowardness so to celebrate the supper with gestures and maskers' movlngs, that no doctrine at aU may there be heard, but is rather buried, as though it were a certain kind of magical art. To conclude at the last, we must now come to the last of the cMef parts ; that is to say, to that contention which m our time is stirred in tMs matter : wMch forasmuch as no doubt it was of the devil's stirring upon, to let, or rather to break the course of the gospel, I would wish it to be for gotten for ever; much less can I be deUghted m the rehearsmg of the same. But because I do perceive very many godly mmds, wMch know not whither to turn themselves, I will briefly say the thmg that I shaU tMnk necessary, to declare how they may deliver themselves. Ffrst, I desire and beseech all faithful persons, even for tbe name's sake of the Uvmg God, that they be not greatly offended, because tMs controversy Is moved among them, that were the cMef captams m restoring and brmging in again of the doctrine of the gospel. For it is no new tMng for the Lord to suffer Ms servants to be Ignorant in some things, and suffer them to contend among themselves: not that he would suffer them to err contmuaUy, but for a tune, to the intent he might make them more humble. And no doubt, if aU tMngs had chanced prosperously to tMs day, and had flowed accordmg to our wUl, perhaps men woMd have for gotten themselves, either else the mercy of God should not have been so much known as it ought to be. And therefore the Lord's wUl was to take away from men aU occasion of glorymg, that glory might be given unto Mm only. OP THE BODY AND BLOOD OF CHRIST. 463 Furthermore, if we consider with how great darkness tho world was beset, when they wMch moved tMs controversy began to lead us back agam to the light of the verity, mdeed we wUl marvel nothing at aU, though they knew not aU things from the beginning. It is rather a notable mfracle of God, that they In so Uttle space of time were so illumined, that they themselves might escape, and lead other, out of that sink of errors wherem we had been so long time drowned. But there Is no better way than to rehearse the matter Itself, even as It was done. For thereby it shall appear, that there Is not so much matter of offence in this behaK, as Is commoMy supposed to be. When Luther began to teach, he handled the matter of the supper so that, as concermng the corporal presence of CMist, he seemed to leave It such as aU men did then con ceive. For condemmng transubstantiation, he said, that the bread was the body of CMist, because It was joined together with Mm ; besides tMs, he added certain hard and gross slmUitudes. But that he did by compulsion, because he could not otherwise declare Ms mmd. For it is a hard thmg to expound so hard a matter, and not to use some tMngs not aU of the fittest for the purpose. After tMs did ZmngUns and GEcolampadius begm to grow : wMch when they con sidered the gmle and deceit that the devU had brought in m estabUsMug that carnal presence, wMch had been taught and beUeved for six hundred years before, they supposed it wickedness to dissemble a matter of so great importance ; and cMefly, because there was annexed unto tMs error an execrable idolatry, that CMist should be worsMpped, as mcluded under a piece of bread. But because It was very hard to pull back tMs opinion, wMch had been long and deeply rooted In the hearts of men, they appUed aU the force of thefr wit to Im pugn the same, teacMng that it was a most gross and absurd error not to acknowledge those tMngs wMch be tMoughout the whole scripture testified of the ascension of Christ ; that he m the nature of man Is received mto heaven, and that he shaU tarry there untU he descend to judge the world. But wMles they were very much bent unto tMs purpose, they omitted to declare, what presence of CMist m the supper we ought to beUeve, and what communion of Ms body and blood is there received: msomuch that Luther supposed them wUUng 464 A TREATISE ON THE SACRAMENT to leave nought else but the bare signs, void of the spiritual substance ; and therefore he began to resist opeMy, insomuch that he declared them worthy to be counted for heretics. And after the contention waxed once hot, in progress of time it was so mcreased and inflamed, that it was too fiercely stfrred to and fro about a fifteen years together; during which time neither party woMd with mdifferent and qmet mind hear other. For although that they did once coMer between themselves, yet was there so great aUenation of minds, that they departed, the purpose not brought to pass. For when they shoMd have come to some concord, they recoiled more and more, minding nought else but to defend their opinion, and to coMute the contrary. We perceive therefore, m what thmg Luther erred, and also wherem Zuinglius and GEcolampadius did err. It was Luther's duty, at the begmnmg to admomsh that it was not his purpose to stabUsh such a local presence as the papists do dream ; also, to protest that he sought not m tMs place to have the sacrament honoured as God ; tMrdly, to abstain from those rude sumUtudes, most hard to be understanded, or else to use them moderately, and to mterpret them so that they might not have been cause of any offence. To conclude, since that contention was moved, he passed all measure, both in declarmg his opmion, and also M rebuking other with too much rigour of words. For when he should have expounded Ms mind, so that It might have been received; according to his accustomed vehemency, to the intent to impugn them that held the contrary, he used incredible forms of speakmg, which coMd not weU be suffered of them, whose minds were but slenderly appomted to give credence to Mm. The other also offended, m that they did stick so stiffly m the Impngnmg of that superstitious and fantastical opinion of the papists, as concernmg the placely presence, and the adoration that fol lowed thereof, employmg their diUgence to the rootmg out of vices, rather than to the estabUsMng of that tMng which was profitable to be known. For notwithstanding that they denied not the verity, yet did they not teach it opeMy, as was be seemmg. TMs do I understand, that whUes they gave them selves studiously and diUgently to affirm that the bread and wme were caUed the body and blood of CMist, because they be the signs thereof, they thought not that they ought in the OP THE BODY AND BLOOD OF CHRIST. 465 mean time to do this tMng also, to add to that, they are the signs after such sort that the verity Is nevertheless jomed unto them. Neither did they declare that they went not about to deface the true commimion wMch the Lord giveth us in Ms body and blood. Of truth, neither of them was unworthy blame, foras much as they did not sustain to hear one another ; that, aU affection laid apart, they might follow the verity, on wMch side soever It should appear. But yet ought not we there fore to let pass our duty towards them, lest we forget the mercies and benefits which God gave unto them, and distri buted unto us by thefr hands. For uMess we be unthankfM and unmmdfM of those thmgs wMch we owe unto them, ab- staining from aU reproach and evU report, we shaU easily forgive these and much greater thmgs. To conclude, seeing that we know they were both of godly conversation and exceUent doctrme, and that they also wMch at tMs day be on-Uve' be no less, we ought neither to speak nor judge of them otherwise than with great modesty and reverence. And cMefly, because It hath pleased our Lord God so, that after he had by this means mstructed them to humiUty, he made an end of this unhappy contention, or at the least qualified it for the time, so that in the mean season it might be finished. This have I spoken, because there is as yet no order published, wherein that concord Is appomted; wMch thmg were very necessary. But this thmg shaU be, when God wUl that aU they wMch shoMd set an order m these thmgs do agree m one. In the mean time this ought to suffice you, that there be a brotherly friendsMp and conjunc tion between the congregations, as belongeth to the christian commimion. With one voice therefore we aU confess, that when we do, according to the mstitution of the Lord, receive the sacrament with faith, we are undoubtedly made partakers of the substance of the body and blood of CMist. How this thing shoMd be done, some men can better define, and more plainly expound, than some. But tMs thmg Is chiefly to be remembered, that we exclude aU carnal Imagmation, and that the mmd ought to be erected up into heaven, and that we think not our Lord Jesu CMist to be so vile that he may [1 On-live : alive. Old edition, on lyue,] r 1 30 [COVERDALE.J 466 A TREATISE ON THE SACRAMENT, &C. be contained in corruptible elements. Agam, lest the force of this most sacred mystery should be dimmished, wo must think that it is wrought by the secret and wonderful power of God, and that his Spirit is the bond of this partaking, which is for that cause called spiritual. FINIS. THE ORDER OF THE CHURCH IN DENMAEK, AND IX jIAXY places OF GERMANY, FOB. THE LORD'S SUPPER, BAPTISM, AND HOLT WEDLOCK. SO— 2 tttc ana congrcgacion of Carpet in lienniarfe, ana in manp places, countres ana citice of i3eV' manp aotl^ )i&e» not oni? tfiat tl^c liols 0uppcr of tfit Iorae> tiut also at tl^e ministration of pe tiles^ sea Sacrament of iSaptisme ^ tfo- tfte. S^t fortfi tig mgles (i^Eoueraale. ^on pnSSumuS que aulrfuimuS ct bi- irtmus non loqut. ^ttn. 4. THE ORDER OF THE CHURCH IN DENMARK, AND IN MANY PLACES OF GERMANY, FOE THE LORD'S SUPPEE, BAPTISM, AND HOLY WEDLOCK. To aU them that hunger and thfrst the glory of God and wealth of their neighbo;u"s, be grace, mercy, and peace, from the same everlastmg God om- most dear Father m heaven, tMough our Lord and oMy Saviour Jesus CMist. It were to me a smgMar comfort, my right dear and entfrely beloved bretMen and sistern m Jesu CMist, if I might be with you myself continuaUy, and commumcate unto you some part of Uttle taste wMch I have received of the Lord my God for your sakes. And aU the lawful ways that I could devise, have I sought this great while to obtam Ucence of the Mgher powers for the same purpose. But It wUl not be. Wherefore, though I be Mndered and kept from you by aU the means that Satan and Ms members can unagme, yet shaU ye have my poor heart ; yet wUl I not cease to wish you good; yet wUl I do the best for you that I can, although it be but with my pen. In token whereof I have set forth unto you the order and maimer, that many wMch have received God's word un feignedly do use, not oMy at the most holy supper of our Lord, but also at the ministration of the blessed sacrament of baptism, and when any couple of persons are joined mto holy wedlock. And this have I done to the mtent, that when ye have spied and do see that tMs order Is agreeable unto God's word, not varying from the most wholesome doc frme thereof, ye may wish m your hearts to have God's truth prosper likewise among you m the realm of England, and pray uMeignedly with me and aU other sinners, that the Father of mercy and God of aU comfort wIU so Ughten and iUummate the hearts of our rMers, that they may foUow the earnest momtlon of the second psalm, and be no more without understanding, but be wise betimes, and embrace the Son of God, whUe he offereth himself unto them ; and not oMy to suffer the word of God to have the upper hand above aU other doctrmes, but also themselves to lay to thefr hands 470 THE ORDER OP THE CHURCH IN DENMARK, &C. In abolishmg the blasphemous and damnable abuses, that are here as yet suffered about the foresaid three prmciples of Christ's reUgion. Wherefore, dear bretMen, when ye compare this order underwritten, wMch Is the doctrme of God's word and practice of the primitive church, to the vam ceremomes used here yet, after the church of Rome, Mt up your hearts to Almighty God, and beseech him that for Christ's sake he wIU once grant that these three, Ms holy supper, holy bap tism, and holy wedlock, may be -truly and smcerely ministered and practised also among us, to the glory of his blessed name, and increase of Ms kmgdom for ever. Amen. 1 THE ORDER TAKEN FOR THE DUE MINISTRATION OF THE HOLY SUPPER OF THE LORD. For thy better instruction thou shalt first understand, that the blessed sacrament of the body and blood of the Lord, the worthy memorial of our redemption, is at no time denied to any christian man, when God's word is truly i^reached, if he lawfully require it. And as none doth minister it save the priest, which is the officer appointed thereto ; bo is it not ministered but when there be other present to receive it aa well as the priest. Now because that where God's word is truly preached, men do see the fruit of the said holy sacrament, therefore resort they the oftener to the same holy supper of the Lord, and delight the more therein. But specially to see what a number come to it on the Sunday, and how reverently, it would do one's heart good. And because they may the more fruitfully be partakers thereof, therefore on the Saturday, when the preaching is done (for every day they have a sermon), all such as are appointed in themselves to be partakers of the Lord's Supper, come one after another to the priest ; of whom they learn, not only what the sacrament is, and the right use thereof, but also they being repentant and sorry for their sins, and professing amendment, receive there God's promises for their absolution, to the singular comfort of their conscience, and are exhorted by the priest to do against the morrow as the holy apostle Paul biddeth them ; that is, even to try, examine, and prove themselves, whether they can be content unfeignedly in their hearts to take better hold on the kingdom of God, than they have done in times past; to be more stedfast in faith and hope toward God and his promises ; to be more fervent in prayer and love toward God, and for his sake to shew unfeigned love toward every man ; to forgive heartily, as they would be forgiven ; to mortify their flesh daily more and more, by reasonable abstinence and godly exercises of the spirit, and virtuous occupation of the body ; to be glad in distributing the works of mercy to the poor, &c. And when the priest, preacher, or curate (for all is one thing) hath given every one OF THE SUPPER OF THE LORD. 4^1 this, or such a hke exhortation, and enjoined each one his penance according to bis estate, (as subjects to be true and obedient to their rulers, servants to be faithful and diligent in waiting on their masters- commandment, children to honour and obey their parents, and to learn virtue while they be young, householders to keep their houses in the fear of God, and so forth;) when the priest (I say) hath enjoined them thus to live and to increase in the same well-doing, he committeth them to God and to the word of his grace. And so they depart. ^ On the Sunday in the morning (at six of the clock in summer, and at seven in winter) the bell ringeth, and the people prepare them selves to the church, so that soon after the bell hath rung the second time, the church is almost full of men, women, and ciiildren. Then a little afore the hour is expired, they ring the bell the third time, which ceaseth not tOl the hour strike. And at the quire door, beside the table of the Lord, stand twp good sober singing men, which (commonly a quarter of an hour afore the sermon) begin a psalm ; and all the people, both old and young, with one voice do sing with them, after such a fashion that every note answereth to a syllable, and every syllable to one note commonly, and no more, so that a man may well understand what they sing. But first, for the most part, they sing the Paternoster in their mother tongue, and then the psalms, sometimes more, sometimes fewer, according as the time requireth, but all in their own language. Now, when the clock smiteth (which is commonly seven in summer, and eight in win ter), the superattendent, or chief curate, cometh into the pulpit, and first of aU he wisheth unto his audience and to himself gi-ace, mercy, and peace from God the Father, through his blessed Son Jesus Christ our Saviour. And to the intent that their hearts may be opened to the true understanding of the gospel which he is about to preach unto them, he exhorteth them to call for help to the Holy Ghost. So after that the two foresaid men (or at the least one of them) hath orderly begun, all the church foUoweth, and sing with one voice unto the Holy Ghost this song, Veni, sancte Spiritus'^, &c. or such another like it, in their mother tongue. [1 The following is the original of this ancient hymn, a translation of which was adopted in the service of the Ordination of Priests in the first Liturgy of Edward the Sixth, and aftei-wards, in the shorter form in which it is now found, on the review of the Litm-gy in the reign of Charles the Second : Veni, Creator Spiritus, Mentem tuorum visita : Imple supema gvatia Qufl3 tu creasti pectora. Qui Paraclitus diceris, Donum Dei altissimi, Fons vivTis, ignis, caritas. Et spiritalis imctio. 