WHAT is the principall and chiefe ende of mans life ? The fyrst Sonday .

To know God . wherunto man was createde and made .

What moueth the to say so ?

Because he hath created vs , and placed vs in this worlde , to set forth his glory in vs . And it is good reason that we employ our whole life to the anauncement of hys glory , seing he is the originall , beginning , & fountayne therof .

What is then the principall and chiefe felicitie of man ?

Euen the self same , I meane to know God , The greatest felicitie that man can attayne to . and to haue hys glory shewed furth in vs .

Why dost thou call this , mans chiefe felicitie ?

Because that without it , our condicyon or state , were more miserable then the state of brute beastes .

That is moste certeyne .

But tel me , what is the true and right knowledge of God ?

Whan a man so knoweth God , that he is in ful mind to honor him .

Which is the way for a man to honor God a ryght ?

It is to put our whole trust & confidence in hym : to studye to serue him , in obeying vnto his wil & commaundementes : The right maner to worshyp god , standeth in foure pointes . to seke & cal vpon him for help in our necessities , looking for saluacion & al good thinges at his hand . And finally to acknowlage both wyth heart and mouth , that he is the liuely fountayne of all goodnesse , from whom onely al benefites and good thynges doe come .

Wel than to the end that these thinges may be discussed in order , 2. Sondaye . & declared more at large , which is the first poynt ?

Howe may that thing be done ?

We must first haue an assured knowledge , that as he is almighty , so he is all bountifull and parfitlie good .

And is that sufficient ? The first point of honoring God .

No.

Shewe the reason .

For there is no worthines in vs , why God should eyther shew his power to helpe vs : or vse hys mercifull goodnes to saue vs .

What is than further requyred ?

This is requisite more , that euerie one of vs be fully assured in his conscience , that he is beloued of God , & that he will be both his father & sauiour .

Howe shall we be assured hereof ?

By his owne woorde , wherin he vttereth moste playnlye vnto vs , hys plentifull mercye in our sauiour Christ , & geueth vs vndoubted assurance of his louing mynd towardes vs .

Well , The foundacion of our faith . then I perceiue that the very ground to come by a sure confydence in God , is , to know him in our sauiour Christ .

Yea truelye .

Then briefelye , what is the effecte and substaunce of thys knowledge of God in Christe ?

It is conteyned in the confession of the fayth , vsed of all Christen men , which is commonly called the Crede of the Apostles : bothe because it is a compendyous and a briefe gatherynge of the articles of that faythe , whiche hathe bene alwayes continued in Christes Churche : and also because it was taken out of the pure doctrine of the Apostles .

Rehearse the same .

I beleue in God the father almighty , The Crede of the apostles . maker of heauen and earth : And in Iesu Christ hys onely sonne our Lorde : Who was conceyued by the holye Ghoste , borne of the vyrgyn Marye : Suffered passion vnder Ponce Pylate , was crucifyed , dead , buried , and descended into hell : He rose agayne the thyrde daye from deathe : He ascended into heauen , and sytteth on the right hande of God the father almyghtye : From thense he wil come to iudge the quicke and the dead .

I beleue in the holye goste : The holy Churche vniuersall , the communion of Goddes electe : the forgeuenesse of synnes : the rysing agayne of the bodyes : and lyfe euerlastyng .

To the intent that this confession maye be more particularely and playnely declared , 3. Sonday . in to how many partes shal we deuyde it ?

In to foure principall partes . The Christian faith standeth in four pointes

What be they ?

The fyrste concerneth God the father . The seconde parte is of the sonne of God , our sauiour Christe : wherein briefly also the whole story of our redempcion is rehearsed . The thyrde is touchyng the holye goste . The fourth concerneth the holy Churche , and Goddes free gyftes vnto the same .

Seing there is but one God , what moueth thee to make rehearsal of God the father , God the sonne , and God the holye gost , as if ther were thre gods ?

