A sermon made by john Chrisostome patriarch of Constantinople, of patience, of the end of the world, and of the last judgement. Whereunto is added an other Homely made by john Brentius of the virtue of Christ's resurrection translated into English by Thomas Samson ⸪ Anno. do. 1550. ¶ Grace peace and mercy from God our father, and the Lord jesus our Saviour, be with the beloved Reader in the Lord. THree things there are, which Christ our saviour taught concerning the day of judgement: first to what joys the faithful shallbe received: Secondly what horrible pains the unfaithful and wicked shall abide: thirdly how sudden the coming of that day shall be. And of this sudden coming he maketh in the gospels much and large mention, and compareth it to the coming of the flood, to the burning of Sodom, to a lightening which (as it were in the twinkling of an eye) goeth from the east unto the west, to a thief that cometh on a man's house in the night time, and saith he, In such an hour as ye think not, Mat. ●4. Will the son of man come, thus not showing when the day shall be, he doth teach no more but that suddenly it will come. This thing he did so diligently teach, forcing that men would be sluggards & idle, neither watching for the day, nor yet preparing themselves to the judgement, therefore he still cried Watch Watch, both signifying that he would not have us taken unwares, and also teaching us that we should be faithful servants in our vocation, ministering righteousness towards our brethren, and not become tyrants and bellyegods, as they do which think not at all of his coming: that we might also have oil in our lamps and our lamps burning, such fruits of faith that men may see our good works & glorify the father which is in heaven, and so meet the Lord our bridegroom in the air, to enter with him into the kingdom of heaven. This was one of the ends of Christ's teaching concerning this matter. Now a man would think, that if there had never been any more spoken of this thing, this warning & teaching of Christ had been sufficient to have made all men before us, & to make us also most chiefly which are in the latter ends of the world, circumspect, watching and prepared accordingly to receive the Lord. But neither his teaching, neither the same doctrine taught by his Apostles, which we read and hear every day, neither the writing of the old fathers from age to age of this matter, neither the preaching and writing in this our time, & that more is though that all the signs and tokens which should go before that day are all ready come and passed, yet can none of all these things make us to watch, and prepare ourselves for that day, so great is our sinful security. What I pray you will be the end of this our secure and careless life and sinning? Forsooth this, that it shall be rewarded with the pain due for the contempt of God, that our parts must be with the tyrannous and fleshly servant, and with the sloggishe careless & foolish virgins, which is in that utter darkness where we shall have no other cheer but weeping and gnashing of teeth. This is an undoubted truth. The mouth of the Lord hath spoken it. Let all them therefore that do desire to be partakers of the kingdom of God, prepare themselves, forsake sin, labour for faith, and set on fire their lamps giving forth the fruits of faith, and consider the day of the Lord to be now nearer at hand then ever it was, when we shall all arise, both good, and bad. Watch therefore. The which that thou mayest be occasioned the better to do, I give unto thee (good Reader) translated into English these two little sermons, one of Chrisostome, which doth amongst many other notable lessons full earnestly admonish thee of that day: The other of john Brentius, which teacheth the virtue and effect of Christ's resurrection. Be thou therefore (good Reader) by the reading of these once again warned to prepare thyself unto that day, & so from henceforth now behave thyself, that when the Lord shall come thou mayst be found unblamable, & so able to stadde in his sight, that thou mayest enter with him into glory: Which grant unto us all, that Lord, that shall judge us all, to whom be glory for ever. ¶ A sermon of john Chrisostome, patriarch of Constantynople, of patience, and the end of this world: of the second coming of the Lord: & of the everlasting joys of the just, and pains of the evil. Translated out of greek into latin by john Theophilus, and out of Latin into english by T.S. THe life of the just, truly, is excellent. But how doth it flourish, but by patience? Love it, my brother, as the mother of strength. For the Psalmewriter doth admonish the saying. Psal. 37. Hope thou in the Lord and keep his Way. And Paul to the end that thou mightest keep this virtue saith: Rom. v. Tribulation bringeth patience. The which if thou exercise, thou shalt find the spring of all goodness, which is hope, and hope maketh not ashamed. Psal. 37. Hold the still in the Lord, and abide patiently upon him. For even thereby shalt thou verily find a thing that is not to be highly esteemed. And he shall give the thy hearts desire. What is more blessed then this man, which, as his own, hath the well-willing ears, of so great a king? Who desireth not to have the judge to give ear, and to show him favour? My brother, thou art the work man of virtue. Christ hath hired the into his vineyard. Whiles thou haste time work goodness. Give care to Paul which sayeth. Watsoever a man soweth, that shall he reap Sow in the spirit, Galat. vi. that thou mayest reap everlasting life. For he that soweth in the flesh shall of the flesh reap corruption. And hearken unto an other admonisher which saith. Ose x. Sow unto the righteousness, and reap the fruits of Welldoing. Be not weary of thy labour: for there is hope of harvest, and time of gathering. For where as appointed games are, there are rewards: where battles, there are honours gotten: where fight, there is the crown of victory. Have an eye unto these things, and harness thyself unto patience. Let him always sound in thine ears, which crieth with the saints. Be strong, Psal. xxvi. let thine heart be of good comfort, and Wait thou still for the Lord. Prepare thy works: husband thy field. Thy life is the field. Take a good matthooke, I mean the old and new testament: make an hedge about thy ground with thorns, that is, with doctrine, prayer, and fasting. If thou have this hedge, the beast that is the devil shall not break into thee. Till thy soul as a good vinyeard. And as the keapers of vineyards do clap their hands, and cry out with their voice, and with such noises they drive away such as do privily lurk to spoil them, even so do thou cry in prayer, make noise with singing of psalms, and thou shalt drive away the evil best, the fox, that is to say the devil. Of the which best the scripture speaketh. Get you the foxes. etc. Cantic. 