472 THE ORDER OF THE CHURCH IN DENMARK, &C. U Then the preacher taketh the gospel of that present Sunday (or some other place of the scripture that he is appointed to declare), and expoundeth it clearly by the other mamfest places of the bible, noting in it such lessons, such consolations, and such ensamples, as are for the edifj'ing of his audience. U Commonly, at the latter end of the sermon, he maketh a pretty short rehearsal of it, by the way of exhortation to the people, or prayer toward God. And then requireth he them to confess and knowledge their sins unto God vnth him, every man in his own conscience, and to say such or like words in his heart, as 1 have plurally expressed in the general confession, that I humbly offered to the king's most honourable coimcil for the edifyTng, anno 1539. When the priest hath prayed for all estates, and made this or such like confession in their name, he prayeth God to be merciful to them, to bless them, to shew the hght of his countenance over them, and to have mercy on them. Then giveth he them this, or such a like absolution, and saith : To aU them that repent and are sorry for thefr sins, detestmg and abhorrmg thefr old wicked Me ; if they be hungry and thfrsty for God's mercy m CMist, believing surely to have forgiveness only by Mm, purposmg to forsake aU abomination of Uving, and from henceforth to Uve in the fear of God, and unfeignedly to keep Ms commandments; to aU such (by the vfrtue of God's word and commission Tu septiformis munere, Dextr» Dei tu digitus ; Tu rite promissum Patris, Sermone ditang guttura. Accende lumen sensibus, Infunde amorem cordibus, Infirma nostri corporis Virtute firmans perpetim. Hostem repellas longius, Pacemque dones protinus. Ductore te sic prsevio Vitemus onme noxium. Per te sciamus da Patrem, Noscamus atque Pilium : Te utriusque Spiritum Credamus omni tempore. Sit laus Patri cum Filio, Sancto simul Paraclito; Nobisque mittat FiUus Charisma Sancti SpuituB. iVmen.] OF THE SUPPER OF THE LORD. 473 of the same) I pronounce and warrant free remission and clean forgiveness of all thefr sins. To the other, that will not repent, but stIU harden their hearts against God's truth, contmuaUy abiding in the bUndness of false doctrine and filtMness of wicked Uving, havmg no purpose nor mmd to come to repentance ; to aU such (by the vfrtue of the same word and commission thereof) do I pronounce damnation, and the terrible wrath of God, uutU they amend. II So after that he hath wished the peace of God unto liis audience, he cometh domi. Then all the congregation and church in manner aforesaid do sing the creed or belief in their own mother tongue. And when that is done, the Curate, or else his coadjutor, standeth up afore the table of the Lord, and requireth all such as are appointed then to be partakers thereof, to be well ware what they do, and make a just account with themselves after what maimer they have proved and tried their own consciences, whether it be done unfeign edly and in an earnest manner, and whether^ they be at one with all men, and so forth. If it be so indeed, he giveth God thanks for it. If no, he prayeth them right gently, that they will think no shame to absent themselves from this holy supper, till the reconciliation be made, lest they come to it unworthUy. And then giveth he them tliis exhortation, or else another such like : AN EXHORTATION AT THE SUPPER OF THE LORD. Dear friends, we are all baptized into the death of our Lord Jesu Christ : wherefore after holy baptism we must all the days of our Me fight and strive m continual battle and war against sm, death, and the devU ; and so bear about with us In our bodies the passion and death of our Lord Jesu, and must prove by experience, that the enemies whom we have to do withal are neither weak nor feeble, but mighty and vaUant, to whose power men are naturally subdued, so that upon earth there Is none so mighty as to resist tMs power of darkness tMough Ms own strength ; so feeble and weak Is aU our abMty in comparison thereof. For the which cause God the Father, tM-ough Christ Ms dear Son, hath ordamed another power and kingdom, m the wMch is righteousness and Ufe; and through Ms death and blood hath he deUvered us, and brought us from sm to righteousness, from death to life, from the devU to God ; and hath mcluded the kingdom of his [1 Old edition, whs (wlien),] 474 THE ORDER OF THE CHURCH IN DENMARK, &C. grace m the preacMng, beUeving, and following of his word ; which, bemg begun In the holy Christiamty, shaU go forth untU the last day ; that we wMch receive, believe, and do after the same word, by the merits of Christ, our reconcUer and Saviour, shoMd be and contmue for ever Ms dear chil dren, and hefrs of the kmgdom of grace, that is to say, of everlastmg salvation ; forasmuch as we tiirough such faith do eat contmuaUy his flesh and drink Ms blood, that is to say, abide in Mm, and he m us. To the intent now that tliis so great goodness, declared by the word of God, might daUy among us be practised, distributed, and exMbited ; therefore hath the gracious and merciful Lord Jesus CMist Instituted and ordained a re membrance of this his wonderful work, and commanded that we at Ms supper m the sacrament should eat his very body and drink his very blood ; whereby the hearts of aU such as are faitMul believers and fear God, imght be assured of this same grace of God and everlastmg salvation : and also that m the holy congregation and church Ms glorious re membrance might be kept, that Is to say, to give him thanks and praise, to sing, speak, preach, and read thereof; to ex hort and comfort one another among ourselves : and finaUy, with aU faithfuMcss one to shew toward another such lovo and favour, as we ourselves have received of our dear Lord Jesus Christ. II And forasmuch as we now are happened into these later days, in the which this so precious treasure is unhallowed and wickedly abused, this holy sacrament shall (for the necessary causes now rehearsed) be to us also a testimony of tMs present time before God and the world', that we do utterly both m word and deed refuse and forsake aU the deceitfuMess of the papistry, and that we faithfuUy with all our hearts submit ourselves under the gospel of Jesus Christ. % Wherefore, ye dearly beloved m the Lord, forasmuch as tMs matter is so weighty, even God's own mstitution and ordmance, yea, and his commandment also, that we should do it ; and likewise, seemg the necessity which should cause us to accomplish the same is so great, specially on our behalf toward God (to whom we owe a long Deo gratias, and [1 Old edition, word.] OF THE SUPPER OF THE LORD. 475 thanks), we ought m no wise to refram ourselves from it, neither suffer ourselves to be kept back therefrom ; but oft- times with repentant hearts to seek tMs our soul's medicine and comfort of our conscience, beUevmg what CMist saith to us herem, and doing as he commandeth us. And as for those that seek no such repentant hearts, faith, and comfort herein, but Uve m open blasphemy, con- tinumg In sin and wicked Me, they shaU know, that they are unworthy of tMs holy supper, and also excommumcate, tiU they amend. But to the mtent that the unrepentant may tMough the grace of God be Ughtened, and that we ourselves may fruit fuUy enjoy tMs supper to the amendment of our Uves, and also that aU CMIstendom generaUy may become the better, and be edified; therefore let us heartily make our prayer to God the Father of aU mercy, believing assm-edly that he will graciously hear us tMough our Lord Jesus CMist, who com manded us to pray, and promised us, saying : " Ask, and ye shall have ; seek, and ye shall find ; knock, and it shaU be opened to you." Wherefore, m consideration of the same commandment and promise, Mt up your hearts, and say thus with me In your prayer : 0 Lord God, our Father m heaven, we thy miserable chUdren upon earth beseech thee, that thou wUt mercifuUy look on us, and lend us thy grace ; that thy holy name may be sanctified among- us and m aU the world, through the pure and smcere teachmg of the word, and through earnest charity m our daUy livmg, and our conversation. Seclude thou graciously aU false doctrme and evil Uvmg, whereby thy worthy name might be blasphemed and slandered. H O let thy kmgdom come, and be great. All sinful, bUnd people, and such as are holden captive of the devil in his kmgdom, those bring thou to the knowledge of the true faith iu Jesus Christ thy Son. IT Strengthen us. Lord, with thy Spfrit, to do and to suffer thy will both in life and death, in weal and woe ; that our wIU may alway be broken, offered up, and mortified. IT And give us our daily bread. Preserve us from covetous desire, and carefuMess of the belly ; that of thee we may be assured to have abundance of all good things. 476 THE ORDER OF THE CHURCH IN DENMARK, &C. Forgive us our frespass, as we forgive them which offend us; that our heart may have a sure and glad con science, and that we never fear, nor be afraid for any sin. Lead us not mto temptation, but help us tMough thy Spfrit to subdue the flesh, to despise the world with his vamties, and to overcome the de\-U with aU Ms crafty as- saMts. And finally, deUver thou us from all evU, both bodUy and ghostly, temporal and eternal. Amen. They that earnestly desfre aU tMs, let them say. Amen; beUevmg without any doubt, that it is granted and heard in heaven, accordmg as CM-ist promised us, saymg. When ye pray, beUeve assm-edly that ye shall have It, and it shall come to pass. Amen. Then rehearse he the words of the holy supper out of three evange lists, ;\Iatthew, Mark, and Luke, and also out of Saint Paul, Cor. xi. saj-ing: 'i The Lord Jesus, the same mght wherem he was be trayed, took bread, and givmg thanks, brake it, and said: Take ye, and eat ; tMs is my body, wMch shaU be given for you. TMs do m the remembrance of me. In Uke mamier, when supper was done, he took the cup also, saymg : Tliis cup Is the new testament m my blood. As oft as ye drink this, do it m the remembrance of me. This done, the whole church, in the manner abovesaid, do sing a psalm or two of thanksgiving for this blessed sacrament. And in the mean season, they that are appointed then to sup mth the Lord, come soberly and with great reverence one after another (the men first, and then the women,) to the table of the Lord, where they kneeling (one, I say, after another) receive at the hand of one of the priests the sacrament in form of bread. And then goeth he with like reverence to the other end of the table, and at the hand of another of the priests (wliich standeth there ready for the same purpose) he kneeleth down, and receiveth it also in the form of wine ; and aU the other foUow reverently, and do the same. If one of the priests, or both, be disposed likewise as then to sup with the Lord, [he] kneeleth down, and his companion serveth him. And even so doth he also to his feUow, in like manner and reverence. If the communicants, and they that receive then the sacrament, be many, they sing the more psalms of thanksgiving ; else sing they the fewer. OF TIIE SUPPER OF THE LORD. 477 ¦When this holy supper is done, and tlio partakers thereof that were appointed thcvoto, one of tho ministers standeth up, and exhorteth tho people to give earnest thanks to God, with thia or such a like prayer : 0 Almighty God, most merciful Father, thou that open est thy gracious hand, whereby all things living havo their food in duo season; wo give honour, praise, and thanks unto theo for aU thy benefits, both ghostly and bodily, which thou hast richly poured upon us, without any of our deserving; but specially wo thank theo for this worthy memorial of our redemption, wherein thou hast nourished and fed our souls >vith thc body and blood of thy dear Son, our Saviour Jesus CMist, blessed for ever. Amen. Another. O Lord Jesu Christ, our Redeemer, honour and praiso bc alway given unto theo for feeding our souls with this spiritual and heavenly food. And wc beseech theo for thy tender mercy, that as thou hast given it us for a sacrament of continual thankfulness, of daily remembrance, and of cha ritable umty ; even so, most merciful Saviour, lend ns alway thy grace to bo thankful unto tlicc for It, and not only by it to be continually mindful of our redemption, piircbasod through thy death and blood-shedding, but also in consi deration thereof to increase in love toward thee, and all manldnd for thy sake. Anotiier. 0 Lord God Almighty, wo thank thee with aU our hearts, that thou hast fed our souls with thc body and blood of thy most dear Son. And wo beseech thee unfeignedly so to IUuminate our minds with thy holy Spirit, that wo may daUy mcrease in strength of faith to thee, in assurocMess of hope in thy promises, and ferventness of love toward theo and om* neighbours, to the glory and praise of thy holy name. Amen. Thus the priest concludeth, and endeth thc office of thia present mys tery, and blesseth the people, rehearsing these words of scripture. Numbers vi. 478 THE ORDER OF THE CHURCH IN DENMARK, &C. f The Lord bless you and preserve you : tho Lord shew his face to you, and have mercy on you : the Lord turn Ms countenance unto you, and give you peace. Amen. And so they depart. H THE ORDER TAKEN » FOR THE DUE MINISTRATION OF THE BLESSED SACRAMENT OF BAPTISM. On the Sunday, at one of the clock after noon, they have a sermon of an hour long, with like ringing and singing of psalms afore in thciv , mother tongue, as they liad in the morning, to the which pracing' the people come as thick as thoy did then. And as they sing a psahn for grace to the Holy Ghost in the morning, so do they here also at evei-y sermon, where or whensoever it be made. And hke as in the morning, when the sermon is done, the preacher exhorteth them to confess their sins with him in their hearts, and thereupon doth ab solve them by the power and authority of God's word ; so doth he here also in Uke manner, and in evei-y sermon. Then sing they a Uke song of thanksgiving, as they did in the morning, and as they be accustomed to do after every preaching. In the mean season, whUe this psalm of thanksgiving is sung, (or else afore,) the font is prepared : the midwife is there present with the chUd, or more midwives, if there be more children to be chi-istened, (as there be commonly), with a fair company of honest, sober women. And when the psalm is sung out, the minister, being there ready at the font, readeth a lecture of the bible; and when he hath declared it compendiously to the edifying of the congregation, he exhorteth them, that forasmuch as all men are conceived and bom ia sin, and that seeing it is unpossible for a man to come into the kingdom of God, except he be bom anew and regenerate, they wUl shew and declare their godly love, and call upon God the Father, through Jesus Christ, and in his name, that he wiU mercifuUy baptize that child (or those chUdren) with the Holy Ghost, and receive him (or them) to grace. Upon the same exhortation they make their hearty prayer, beseeching God to have mercy on the chUd ; and then addeth he this, or such a Uke petition in their name, saying : O Almighty God, which in commandmg us to pray hast assured us that we, believing stedfastiy in thy promise, shaU have aU that we desfre, specially concernmg the soul, [1 Old edition, for taken. Compare pp. 470, 480.] P preasing, or pressing, Nares : but qu. preaching. Old edition, paceing.] THE SACUAMICNT OF BAPTISM. 