Because that in the substance or nature of God wee haue to consider the Father , As concerning the Trinitie . as the fountayne , beginning , and originall cause of al thinges : then secondarely , his sonne , who is hys euerlastyng wysedome : & thyrdly the holy ghoste , who is his incomprehensible vertue and puissaunte myght , which is extended and spred vpon all creatures : and yet neuertheles remaineth alwayes wholy in hymselfe .

This is then the meanyng : that there is no inconuenience at al , to vnderstand seuerally and apart , these three persons in the substance of God , who notwythstandyng is one , and not therby deuyded .

It is euen so .

Make rehearsal nowe of the fyrst parte of the Crede .

I beleue in God the father almighty , The first parte of the belief . maker of heauen and earth .

Wherfore doest thou cal hym Father ?

I call hym so , hauyng respect to Iesu Christ , who is the euerlastyng worde begotten of God before all worldes , The sathe without begynning : who beyng afterwardes openly shewed vnto the world , was euidentlye approuued and declared to be hys sonne . Now seing God is oure Sauioure Christes father , it foloweth necessarilye that he is also our father .

What meanest thou by that , thou callest hym Almightye ?

In that I say he is Almightye , what is ment by this word almights . I meane not that he hath a power which he doth not exercise : but contrariwise , that al creatures be in his hand and vnder his gouernance : that he ordereth and dysposeth all thynges by hys vnsearcheable wisedome and prouidence : that he ruleth the worlde as it pleaseth him : and that continually he guydeth al thynges therin after hys own good pleasure .

So then by thy saying , The power of god is not ydle . the power of God is not ydle nor vnoccupied , but continually exercised : so that nothyng is done , but by hym , or by his leaue and ordinaunce .

It is euen as you saye .

Wherfore is that clause added therunto , 4. Sondaye Maker of heauen and earth ?

Because he hath made himselfe knowen vnto vs by his workes , it is necessary for vs to seeke hym owt in them . Psal. 14. Roma. 1. For oure capacytye , and the reache of oure vnderstanding is not sufficiente nor able to comprehende his diuyne substaunce , but he hath made the world as a myrroure or glasse , A glasse wherin we maye see God . wherin we maye beholde his diuine maiestie , in suche sorte as it is expediente for vs to knowe hym .

Doest thou not comprehende all creatures in these two wordes , heauen and earth ?

Yes verely : & they may righte well be vnderstanded in these two wordes , seynge that all thinges be eyther heauenlye , or earthlye .

And why callest thou God only by the name of creator or maker ? seynge that to order thinges , and to conserue them alwayes in their state , is a thynge of muche more importaunce , then to haue for one tyme created them .

By thys worde Creator , it is not onely meante that he dyd once create them , hauyng no farther regarde to them afterwardes : But we ought to vnderstand , that as the worlde was made of him in the beginning , euen so nowe he doth conserue the same , & vpholdeth the state of thinges , so that heauen and earth , Concerning the prouidence of God . with the reste of the creatures , coulde not contynue in their estate , if his power did not preserue them . Moreouer , seinge in this maner he dothe maintayne all thynges , holdynge them ( as it were ) in his hand : it must nedes folow , that he hath the rule & gouernance of all . Wherefore in that that he is creator of heauen & earth , it is he that by hys bountyfull goodnesse , myghtye power , and hyghe wisedome , doth conducte and guide the whole order of nature . It is he that sendeth raine and drought , haile , tempestes , and fayre wether : he sendeth fertilite and barennes , dearth and plentie , health and sycknes : & to be shorte , he hath all thynges at commaundement , to do hym seruice at his owne good pleasure .

What saiest thou as touching the deuels and wicked persons , be they also subiecte to hym , and at hys commaundement ?

Albeit that God dothe not guide them wyth his holy spirite , Concernyng deuylles . yet he doth brydell them in such sort that they be not able to styrre or moue without his permission and appointment : yea & moreouer , he doth compel them to execute his will & pleasure , although it bee cleane agaynst theyr intent & purpose .

To what purpose doth it serue thee to knowe this ?