2. Take good heed always of the enemy. If he doth shoot at thy heart with unlawful lust, if he with his dart doth cast his filthy thoughts in to thy mind, cast forth against him the shield of faith, Ephes. vi. turn against him the helmet of hope, take to thee the sword of the spirit, which is the word of God. And when thou art so harnessed abide thine enemy. Be not faint hearted in the battle. But in all points be sober, and say, two. Cor. two. His thoughts are not Unknown to us. Be joyful always: as it is written. Let your softness be known unto all men. Philip. 4. Let the fear of God lighten in thy heart. Be not a cowardly soldier, be not fearful, & a slow workman, i'll not from the crown of victory. Life is short, but the judgement is long. Looking unto this, speak unto thin own heart and say with the blessed prophet. Psal. xxvi. Be strong, and let thy heart be of good comfort, & Wait thou still for the Lord. i Reg. xvii. Follow David and with one cast of a stone overthrow thine enemy. The Angels are about thee, as the beholders of thy life: i Cor. iiii. Vue are made (sayeth he) a gazing stock, to the World, and to the Angels, and to men. If they shall see that thou overcomest, they shall rejoice in thy good work, but if they shall see the to be overcome, they shall departfull sad, neither shall they be able to look upon thee, but the devils shall mock the. Therefore take for thy sword the fear of of God. For the fear of God is a two edged sword, cutting away all evil lusts. Take unto the therefore always the fear of God. Of the last day And remember continually that same last day, when the heavens shallbe destroyed with fire, and the elements shall melt away with heat, two. Pete. iii. but the earth and the works that are in it shall be burnt up. When the stars shall fall down as leaves. The Sun & Moon shall be made dark, Luke. xxi. Mat. 24. and shall not give their light. When the Son of God shallbe openly showed, and shall come down from the heaven up on the earth, & the powers of the heavens shall be moved. When Angels shall pass hither and thither, the sounds of the trumpets shall come, fire shall burn before him, and running up and down shall burn up the whole world. In the compass about him shall be a mighty tempest. There shallbe earthquakes, and lghtnings, such as never were before, neither yet are unto this day. In so much that the very powers of heaven shall be smitten with great fear. Therefore, my brother, what manner parsons ought we to be then? What fear, Exod. nineteen. what deadly dread shall come upon us? Remember how that the Israelites could not in the wilderness abide the cloud and darkness, and the voice of GOD speaking out of the midst of the fire, but caused that he should not speak unto them, neither were they able to abide him, when he yet hid moche of his majesty, yea though that he neither came down to them in anger, nor yet spoke angrily unto them. give ear therefore my brother, if they were not able to abide his coming which comforted them, when as neither the heavens burning were destroyed, neither the earth nor the things that are in it were burned up, when there was none that blewe any such trumpet, as that trumpet shall sound, when it shall raise up all them that have slept sithence the beginning of the world, neither did the fire burn the world, neither yet happened there than any of those fear full things which shall come. What shall we do, when he shall come down with such anger & wrath as is intolerable, & shall sit upon the seat of his glory, and shall call before him the whole earth from the rising of the sun to the going down thereof: and from all the ends of the earth, that he may judge his people, & give unto every one of them according to his works. Alas what manner parsons ought we to be, when we shall stand upnaked, & unclothed, to be brought before his judgement seat. Ah, woe is me. Where is then our coloured hypocrisy, & where is then that might of the flesh? where is the beauty which is both deceitful and unprofitable? where is then the sweetness of man's voice? where becometh then shameless and unshamefased prating? where is the array of garments? where is then the pleasure of sin, which is in deed unclean and filthy? where are they then which drink their wine with their tabours and instruments of music and do not look upon the works of GOD? where is then the contempt of those men, which do now live without fear? where are then the fine pleasures and nice tenderness? 〈◊〉 all things are passed away, and are dissolved even as the infected air. Where is then the greedy desire of money and riches, and the unmercifulness which always followeth it? where is then that cruel pride which doth horribly hate all men, and seemeth unto itself to be somewhat? Where is then the unprofitable and vain glory of men? where is then might, and tyranny? where then is King? where is Prince? where is Duke? where than are these proud Rulers, which by reason of their riches do contemn God? Then when they shall perceive that this was spoken of them. They marveled, they were astonied, Psal. xlvii. and xlviii and suddenly cast down, fear came upon them, they are troubled, fear took them. There shallbe sorrows as are the sorrows of a woman that travaileth, they shallbe torn in pieces with a mighty spirit. But where is the wisdom of the wise? where be their new inventions? woe, woe to them? They are moved out of their place, they are cast down even as a drunken man, and all their wisdom is swallowed up. i Cor. i. Where is the wise? Where is the scribe? where is the raker of treasure together of this vain world? My brother, weigh with thyself what manner of parsons we shallbe when we must give an account of those things which we have done, aswell great things as small. For until such time as we have justly satisfyced that just judgement, in what condition shall we be? And how careful shall we be, The ever lasting joys of the righteous. that we may find favour before him? But what manner of joy shall come upon us, which are set a part upon the right-hand of God? In what case shall we be then, when all the saints of God shall salute us? Abraham shall salute thee, Isaac, and jacob, Moses, Noah, job, David, and all the holy Prophets, Apostles, and Martyrs: and all those righteous men which pleased God in the life of their flesh: and how many shalt thou hear there, & shalt marvel at their life, whom a little before thou desirest but to see? They shall there come unto thee, being very glad for thy salvation. How shall we then be inwardly moved? What unspeakable joy shall that be, when the king in his gracious good mood shall say unto them that be on his right hand. Mat. ●● Come ye children of my father, & possess the kingdom, which is prepared for you from the beginning of the world. Then shalt thou my brother receive that most glorious kingdom, and the princely crown of glory of the hand of the Lord, & from thence forth shalt thou reign with Christ. Then shalt thou receive for thine inheritance those everlasting goods which God hath prepared for them that love him. Then ever afterward shalt thou be without carefulness, & without all fear. Consider, my brother, what it is to reign in heaven, for as we said before, thou shalt receive the crown of glory at the hand of the Lord, and shalt from thenceforth reign with Christ. ●●y with thyself my brother, what a thing it is always