479 wherein wo sock thy glory and tho wealth of our neigh bours ; our humble petition to tlioo, 0 most dear Father, is, that torasnmeb as this child is not without origiual sin, thou wilt consider thino own nu-rey, and accorcUng to thy promiso send this ehUil thy giiod Spirit, that in thy sight it be not ciiuntcd aniong tho ebUdren of wrath, but of Ught and grace, and becenio a member of tho undefiled I'hurch espoused to Cbrist, thy dear Son, in faith and lovo imfcigucd, by tho means of tho same Josus C^hrist our Lord. Amen. Another \iriiycr. 0 Aljiigutv eternal Cod, most merciful Father, foras much as the just liveth by faith, and impossiblo it is for any man without bcUef to ])leMse thee ; wo beseech theo, that thou wilt grant to this I'bild the gift of faitii, wherein thou wUt seal and assure his heart in tho Holy Chost, accorcUng to tho promise of thy Son; that tho inward regeneration of the Spirit may be triUy reiu'esented by thc outward baptism ; aud that the cliild may bo buriod with him into death, and 1)(^ raised up by him from death again, to thc praise of thy glory and eilit'ying of his neighbour. Amen. 11 Sometime also the priest readeth this parcel of tho x chapter of St Mark's sospcl, saying : And tlu-y brought littlo children to Mm, that he should touch them. jVnd bis discipK-s rebuked those that brought tb(-m. But when Jesus .saw It, be was displeased, and said unto tlieni, Suffer Uttlo children to come to mo, .and forbid them not; for of smfr is the kingdom of God. Verily, I say unto yon. whosoever receiveth not thc kingdom of God as a child, shall not enter therein. And ho took them up in his arms, and put his hands upon them, and blessed them. Then tho godfather, if it bc a man chUd, (or the godmother, if it bc a woman child,) lioldiiig the child iu his arms, cometh and standeth by the priest, who nskoth lum, on the child's behalf, if he foi-sake the devil and all his works? He saith, Yea; and upon tho priest's interrosation, lie confesseth his faith in the face of tho cluireh. So the priest tiilceth tlio child in his left hand, and witli his right hand ho pouvetli water ou his head, calling him by his name (as ho did nfore), and baptizing hira in tlie name of tlie Fatlicr, and of tho Son, and of tho Holy Ghost. 480 THE ORDER OP THE CHURCH IN DENMARK, &C. Finally, the minister committeth the chUdren to thc prayers of the congi-egation, and exhorteth the godfathers and godmothers raost earnestly to see that the chUdren be brought up and instructed m christian knowledge and virtue, the glory of God, and edifying of the commonwealth. Then sing they a psalm that either concerneth some thanksgiving to God for his word, or else some necessary petition. And so they depart. Now in like manner as thou seest this blessed sacrament ministered on the Sunday, even so with like reverence do they use It at the same hour on those week-days that the congregation, in the authority of their head rulers, hath appointed to that use. And if the children in the mean time be in any danger, then the midwives baptize them. And as the congregation and multitude of the people is great at the ministration of holy baptism on the Sunday, so is it also on the other appointed days, though they be work-days. Whereby it is to be noted, that the institution and ordinance of God is in great reputation among them : for as it is mimstered reverently, so is it heard with great devotion and ferventness ; and though there be always some unthankful Uvers, yet the flock of Christ be ever bringing forth good fi-uits, and foUow the word of life in thefr conversation. THE ORDER TAKEN FOR THE DUE MINISTRATION OF HOLY WEDLOCK. As touching God's holy institution of marriage, thou shalt understand, that privy contracts be avoided as much as may be; and young folks are so well brought up in the fear of God, and instructed in the knowledge of his word, that they will not Ughtly be enticed to run on head, and marry without the honest consent of their parents and tutors. Again, the fathers and mothers which have young folks apt to marriage, are circumspect, not suffering their sons and daughters to go long beyond their time unmarried ; but both for the avoiding of uncleanly conversation in their chUdren, and also for their own discharge, they provide them honest marriages meet for them. Which thing to do they are not only [moved] in the daUy sermons that they hear, but also by the old godly practices of such holy men as was Abraham, and Isaac, &c. Neither do the two young persons come together after a Ught or indiscreet manner; but even at their hand-fastening, (when the knot of holy wedlock is fast knit,) there are present the father and mother of the parties, or else (if they bc dead, or absent,) their nighest kinsfolks and tutors ; and so is also some honest discreet preacher or curate of theirs, who to the edifying of them maketh a godly collation out of God's word, for their ex ample, leaming, and comfort in holy wedlock. So when the time approacheth that they shall be married openly in the god's holy ORDINANCE OF WEDLOCK. 481 face of the church, the curate, in the pi-esence of the whole congre gation, giveth warning certain days afore, and rec[uireth that if any man know some lawful impediment to hinder the said marriage, he wUl notify it at his monition. If no hinderance be made, then at the day appointed the bridegroom, having a company of honest men with him, and likewise the bride, having an honest company of women with her, come to the sermon in the morning, (which, as I said afore, is every day at seven of the clock in summer, and at eight in the winter,) and after that the preaching is done, and the sacrament mi nistered in the manner aforesaid, they come both before the preacher: in the mean time the whole church in their mother tongue do sing the 106th [128th]] psalm, Beati omnes qui timent Dominum, S^e. Then the preacher speaketh to them both by name, and asketh them saying : M. and. N. are ye minded to Uve together in holy wedlock, and to testify and confirm that same your purpose here in the presence of this congregation ? They answer. Yea. Then (saith he) I take you aU here that stand by to witness, reqxuring you to record the same, and to remember it : and saith moreover. If there be any man here that knoweth a lawful impediment by God's word, that these two persons may not proceed forth together in marriage, let him speak now. So if there be none to make impediment, then the preacher saith : For asmuch as here appeareth no hinderance to the contrary, but that ye may go forth together in holy wedlock, I pray God stablish the thing he hath wrought in you : seeing also that both your consents are knit in holy wedlock, and ye confess the same here openly before God and the world, I declare and pronounce you to be married together, in the name of the Father, and of the Son, and of the Holy Ghost. And in so saying, he joineth their hands together, and addeth moreover: Let not man therefore separate them asunder, whom God hath coupled together. This done, he exhorteth them to remember, how that God hath joined them in holy marriage, and (according to the commandment of God) to love one another, and so to keep their household, and to bring up their children (when God sendeth them) in the fear of God, that their whole Uving may redound to the glory of his holy name and edifying of the commonwealth. Then rehearseth he this (or such another) prayer in the name of the whole church and congregation : 0 Almighty God, Father of heaven, forasmuch as it hath pleased thee to eaU these new-married folks unto holy wedlock, lUie as at the beginnmg thou sawest It not good for a mau to be alone ; for the which cause thou madest him an helper Uke to himself, and so ordamedst that they two should be as one person; we beseech thee, that unto these new- married folks thou wUt grant thy holy Spirit, whereby they r 1 31 [COVERDALE.J 482 THE ORDER OF THE CHURCH IX DENMARK, &C. livmf m holv wedlock, may stIU trust in thy goodness, over come aU temptation, and lead a godly honest life, to the cdifvino; of every man. Bless thom also, that in the fruit of their body thoy may praise thee, and so brmg up the s;ime, that it may be to thy glory and profit of the commonwealth. Amen. Then the church smgeth a psalm of thanksgiwng, and so departeth. THE CONCLUSION OF THIS LITTLE BOOK. Thou seest now, what order Is kept in tho mimstration and use of the foresaid three holy ordinances of God ; con cermng the which I write here nothing of 'had I wist\' nor of uncertainty, but even as I know, and as I have not only seen with mine eyes and heard with mine cars, but been present also long and many^ a day at the execution, practice, and ex perience thereof: which thmgs as I write to give all good hearts occasion of fervent prayer to God, that he wiU grant Ms word to grow likewise among us ; even so in the virtue of God's holy name, and for that precious blood sake of his most dear Son, I admonish and exhort all subjects to be patient, to avoid aU kind of sedition, to commit the refor mation of aU errors, superstitions, ceremomes, vain traditions, wicked laws, and unjust statutes of men, even unto God the author of peace, and to the working of his Spirit m those prmces and rulers whom he hath caUed to office for the same purpose. Let no man be slack in his duty, but give God that wMch is Ms, and to the king the things that belongeth unto Mm, according as Christ commandeth, Matt. xxU., and as St PaM exliorteth, Romans xi. This I say, to stop the mouths and the blasphemous tongues of such as wiU not cease to rail on men, and to slander me (yea, even to the king's majesty), as though I were a perverter of common order, or took upon me to change the laws and to make new statutes. Nay, ye un godly hypocrites, not so: but as I am sure that there is heavy damnation laid up for all such subjects as rebel or make [1 ' Had I wist,' a coUoquial expression of doubt and uncertainty : q. d. ' If I had known, I would have told it;' which would imply that he did not know. ] THE CONCLUSION. 483 sedition against the prmce, or disobey the least commandment of God m thefr sovereign ; even so am I assured, that there is no less damnation prepai-ed for those rulers or heads that make unjust laws and cruel statutes to mamtam their own lusts, and oppress the poor. I report me to the tenth chapter of Esay, the second and thfrd of ^licheas, and to the latter end of the fifth chapter of the prophet Hieremy. Let all rulers therefore beware, that they make no acts of parhament nor statutes agamst God's word, and let aU subjects learn of St Peter (1 Pet. Ii.) to be obedient. And not oMy that, but if they be commanded any unlawfM thmg, then let them learn of the same St Peter (Acts Iv.) to obey God more than men. In the mean time. tUl God's blessed word oMy be rMer among us. and tUl aU wicked mventions of men be aboUshed, let those that fear God unfeignedly be fervent m thefr prayers. and mcrease m aU thankfuMess and vfrtuous Uving towards God and men. Let no man, woman, nor chUd of God be slack in Ms duty ; bnt let faith mcrease m sfrength, let hope be evermore assured "of God's promises, let charity always love God and her neighbom-, and leave no good work undone, that may be to God's glory and man's profit. And then shall we be known not only readers and hearers of the fruth, but frue disciples of the same. And though we can not attam to the perfectness of that commonwealth, wMch I spake of afore, (where God's ordmances are so reverently ministered, the poor so ricMy provided for, and youth so virtuously brought up ;) nevertheless we, domg our best, and beggmg sfrength of God to do more than we can do of om-selves, shaU not only be aUowed and accepted m Ms sight, but also have the contmual assistance of Ms holy Spfrit, whereby we sufficiently harnessed and ai-med against aU temptations of sm, heU, devU, and our own flesh, shall as weU have the upper hand of them, as we have (tM-ough the oMy poAver of God) overcome so many stormy wmds and tempests of adversity m time past, and as we hope to escape these present troubles by the help of Jesus Christ, whose name be blessed for ever ! Amen. 31-— 2 484 A COMPLAINT AND EXHORTATION. A LITTLE COMPLAINT, WITH A SHORT EXHORTATION, MADE UNTO ALL THEM THAT ARE NO DIS SEMBLERS "V^ITH GOD'S WORD, BUT UNFEIGNEDLY LIVE THEREAFTER. Like as God (accordmg to Ms most blessed nature) ever lovmg, gracious, merciful, and true, doth alway send his word afore he plague the world, and giveth us warnmg afore the destruction come, willmg us to convert unto Mm, to forsake our own evil ways, and to lay hand on eternal Me ; even so contrariwise the devU, the father of falsehood and Ues, envy- mg man's salvation, casteth ever one bone or other m the way, to hmder the glory of God, to stop his word, to keep back Ms truth, lest through the stedfast beUeving and fol- lowmg thereof Ms own kmgdom should be mmished, God's amplified and Increased. Sometime, to hinder the gospel of the glory of the great God, he stfrreth up tyranny and cruelness, movmg some rMers or great men of the world to take part agamst it, to persecute It, to trouble and vex them whom God hath called unto it. Ensample whereof ye see m Pharao, in kmg Achab, in Antiochus, In Herod, and m those great prelates that shewed thefr hot charity upon our Saviour CMist and Ms apostles. The devU also, to set up his kmgdom the better, getteth him chaplams for Ms own tooth, (such as were Baal's prophets, 3 Regum [1 Kings] xxu.) that they may ever, either in coMessIons or other wise, move kmgs and prmces to take part agamst their own salvation, and to trouble such as tell them no dreams nor phantasies, but even the very word of God ; as the pro phet Micheas did. Sometime (I say), lest the truth should be beUeved, the devU, as he Is the father of Ues, so getteth he false witnesses to testify even against Christ, aud against poor Stephen and PaM, Ms servants; yea, and to preach, that their doctrine is naught, seditious, new learmng, and heresy. Matt, xxvii. Matt. U. Acts vU. xxiv. ; that they wUl destroy good works, Romans IU. ; that they wUl keep no holy day. Matt. xu. John V. ; that they wUl not fast. Matt. ix. Mark U. Luke v. Thus (I say) Is the devU ever about to overthrow Christ's kingdom, and to set up his own. And because Ms lying chaplams should the better fight against Christ, he teacheth A COMPLAINT AND EXHORTATION. 