The knowledge hereof doeth wonderfully comforte vs , for we might thinke our selues in a miserable case , if the deuylles and the wycked had power to do any thynge contrary to Gods wil or appointment . And moreouer we could neuer be quiete in our consciences , yf we shuld think our selues to be in theyr daunger . The deuill hath no power but of God . But forsomuche as we know that God brydeleth them fast , and chayneth them , as it were in a prison , in suche wise that they can do nothing , but as he permitteth : we haue iuste occasion , not onely to bee quiete in mind , but also to receyue most confortable ioye , since God hath promysed to bee our protectour and defender .

Go to then , 5. Sonday . The second parte of the beliefe . lett vs come to the seconde parte of our beliefe .

And in Iesu Christe his onely sonne , our Lorde .

It is to acknowledge the sonne of God to be our sauiour : and to vnderstand the meane wherby he hath redemed vs from death , and purchased lyfe vnto vs .

What sygnifyeth thys worde Iesus , by whych thou namest hym ?

It is as muche to saye , as Sauyour : This word Iesus . Matt. 1. and thys name was geuen vnto him by the angell at Gods commandement .

What ? is that of more estimacion , than if that name hadde bene geuen vnto hym by men ?

Yea a great deale : for since Goddes pleasure was that he shoulde be so named , it geueth vs certayne knowledge that he is our very sauiour in dede .

What sygnifyeth then thys woorde Christe , whiche foloweth after ? This word Christe .

This word , Christe , doth expresse more effectually his office : and doth vs to were that he was anointed of oure heauenlye father , to sygnifye that he was ordeined to be a kynge , Prieste , and Prophete .

How hast thou the knowlege hereof ?

By the scripture , whiche doth suffyciently teache vs that anointynge dyd serue for these three offices , or dignities , the which be also attributed vnto hym in many places of the scriptures .

But , what maner of oyle was it wherewith he was anointed ?

It was no such material oile , as we vse , and as did serue in olde time , to the ordeininge or institution of kynges , Priestes , and Prophetes : but a farre more excellent oyle , euen the grace of Gods holy spirite , wherof the aunciente anointing in the olde testamente was a fygure .

What maner of kyngdom is that wherof thou speakest ?

Thys kyngdome of Christe is not earthly , The kingdome of Christe . but spirituall , the substaunce wherof doeth consist in Gods worde , and in his holy spirite , wherin is conteined both ryghteousnesse and lyfe euerlastynge .

It is an offyce and auctorytie to presente himselfe before God , The pristhoode of Christe . Heb. 7.8.9 10.13 . to obtayne grace & fauour for vs : and to pacifye hys fathers wrath , by offering vp the most acceptable sacryfyce of hym selfe vnto him .

Why callest thou hym a Prophete ?

Bycause that he came downe into the worlde , to brynge vnto vs the moste worthy & ioyfull embassie or message of God his father : to declare at large most euidently to the worlde his fathers wil , and to finishe all reuelations and Prophecyes . wherein Christwar a Prophete Esa . 7. Hebr. 1.

Commeth there any profite vnto thee by those names and dignities of Christe ?

Yea they altogether belonge to our comfort , and proffit . For Christ did receiue all these of hys father , to make vs partakers therof , wherby we myghte euerye one receyue of hys fulnesse .

Declare thys thyng vnto me more at large .

He receiued the holy ghost in moste full perfection , with all the giftes and graces of the same : to bestowe them on vs , and to distribute them vnto euerye one of vs in the measure and quantytye that God knoweth to be moste mete and expediente for vs : Christ is the fontayne of all goodnes . and so by this meanes wee drawe oute of hym , as if it were oute of a fountayne , all the spirituall gyftes that we haue .

To what vse doth the kyngdom of Christ serue vs ?

To set vs in libertie of conscience , To what vse the kyngdome of Christ serueth vs . to lyue godly and holily , that we beinge enriched with hys spirituall treasures , and armed with his power , may be able to ouercome the deuyll , synne , fleshe , & the worlde , whych bee euery one pernycyous enemies vnto our soules .