to behold the face of God? What a light is in it: 〈…〉 The Sun shall never be thy day light, (as isaiah said) & the light of the Moon shall never shine unto thee: but the Lord God shallbe thine everlasting light, and thy God shall be thy glory. Behold my brother, what manner of joys are laid up for them which fear the Lord, and which do keep his commandments. Furthermore cast in thy mind my brother also the destruction of sinners. The destruction and the pain of the evil men. When they shall be brought before the dreadful judgement seat, with how great bashfulness shall they be amazed before the just judge, when they shall not have one word to answer. How shall they be ashamed, when the Lord shall speak unto them in his wrath, and in his anger shall trouble them, saying, Depart from me ye cursed into everlasting fire, Mat. xxv. which is prepared for the Devil and his angels. Alas, alas, in what affliction, and perplexity shall their spirits be, when all shall mainly cry out? saying. Let the sinners be turned into hell, Psal. ix. and all nations which do forget GOD. Alas, alas, what a sorrowful song shall they sing wringing their hands and sorrowing, when they shallbe at the point to be led away, that they may be cruelly punished for ever and ever? Alas, alas, what a place is that, where there is weeping & gnashing of teeth, which is called Hell, the which place the Devil himself doth horribly fear? Alas what a fire is that fire of Hell which shallbe never quenched out? Alas, what a poison worm is that that never ceaseth gnawing? Esay. 66. Ezech. xx. Mark. ix, Alas how grievous are those utter darknesses which continue for ever? Alas what manner of ministers are they which are appointed to have the ordering of the torments, which lacking both mercy, and tender heart, do still spitefully upbraid and beet? Then they which are punished shall cry strongly unto the Lord, and he shall not hear them. Then shall they know that all things that were in this life were but vain things, and transitory, and the things which they thought here to be sweet, they find that they are more bitter than any gall or poison. Where is then the pleasure of the flesh, which is falsely so called? For there is no other pleasure, but to fear the lord To fear the lord is true pleasure. For it is the true pleasure, for this doth in deed fill the soul as with lust and fatness. Then shall they despair of themselves, and of the works which they have wrought. Then shall they confess saying. Just is the judgement of God. Have we heard these things, & would we not turn from our evil works? And then it shall no thing avail them. Alas woe is me, which being taken with such sins, as no man hath done the like, have sinned above the number of the sand, and am holden back of them as if it were with many iron chains. I have no hope that I shall look up into heaven. To whom then shall I flee, but unto the thou merciful? but unto the which dost not remember wrongs? A prayer. Have mercy upon me o God after thy great mercy, and according to the multitude of thy mercies do away my iniquity. wash me more from my sins, Psal. 51. and purge me from my wickedness: for I know mine iniquity, and my sin is ever against me. Against the only have I sinned, and I have done evil in thy sight. Unto the do I flee, for thy great mercy and thy goodness. I have provoked thee, and I do flee unto thee, even for thy very gentleness to be entreated. I have call the away, and I flee unto thee, for thy great goodness and thy gentleness. And I pray unto thee, beseeching thee, that thou wilt turn thy face from my sins, and put away all my mysededes. Make in me a clean heart O God, and renew a right spirit within me, for thy only names sake. For I have nothing that I should offer unto thee, not one good work, no clean heart, but trusting in thy mercies I cast myself upon them: Chrisostom had no good works to be saved by. That thou wilt work, in me repentance, so that I fall not easily again into sin, but from this time forth I may serve the in holiness and righteousness all the days of my life, forthine is the Kingdom and Empire for ever and ever. So be it. I Beseech thee my brother which lookest for these things, that thou study to be found clean, and without spot, in peace. If any evil thought come unto thee, lay hold on this sword: that is to say, think up on the fear of GOD, and thou shalt cut down all the power of the enemy. Take unto the also in stead of a trumpet the holy scriptures: for as the trumpet gathereth together the soldiers even so the holy scriptures when they cry unto us, they gather together our thoughts in the fear of the Lord. For our thoughts are as soldiers which do fight the field against the enemies of the king. And again. As the trumpet that soundeth in the time of battle stirreth up the courage of the young men and them that fight against the enemies, even so the holy scriptures do stir up thy readiness, unto that which is good, & make the manly against evil affections. Therefore my brother, asmuch as thou canst, compel thyself to be often occupied in them, that they may gather together thy thoughts, which the enemy doth scatter abroad by his wicked inventions, suggesting unto the evil lusts: either else some times sending upon thee some troubles: either else now and then ministering unto thee wealth and security. These things he worketh by his malice and guile, to th'end that he might turn man from God. For often times it chanceth that when he can not win & overcome a man through lusts, than afterward he will bring unto him temptations, to darken the mind, that he may afterward find the same more apt for his purpose, to the end that he may then sow in to it such things as he listeth: and he beginneth sometimes to move man to think on this wise, and, as it were, to swear. That sithence the time that I begun to do good, I have had very evil luck. Let us therefore do evil that good may come thereon. Then if a man be not found sober, Roma. iii. he swalloweth him up, even as hell doth a living man. But if he can not so overcome him, then bringeth he unto him wealth and prosperity, & promoteth him, driving him thereby into a deceit that is more grievous and heinous than any other affection is. That is, that he maketh a man proud, & without fear. This draweth the mind into the deep of fleshly pleasures. This maketh the mouth to blaspheme heaven. For it is written. They stretch forth their mouth against heaven. Psal. 73. This causeth that a man knoweth not God, that he knoweth not his own infirmity, that he thinketh not of death and the day of judgement. This is the way of all evils. He the delighteth to walk this way, that is in the way of wealth and ease he shall come at length into the gates of death. This is the way which the lord speaketh of. Mat. 7. Brode and wide is the way that leadeth to destruction. Lo, my brother, now hast thou herd for what cause the enemy doth study to bring unto us sometime prosperity, sometimes adversity. For as he findeth the man's mind affected which striveth against him, even so doth he with his evils appoint his army against him. Therefore my