486 them to go craftily to work, to lie and spare not, to call the disciples of CMist new fellows, to say that they care neither for fasting, nor praymg, for alms-deed, nor for good work; yea, make the world believe (saith the devU) that they care neither for one ceremony, nor either for one sacrament nor other. Such lymg lessons doth the devil teach Ms scholars ; and not oMy this, but also to wrest and wrmg the scripture from the manifest understandmg of It : of the wMch juggUng cast he hath given them an example m the fourth chapter of Matthew and fourth of Luke. Who now, considering tMs great decay of godUness, that the devU hath brought mto the world (partly through the tyranny that he hath stfrred up m great men, partly tMough the false witness-bearing of hypocrites and lying teachers), hath not cause to mourn m tMs behalf? Who wiU not be sorry to see God's holy word thus persecuted, thus exUed, thus evil reported, thus beUed ? Nevertheless all tMs evU doth not the devU tMnk sM- ficlent : he cannot herewithal be content ; but he entereth in also among them that profess the name of CMist, that are caUed his brethren and disciples, that pretend to love and favour Ms truth ; and among them, look who is meet for Ms purpose, most mconstant, and least regardeth CMist's words in his heart, of Mm he maketh either an whoremonger, a deceiver of Ms neighbour, or a foUower of other vices of his own carnal lusts, robbmg him utterly of that most holy, most stedfast, and Uvmg faith that Christ taught, and also of those worthy frmts of the Spfrit of God, repentance and works of Ught, wMch the scripture speaketh of : by the means whereof, and because he bare the name of a cMistian brother, there fore, even as he behaveth himself now, and as he Uveth, so must we be reputed of the ungodly, and such Uvers must we be caUed. K he be a breaker of peace, a maker of sedition, a drunkard, a false buyer and seUer, a foUower of filthy lusts, a brmger up of sects (as God ever suffereth them to be deceived that wUl not abide the order of Ms word) ; then must we also be caUed breakers of common order, raUers, makers of insurrection, drunkards, false dealers with our neighbours, heretics, followers of flesMy and carnal Uberty. Yet though aU our teacMng, writing, talking, and Uvmg, be to the contrary, yet bear we the blame : so blind is this wicked 486 A COMPLAINT AND EXHORTATION. world m judgment, and so unthankful In their Uvmg are a great number of them that are caUed christian men (as I understand) on the other side. Wherefore to you, dearly beloved in God, elect and chosen to an high vocation m Jesus Christ, even to be flesh of his flesh, and bone of Ms bones, to be citizens with the samts, and of the household of God, to you I make tMs my moan afore rehearsed ; trustmg, that though neither the world, nor those false brethren, which, because they were not of us are gone from among us, 1 John U., and are faUen m love with the world, after the example of Demas, 2 Tim. iv., though neither of them both, I say, wUl hearken to the voice of God wMle it is caUed to-day, but stIU harden their hearts against God's truth ; my trust is, as I said before, that ye wiU hold your hand stiU on the plough, that ye wUl walk honestly now, wMle the mercy of God lendeth you the day- Ught. Ye know that our Lord said, " The night shaU come, in the wMch no man shaU be able to work." Ye see how our " adversary the devil goeth about Uke a roaring Uon, seek mg whom he may devour." Ye see what a number of great men on the one side havo girded their swords about them, and stand even in complete harness to fight against the mani fest word of God : ye see what swearing, what blaspheming of God's name, what pride, what excess, what filthiness of body, and idleness is used, practised, and daily maintamed m their houses ; ye see how they caimot abide the hearing of God's word, but blast and blow agamst It, persecute it, and exUe it, as much as in them Ueth. On the other side ye see, what a number of hypocrites, antichrists, false prophets, and flattering chaplains, are not only about great men, but everywhere In manner roar, and cry, and stamp agamst our Lord's doctrine, keep the people stiU in bUndness, and feed them with draff and dregs in stead of God's word. TMrdly, ye see what a number here be In the world, wMch, pretending to love God's word by thefr outward hearmg, reading, and taUiing of it, Uve clean contrary against it, brmg not forth the worthy frmts of repentance, are as great swearers, as filthy, as idle, as covetous, as deceitful in bargaimng, as unapt to aU good works, as they were afore they knew the truth : and by this means is It come to pass. A COMPLAINT AND EXHORTATION. 487 that tMough such unchristian Uving the good word of God is more suppressed than either tMough the cruelty of tyrants or flattering Ues of hypocrites : aU wMch tMee sorts of ene mies, because they are not of us, but without, therefore wIU I have the less to do with them. But of you, dearly beloved, mil I be bold to exhort you, for the tender mercy of God, that, in consideration of the premises, ye wUl walk godly and wortMly in this wicked world, continumg (as I trust ye do) in stedfastness of the christian faith, m ferventness of love toward God, and toward your very enemies for Ms sake, in looking assuredly for his promises, bemg patient and joyful m trouble, earnest in prayer at all times, ready mto true obedience, to keep aU good order, to be exercised iu aU good works, every man according to the estate that God hath caUed Mm unto. As many of you as are called to office and common authority, to bear rule, or to give judgment In causes of the commonwealth, be diligent m your office, Romans xii. ; pumsh the evil, and mamtain the good\ 1 Pet. u. Roma. xm. ; accept no person in judg ment, aUow no false accusation, shed no mnocent blood, Exod. xxui. ; and hear the small as well as the great, Deut. i. As many of you as are caUed to the office of preacMng, foUow the apostle's counsel : " Take heed unto yourselves, and to aU the flock, m the wMch the Holy Ghost hath ap pomted you to be overseers, to feed the congregation of God," &c. Acts XX. " Feed CMist's flock which is among you, and take the oversight of them, not as though ye were compeUed, but wUUngly ; not for the desfre of filthy lucre, but of a good mmd ; not as lords over the parishes, but to be an ensample unto the flock." 1 Pet. v. " To cast away unghostly and old wivish fables, to be unto them that beUeve an ensample In the word, m conversation, m love, m the spfrit, in faith, m pureness ; to give attendance unto readmg, to exhortation, to doctrme." 1 Timoth. iv. " Study to shew yourselves to God laudable workmen, which need not to be ashamed." 2 Tim. u. AU other estates among you I heartUy exhort and requfre, every one to do their duty ; as subjects to be obedient and true to their princes and higher powers, Romans xm. 1 Pet. U. Tit. Ui. ; men to love their wives heartily, as they are taught, 1 Pet. m. 1 Thess. Iv. Ephe. v. ; wives so [1 Old edition, God.] 488 A CO.MPLAINT AND EXHORTATION. to "behave themselves as it becometh women that profess god- Imess through good works," 1 Tim. U. ; that thefr chaste con versation may wm the wicked, 1 Pet. Iu. ; men to deal gently with their servants, Ephe. vi. Coloss. Ui. ; to bring up their chUdren m the nurture and doctrine of the Lord, Ephe. vi. Deut. Iv. ; servants to be faitMM, true, and obedient to their masters, Ephe. vi. Coloss. IU. 1 Pet. u. ; that they may do worsMp to the word of God in aU thmgs, 1 Timo. vi. Tit. ii. And if we thus behave ourselves, every one In Ms calling, then shaU it come to pass, that even they wMch now blas pheme us as evU-doers shaU at the last be ashamed of their part, and convert from their own evil ways to the true faith and Uvmg wMch is taught m the word of God ; to whom, for his mfinite grace and gifts thereof, be honour and praise now and evermore. Amen. F I ^M s. itapitulation or atirigemcnt of ©rasimtis eitcftirOiiou firefelp tom-- pvefittiiiingt tf\t eumms anO con- tmtt0 tttntof Uetp profit- afilc an& ite»3@ars to 6e vtiie of all trettj Cfl^rtstrn men. Bratont out bg 0\. QLobzxMs, gnnn. 1545- Cimo. J)t. *uff£r afStcttan^ aS goolic anli fr» athful s0tDSsar;S of gcSu €l)risit. 3I06 6 it. Sjgcng tlje IjjSe of man, giS 6ut batttll or toarfarr upon t[)e cartfjr. EPHES. VL Be strong in the Lord and in the power of his might. And put on the armour of God, that ye may stand stedfast against tho crafty assaults of the devil. Por ye must not wrestle against flesh and blood, but against rule, against power, and worldly rulers of the darkness of tliis world, against sphitual wickedness, for heavenly things. IL COR. X. Let not your weapons pertaining to this battle be carnal things, but mighty in God, able to cast down strong holds and overtlwow the imagination of man, and every high thing that exalteth itself agaiust the knowlodgo of God, and bring into captivity all under standing to tho obedience of Christ our Lord and God. [This Treatise, as tho title expresses, is an abridgement of a small work of Erasmus, entitled, "Enchiridion militis Christiani, saluben'i- mis pra3ceptis refertum, authore D. Erasmo Roterodamo, cui accessit nova mireque utilis Pra;fatio ;" but divested of much of its controver sial and learned matter, and retaining all which is most spiritual and practical in the original. This edition is printed from a copy of Bishop Coverdale's work belonging to tho Library of Sion College, London.] TILE SUM OF THE PROLOGUE. The preface, prologue, or long epistle, wi-itten to the right vfrtuous and sage Father, Paulus WolzIusS (whom Almighty God even now tlus last yeai- hath deUvered ont of this wretched world,) declai-eth evidently, that though some men have even married themselves to the vam pastimes and pleasm-es of the world, yet God tM-ough adversity ood through (as his accustomed manner is) nurtureth and teacheth Ms caSins own, chasteneth them, and caUeth them to a cM-istian Me. to repent- To the furtherance whereof, Uke as everv one of us is bound to bestow all his labour and study, so is not he to be cast away, that bemg weak and frail, not oMy desfreth to be virtuous, but also is fervent m learmng the way of god liness ; whereof they are the best teachers, that, avoidmg the tediousness of huge and great volumes, do instruct men rather to Uve godly, than to waste thefr hours m long and vam disputations. For how few soever they be that give themselves to sound doctrme, yet the fear of God, the fi-mt whereof is eternal salvation, appertameth unto aU men. Xeither doth any man attam so mgh unto wisdom, as he who is that is M love withal, and appeareth not so much learned Srned! himseU', as he is studious to aUure aU others (yea, as weU friend as foe, as weU Tm-k as CMistian,) to godUness ; and is not himself overcome with evil, but rather overcometh evU with good. For as it is a cMistian man's part to save, and not to destroy, so hath the same right frue and effectual divimty subdued more people in times past to the kmgdom of Christ, than auy other artiUery, weapon, or ordnance of war. Yea, Uke as our most cruel enemies may be moUified and won with benefits and kindness, when we seek nnthincr so much as thefr health; even so, m seekmo- thefr d^touction, we may sooner turn mto Turks ourselves, than that we shaU cause them to become cMistian men. [1 The following is the inscription of the dedication referred to : '¦ Reverend© in Christo Patri ac D. D. Paulo Volsio religiosissi: Abbati Monasterii, quod vulgo dicitur Curia-Hagonis, D. Erasmus Eotero."] most and best 492 ABRIDGEMENT OF ERAS-MUs's ENCHIRIDION. The corrupt- Now to cousldcr the corruption of this world, and how world. far it is out of frame ; the darkness, the troublous ruflling, the great tyranny, avarice, and Imqmty thereof unpunished ; how cold men are m charity, and how greatly given to ambition and lucre ; who, lamentmg the same, doth not see thousands of occasions for us aU to take better hold of Christ's docfrme, and to have recourse thereunto? Spe- our phuis- cially considermg, that the cruel PhUIstmes prevaU so greatiy, and cease not, even now m our time, to stop It up, wringing and wresting It to thefr filthy purposes; yea, babbUng and carpmg so sore agamst It, that from fear men dare not drink the Uvmg water thereof, but must be fam to take such corrupt Uquor as come out of their aU-to broken cisterns, even eartMy thmgs for heaveMy, pelfary of men's mventions instead of God's holy commandments: which trifles yet shaU easUy of themselves vanish away, if the Ught of faith be so kindled In our minds, that we lose not the rule and pattern of Christ's love and charity. And priesu. doubtless. It shall further the gospel most notably, if they that teach it do excel in the knowledge and Me thereof; and if prmces, estabUshmg no laws for their own pleasure, deUght more to reform their people with mercy than with cruelty, rather to defend them than to oppress them. As Prini^i. for prmces, they shoMd without doubt use less oppressing of their people, less warring one agamst another, and less sheddmg of blood, if bishops and priests that be about them were not readier to flatter them, than they are sm cerely to instruct them In Christ's doctrme; wMch as it manifestly rebuketh covetous Pharisees, hypocrites, and proud rich folks, so doth It opeMy teach us to do good, and to be meek and gentle of mind even to our enemies. Now though prmces make many laws, whereof CMist is not the author, yet as they are to be obeyed when they command that wMch Is just and right, so is it best to suffer them, even Th^e common when they be evU. As touchmg the common people, though their estate be low, their understandmg gross and weak, and they of devU bound to obey ; yet forasmuch as they pertam to the mystical body of CMist, they must be nou rished, forborne, and cherished after a fatherly manner, until they wax more strong m CMist. For every one is not Uke perfect in the kmgdom of God. Wherefore he THE SUM OP THE PROLOGUE. 498 that is called to more exceUent of gifts, ought, after the manner of the Mghest elements, to draw others nnto Mm, and to help, that his inferiors may be transformed Into Ms nature, and not, under the pretence and cloak of virtue, to disagree from the learnmg of CMist, wMch Is the only mark every man ought to shoot at, and m no wise to change it ; to enforce Mmself to come as often as he can : wMch, as it Is the Mghest perfection allowed of God, so consisteth It not m the manner or kind of Uvmg, not In garments, meats, or drinks, but m the affections and mind. And Uke as there Is no estate of Uving, but there be some dangers wheremto It may faU; so ought no man to be displeased, but rather to take It m right good worth, when he Is warned thereof: neither is he a condemner of other men, that faitMuUy sheweth them thefr duty. And Nothing is yet can there nothmg be free from the cavIUation of lewd caviuation of *' 1 1 • 1 1 • lewd persons, persons ; but whatsoever is spoken, yea, even to the praise of vfrtue agamst vice, that same Is taken in the most, and judged of them to be of a wrong- and sinistral opinion. Tea, of so corrupt and perverse judgments are some, that they count It, even in priests, to be but a small vice, which is most abommable ; and also esteem It to be an Mgh virtue, wMch hath but oMy the visor and appearance of godUness; thinkmg themselves better for the ceremonies, rules, and trifles of men's Invention, and yet having no conscience at aU to slander other men. Neither need men to fear, that the reprovmg of such abuses doth either subvert reUgion, or hinder true obedience. For whomsoever the Holy Ghost The Hoiy p . ... *" Ghost is the mspireth, is of Ms own accord, without any maimer of com- p^Jj?^„°g pulsion, ready to obey, yea, even those rulers that be sharp and rough ; who nevertheless should no more abuse the obedience of thefr IMerlors, than any man should make his Uberty a cloak or cover to Ms carnal Uving : which though some do, yet ought not other men therefore to be locked, as Jews, m the bondage of ceremonies. For the more a man is reUgious, and given unto true godUness, the less he yieldeth to the ceremomes of men's invention ; wherein if no man were snared tiU he were of perfect experience, then, Uke as the fewer should be deceived, even so doubtless, accordmg to the desfre of aU them that be good, the reUgion of the gospel should be so pleasant unto every man that 494 ABRIDGEMENT OF ERASMUs's ENCHIRIDION. [cH. they should be heartUy well content therewith without any other. And reason It Is, that all things give place to the glory of Christ ; wherewith Moses rejoiced, that his own honour was defaced and mimshed, like as also the religions of men should be, if they that profess the gospel did Uve thereafter. For as they whom we now call religious are notMng like them of the old time, but drowned in hypocrisy and worldly busmess, yea, notMng better than other temporal men, save oMy In appearance ; even so shall the vows of chastity, poverty, and obedience be better kept of him that observeth the profession of holy baptism, than they be of them. The rest Is then, that seeing the confidence in ourselves is most dangerous, we neither disdain them that be feeble, nor fooUsMy stand In our own conceit, for no diversity of Uving from other men : but rather, foUowmg the counsel of Christ, let us even from our hearts confess, when we have done our best, that "we are but unprofitable servants." And to tbe intent that we may be obedient unto Christ himself, let us be ready, not only to hear them that call us unto him, but also to tolerate and suffer the evU ; never theless m such sort, that if they command things wicked and contrary to the doctrine of Christ, we rather obey God than men. OF WATCHFULNESS. 