What profite haue we of his priesthoode ?

First by this meanes he is our mediator to bring vs into the fauour of God his father : The profyte of Christes priest hoode . Hebru . vii . viii . ix . x. xiii . and againe hereby wee haue a fre entrye to come in and shewe oure selues boldely before God : and to offre vp our selues with al that belongeth vnto vs , for a sacrifice , and in thys poynt we are felowes after a sorte of his priesthood .

The vtilitye of his office in that he is a Prophete is yet behynde .

Since our lorde Iesu hath receyued this office to become the master and teacher of hys flocke : the ende of this dignitie is , wherfore Christ was a prophete . to bring us to the righte knowledge of god , and of his trueth , so that wee myght become Gods houshold scholers and of hys familye .

This is then it that a man may briefly gather of thy wordes : that these thre titles or names of Christ , do include thre sundry offices , the which God hath geuen vnto his sonne , to the entent to bestow the fruit , & profite of the same vpon his elect .

Ye saye truely .

By what reason callest thou Christ the onely sonne of God , 7. Sonday . synce God doth name vs also hys chyldren ?

As touching that , that we are Gods children , we be not so borne , neither doth it come of our nature : but only by his fatherly adoption , & by grace , in that that God doeth vouchesafe to accepte vs and take vs for his children : now our Lord Iesus beyng begotten of one very substance with his father , and beynge of the selfe same nature and god head , may euen of good ryght be called Gods onelye sonne : for that there is none other that can clayme that tytle by naturall ryghte , but he alone .

This is then the meaning , that thys honour pertayneth peculiarelye vnto hym alone , as vnto whome it belongeth by course naturall , the whiche notwithstandinge he hath by free gyft of hys goodnes communicated vnto vs , makyng vs partakers thereof , in that we are becomen his own membres .

It is euen so : and therfore in respect of that his communicatyng and alyaunce with vs , the scripture calleth Christe in an other place the fyrste borne among many brethren .

What is the meanyng of that that foloweth ?

What meanest thou by these two clauses : Conceyued by the holye Ghoste , Borne of the virgin Mary ?

The meanyng thereof is : Christ became very manne . Psal. 32 Mat. 1. Luke . 1. that he was fashioned in the blessed virgins wombe , takyng very substaunce and manhod of her own body , that he myght therby become the seede of Dauid , as the Prophetes hadde a longe tyme before sygnyfyed : and yet notwithstandyng all thys was wroughte by the secrete and merueilous power of the holye goste , with out the company of man .

Was it then nedefull that he shoulde take vpon hym oure very fleshe ?

Than thys is thy saying : that it behoued that Christ shoulde become very man , to the ende he myghte execute the office of a sauiour in our shape and persone .

Yea verely : Christe hath perfourmed that which lacked in vs . For we must borowe of him , all that which is lacking in our selues , for this our defaut cold not otherwise be recouered .

But for what cause was thys thyng wrought by gods holy spirite , and not rather by the company of man , according to the ordre of nature .

Because the seede of manne is of it selfe all to gether corrupted with synne : it behooued that thys conception of Christ should be wroughte by the power of the holy goste , Christe was conceiued by the spirit of God . wherby our sauiour might be preserued from all corrupcyon of synne , and replenysshed with all maner of holynes .

So then by these sayinges it is euidenly declared vnto vs : that he ( whiche should purifye and clense other from fylthe of synne ) muste be hymselfe free and cleare from all spottes therof , and euen from his mothers wombe dedicated , & kept holy vnto God in purenesse of nature , so that he may not be giltie of that corrupcyon where with the whole stocke of man is generally infected .

That is the very meanyng of my woordes .

How cummeth it to passe that he is our Lorde ? 8. Sonday .

Euen by the ordinance of God himselfe : Christ is our lord . who also made hym our gouernor , to the ende that he myght execute hys fathers kyngdom both in heauen , and in earth , and that he myght be heade and ruler bothe of Aungelles and of goddes faythfull people .