brother be sober and take heed and give thyself always to reading, that it may teach thee, how thou oughtest to avoid the snares of the enemy, and to obtain everlasting life. For the Reading of holy Scriptures doth make the wandering wit to stand steadfast, and doth give unto it the knowledge of God. Hearest thou now (my brother) that he getteth the knowledge of God, which with an earnest mind giveth diligence to the holy Scriptures? Therefore, my brother, do not lightly esteem thy soul, but be diligent in reading, and in prayers: that light may be given unto thy mind, & thou mayest be made a perfect and whole man, wanting nothing in any point. Let other men glory in keeping the company of great men, of Princes & Kings. But do thou glory before the Angels of God, speaking unto God, and unto the holy Ghost, by the holy Scriptures. For he that speaketh unto the by them, is the holy Ghost. give diligence therefore that thou continually watch to the reading of the holy scriptures, and to prayer. For as often as thou there through keepest company with God, so often are thy soul, body and spirit sanctified & hallowed. Be sure therefore of this, brother, that when thou happenest upon them thou art hallowed. give diligence therefore that thou often give heed unto them. And though thy hands have no leisure, yet pray in thy mind. For blessed Anne the mother of the prophet Samuel, i. Meg i. did pray & her lips only did move: and her prayer entered into the ears of the Lord of Sobaoth, and the thing that she asked was granted unto her. Therefore my brother, although thy hands be not at leisure, yet pray with thy mind, for God heareth also, even them that hold their peace. And if thou canst not read, be then often in the place where thou mayest hear, and take profit. Ecclesi. vi. For it is written. And if thou seest a man of understanding, get thee soon unto him, and let thy foot tread upon the steps of his doors. But this is meet not only for them that can not read, but that can also. For there are many which do read, and they know not what they read. Wherefore my brother take heed that thou despise not the grace that is in thee, which is given unto the by the gift of Christ, but take heed, and seek how thou mayest please the Lord, that thou mayest get unto thyself the blessedness of his saints: as it is written. Blessed are they which search for his testimonies, Psal. 119. & do seek him with their whole heart. Take heed that the enemy hinder the not, that when thou shouldest read he make the slothful, and cast the into such businesses as shall withdraw thee, saying: dispatch this thing first, it is but a little thing, and then shalt thou read without any care. For how often putteth he these things into thy mind, that he may make thee cheerful unto the works of thy hands? But he doth cast all such things into thy mind to the end that he may withdraw the from reading, and from thy greater profit. For the devil when he seeth a man disposed unto reading, he setteth himself against him with these or other such like occasions, seeking if he by any means may let him. But do not thou obey unto him, but be as the heart which thirsteth & desireth Psal. xli. to come to the springs of waters, that is to say, to the holy scriptures, that thou mayest drink of them, and that they may refresh thy thirst, which art burnt with so many affections. But drink of them which are meet, and are profitable for thee. As for example, when God giveth the this gift that thou understandest some saying, let it not slip: but think upon it in thy mind, and write it in thy heart, and so shalt thou always remember the same. For it is written. I shall meditate in thy justifyings. Psal. 119 And again. I have hidden up thy words in my heart, that I should not sin against thee. And again. Wherewithal shall a young man cleuse his way? even in keeping thy word. Well beloved thou seest that by the remembering the word of God, a man doth amend his life. For who is it which is mindful of the sayings of God, and doth not amend his way? Is he not altogether a castaway & a wretch, which remembreth nothing at all, but forgetteth even those things also which he knoweth? To him that is such a one God speaketh. Wherefore dost thou preach my laws, Psal. 50. & takest my covenant in thy mouth. Wherefore he commandeth that that shallbe taken from him which he seemeth to have. Mat. xiii. Mark. iiii. Luke. viii But what is that thing which is commanded to be taken from him which he seemeth to have? even faith: for he calleth himself a Christian, Titus i. but he denieth it in deeds, and is worse than an infidel. Therefore he commandeth the holy ghost to be taken from him which he received in the day of his redemption, which he seemeth to have: so that such a man is like a wine vessel, which runneth out by reason of a leak, wherethrough the wine is lost: which thing they that know not, where they see the vessel, think that it is full: but when any wine should be drawn out of it, then appeareth it unto all men that it is empty. In like manner also such a man when an account shallbe asked of him at the day of judgement, he shallbe found empty, and then his works shallbe open unto all men. Of this sort are they also which shall say unto the king at that day. Lord have we not prophesied, Mat. seven. & in thy name have we not done many good deeds? And when the king answereth he shall say unto them. Verily I say unto you, I know you not Thou seest brother that such a one hath nothing at al. Be thou therefore mindful of the word, and direct thy way. Take heed that thou dost not suffer the birds to light down & to eat up the seed of the son of God. Luke. viii. For he said, that the seed is the word which ye do hear. Hyde therefore the seed in the furrows of thy heart, that is to say, hide the word in the midst of thy heart, that thou mayest bring forth unto God some fruit in fear. But when thou readest, read diligently and earnestly, and handle the sentence weighing it advisedly: labour not to read over many leaves: but if thou chance upon any hard thing, let it not grieve the to read over that verse twis or thrice, till thou understand the meaning and pith of it. But when thou preparest thyself to sit down to read, or else to hear an other, pray unto God first, saying: Lord jesus Christ open mine eyes and the ears of my heart that they may hear thy words and understand them: A prayer and that they may do thy will O lord Psal. 119. For I am a stranger in the earth, hide not thy commandments from me. But open mine eyes, & I shall behold the marvels of thy law. For in thee o my God have I trusted, that thou mayest give light unto my heart. Yea my brother I beseech the pray so always unto god that he will give light unto thy mind, and that he will make open unto the the strength of his words: For many have erred trusting to their own wit, and saying that they were wise, Roma. i. they became fools, and did not understand the things that were written, and so falling into blasphemies did perish. If thou therefore in thy reading, find any thing that is hard to be understanded, take heed that the wicked enemy do not