495 THE FIRST CHAPTER. HOW WE MUST W'ATCH AND LOOK ABOUT US ALWAY WHILE WE BE IN THIS LIFE. Whoso wiU escape the danger of sin, and prosperously go forward In the way of godUness, must alway consider that this life of man is a perpetual warfare ; and must be circum spect, that the world with his delusions and flattering plea- ^"J^^'if^^t sures juggle not Ms mind from watching, or make Mm too ^ "^'f"™- careless, as though he had already conquered his enemies. Who, considermg that they be so many, as namely, tbe wicked and crafty devUs above us, the world afore and be- hmd us, yea, on the right hand and on the left, as well shaking the waU of our souls wdth the guns of adversity, as Enemies at promptmg us unto evil with Ms vain promises ; not only because the slippery and crafty serpent layeth a wait, even by our own affections and sensuality to entice and draw our minds unto mortal and deadly pleasures, but also, whUe we ourselves bear about with us the old earthy Adam, our own most perUous enemy ; considering, I say, we have so many deadly enemies, ought we not therefore still to be weaponed and alway to watch? Why sleep we then so fast, giving ourselves to Idleness, to pleasure, to reveUings, as though we should rather Uve m banqueting than in warfare agamst such enemies ? Why wUl we rather make truce with vice and sin, than with God, with whom the wicked can have no peace, namely, they that not only take part with sin, but unkindly also and wickedly break their appointment made with him? Have we not In holy baptism professed and bound ourselves to fight faithfully ever under the standard of Christ we have o «/ promised m our captam, to whom we owe more than we have to pay ? ^SfaTwa" Do not the badges and signs of baptism In us testify, that we "tS^fafdrf are sworn unto him never to forsake him ? Whereof the °''""- name of Christ also ought to put us in remembrance. Why are we then such renegades, that we not oMy take part agamst Mm which bestowed Ms own life for us; but do it also In a filthy quarrel, to obtam no other reward than the very death of our souls ? If In these mad wars of men the miserable soldiers do jeopard thefr lives, are pricked and stirred up into courage through the greatness of the pay, Tokens that the soul IS 496 AimiDGEMKNT OP EKAS.MUs's ENCHIRIDION. [rU. tMough tho comfort of the captain, through the cruebess of the enemies, through shame of cowardice, or desire of praise ; how much more thon shoidd the hope of reward kindle us to have lusty stomachs, when he that shall qmt om- ptiin, if we win the field, beholduig us, doth not ouly comfort us in our labours and travails, whUe wc aro yct fighting, but also giveth us such rewai-d as cxcoUeth all the senses and wits of man, even blessed immortality and heaven itsclf! Thc hope of which reward shoMd by reason Inflame the quick courage of gentle stomachs, seeing he that hath promised can never Ue nor deceive. And considermg he beholdeth us that seeth all tMngs, like as vcry shame of cowardice at the least way shoMd move us to be lusty in this battle ; even so, foras much as to bo praised of him is very feUcity, why jeopard we not our Uves to havo this praiso? Seeing now we are so circumspect in avoicUng the dan gers and deatli of the body, ivhy perceive wo not tlio death of tho soul, which is much more cruel? Now even as the body is out of temper when it will keep no meat, so when the word of God seemeth bitter unto us, if om- mind rise up against it ; if our memory keep it not ; if we think not upon it, nor work thereafter ; if our soul grudge, or be weak and faint to work the deeds of mercy, to suffer trouble or loss ; if the eyes of our mind bo waxen so dim, that they see not tho clear light of the truth ; If our inward ears hear not tho voice of God ; summa, if we lack all our inward feeUng and perceiving of tho knowledge of God, It is an evident token, not only that our soM is crazed, but also dead; because God, wluch is the life thereof, is away. For feeling is a token of Ufe ; and lUte as thc body is not aUve, If he feel not the pricldng of a pin, even so when we are wounded in our soul, and havo committed evil, [if] It grieve us not, then is not our soul alive, but dead. For the which cause also Christ called the Pharisees pamted sepulchres, namely, because they bare dead soMs about with them. Wherefore, considering that the bodies of good men are tho temple of the Holy Ghost, and forasmuch as accordmg to the gospel the mouth spealvcth out of the abundance of the heart, no doubt we would speak the Uvely words of God and work his deeds, if he, our Ufe, were present within our hearts. lonsoiation. Thus, though WO fight lu straugc and wonderful jeopardies, Causes of ij OF WATCHFULNESS. 497 with many violent and subtle adversaries, yet have we causes sufficient to be of good comfort ; for though our enemies be grievous, yet have we present help at hand. Though they be many agamst us, what matter Is it, when God is on our side? If he stay us, who can cast us down? As for om- enemy, he is no new soldier, but one that was overcome many years agone, and overthrown by the might of Jesus Christ; and he shall now also be subdued m us by the same power, if we, as Uvely members, remam in Christ our head. For though we be not strong- m our own strength, yet m Mm we shall be able to do aU thmgs. K the end and victory of our war depended of fortune, then might we doubt thereof ; but It Is certam and sure, namely, m the hands of our protector, whose bemgmty never faileth man. Wherefore, if we being thankful unto Mm, that for our salvation first oppressed the tyranny of sin ; if we be not careless nor negUgent, but with aU dUigence do our part again, and be of good comfort, we, I say, fightmg m tMs maimer, do follow Ms ensample ; neither hearmg us to hold upon the grace of God, as they do that be careless, neither castmg away the confidence of mind, as do they that mistrust his mercy ; then, tMough Ms strength, we shaU be sure in conclusion to wm the field. THE SECOND CHAPTER. WHAT MEANS ARE TO BE USED IN THE WAR OF A CHRISTIAN MAN. Whereas nothmg pertaineth more to the war of a christian man, than to know with what weapons he must fight, and to have the same always ready at hand ; even so, con sidermg the adversary Is never Idle, we ought not to cease from war; but If we wiU fight against the mMtitude of vices, we ought alway to watch, to have our mmd armed, and to take the weapons of defence ; but speciaUy to provide us of two, namely, prayer and knowledge, wMch be the chief Two armour of a cMistian man. Perfect prayer Mteth up the mmd unto God ; knowledge armeth the mmd with wholesome precepts and honest opinions. These two cleave so together, r 1 ^2 [COVERDALE.J 498 ABRIDGEMENT OP ERASMUs's ENCHIRIDION. [cH. that the one cannot lack the other : for as the one maketh mtercession, so the other teacheth how we ought to pray, namely, m the name of Jesu ; and what we ought to desire, even that wMch Is wholesome for our soM's health. Now though prayer be more exceUent, because she talketh familiarly with Almighty God, yet Is knowledge no less necessary: wMch as It ought not to be imperfect, so ought not prayer to be famt, slack, or without quickness ; neither can we weU perform the great journey that we have to go, without the The use of aid and help of these two means. The use of prayer is not to mumble and babble much, as they do that are not ripe in God's Spfrit For five words spoken iu knowledge are better than ten thousand babbled with the mouth. Neither is it the noise of our lips, but the fervent desfre of the mind, that God aUoweth. WMch fervent prayer, with Uke study or medita tion of the holy scripture, Is able as well to put aback the great violence of our enemies, as to make easy our grievous adversity. K we with tMs heavenly manna and food of God be refreshed In the furtherance of our journey, It shaU make The doctrine US bold aud strong; to buckle with our enemies. For the of God. . ° . . doctrme of God, as it oMy is pure and undefiled, contrary to the nature of men's doctrmes; even so to them that, spfrituaUy understanding It, may abide the hearing thereof, there is notMng sweeter nor more pleasant, and therefore the more worthy to be searched and well pondered. This Is the river of comfort, the fountam of ease, the well that refresheth the weary, the water of SUoe, where the bUnd receive their sight : to the study whereof If we apply ourselves wholly, that is, if we exercise our mmds contmuaUy iu the law of God, we shaU be so armed, that we need not to fear any assault of our enemies. ScK re ToucMng the heathen poets and phUosophers, if we taste draped! °^ *^^™ measurably, so that we wear not old nor die m them, they are not utterly to be disaUowed. Tea, whatsoever they teach well, ought no more to be despised, than was the counsel of Jethro, whom Moses followed. As for such as write uncleaMy, we ought either not to touch them, or else not to look too far m them. To be short, aU manner of learnmg shoMd be tasted m due season and measure, with good judgment and discretion, under the correction of Christ's doctrme ; so that the wisdom of God be above aU other, our II.] WEANS TO BE USED IN CHRISTIAN WARFARE. 499 best beloved, our dove, our sweetheart : wMch may not be with touched, but with clean and washen hands, namely, with Mgh ought we to pureness of mind and due reverence. For so commg unto It, word of ood. we shaU see the pleasures, deUcacies, and damties of our blessed spouse, the precious jewels of rich Solomon, even the secret freasure of eternal wisdom. Wherefore, considermg the verity of God neither decelveth, nor Is deceived, we ought to give more credit thereunto, than to anythmg that we do bodily either see or hear. As considermg the mterpreters of the holy scripture, we Expositors i_ii 11111 ofscripture. ought not to choose them that teach to brawl and contend, but such as go farthest from the letter ; whose godUness and holy Me is known, whose learnmg is more plenteous, and whose exposition is most agreeable to God's word. Now as we ought to gi-ow unto perfectness and strength m the know ledge thereof, and not still to be chUdren; even so, if we wUl have It to be savoury unto us and to nourish us, we must not read without understandmg, as cloisters do, but break the rod, and taste of the sweetness therem ; specially considering, that as it is the spfrit and not the flesh that qmckeneth, so wiU the Father of heaven be worsMpped m the spfrit, and not m the bark of the letter. Wherefore though we should not despise the weak, yet ought we to make speed unto more secret mysteries, and to stfr up ourselves thereunto by often prayer, till it please God tMough his Son Jesus CM-ist to open It that yet is shut unto us. Now to' our purpose : if we, waudermg tMough aU doc trmes, pick and choose out the best, and by the example of the bee refiise the poison, and suck out oMy the wholesome and sweet jmce, it shaU arm om- minds the better to a virtuous conversation. But that divme harness, wMch with no weapon can be pierced, is fetched oMy out of the armoury of holy scripture, wherewith our Da-rid, Christ Jesus, brake the forehead of our adversary. Wherefore if we Ust to go in the r, • 1 11 1 /. armoury of unto the store-house of God's scripture, we shall there find °™*'s ^°^ \ \ are the hest the frue armour of this war, vaUant m God not oMy to "^^pon^- destroy forfresses, and counsels, and every Mgh thmg that exalteth Itself agauist the doctrme of God ; but also to resist In the day of adversity, and to quench all the hot and fiery weapons of our cruel enemy. Such weapons or armour of [1 Old edition, though. Erasmus. Ut nd institutum rervertamur.] 32—2 500 ABRIDGEMENT OF ERASMUS's ENCHIRIDION. [cH. Ught, though we be the refuse and outcasts of the worid, hath' Abnighty God given us, to make us stout and lusty in his wars. For m Ms armoury find we the harness of justice and verity, " the buckler of faith, the helmet of health, and the sword of the Spirit, which is the word of God :" where with if we be dUigently covered and fenced, there shaU no fribulation, straitness, hunger, nakedness, persecution, &c., separate us from the love of God. Such armour, I say, shall holy scripture minister abundantiy unto us, if we occupying our time therein do use the same wisely. THE /THIRD CHAPTER. HOW THAT THE FIRST POINT OF WISDOM IS A ZEAL TO KNOW HIMSELF. OF TWO MANNER OF WISDOMS, THE TRUE AND THE APPARENT. If we thus war now, mtending to obtain the peace which CMist only giveth, we must strongly fight against our own vices, with whom God, our only peace and felicity, is at variance. Of the wMch feUcity they are utterly void, yea, very wretches, filthy and unhappy, that, lymg stiU in the mght of ignorance and fooUshness, are destitute of Ms wisdom. If we be wise, we shaU be conquerors of the enemy. Where- woridiy fore, like as worldly wisdom Is fooUshness before God, even wisdom. / .... . so if we be wise m Mm, it ought not to dismay us, when the world judgeth us to be fools, to be deceived, to doat, and to be mad bedlames, because we mtend to depart towards CMist. Is not this a miserable bUndness, sore to be mourned, when m trifles and thmgs of no value, yea, unto filtMness, and m evil oMy, we are clear witted, and In thmgs concernmg salva tion, and m goodness, not to have much more imderstanding than brute beasts ? 0 how good a thmg is it to have know ledge, to be willing to learn and to be obedient unto the truth ! Contrariwise, a very cruel tMng is it to lack know ledge ; yea, as he is good for notMng wMch hath no wisdom, To wiuistand SO Is It a woTso tMug to disdam to learn. But to withstand the truth is . ^ worst of all. and unpugn the fruth Is worst of aU, and farthest from grace ; namely, when we despise the wisdom of God, and think scorn — •J WISDOM, TRUE AND APPARENT. 501 to be taught of It. For the wMch cause he Mmself shaU utterly forsake them, and rejoice m thefr destruction. For to count It madness, when one Uveth godly. Is a very beastiy and devUIsh wisdom; after the wMch foUoweth presumption, bUndness of mmd, rage and tyranny of affections, and finaUy, the whole heap of aU vices, and Uberty to do what one listeth, yea, custom of sm, dazmg' of the wits, bodUy death, and after ward death everlastmg. Thus we see that the mother of exfreme miscMef is worldly wisdom. But confrariwise, of the wisdom of God come all good The fmits thmgs, speciaUy soberness, meekness, the secret joy of a clear wisdom. conscience, wMch vanlsheth not away, but groweth to eternal gladness and mirth. TMs wisdom must we requfre oMy of God, with fervent prayer, out of the veins of holy scrip ture. The cMef part of it Is to know ourselves, wMch we shaU do the better, if we weU consider what we be inward and withm our skms. THE FOURTH CHAPTER. OF THE OUTWARD AND INWARD MAN. Almighty God made man at the first of diverse parts, coupled with blessed concord ; but the serpent, the enemy of peace, put them asunder agam with imhappy discord, sowmg the poison of dissension between them that were honestly agreed: msomuch that now neither the mmd can rule the body without busmess, neither wUl the body obey without grudgmg. For whereas m man there shoMd be such an order, that Uke as in a prosperous commonalty, for avoidmg of debate and sti-ife, the wisest bear most rule, and the subjects obey thefr ofiicers; tMs original decree of nature and fii-st example of honesty notwithstandmg, the order m man is so froubled, that the subjects wUl not obey the prmce ; yea, the corrupt affections and appetites of the flesh sfrive to be more master than reason itself : wMch unqmet affections whoso overcometh, the same Uveth a blessed Me, mountmg up to celestial tMngs, and as a kmg endowed with wisdom, willing [1 Dazing: dazzUng, confusion.] 