Wherfore speakest thou of his deathe , immediatlye after hys birth ? & leaueste out the whole story of hys lyfe ?

For because there is nothyng mencioned or spoken of in our Cred : but that whiche peculiarelye belongeth to the pyth and substance of our redemption .

Why is it not sayde playnely in one woorde , that he dyed : withoute anye speakynge of Ponce Pilate , by whose iugement he suffered ?

The mencion that is made of Ponce Pilate , was not onelye for this consideracion to make the storye of Christes Passion to haue more euident assurance : but also to declare vnto vs , that his death hath taken a way our condemnacion .

How so ?

Notwithstanding , Pilate doth pronounce hym innocent , and so by that he doeth not condemne hym as woorthye of deathe . Mat. 27. Luke . 23.

Pilate dyd bothe the one and the other : Christe was condemned for vs first he was pronounced innocente & iust , by the iudges owne mouth , to sygnifye that he suffered not for hys owne deserte , but for our trespaces . And yet withal , the same iudge dyd dyd geue solemnelye the sentence of deathe agaynst hym , to testifye and expresse that he is our true pledge & raunsome : Christ was our raunsonne as he who also hath taken vnto hym oure condemnation to make vs quite and to deliuer vs from the same .

That is wel sayd : for if he had bene a sinner in deede , he had not bene meete to haue suffered death for the offences of other : and neuerthelesse to the end that we myght be clearely quitte and delyuered by hys condemnacyon : Esai . 53. it was necessary that he should be taken and counted as a malefactoure or misdoer .

I meane no other thynge .

Wher thou saist Christ suffred on the crosse : was that kynde of deathe more auaylable and of more importaunce , than if he had bene otherwyse put to deathe ? 9. Sondaye . Christe toke vpon hymselfe the curse due vnto vs , that we might be free .

Yea verely : and touching that matter , Sainct Paule sayeth that he was hanged on a tree , to the intente that he myghte take vpon hym our curse , Deu. 21. Gal. 3. and so dyscharge vs . for that kynde of deathe was accursed of God .

What ? is it not a greate reproche and dyshonoure vnto our Lorde Iesu , to say that he was accursed , and that before God ?

No not a whit : for he through hys almyghtye power , by taking the curse from vs vnto hymselfe , did in such sort make it voyde and of none effecte , that he hymselfe neuertheles continued still so blessed , that he was able to fulfyll vs also with hys blessynges .

Make an exposicion of that that foloweth .

In so muche as deathe was a cursse or punyshement appointed vnto man for synne : Christ euen in sufferinge death vainqueshed death therfore our sauiour Christ did suffer death and by suffering ouercame it . And to the entent also to make it the more certaynly knowen vnto vs , that his death was not a coloured or counterfaited thing : it pleased hym also to be buryed after the common maner of other menne .

But it appeareth not that any profyte cummeth to vs by thys that Christe hathe wonne the victory of death : seing that we ( it not withstanding ) cease not to dye ,

That doth not hinder , The death of the faithfull . is a right passage to life euerlasting . for the deathe of the faythfull is nowe nothing elles , but a readye passage to a better lyfe .

It foloweth then necessarily hereof : that we oughte in no wyse to be afrayde of deathe , as though it were a dredefull thing : but rather it behoueth vs willingly to walke the trace of oure heade and capitayne Iesu Christ , who hath walked and troden the same waye before vs , not to the entente to leade vs to our destruction , but to procure vs an euerlastynge sauegarde .

It is euen so .

What is the sence of that clause whiche is putte to afterward , 10. Sonday . as touchyng his descendyng into hell ?

The ryghte meanynge therof is , The understanding of this : Christe went down into hel . that Christ dyd not onelye suffre a naturall deathe , which is a departyng and goyng asunder of the body and soule : but also that his soule was in woonderfull dystresse , beyng wofully pressed , and enduring grieuous tormentes , and as it were hellyke paynes , Actes 2. which Sainct Peter calleth the sorowes or pangues of deathe ,

For what consideration sustained he those paynes , and in what sorte ?