teach the to say within thine own self: it is not so as that word speaketh. For how should it be so? and on such like sort. But if thou believe god, believe his words also: & say unto the devil. Go behind me adversary: Mat. xvi. for I know thee not. The words of the Lord are pure words: Psal. xii. as the silver which from the earth is tried, & purified seven times in the fire. There is no evil thing in them nor doubtful, but all things in them contained are good in their sight that are wise, and all things in them are perfect to them that find knowledge. But I am a fool, & am ignorant, yet I know that they are written spiritually. For the Apostle sayeth that the law is spiritual. And so look thou up in to Heaven and say. Lord I have believed thy words, and say not against them, A prayer but I trust unto the words of thy holy ghost. Therefore save me thou O Lord, that I may find favour before thee. For I seek no other thing but only that I may be saved O merciful: that I may obtain thy grace, for thine is the kingdom & mercy for ever So be it. ¶ An Homely of the Resurrection of Christ, and of the power and fruit thereof, written in latin by john Brentius, and translated into english by T.S. Now that I shall speak of the Resurrection of our Lord jesus Christ, I desire you that you all will hearken with such ears and minds, not as vain men are wont to give to idle, & now and then also to hurtful, tales, which do only seek this, that they may be delighted & waste the time, but with such ears and minds as very godly men do give to him that entreateth of the most high and chief matter of holy religion, and of our perpetual salvation. For if Christ had not risen again, our preaching had been in vain, as Paul sayeth, our faith were in vain, the testimony of the Apostles of the resurrection of Christ were in vain, the dead should not rise again, we should yet remain in our sins: all they which are fallen a sleep in Christ were lost: finally if that in this life only we had faith in Christ we were then the most miserable of all men. Wherefore, most dear friends, if ever we did care (as there ought to be none other so great a care) to know the things that Christ did, the cause of our salvation dost most above all things enforce us, that we well do understand the rising again of Christ from the dead. We shall first therefore show that Christ verily is risen from the dead, than what profit, what glory, what majesty, the resurrection did bring to Christ himself. Lastly what profit, what health, yea and what happiness hath happened us, even unto us I say, by the resurrection of Christ. i Tim. two. Remember (Paul writeth to Timothe) that jesus Christ rose again from death. By which admonition he doth mean, that there ought nothing amongs godly men to be more esteemed than the resurrection of Christ. And that I may here take my beginning, not only those arguments by which Christ showed himself alive unto his disciples after his resurrection, do witness the rising again of Christ from the dead, but also the prophecies of the prophets which were before the resurrection of Christ. In the xu psalm he saith. Therefore did my heart rejoice, and my tongue was glad, moreover my flesh also shall rest in hope: Because thou wilt not leave my soul in hell, neither wilt suffer thine holy one, to see corruption. And in an other Psalm. The Lord said to my lord, sit on my right hand, until I make thine enemies a footstool under thy feet. And that these be prophecies of the resurrection of Christ, Peter witnesseth in his first sermon which he made upon witsondaye, as it is written in the second chapter of the Acts of the Apostles. To this agreeth isaiah. His sepulchre (saith he) shall be glorious: For it appeareth by the beginning of that chapter (which is the xi) that Isaiah in that place doth preach of Christ, and Paul approveth the same in the xu chapter to the romans. And again Esay sayeth in the liii chapter. After that he hath offered his life for sin he shall see long lasting seed, and the will of the Lord shallbe ruled in his hand. For because that his soul hath laboured, he shall see, and be satisficed. And that the Prophet in this place doth preach of Christ thou shalt plainly perceive, by the viii chapter of the Acts of the Apostles. But what need any more? wheresoever the prophets do preach of the ever lasting kingdom of Christ, there also do they preach of the resurrectio of Christ. For Christ could not have obtained an everlasting kingdom, except he had risen from death into the glo glory of his father. Now, Christ also himself did often, and much before his death, prophecy of his resurrection from death. Destroy (saith he) this temple, and in three days will I raise it up again. And again: as jonas was in the belly of the Whale three days, and three nights, so shall the son of man be in the heart of the earth, three days, & three nights. And again. The Son of man must suffer many things, & be reproved of the elders, & chief priests, & scribes, and be slain, and the third day rise again. Again: It is written, I shall smite the shepherd, and the sheep of the Rock shallbe that I am risen, I will go into Galilee before you. But what do I? The things which Christ before his death preached of his resurrection, be much more known by the histories of the gospels then that the same need in this place with many words to be repeated. But these are prophecies of the resurrection, before that it was done. But after that it was done, there was no matter or occasion let pass, in which Christ did not plainly witness, that he was in deed risen from the dead. These we shall now pass over, for because that in our entreating of the History of the gospel, they are handled at large, saving that we will add this hereunto, that the Apostles were chiefly ordained for this purpose, that they should witness the resurrection of Christ. Wherefore (saith Peter) of these men which have companied with us all the time that the Lord jesus had his conversation among us, Acts. ●. beginning at the baptism of john, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. And again. Actum. x. Him God raised up the third day and showed him openly, not unto all the people, but unto us witnesses, chosen before of God for the same intent, which did eat & drink with him, after that he rose from death. Briefly as the prophecies of the prophets concerning the resurrection of Christ, are the most true sooth sayings of the holy ghost, so is there nothing more certain, then that Christ verily is risen from the dead, even in deed. Whereof we shall speak more hereafter. Now let us see what he hath gotten by his Resurrection. Christ truly is not risen from death in such sort as that dead man which by the touching of the carkaiss of the prophet Eliseus revived, 4. Reg xiii to die again, Luke. seven john. xi. neither yet as the son of the widow, neither as Lazarus the had lain four Acts. ix. days in his grave, neither as Dorcas in joppa, were called again to life. For these verily were raised from death, but into this corporal life to die again. But Christ risen from death (as Paul sayeth) dieth no