502 ABRIDGEMENT OP ERASMUs's ENCHIRIDION. [cH. and purposmg to do notMng amiss, notMng agamst the judg ment of reason, notMng Inordinately, nothmg frowardly, nothing corruptly. THE FIFTH CHAPTER. OF THE DIVERSITY OF AFFECTIONS. The eternal law, which God hath created m the right reason of man, teacheth him to abhor aU corrupt affections, and not to Uve after them ; wMch thmg even the heathen phUosophers do also confess. Now, as we are bound surely to know what motions we be most IncUned unto, so ought we to understand, that tMough right reason (which Is the power of God's holy Spfrit) the most violent of them may either be Some man is rcpafrcd, OT clsc turued mto virtue. Truth it is, that as more prono ¦"¦ , , ^ than's'ome ^ome mau IS more prone unto virtue than some, either by reason of the Influence of the celestial bodies, or else of our progemtors, or else of the bringmg up m youth, or of the complexion of the body ; even so some vices foUow the coun tries, some the complexion of the body, some the age of man; some be appropriated unto kind; and sometime an eril disease of the man is recompensed with another certam contrary good gift or property. As for the rices that are mghest unto ~< virtues, we must amend them and turn them into that vutue wMch they most nigh resemble. For let a man that Is soon provoked unto anger refrain Ms mmd, and he shaU be nothing famt-hearted, but bold, yea, and free of speech without dis simulation. The mggard, by the exercise of reason, shaU be tMifty and a good husband; the flatterer shall through mode ration be courteous and pleasant ; the obstmate may be con stant, solemimess may be turned to gravity, one fuU of foohsh toys may become a good companion. But m any wise must we beware, that we put not the name of vfrtue to any manner Jeuci^? '" °f '^ice ; as to caU cruelty justice, envy zeal. The way then to feUcity Is, first, to know ourselves; secondly, to do aU thmgs after the judgment of reason, whose mouth must not be out of taste, but without corruption. Now as there is no greater reward than feUcity; even so that wMch unto our v.] OP THE DIVERSITY OF AFFECTIONS.. 503 only strength is hardest of all to do, is most easy, if we look unto God our helper. Wherefore if we, groundmg ourselves upon a sure promise of a perfect Me, do forthwith set upon It, and go lustUy unto it, no doubt we shall be able to brmg It to pass ; for to be willing to be a cMistian man is a great a good win ¦^ . . . ° . . ° . doth much. part of CMistianity. And though the beginnmg of a tMng be never so hard, yet the way of vfrtue m process doth wax easy. Shall beasts be more ready to be tamed than we In om- minds ? ShaU we, for the health of our bodies, be ruled by the counsel of a physician, bemg a man, and not master of our own affections, at the commandment of God Mmself, to have a qmet conscience aU our whole Me? ShaU we do more to save our bodies from sickness, than to deUver both body and soM from eternal death ? THE SIXTH CHAPTER. OF THE TWO PARTS OF MAN PROVED BY HOLY SCRIPTURE. A SHAME it Is, that m tMs war men be so rude and un exercised, that they know not the diversity between reason and affections. For that the phUosophers caU reason, the what reason same doth St Paul sometime caU the spirit, sometime the m- ward man, sometime the law of the mind. That they caU affection, caUeth he sometime the flesh, sometime the body, sometime the outward man, the law of the members, and the body of death. And thus our war Is peace. Me, and Uberty of the soM ; but death and bondage of the flesh with aU Ms lusts. Now whereas Plato put two soMs m one man\ St Paul m one man maketh two men so coupled together, that neither -srithout other can be either m heaven or heU; and [1 The passage, to which aUusion is here made, is found in the Timjeus, c. 44; in which Plato, after stating that the Deity, having himself first of all created the heavenly beings, committed to them the creation of mortals, adds : oi Si pipovpevoi, napaXa^ovTes dpx^v ^XV' dBavcTov, TO peTa tovto Bvtjtov (rdpa avTjj nepieTopveva-av, oxjipd Te mv TO a-dpa eSocrav, aXXo Te eiSos iv aird yjfvx^s irpocraKoSopiovv to BvTjTov, Setva Kai dvayKa7a TraOrjpaTa exov, -TrpdTov piv tjSojtJv, peyiarov KOKOV SeXeap, e-Kevra Xvnas, k.t.X ^Kepao-dpevoi t' aird dvayKuias TO BvTjTov yevos ^ve6ea-av.] occasions of sin. 504 ABRIDGEMENT OF ERASMUs's ENCHIRIDION. [cH. again so separated, that the death of the one must be tho life of the other. TMs Is the old debate between the two Jacob and twMs, Jacob and Esau, wluch, or ever they come to light, wrestle together witMn their mother's womb. Between these two brethren is never joined perfect concord. For Esau hateth Jacob, who, having Esau ever suspected, dare not come within his danger. Which tlung should teach us to suspect Avoid the our own sensual flesh, and alway to eschew the counsel counsel of t. -x •• i • the flesh. thereof. Yea, meet is it and convement, that the woman be obedient to the husband, that Isaac be more set by than Ismael, that grace Increase, and tyranny of the flesh minish. For when carnal affections wear old, then sprmgeth up the blessed tranqmUity of an innocent mind, and sure quietness of the spirit. Let no Ismael therefore, the cMld of the flesh, deceive us with Ms pastime and pleasures ; but let our Isaac ocSs'^ns always suspect him, and flee the occasions of sin. For fuU wild is the flesh ; so that tho trouble thereof is expedient to the exercise of vfrtue, to the custody of humility, to nurture us, and to teach us, when we arc tempted, first to desfre help of God ; secondly, that if we be his, no temptation can bo dangerous unto us ; and finaUy, against all vam-glory, against so wUd and manifold affections to be ever stiU wrestUng. For by such rictory we shall be sure of the blessing of God, and obtain grace to be at another time much moro surely armed against our enemies; namely. If we halt not on both sides, but lean more to the Spirit of God than to our own carnal affections ; which if we manfully subdue unto the end, we shaU be sure after these troublous storms to have true quietness, even to see the Lord, to taste and feel how sweet and pleasant he Is, and to obtain eternal consolation in him. THE SEVENTH CHAPTER. OF THE THREE PARTS OF MAN. Man, after the mmd of Origen, is made of tliree parts'. The flesh. The first part is the flesh, wherein the maUcious serpent [' Paulus non solum adorat in spiritu, verum otiam dcservit in spiritu. Nam adorare quis potest et sine aflfectu ; deaervirc vero ejus VII.] OF THE THREE PARTS OF MAN, 505 tMough original trespass hath written the law of sin, whereby we be provoked unto filthmess and coupled unto the devU, if we be overcome. The second part is the spirit, wherein The spirit. we represent the simiUtude of the nature of God ; who after the eternal law of Ms own mind hath graven therem the law of honesty, whereby we be knit into God, and made one with Mm. The thfrd part Is the soul, partaker of the The soui. sensible wits and natural motions, which if she, forsakmg the flesh, cleave unto the spirit, becometh spiritual ; but if she foUow the corrupt affections of the flesh, then joineth she herself unto an harlot, and Is made one body with her that, being an evU, strange, flattermg, fooUsh, and babbUng woman, breaketh her promise, and forsaketh the husband of her youth. Wherefore if we mcUne unto the spirit, it maketh us not only blessed, reUgious, obedient, kmd and mercifM ; but also teacheth us to desire celestial and neces sary, pure, perfect, and godly thmgs, to obey God more than men, and though some affections be disgmsed with visors of virtue, yet not to be deceived with them. If we mcUne to the flesh, it maketh us beasts, despisers of God, disobedient, unkmd, and cruel ; yea, and causeth us to desire deUcate, pleasant, and filthy thmgs. The rule of true god- The rule of Uness therefore is to lean so mgh unto the spfrit, that for ''""ss. any good mcUnatlon or vfrtue we ascribe nothmg to our selves ; that we do notMng for our own pleasure or advan tage; that for observmg of outward things we judge not ourselves better- than other men ; that we regard more our neighbours' necessity, and be readier to help them, than to keep men's traditions ; that our love be chaste and spiritual, and that nothing be so dear unto us as Christ Mmself. est, quem constringit affectus. Deservit ergo apostolus Deo, non in corpore, neque in anima, sed in meliore sui parte, id est, in spiritu. Hcec euim tria esse in homine designat ad Thessalonicenses scribens, [1 Thess. V. 23.], cum dicit: Ut integrum corpus vestrwm, et anima, et spiritus in die Homini nostri servetur. Origen. Commentariorum in Epistolam ad Romanes, Lib. i. Opera, Tom. iv. p. 468, col. 2. Ed. Paris. 1759. See also ib. p. 473, col. 2.] 506 ADRIDGE.VIE.XT OF ERASMUSS ENCHIRIDION. [cH. THE EIGHTH CHAPTER. CERTAIN GENERAL RULES OF CHRISTIAN LIVING. Now to guide and convey us out of the bUnd errors of tMs world unto the pm-e and clear Ught of spiritual U-iing, we must of ra-tiie and godMicss make even a craft and occupation ; the rules whereof if we do foUow and manfuUy exercise ourselves therem, the Holy Ghost shaU brmg om- purpose forward. These precepts shall do us much good against bUndness, against the flesh, and against our own weakness, namely, tMee evils, that proceedingjof original sm remam stiU m us, to nm-ture us, andfor the mcrease of vfrtue. For whereas bUndness, cankered with corrupt and evU brmgmg up, lewd company, froward affec tions, darkness of vices, and with custom of sm, dimmeth the jndgment of reason; so that m the election of things we be deceived, and Instead of the best foUow the worst: Three neces- the first poMt Is therefore, that we have knowledge to sary points. ¦*¦ , ° discern what is to be refused or clean aboUshed, and what is to be accept. Secondly, whereas the flesh draweth us to mordmate affections, we must hate that wMch we know to be evU, and love that wMch Is honest, wholesome and good. Thfrdly, whereas infirnuty overcometh ns, either with tediousness or temptation, we must be of good cou rage, and so contmue m the thmgs wMch we have well begun, that we famt not, and that after we have set our hand to the plough, we look not backward, until we have obtamed the crown promised. THE NINTH CHAPTER. AGAINST THE EVIL OF IGNORANCE. Tlie First Rule. Wc must The first rMe must be, that we so iudge both of Christ judge well of^^._ Jto d?iC5'iS°' ^^'^ °^ '^ '^°v scripture, that we be sure how that it rfG^'''' greatly pertamed to our health, and that though the world IX.] GENERAL RULES OF CHRISTIAN LIVING. 507 be against It, yet notMng that we perceive with our natural senses Is or can be so true as It there Is read in the scrip ture, Inspfred of God himself, brought forth by so many prophets, approved with the blood of so many martyrs, with the consent of all good men so many hundred years, with the docfrme and Ufe of CMist Mmself, with so many oracles, &c. ; wMch scripture is so agreeable to the equity of nature, and every where so Uke Itself, so rarisheth, reneweth, and altereth the minds of them that take heed thereunto ; yea, and teUeth of so many great, wonderful, and frue thmgs, that if we oft consider the same. It shall stfr us up unto more ferventness, both of faith, prayer, and virtue; bemg sure, that as the reward of rice and of these momentary pleasures Is both vexation of mind and eternal punish ment, so unto good men shall be given an hundredfold joy of a pure conscience, and finaUy, everlastmg Me. THE TENTH CHAPTER. The Second Rule. As the first rMe Is then, not to doubt m the promises with a good " ., Ill, -1 /, courage must of God, so IS the second rme, that we enter m the way of "tenter m 11 11 I'l 1 ¦'the way of salvation gladly, boldly, and with a good courage ; that we sawaaon. be alway ready for CMist's sake to lose both Me and goods ; that we be not negligent, but fervent ; that we suffer not the affections of our lovers, the pleasures of this world, the care of our household, the cham of worldly busmess, to hold us back from the kmgdom of heaven. For we must forsake Egypt, that we turn not agam to the flesh-pots thereof; so haste out of Sodom, that we look not back ; so flee out of Babylon and from the rices thereof, that we do It speedUy, without prolongmg of the time ; that we trust no longer to ourselves, but commit us whoUy unto the Lord ; that we serve Mm altogether, and no other master, that we halt not on both legs. For the Lord is so jealous over om- souls, that he wUl have all that he hath redeemed with Ms blood, and cannot suffer the feUowsMp of the deril, whom he once over came by his death. So be there but two ways oMy, the two ways 508 ABRIDGEMENT OF ERASMUSES ENCHIRIDION. [cH. one of salvation, the other of perdition. The strait way is that we must walk, wheremto though few do enter, yet must we consider, that we are as much bound as other men to lead a christian Me, to take CMist's cross upon us, and to foUow him. For if it belong unto us to Uve with CMist, and to rise again to eternal Me ; then belongeth it also unto us to die with him, and to be crucified with Mm, as toucMng the world, sm, and carnal desfres. WMch as it is a hard thing and known unto few, so is it the common and general pro fession of aU christian men, sworn and promised m baptism, the most holy and reUgious vow of aU. And though there be never so few that perfectly foUow the head, yet must we aU enforce ourselves to come thereto. For of all christian men they are the best, that with stedfast heart and purpose are stiU minded so to be. THE ELEVENTH CHAPTER. The Third Rule. We must The thfrd rMe is, that we utterly despise and count for i^dMTfrom ''l^i'^o of nought whatsoever would force us from the way of chriTt'"' vfrtue and of Christ. WMch as It is of aU other Uves the most commodious, so even at the first ceaseth It to be sharp, and m process is made easier, pleasant, and delectable; whereby we go with sure hope, and that without labour, to eternal feUcity : whereas these mad men of the world, with their own extreme labour, purchase eternal death. Now though the way of godliness were much more laborious than the way of the world, yet the hope of reward and the comfort of God assuageth the tediousness thereof, and of bitter maketh it sweet. But in the way of the world one care and sorrow Nothing sprmgeth of another without any qmetness. For nothing is S^S7i^"' filtMer or more laborious than the bondage of Egypt, nothing more grievous than the captirity of Babylon, notMng more mtolerable than the yoke of Pharao and Nebuchodonosor. But CMist's yoke Is pleasant, Ms burthen is Ught. Summa, there lacketh no pleasure where a qmet conscience is; no misery, where an unqmet conscience crucifieth the mmd. They XI.] GENERAL RULES OF CHRISTIAN LIVING. 509 that out of the vices of Babylon are converted unto the Lord, have experience hereof, and can teU us, that notMng is more grievous than vice, notMng more easy, more cheerful, or more comfortable than Is vfrtue. Nevertheless, though both the reward and labours of vfrtue and vice were Uke, yet were It better to be vexed with CMist, than to swim m pleasure with the deril; wMch Is so filthy, cruel, and deceltfM a master, that every man should flee out of Ms service, wherem Is no^ thmg but grievous labour m purchasing, sorrow and thought m losmg, yea, many thousand jeopardies, miserable care, perpetual torment, mischance, labour spent m vam, much grief of heart and mmd. But whoso endeavoureth Mmself J^J^J^'Jjfy. with sm-e purpose to come from a vicious' world to a good Q^i!