Becawse he presented hymselfe before God to be a sacryfice satisfactory , and to make amendes in the behalfe of synners , it was mete that as he did beare the wayght and burthen of our synnes : so lykewyse he shoulde feele this horryble anguyshe , and greuous tormente of conscience whiche synne bryngeth , beyng in case as if God had vtterlye forsaken hym and ben haynoussy displeased agaynste hym . And in verye deede , he was brought to suche extremytye of anguyshe , Matt. 27. Mark. 15. that he was dryeuen to crye : my God my God , why haste thou forsaken me ?

Why ? was God then angry with him ?

Nay , how beit it was conueniente that God shoulde punyshe hym in suche sorte , Esa. 53. 1. Peter . 2. to veryfie and performe the wordes of Esay the Prophet , who saieth that he was beaten with the hande of his father for our sinnes and that he dyd suffer the punishmente due to oure trangressyons .

But howe coulde it be that he was in suche dreadefull anguyshe , as though God hadde vtterly forsaken hym , seing he was God hymselfe ?

We must vnderstande , that he was in such destresse onlye as touchinge his humanitye . And to the intente that he myghte feele these panges in hys manhoode , hys Godhead dyd in the meane tyme for a lytle space kepe it selfe close , as if it had bene hydd , that is to saye , it dyd not shewe nor vtter the mygh therof .

But how could thys be that Christe , who is the health of the world , could bee vnder such condemnacion ?

He was not so vnder it , that he shuld contynewe in the same . For he hath in suche wise felte these terrors whiche wee haue spoken of : that he was not ouercome of the same , but hath rather therby made battayll agaynst the power of hell : to breake and destroye it .

Hereby then we see the difference betwene that anguish or vexacion of mynde whiche Christe dyd suffer : The difference betwene the anguishe of Christes spirit and the conscience of the wicked . and that whyche the impenytente synners dooe abyde , whome God doth punyshe in hys terryble wrath : for that verye payne whiche Christe sustained for a tyme , the wycked must endure continually : and that whych was vnto Christ but a goade as it were , to prycke him : is vnto the wycked in steade of a glaiue to wound them to death ,

Trueth it is : for oure sauyoure Christe , notwithstandynge these vexations , euen in the myddes of his tormentes , did not ceasse to put a ful trust euermore in God : but the damned synners do dispaire withoute al confydence in Goddes goodnes : yea they stomake agaynste God , in so muche that they blaspheme hys maiestye .

Maye we nowe gather suffyciently of this that is sayed , 11 Sonday . what fruite or profite commeth to vs by the death of Iesus Christe ?

Yea very well : The profite and vertue of Christes death standeth in . iii. pointes . and fyrste of all we see that it is a sacryfice wherwith he hath fully aunswared and satysfyed hys fathers iudgement in our behalfe : and therby also he hath appaised Goddes wrath , whiche worthely hanged ouer vs , & hath broughte vs into his fauoure againe . Secondlye that he shedde his bloud to purifie and clense our soules from al maner of spottes : & fynally that he hath so cleane wyped awaye oure synnes through his precyous death , that God wil neuer hereafter haue remembraunce of them to call vs to any reckoninge : yea euenso , that the obligation or hande wrytynge whiche was to be shewed forthe againste vs to oure condemnation , is nowe cleane cancelled , and vtterlye made voyde

Haue we no other profite , besydes this of his death ?

Yes verely : that is if we be true membres of Christe , our olde man is crucyfyed , and our fleshe is mortyfied , to the ende that no euyll lustes or affections doe herafter beare rule in vs .

Expound the article folowing .

He rose the thirde daie from death to lyfe , 1. Peter . 3. wherin he shewed that he had vaynquished & gotten the victorie of death and synne . For through his resurrection , he swalowed vp death , he broke asondre the chaines wherwith the deuill did holde vs in captyuitie : & fynally he destroied all hys power and kyngdome .