more, Acts. xiii death hath no more power over him. And again: He raised him up from death now no more to return to corruption. And that I may comprehend all in one word, Christ by his resurrection entered into his glory. For he saith in Luke. Luk. xxiiii. Ought not Christ to have suffered these things and to enter into his glory. Here therefore we must try out what the glory of Christ is. The glory of Christ. First truly the glory of Christ is, that he is the Son of God. In to this glory therefore he entered by his resurrection, that is, he proved by his resurrection that he was in deed the Son of god. Roma. i. He is declared (saith Paul) to be the son of god with power, after the spirit, that sanctifieth, sense the time that jesus Christ our Lord rose again from death. And this glory is greater than that it can worthily be expressed with words. Wherefore we shall touch the other parts of his glory, and majesty. secondly the glory of Christ is that he is, of the same blessedness, majesty, and almighty power with God his father. Wherefore into this glory also he entered in by his resurrection. Sat (saith the father) on my right hand, until I make thine enemies thy forestole. Furthermore, the glory of Christ is that all things are subject unto him, that he is Lord of heaven and earth, and judge of the living and of the dead. This majesty Christ received by his resurrection. Philip, two, God hath exalted him (saith Paul) on high, and given him a name which is above all names, that in the name of jesus every one should bow, both of things in heaven, and things in earth, and things under the earth. And again. Christ therefore died and rose again, & revived, Rom xiiii, that he might be Lord over dead and quick. Acts. xvii. And again. He hath appointed a day in the which he will judge the world by that man by whom he hath appointed, and hath offered faith unto all men, after that he had raised him from death. But who can either by thinking conceive, either else by words, I say not express, but no more but somewhat touch all the parts of that glory & majesty, which Christ by his resurrection did receive? Wherefore letting pass this part of the sermon, & commending it rather unto faith, then showing it unto man's reason, we shall come to this that we put forth in the thread place, and which is most of all to be considered of us and with great study to be searched for, that is to say, what profit, what health or happiness the resurrection of Christ hath brought unto us men. Our profit by Christ's ●eath. And for because that now we are come to speak of the chief point of religion, yea and of the matter of our whole salvation, we will not bring forth man's dreams, but will gather places of the holy scripture, by which we shall show that the resurrection of Christ is our very and everlasting salvation. And first of the profit of the resurrection of Christ there is nothing in the scriptures more short, & clear, then that Paul writeth to the Romans, Rom iiii, saying: He was delivered for our sins, and was raised again for our justification. For as the death of Christ hath purged our sins, and hath brought to pass, that our sins are forgiven us of God for Christ's sake, so the Resurrection of Christ, hath brought unto us righteousness, and hath brought to pass that as many as believe in Christ, may be esteemed before God even righteous for Christ's sake. They truly are called blessed, whose iniquity is forgiven, and whose sins are covered, but our sins are not covered but with true and perfect righteousness. And we forasmuch as pertaineth unto our nature, are so far from perfect rightwiseness, as the heaven is from the earth. For albeit that many have a civil honesty and righteousness, yet do they want in themselves the true & perfect righteousness. Therefore Christ rose again from death to this end, that as by his death he hath obtained, that God the father forgiveth us our sins, and is become favourable unto us, so by his resurrection he should obtain, that God should impute unto us all the righteousness of Christ, & that he should not otherwise judge of us, then as if we by our works had perfectly fulfilled all righteousness. Which spared not (saith he) his own son, Rom. viii. but gave him for us all, how can it be, that with him he should not give us all things also? For unto Christ belongeth true and perfect rightwiseness. saying therefore that Christ is given unto death for us, and is given unto us by his Resurrection, it is plain also that by his resurrection his rightwiseness is so given unto us that we may glory of it as of our own, and we may set it not so much against the accusings of our sins, as against the gates of hell. Peter sayeth, that baptism saveth us, i. Peter. iii not the putting away of the filth of the flesh, but the promise or covenant of a good conscience towards God, by the resurrection of jesus Christ. For as for us, whether we consider our sins or the rightwiseness of our flesh, we have an evil conscience, and we do know that we are guilty of everlasting damnation: For our sins verily, because they do directly fight against the will and law of God: For our rightwiseness also, because our rightwiseness is both imperfect & unpure. But a good conscience (sayeth Peter) is wrought in us, by the resurrection of Christ. How? because God knitteth himself unto us by a covenant, and stricketh up a bargain in manner with his hand with us, by the resurrection of his Son, that he will for Christ his sons sake, know and judge us perfectly righteous, and make us saved. If the conscience do know these things by faith, what can be better than it? what more quiet, & even in the mids of death, yea in the horrible judgement of God, what more secure? Herto belongeth it that Peter also in an other place saith. ●. Peter. i Blessed be God, which according to his abundant mercy, begat us again unto a lively hope. By what? it followeth: by that, that jesus Christ rose again from death. But what is that lively hope, into the which the resurrection of Christ hath begotten us again? Forsooth this it is: that God hath given unto us by the resurrection of Christ, the true, whole, and perfect rightwiseness, which Christ the son of God, hath, that by it we should obtain an immortal, undefiled, and an inheritance that perisheth not, even in heaven. What could therefore happen unto us more profitable, yea or else more necessary than the resurrection of Christ? i Cor. xv. And true it is that Paul saith. If Christ be not risen, you are yet in your sins. But now he is risen again: We are not only therefore delivered from our sins as many of us as believe in him, but also the same rightwiseness which he hath is imputed also unto us, perfect and on every side sufficiently performed. Furthermore the resurrection of Christ hath brought unto us not only our victory over afflictions, and death, but also our own resurrection from death into life, and everlasting blessedness. Christ (saith Paul) is risen from the dead and become the first fruits of them that sleep. For by a man came death, and by a man came the resurrection of the dead. For as by Adam all do