^^ ""'" conversation in CMist, obtameth that he seeketh, changeth frifles with thmgs of more value, yea, sUver for gold, flmt for precious stone; findeth better friends, for outward pleasures and riches of the body enjoyeth such as be mward, better, purer, and more certam. So that Ms loss shaU be turned to advantage, adversity to solace, rebuke to praise, vexation to comfort, bitter thmgs to sweet, evU to good. THE TWELFTH CHAPTER. The Fmirth Rule. The fourth rMe is, that we have none other mark and christ oniy ensample of Uvmg, save oMy CMist : who is nothmg else ™^* ""'• . save charity, simpUcity, innocency, patience, cleanness, and™'''"'"^- whatsoever himself taught ; to whom we direct our journey, if we be so given oMy unto vfrtue, that we love and desfre nothmg but either CMist, or else for CMist; hatmg, ab horring, flying, aud avoiding notMng but only sm, or else for sm's sake. And thus if our eye be pure, aU our body shall be bright; for that whatsoever honest or mdifferent thmg we take m hand, it shaU turn to our wealth. As for filthy thmgs, neither advantage; nor punishment shoMd make us to coinnut them. Mean thmgs, verily, and mdifferent ought no further to be desfred than they are profitable to a christian Uving. As for example, connmg or learmng must 510 ARRIDGEMENT OP ERASMUSES ENCHIRIDION. [cH. be loved for CMist's sake ; so that when we know him and the secrets of Ms scripture, we love him In such sort, that opening Mm unto other, we both take frmt of him ourselves ; and if we have knowledge of other sciences, we use them aU Love is more to Ms houour. ' For better Is it to have less knowledge and than know- morc lovo, than much to know, and not to love. Thus every thmg, so far forth as it helpeth most unto vfrtue, ought cMefly to be appUed. But rather ought we to lack them, than that they shoMd hold us back from CMist ; unto whom we ought to haste so fervently, that we shoMd have no leisure to care for other thmgs, whether they be given us, or taken away from us; but even to use the world as though we used it not. / After this rule If we examine aU our studies and acts, then like as haring a craft or occupation, we will not labour to defraud our neighbours, but to find our house holds and to wm them unto Christ ; even so, when we fast, pray, or use any such like, we shall not do It for any carnal purpose, but proceed on stiU, tUl we come unto CMist, neither going out of the way, nor hopmg ,or suffermg any thing that shall not mmister unto us some occasion of godUness.^; THE THIRTEENTH CHAPTER. The Fifth Rule. We must as- The fifth rulc Is, that we count it perfect godUness cend from . " ., , S thin "In '"^ alway to apply ourselves to ascend from tMngs visible tg visible. tMngs mrisible : which If we do not, then are we no true honourers of God, but plain superstitious. And yet, being strangers m this visible world, whatsoever offereth Itself to our sensible powers, we considering It, ought to apply the same either to the world angelical, or else to manners, even unto God, and to the mrisible portion of ourselves. And thus the thmg that we perceive by our sensible wits shaU be unto us an occasion of godUness ^ Yea, by the light of this [1 The following is the language of the original, which the state ment contained in this passage is intended to express : In mundo visibili quoniam peregrini sumus, nusquam oportet conquiescere ; sed quicquid occurrit sensibus, id apta quadam collatione vel ad mundum XIII.] GENERAL RULES OF CHRISTIAN LIVING. 511 risible sun we shall learn that great is the pleasure of the inhabitants of heaven, upon whom the eternal Ught of God is ever shinmg : and Ukewise, by the dark night we shall thmk how horrible It is, a soul to be destitute of the Ught of God ; and that if the beauty of the body be pleasant, the beauty of the soM Is much more honest. For the less feeUng we have The less cie- m tMngs transitory and of the body, and the less we are ™.<=^/"\y moved therewith, the more sweetness we find in things per- more piea- O -t sure have we tainmg to the Spirit, and the better are we acquainted with '° i"=a^™'y- things eternal ; to the love whereof we ought to arise from thmgs temporal, and m comparison of the other even to despise them, and more to fear the disease, poison, and deatli of the soul than of the body, flee the wrath of God more than any thunder or Ughtnmg. The mystery therefore in aU thmgs ought to be looked upon, as well when we con sider the outward creatures and works of God, as in the study of Ms holy scriptures : the spirit whereof, and not the bare letter, must speciaUy be searched out, and the allegories Allegories. handled, uot dreamingly or unfrmtfully, neither with subtle disputations, (after the manner of our divines that are too much addict to Aristotle,) but weU favouredly, after the en sample of the old doctors. For Inasmuch as it is the Spirit that giveth Ufe and liberty, therefore in aU manner letters, and m aU our acts, we must have respect to the Spirit and frmts thereof, and not to the flesh and Ms fruits ; wishing rather to be privUy aUowed in the sight of God, than openly In the sight of man ; rather to worship God in spirit and in spirit ana verity, than otherwise ; rather to eat Christ's flesh and drink ood be wor- Ms blood spirituaUy, than oMy with the mouth : rather to be qmckened, and to have Me m the Spfrit, than, hanging St John's gospel or an Agnus Dei about our necks, to rejoice in any carnal thmg, where the Spirit is not present ; rather to be one spfrit with the Spirit of Christ, to be one body with Ms, to be a qmck member of Ms church, than without angelicum, vel (quod est utilius) ad mores, et ad iUi respondentem hominis partem, referre Ergo quicquid in eo vides, immo quicquid in hoc crassiore mundo, qui constat ex elementis, quem nonnuUi a reliquis distinxere ; denique quicquid in crassiore tui parte, id assu- escas ad Deum atque invisibilem tui portionem referre. Ita fiet, ut quicquid usquam se sensibus objecerit, id tibi fiat occasio pietatis. Militis Christiani Encliiridion, Canon v. p. 51.] 512 ABRIDGEMENT OF ERASMUs's ENCHIRIDION. [cH, frmt to say or hear many masses ; rather to have a clean and sunny mind, and to study to walk with Christ m new Me, than to have the body washed, touched with salt, We 2™^^f?^ anointed, or sprinkled with holy water ; rather to. represent hu saints, and foUow the vfrtuous and blessed doctrme of samts, yea, to counterfeit CMist m them, than to rejoice m touchmg their reUcs, to honour thefr bones, or to be buried m a grey friar's coat ; rather to express the lively and very image of Christ, set forth m Ms own doctrme and Uving, than to creep to the cross, or to have at home a piece of the wood that it was made of; rather to ascend to more perfectness of the Spfrit, to grow m perfect love and charity, and to offer an humble and contrite heart unto God, than to have confidence in carnal tMngs, or superstitious ceremomes, traditions, and mventions of men; rather to do the thmgs that the eyes of God require, than to please the eyes of men ; rather to procure the quietness and innocency of the mmd, and to seek the nourishment thereof by the true hearmg, seeing, and feeling of the word of God on the soul, than by the outward senses of the body ; rather with mward medicines to heal the hurts of the soul, and by the wmgs of love to fly up to the Spfrit, than, creeping on the ground with unclean beasts, to be stiU uMearned in the mysteries of Christ, or to be destitute of the sweet Uquors that cometh of him. THE FOURTEENTH CHAPTER. The Sixth Rule. We must The sixth rule Is, that varymg as much as possible both vary from _ iiii-* the common irom tUc dccds and opuuons of the common sort of men, we people. A _ _ 7.- fit the example of godUness at none, save only at Christ hun self, the oMy true pattern and form of Uvmg, the only true path and right Mgh-way. For Uke as are the opuuons where with our mmds be mstructed, such are also our maimers and conversation. And therefore christian men, m bringing up thefr cMldren, shoMd chiefly care, that even from the cradle they be christiaMy persuaded; and not to learn to smg filthy or wanton songs, to waU or wring their hands for the loss of XIV.] GENERAL RULES OF CHRISTIAN LIVING. 513 worldly goods, to recompense eril for evU : for tow is not readier to catch fiire than man Is disposed unto vice ; wMch cMefly proceedeth of evU opinions, when Instead of a sweet thmg we embrace that wMch Is sour, and when for it that might do us good we follow our own damage or loss. Where fore, considering that the common sort of people and their manners now-a^days be most corrupt, and seemg there Is no worse author of livmg than they be; forasmuch, I say, as the flock of good men is but small, yea, vice more regarded than vfrtue ; no estate, no opimon, no name or person of mau Ncthini; 1 1 c /-«'- and account what good thmg soever we have to be the gift of God, and not of us ; ascribing all evU only unto ourselves. We must remember, bow filthy we were conceived and born ; how naked, needy, wretched, and miserable we crept into this Ught ; how many diseases, chances, cumbrance, griefs, and troubles this wretched body Is in danger unto. For a surer proof of mcurable foolishness and lack of understanding is not, than if we stand greatly in our own conceit. Where fore, If for honour, beauty, cunning, or any such tMng, we be moved unto pride, the best Is to humble ourselves before Wemustcon- God, aud to cousIdcr our own deformities. In conclusion, sider our own ^ deformities. Jt gjjaU cMefiy refrain us from pride. If we ponder well, not only what we are In ourselves, how filthy in our birth, and as a bubble of water in aU our Me, yea, even worms' meat when we die, but also what Christ became for us. XXXVIII.] BEMEDIES AGAINST CERTAIN VICES. 527 THE THIRTY-EIGHTH CHAPTER. AGAINST WRATH AND DESIRE OF VENGEANCE. When grief of the mmd moveth us to be avenged, we must remember that wrath Is no manhness, but a very child- ^^^l-^.^^ " ish, feeble, and vile thing is it to desire vengeance. As for *™s- another man's foUy, we must Uttle regard it; yea, and beware, lest in avengmg his lewdness we become lewder ourselves. For by revenging Is no injury eased, but augmented, and the longer it endureth the more incurable It is. But softness healeth it, and of an enemy maketh a friend. For no man can be hurt of us, except we will', or except we follow the grief of our own mmds : yea, we wUl not stick to forgive him, if we tMnk not scorn to consider the Infirmities that moved him to offend us ; or if we wiU do any thing for love or authority of the person, or compare that Ms offence with Ms former benefits ; or consider how sore and oft we our selves trespass against God, who shaU even as much forgive as we . -j^m . . . forgive, so US as we remit unto our brethren. Which thing if we do, jhaii we be o forgiven. It is a readier way to obtam remission of our sins, than for absolution to repair to Rome, to sail to St James, or to try most large pardons. Wherefore by the ensample of Christ, that suffered so much for us, being his enemies, we should suage our own mmds, and pardon other men, yea, even the unworthy. And though we be angry and grieved with another man's vice, yet shoMd we love the person, and harden not our nunds against Mm, but agamst wrath ; bemg so tem perate in ourselves, that we suffer not our own affections to rMe us, but overcome evU with goodness, maUce with kmd- ness, wMch is even to foUow the perfect love of CMist Jesu. For as it Is the property of a wise man to suppress all dis pleasure, even so to foUow the appetite of wrath is not the pomt of a man, but plamly of beasts, and that of wUd beasts: wMch thmg we shaU evidently perceive. If we behold our own countenance m a glass when we be angry. In conclusion, to what evU soever we perceive ourselves to be specially mcUned or stfrred, whether It be through [' Original: Hominem homini nocere non posse, si nolit, nisi in his quse sunt extraria bona.] 528 ABRroOEMENT OF ERASMUS S ENCHIRIDION. Our minds must be armed with prayer, with holy scrip ture, and with exam ples of holy men. vice of nature, custom, or evil brmgmg up ; against the assaMt of such enemies, as against the vice of backbiting, filthy speakmg, envy, gluttony, and other Uke, there must be certam rMes written m the table of our mmd, wMch for forgettmg must now and then be renewed. And we, as Christ's soldiers, must have our mmd armed long aforehand with prayer, with noble saymgs of wise men, with the doctrme of holy scripture, with ensamples of devout and holy men, and speciaUy of Christ : and m what persons soever we fmd or perceive the image of Christ, with them to couple ourselves, withdrawmg us from the company of other, and makmg our special and familiar acquamtance with holy St Paul and Ms docfrme. Imprinted at Ausborch by Adam Anonimus, in the moneth of May, Anno 1545. [Since the foregoing pages were printed oft', the Editor has met with a copy of the second edition of the Treatise on the Lord's Supper, with the Order of the Church in Denmark, &c., in the possession of Dr Thackeray, Provost of King's CoUege, Cambridge ; by whose kindness he is enabled here to supply the part of the Epistle to the Reader which was added in that edition, together with the title-page and colophon.] anir ntnnSt iSoliIgc freata^e tanttt' n^nflE ti)e maSt Sutxet ^atrameut nf tjc iltS= Sets iiuttp antt ijl0uiir af oitre Sauioure €f)riStt, tomjjtfrli 62 Stnjn Calusiw, a man of nn leiSt Icr npng anil Itteraturr, t^cn &ail^e ^tutfjjt, anH E)rant|ile of ItttjingE. ^nif translated tnto ttatBtiE Iij) JLattuS a man of Isfe tyceUtndt. anHttototlasitcofan, tranSlateH into dEnjjIgS^K ^g a fajtTjfuII itati)er, na lei&e Xte^ixauS to profat tlje taeakc JirotJerS ti^en to £j-Er» )SiSrtf)eta= lent of tje EorliE ta t^tS l^onoure anlr fliorje. gn ttrclaratton Jn^ercof, i)t f)atl^ Set ieforc ti)tS Ittlc haake an (Epistle to ti^r reairer mutf) more cfEettmruS tl)en tn t^E far;St E&uton. (tl- aSKScrunto ttte avtsex tjat tl)e ©Ijurthe anS tonflresattoit of €t)xiSt tn SBenmavke JiotJ bSe at tt)e retetutnse of JSaptt'Sme, tje ^upprr of tje Eorlfe, anif asaeSloc&E ; (j! aaaelf. C^-jWjjto CouerlfalE. Eufte ;:fr. Chapter ^ 33e Bosns till Si tomE. jfl^ Imprinted at ilonlion tip i^ol^n Jiap anir fflSKgHgam ^eres, MdeI' IgnsE in §ie$ulcl)xti Pari^]^ at fi)c StBttE of fi&E EESur= rwtion a Ittfe aliouE i|ol= IiournE ContruttE. Ciiin gratia & priuilegio ad imprimendum solum. [coverdale.] 34 530 TREATISE ON THE LORDS SUPPER. [After the words, " and in all our names," p. 433, line 29, instead of the concluding lines which there follow, the second edition has tho foUowing pages :] We must beUeve that thefr receivmg of it is the applica tion of Christ's merits to us. We must beUeve that they can thereby reUeve the souls in the bitter pains of purgatory. We must beUeve that our being present at this their sacrifice, (as they caU it), shaU give us good speed in all our affairs, be they never so deviUsh. We must believe that a priest, (being never so ungodly In his living, never so much subject unto sm, never so much the devil's member), is the minister of God, and that his prayer and sacrifice in the mass is accept able to God. In fine, we must beUeve that their masses be of strength to purchase the assistance of God m all dangers, and a present remedy agamst plague, penury, and all diseases both of man and beast, against wars, robberies, and all incur sions of enemies, both bodily and ghostly. How can these assertions stand with the communion of Christ's body and blood ? Did Christ shew the bread to his apostles, and then cat it Mmself, to certify thefr consciences thereby ? Did he bid any one of them take bread and wine, and shew them to the residue of the faithful, so oft as they would communicate his body and blood, and then eat and drink all himself, instead of all the faithful that should be present ? I think no man Is so much without shame once to thmk it. But I know the root of their error. They say, that as Christ was the high priest or bishop to minister unto his apostles the commumon of his body and blood, which he did indeed offer on the cross to his Father; so did he ordain his apostles, and in them all that should succeed them, priests to offer up the selfsame, (say they), to apply the sacrifice done by Christ with the merits of the same to them that are present thereat, or that shall by any means have it done for them. Oh, bUnd bussards I Where are your spiritual eyes become ? Did Christ, bemg the high priest, distribute the bread to his apostles, to the mtent that they, and all other thefr successors, shoMd shew the bread and wme to the people, and then cat and drmk all themselves ? A man that hath so much ghostly knowledge as the grain of a mustard-seed, would not faU to say, that Christ meant rather that the apostles and priests should distribute the bread and wine among the faithful translator's PRErACK. 