Tell me how many wayes this resurrection of Christe doeth profite vs ?

Thre maner of ways : the firste , The benefyte and vertue of Christes death standeth in . a● pointes . that we haue fully obtained to be ryghteous ther by . Secondly , that his risinge from death is a sure gage and certaine assuraunce unto vs that we shall once ryse agayne into a lyfe without ende , and moste glorious . Thyrdely , Rom. 4.6 . 1. Cor. 15. that if we be in dede truely partakers of his resurrection , we ryse nowe in this present worlde in to a new kynde of lyfe , addicted wholy to serue God , and to leade an holye conuersation agreable to his wil and pleasure .

Let vs goe forwarde to the reste . 12. Sonday .

He ascended vp into heauen .

Wente Christ vp into heauen in suche sort , that he was no longer abydinge in the yearth ?

Yea , Christ ascended into heauen for whan he had performed whollye all thynges that were enioyned him by the commandement of his father , and had accomplished all that was necessarie for our health , it was not nedefulle that he shoulde remayne any longer in the worlde .

What profyte haue wee by hys ascension ?

We receyue double profyte thereby : The Profytte of Christes ascension standyth in two pointes . for since that our sauyoure Christe is entred into heauen in our name : euen inlyke maner as he came downe from thence for oure sakes onely : he hath thereby made an open entrye into the same place for vs , geuynge us withal an assured knowledge , that the gate of heauen is nowe wyde open to receiue vs , whych was before faste shutte , through our synnes . The seconde profite is , that he sytteth there presente alwais in the syght of God the father to make intercessyon for us , Rom. 6. Hebr. 7. and to be our aduocate to make answere for vs .

But is oure sauioure Christ so gone out of the worlde , that he is no more here with vs ?

No dowteles : Matt. 28. for he hymselfe sayeth the contrarye : that is , that he wyl be here presente with vs vnto the worldes ende .

Is it meant of his bodely presence , that he maketh promise so to contynue with vs ?

No verelye : Luke . 24. Actes 1. for it is a nother matter to speake of hys body which was lyfte vp out of this worlde into heauen : and to speake of hys godlye power whiche is spred abrode throughout the whole worlde .

Declare the meaning of this sentence : He sytteth on the ryghte hand of God the Father .

The vnderstandyng of that is , Matt. 28. to signifye that he hath receyued into his handes the gouernance of heauen and yearth , whereby he is kynge and ruler ouer al thynges .

What signifieth this worde , ryghthande , and the syttyng on the ryghthande , whereof mention is here made ?

It is a similitude , To sit on the rith hande of God . or a maner of speache borowed of earthly Princes , whiche are wonte to place on their right side , suche as they substitute nexte vnder them to see to the execution of lawes and to supplye their roume and offyce in their steade .

Then thou meanest nothing els therby , Ephe. 1. but that whiche S. Paule speaketh to the Ephesians : that he was constitute and appointed head of the Churche , set in authoritie aboue all powers , Philip. 2. and that he hath receiued a name or dignitie passynge all other .

My meanynge is none other .

Goe forwarde to the residue . 13. Sonday .

From thence he wil come to iudge the quycke and the dead : that is to saye , he will come doune from heauen , and shewe himselfe visibly once agayne in iudgement , Actes 1. euen in that shape , wherin he was seen to ascend .

Seynge the iudgemente of God shal be in the ende of the worlde , how maye that be whych thou saiest , some shal be a lyue , and other some shal be dead : namely since also it is a thing most certainly oppointed vnto all men , Hebr. 9. to dye once ?

S. Paule maketh answer to this question himselfe , saying , that they which at that time shal be lefte on liue , 1. Cor. 15. 1. Thes. 4. shal be sodainly changed in a moment of time : to the end that their corruptible nature maye be altered and that they may receiue a newe body whiche shal be no more subiect to corruption .