die, even so by Christ shall all be made alive. For, to the end that we may rightly understand the benefit of Christ, we must not consider and behold Christ by his outward body only, that is to say, by one part of his or one member only, but by his whole and perfect spiritual body. For so doth Paul teach the Christ is to be considered of us, when he 〈◊〉 to the Ephesias, saying: He hath made him above all things the head of the congregation, which is his body. Ephes. ●. Therefore as the whole body of man is made of the head and many members, so whole Christ is made (forasmuch as now serveth for our purpose) of his own person as the head, and of all them that believe in him as of diverse membres. But now, when as it is plain, that Christ the head is risen from the dead, how could it be, that he should not draw also with himself all his membres from death, unto life, and resurrection? Should the head rise, and leave behind him, the hand or the foot, yea or so much as the little finger? Christ (thou wilt say) did rise alone, because no man ascended into heaven, but he which descended. Very well, he rose alone: but this must be added, that he also did rise whole. Whole Christ is, the head, with his members. Whither so ever therefore the head is come, even thither also are the members comen. And who are the true members of Christ, but they that believe in him? Do you not know, saith Paul, that your bodies are the membres of Christ? And again: We are members of the same body, of his flesh, and of his bones. It is therefore manifest, that as many as believe in Christ, are risen together with Christ. Ephes. li. Whereof Paul saith: When we were dead by sins, he quickened us together with Christ (by grace are ye saved) & raised us up together with him, and made us to sit together with him among them of heaven, in Christ jesus. And again: Colos. two. Ye are buried with him through baptism, in whom ye are risen again through faith, that is wrought by the operation of God, which raised him from death. And ye when ye were dead through sin, and through the uncircumcision of your flesh, hath he quickened with him, and hath forgiven us all our trespasses. For as Christ hath drawn all them that believe in him together with himself into his death and burial: We are buried (saith Paul) together with him by baptism for to die: Rom. v● even so verily hath he drawn with himself them into his resurrection, so that as many as are dead & buried together with Christ, they have also risen again with Christ: Whether we live (sayeth he) or Rom. xiv we die, we are the Lords. For Christ therefore died and rose again, that he might be Lord over the dead and quick. But thou wilt say how have we risen again with Christ, which do yet notwithstanding live in this mortal body, and needs we must die? We said afore, that now we are occupied in the most high matter of our salvation. Wherefore we must bring forth not man's dreams, but the witnessings of God. Let us hear therefore Christ's own sermon of this matter. john. iii. As Moses (saith he) lifted up the serpent in the wilderness, even so must the son of man be lift up, that who soever believeth in him, perish not, but have everlasting life. And Paul: Roma. x, If thou knowledge with thy mouth that jesus is the lord, and dost believe in thy heart, that God raised him up from death, ● shalt be saved. For notwithstanding that after the resurrection of Christ, we are yet mortal men in earth, and subject to all adversities, yet by faith, I say, by faith in Christ we are so made partakers of his resurrection, We shall rise again that first unto us truly doth belong the right of rising from death unto everlasting blessedness in the last day. For faith doth fasten us, and as I might so say doth incorporate us to Christ. Sens therefore that Christ in whom we are incorporate is risen, it can not be, that we should not rise with him. For as touching it that as yet we do die, and our bodies do rot in the earth, yea or be brent with fire, should this be any let to our resurrection? Forsooth, God, which when as yet there was nothing, could make this so great a work of this world, could he not also find again the body which was made before, yea though it were turned into dust, in the earth, or the sea, & call it again unto life? God doth call those things which are not, that they may be, john. xii. & can he not then call again those things which seem to have perished? Hath he not set forth unto us in every little grain the image of our resurrection. Except the wheat corn (saith Christ) fall into the ground and die, it bringeth forth no fruit. And Paul sayeth. Thou fool, ●. Cor. xv. the which thou sowest, is not quickened, except it die. And what sowest thou? Thou sowest not the body that shallbe, but bare corn, as of wheat, or some other: but god giveth it a body at his pleasure, to every seed his own body. Which of us can see in a cornel of a Pear so great a bough of a tree, as groweth out of it, being laid in the ground? Who can see in a grain of corn so great a stalk & an ear as the reapers do reap? Man doth not see, but God saith, which also worketh these. And should he raise up a dead grain or seed, & not a man? For not only that he can, but that he will also raise us from the dead, he hath not only testified by the resurrection of Christ his Son, but also by many other arguments, promises, & miracles, which were long now to repeat. The resurrection of the dead truly is by scriptures so certain & sure, that is also commonly rehearsed in the common confession of our faith. Wherefore there is nothing more surely to be holden, then that through Christ the right and glory of the Resurrection from the dead unto everlasting blessedness belongeth even unto us. Furthermore when we believe that we through Christ shall rise again, this faith can not be idle in us, but even now, whiles yet we are in this mortal body it doth think upon the resurrection. For as in the young plants it doth forthwith appear what the fruits willbe, and in the wits of children it is anon showed forth what thing is to be looked for of them, even so in the godly the resurrection that is to come doth begin to bring forth his fruit whiles that we do yet live in the earth. Moses was appointed of god to be the deliverer and law giver to Israel. But he did not only then execute this office, when he brought the people out of egypt, but the appointment of this office that he should take in hand began even then also to work in Moses, when as yet he being a child (if we will believe josephus) he threw down the crown royal of the king of Egypt, trod it under his feet: When as he slew the Egipcian that did wrong to the Israelite, when he laboured to agree the Israelites which strove together, and when he did deliver the daughters of the priest of Madian from the wrong of the shepherds. These truly were the beginnings of his office that he should have. David was choose king of Israel. But this election was not idle in David until that time that after the death of Saul he was openly called to be king of the people. But David even then began to take upon him like a king, when