531 people, wUling them to certify themselves tliereby, that thoy aro partakers of the body and blood of Christ. For what saith tho text? " So oft as yc shaU do this, ye shall do it in tho remembrance of inc." But what was it that thoy should do in tho romcmbranco of him ? Forsooth, divide broad and wme aniongst them. The private receiving of the bread and wino therefore can by no means stand with the institution of Christ, which was, that accordmg to his example we should, by tho dividing of bread and wino amongst us, certify our selves that wo aro all partakers with Christ in his redemption, through the ransom that ho paid for us on tho cross. How standeth this with our hearmg of mass, to tho intent to speed the bettor thereby, when we co about our worldlv business, bc thoy honest or uiihonest, godly or ungodly? Forsooth, I suppose, even as much as the carrying of bread in a man's purso in thc night-timo, or in a tempest, serveth to keep him from blasting with evil airs. So that I dare be bold to affirm, that this hearing of mass is no better tiian mere super stition, and the mass itself so far from tho institution of Cbrist, that it sconicth not to bo any pai-t of the commemora tion of Christ's passion ; but a mere invention of man, crept mto the church by thc subtle suggestion of om- most cruel and maUcious enemy tho dcvU, who hath always endeavoured to poison all tho wholesome food of man's soul, as it appear- ctli right well by the groat abuse that this most sacred sacra ment is grown unto. This was and ought to be so necessary a food to tho soul, that without it no Christian can tarry in Christ, neither havo Christ tarrying in Mm; whereby it is plain, that without this food no soul hath any life in it. For Christ is the Mb that is in tiie christian soul. No loss neces sary tbcrcforo is this food to the souls of the congregation, than the sinews bo to tho body to hold the joints together. Our adversnry tbcrcforo could in no case be quiet, till he had poisoned this so necessary food, corrupting therein the virtue and sti-cngth to unite and knit tbe Christians to Christ their he:id, maJcing it of force to draw them quite from bim by putting their confidence in it, trusting to redeem tbeir sins by oft ofiering up thereof; insomuch that thoy fell to fomid- iiio; of abbeys, chantries, and anniversaries for the salvation of their souls : for so was it always specified and conditioned m the writings made between thc founders of such abbeys, chaii- 34—2 532 TREATISE ON THE LORd's SUPPER. tries, and aimiversarles, and the receivers of the yearly rents given to that use, yea, rather abuse. And m this miserable estate hath It continued even these six hundred years, poison ing the soMs of them that should have been fed thereby. But here must I beware, that our enemy do not poison these words of mme also, causmg men to understand me as one that would deny it to be possible for any man to tarry in CMist, or to have CMist tarrying m him, imless he re ceive these risible sacraments or signs, bread and wme. No doubt, christian reader, the beUef and trust m CMist is the mean whereby Christ tarrieth In us, and we in him. But the beUef and trust are estabUshed and confirmed by the use of these visible signs. As this belief and trust there fore are necessary to the abidmg in CMist, so is the use of these holy sacraments also, for that, it Is the establishment and confirmmg of the said beUef and trust. To aU them, therefore, to whom this behef and trust are necessary, are these sacred sacraments also necessary. ^Vhereupon I con clude, that aU CMistians, wMch are of age and discretion to discern the faith in Christ, ought also to use these most holy sacraments to establish and conffrm this faith withal. And CMist knowing the weakness of man, and how hard it was to beat mto Ms head the understandmg of the high mystery of the participation and commimion that all faitMul shoMd have m Ms merits, used these visible signs, that we might m them even with our senses perceive tMs wonderful distribution of the body and blood of CMist among his faithful, which our gross nature could no more compass without these risible signs, than the carnal and flesMy Jews could, when Christ told them of the eatmg Ms flesh and drmkmg of his blood, by beUevmg m Mm. To help our weakness therefore, it pleased the almighty wisdom of the Lord to declare unto us by our senses the tMng that the same senses caused the Jews to abhor : the maimer, I say, of our participation and commumon m CMist, and aU that ever he deserved for us. For even as we see, that we, bemg many, are partakers of one loaf of bread by eatmg thereof, and of one cup of wme by drmkmg thereof; so are we certified by that participation, that we, bemg many, beUevmg m CMist, are by that behef made partakers of CMist, and with CMist m aU that is Ms, none otherwise than aU the members of one body be partakers TRANSL.\TOR S PREF.iCE. 533 of aU joys and pleasures that chance to the head. For as the loaf whereof we eat is made of many grams, and the cup ol wme whereof we drmk is made of many grapes, and yet IS but one cup of wme, and the loaf but one loaf; even so are we that beUeve m CMist but one body with him, and he om- head, notwithstandmg we be manv m number, and of divers nations, estates and conditions. For as m the body be divers members servmg to divers uses, so are there m the congre gation of Christ, wMch Paul caUeth the body of CMist, divers estates ; " some aposties. some preachers, and some teachers." icor.xu. And as m the body Is uo member, whereunto is not appomted his peculiar and necessarv office ; so m the conoreration of CMist IS there none estate or condition, but It is profitable, yea, necessai-y to the other. "This is a great mystery," saith PaM, --'the mystery, I Ephes. v. say, of CMist and Ms congregation ;" for it is his body, of Ms flesh, and of Ms bones. 2sot that the couOTegation or church is that natural body that cUed on the cross, nor we, the members of the same church, the flesh and bones of the same : but for that it was that congregation, it was we, the members of tMs church, that caused CM-ist to take our nature upon him, that therem he might satisfy for om- sins, makmg us partakers with him m this satisfaction ; and so are we his body and members, that is to say, Ms body and members were and are the price wherewith we were redeemed ont of the captirity and thr-aldom that we were in. This mystery is great, and far above the beastiy man's capacity. But if we wiU be given to the Spfrit, the Spfrit shaU minister unto us abundantly the understandinir thereof. For it is a common pMase or manner of speaking amongst us: when any hath bestowed Ms money upon any kmd of merchandise, we say, Lo, here is my xx //. or here are his hundred marks: shewms forth the wai-es that were bought with my xx Ii. or Ms hundi-ed marks, so that here the thing bought beareth the name of the price. In like manner doth PaM caU the congregation redeemed by CM-ist's bodv. Ms verv bodv, Ms flesh, and his bones, because it is the merchandise that was bought with Ms body, Ms flesh, and Ms bones. The most sacred sacraments also of the body and blood of CMist are caUed Ms body and blood, because thev declare unto us what the body and blood of CMist be unto us, none otherwise tMin I caU this book the supper of the Lord, because it declareth the supper of the Lord. So 53 i TREATISE ON THE LORDS SUPPER. that here thou mayest see, gentle reader, wherein thou hast been so far and so long deceived. Forsooth, m that thou hast not known nor considered the causes, why these most holy sacraments bear the names of that they represent, shew, or declare unto us; but hast grossly persuaded thyseK with the carnal and fleshly Jews, that Christ spake carnaUy, minding to turn the substance of the bread and wme Into the sub stance of his body and blood, when he said unto his dis ciples, " This Is my body." But doubtless, good christian brother, our most cruel enemy hath m tliis point uttered even the greatest part of Ms malicious practice. He hath not failed always to beat into our heads the ommpotency of God, who could by his word make all things of nought; his verity, which wiU not suffer him to leave ought undone that he saith is or shall be done ; and then his words at Ms last supper, "This is my body," &c. Here laboureth he with tooth and nail, as they say, to keep us in the plain letter, that we measure not these words by the scriptures of f°M^%c ^^^ pMase. The verity Itself, saith he, hath spoken it ; the devil. wherefore it cannot be otherwise. The only Almighty, wMch created aU thmgs by his word, hath said it : it is not there fore impossible that it should be so. Thou art a christian man, and hast professed to beUeve aU the words of Christ to be true, though thy reason cannot comprehend the manner how. And wilt thou, with the carnal and fleshly Jews, doubt m the performance of the words that thy Saviour shaU speak? He said that a virgin should bring forth a child: and wUt not thou believe it, because thou canst not by reason be persuaded that it is possible for a virgin to brmg forth a chUd ? What could the obstinate Jews do more, than bUndly and obstinately say, " How can tMs man give us his flesh to eat, and his blood to drink?" And wilt thou be as obstinate as they, and think It impossible for hun to give thee his flesh, (yea, Ms very natural flesh), and blood under the form of bread and wme ? Oh, subtle serpent ! Oh, crafty dissembler ! Now changest thou thyself Into an angel of light. Thou madest the Jews abhor CMist's words, because the law, which they pro fessed, taught them that it was abommable to eat the raw flesh, or drink the blood of any beast, much more of a man. And because they should not consider and understand the spiritual eatmg of his body, and drinking of his blood by faith, thou puttest them in mind of the corruptible manna that the translator's PREFACE. 535 fathers did eat In wUderness ; and that, notwithstandmg that bread came from heaven, yet was It not of such Uvely force that it might preserve the eaters thereof from death. Yea, thou boldest them m opimon, that It was not possible for Christ to give them his flesh to eat, and Ms blood to drink, after such sort that thefr stomachs might away withal. Wherefore they said : "How can this feUow give us Ms' flesh to eat, and his blood to drmk ?" But here thou comest unto us with the confrary. Thou hiddest us beUeve, that he was able to change bread and wme mto his flesh and blood, that we might thereby away with tbe devourmg thereof. Thus thou playest on both hands; with them, because they shoidd not look for any spfrltual eatmg or drinking of CMist's flesh and blood; and with us, that we should not regard the spfrltual eatmg and drinkmg, but that we shoMd most regard the flesMy devourmg of the bread and wme : so that neither the Jews neither we can come to the^ true eatmg of CMist's flesh and drinking of Ms blood by imfeigned faith m Mm and Ms merits. Here mayest thou plaiMy see, most dearly beloved m the Lord, by what means our ghostly enemy hath spoUed us of the use of these most precious jewels, the sacraments of CMist's body and blood ; and how he laboureth daUy m his members, the wicked papists, to withhold from us the knowledge of the spfritual eating and drinkmg of CMist, wMch beginneth now to spread the world over aU. Let us run, therefore, unto our present and oMy succour m this great danger. To CMist, I say, let us mn, most humbly beseecMng him, our Sariour and Redeemer, plenteously to pour out of Ms Spirit of knowledge upon us aU, that we may daUy more and more find out the Md and secret abominations, to the utter extirpation and rootmg out of the same. And m the mean time let us pray together, that It may please the Lord to augment the number of his faitMul, turnmg Sauls mto Pauls, that the hard hearts may be moUified, by hearmg the persecutors preach Christ whom they persecuted. The Spfrit of fruth be with you aU ! So be it. It Is the Spfrit that qmckeneth, the flesh profiteth notMng at aU. John vi. [1 Old edition, this.] P Old edition, be.] errata. PAOB LINE 134, 4, for timorously read temerously. 137, 4, for Nelniehndnczxar read Nabuchodonosor. 138, 3, after felt insert no. KiO, 19, for Josh-ua's read .Tosuc's. 185, 11, dele in « while. 22'2, 4, 7; intended to declare unto us tlic weakness and feebleness tliat our flesh receiveth at tlie sight of adver. sity, ib. ; because he would take upon him a true man, who felt our adver sity in his own flesh, and so could have pity on us, ib. ; that he might teach us, to whom our weakness ought to resort for comfort and help in trou ble, ib. ; an evidence that he is man, 260; to prove to us that when he . sends to us affliction, it is not always in anger, 262 ; but he scndetli us his own help and comfort, ib. ; that wc might derive comfort in trouble, when we consider tliat our lieiivenly Fatlier bringeth his own Son into such trouble for our sakes, 262. Altar, one, what it signifieth, 45. Apostles, preached salvation by Christ, 77 ; declared by preacliing of tile word and ministration of tlie sacra ments, ib. Aread, explained, 277- .Vristotle, opinion of, in what true blessedness consists, 175, 6. Ark, tlie, a type of Christ, 32. Ascension of Christ, considerations on, 380, &c. ; he ascended, not after his Godhead, but after his manhood, 382. Assyria, kingdom of, 34. Augustine, quoted, 1211,141, 199,203; says tliat the wicked do not spiritually cat tlie flesh of Christ and drink his blood, 427 ; states the ditten-nce bc- o38 INDEX. tween the sacrament and tlie thing itself, ii.; referred to, 445 n.; speaks of thc Lord's supper as a sacrifice, and in what sense, 451 H.; referred to, 456 «.; dcclaretli tliat the sacra ments do take Uieir effect of tlie word of the Iiord, 459, GO. B. Babylon, khigdom of, 34 ; captivity at, a figure of the captivity of sin, 400 ; deliverance from, what signified by, ib. Baptism, instituted by Christ, and en joined on his Apostles, 78; Christians planted in the churcli by baptism, 370 ; Uirough baptism we receive Christ, 410; we receive Christ, and have forgiveness of our sins througli the grace and gift of Christ, ib. ; tlio water in baptism cannot cleanse thc soul from sin, 411 ; not instituted by Christ in vain, ih. ; not neglected by the faithful, ih.; in baptism we professed and bound ourselves to fight under the standard of Christ, 495; the badges and signs of baptism tes tify that we arc sworn unto him never to forsake him, ili. See Sa- CHAJIE>fTS. Belief, nature and condition of true belief, 344 ; true believers partakers of everlasting life, 249 ; keep God's commandments, ib. Bernard, quoted, 120, 1G5, 181. Bread and wine anciently offered in the Lord's supper, 451 ; not agreeable to the institution of Christ, ib. Bull, Bishop, on the opinions of the Doccta', referred to, 21 ji. Burial of Christ, reflections on, .116 — 2 1 ; the description of by the Evange lists, necessary for the assurance of our belief in his death and resurrec tion, 317 ; his burial must needs bc honourable, foretold by Isaiah, ib.; wc must learn with Christ to die from the world, and to be buried in his deatii, 318, 19 ; what wc may learn from the conduct of thc women, who brought spices for Uie burial of our Saviour, 320, 1. Ciui Fragmenta, referred to, with re- gard lo the death of Peter, 36'2i). Casaubon adv. Baronium, quoted with regmd to the meaning of T