as in the keeping of his sheep he slew a Bear and a Lion, and when with a bold stomach he set upon Goliathe and slew him. So the faith of the resurrection shall not only practise his power in raising our bodies unto everlasting life in the last day: but if the true faith be in us, even in this life also doth it show forth the strength that it hath: And first it holdeth us up in all the adversities of this life, yea even in the mids of death. For if we shall rise again into everlasting life, the which thing we know by faith that we shall do, what disadvantage (I pray you) what evil hap can adversities yea or death itself, bring unto us? I pray thee, if a man should put of from the a filthy garment, to put on upon the and cloth the with a Kingly apparel, wouldest thou call the taking of the filthy apparel from the disadvantage, or evil luck, or rather shouldest not thou call it great profit. To suffer adversity in this world & at length to die, surly they be nothing else, than a putting away of anold & filthy garment, that thou mayest take unto the a most gorgius garment. We do know (saith Paul) that if our earthly mansion of this dwelling were destroyed, two. Cor. v. we have a building of god, an habitation not made with hands, but eternal in heaven. For therefore sigh we, desiring to be clothed with our mansion which is from heaven. Wherefore, when by faith we do think upon our resurrection from death thorough Christ, it can not be but that we shall get the victory, not only over all the afflictions of this world, but also of death & hell. Moreover the same faith of the resurrection doth begin or exercise in us the new life, A new life. worthy the Resurrection, that forsaking all ungodliness and unrighteousness we may follow all kinds of heavenly virtues. For verily except the newness of life doth follow the faith of the resurrection, it is a plain argument that the faith is dead. And what is there that should be a live in a man when as his faith liveth not, which is the life of the just man. For the just (saith he) liveth by faith. Wherefore in this above all things must we most chief labour, that we do show forth our true faith of the resurrection by good works, and being yet in the earth we may live an heavenly life. For true righteousness is brought and given unto us by the resurrection of Christ in such sort, that god doth judge us for Christ's sake Just and holy in deed. How then could this stand together, that we despising and defiling that righteousness of Christ, should live in unrighteousness? The resurrection of Christ hath called us back from death, to life, and everlasting blessedness. What now is more vile, yea what is more pernicious, then forsaking life, to make himself bond again to death, and everlasting mischief. He whosoever it be that followeth sin doth give himself to death, and everlasting destruction. For the reward (saith he) of sin is death. Rom. vi. In the policy of Moses it was most straightly commanded that no man continuing the days of the feast of the pass over should eat leavened bread. He that eateth (saith he) leavened Exod x. two. bread, his life shall perish out of the congregation of Israel, aswell of strangers as of dwellers in the land. This law preacheth unto us, that after that Christ who is our pass over is risen from death, it is lawful for no man to have fellowship either with unclean and ungodly men, either else to lead an unclean life, or a life leavened with sins. i Cor. v. Purge ye saith Paul the old leaven, that ye may be new dough, as ye are unleavened for Christ our pascale lamb is offered up for us. Therefore let us keep holy day not with old leaven, neither with the leaven of maliousnes & wickedness, but with the sweet bread of pureness and truth. For they that do still go forward in their wickedness and Iniquity those men (horrible it is to say) do for as much as in them lieth, crucify Christ again, and do deny that he is risen from death. For the resurrection of Christ is denied not only with mouth of the adversaries of our religion, but also of the ungodly by their deeds and works which do live amongst us are called christians. For where as Christ by his death took away sin and by his resurrection brought again righteousness, now from hence forth to sin and to despise righteousness what else is it, them to call Christ again unto death, and even to fight against his resurrection? And behold here the cursed wickedness of those men which do yet follow the lusts of sin. Christ truly by his resurrection brought to pass that we should be chosen to be the children of God, & the inheritors of all the heavenly goods. But our sins do cause that we become the children of the devil and the inheritors of everlasting fire. What is therefore more horrible, what more cursed, then to rage in such a liberty of sin, that thou dost not only utterly cast away the choosing wherewith God chooseth thee, but also thou givest over thyself into the household of the devil, that thou mayst with his Angels perish everlastingly? For after that Christ is risen from death and we be engrafted into his death, we are no longer our own men, but his, which by his death and resurrection hath delivered us from death into life. Therefore we must obey Christ, and not sin. We are buried (saith paul) with him by baptism for to die, Roma. vi. that likewise as christ was raised from death by the glory of the father, even so we also should walk in a new life: And again. For as touching that he died, he died concerning sin on's, and as touching that he liveth, he liveth unto God. Likewise Imagine ye also, that ye are dead concerning sin: but are alive unto god thorough Christ jesus our Lord. two. Cor. v. And again. If one be dead for all, than all were dead, and he died for us all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. And in an other place. Colos. iii. If ye be then risen again with Christ, seek those things which are above where Christ sitteth on the right hand of god. Set your affection on things that are above, and not on things which are on the earth. And what are those things on earth which are to be avoided, and things that are above to be sought for. Mortify (saith he) your earthly members, fornication, uncleanness, unnatural lust, evil concupiscence, & covetousness, wrath, fersenes, 〈◊〉, cursed speaking 〈◊〉 thy speaking, & put on tender mercy, kindness, humbleness of mind, meekness, softness, & what so ever other godly virtue there is. For if we do these things we shall not only confess in words & common sayings that Christ in his own parson is risen again, but also we shall testify that he also is risen again in us, & the he liveth in us, yea & that all the right of Christ's resurrection doth belong unto us, so that we may not only over cum afflictions & death in this world, but that we may also get everlasting blessedness in the world to come, by the resurrection of jesus Christ our Lord, which is together with the father & the holy ghost god to be praised for ever & ever So be it. ¶ Imprinted at London, in S. john's street by Nicolas Hill, for john Shefelde, dwelling in Paul's church yard.