counsel of the Godhed for mankind and turning vppon himselfe the most rightful wrath of God against sin ioyning too himself our nature by euer lasting and indissoluble bond Secondly the holy ghost hath sanctified the flesh taken of the substance of the virgin Marie and fashioned in Maries wombe the body of Chryst redy too bée borne Luke j. The causes inforcing the birth and Incarnation of the Sonne of God our mediatoure were chéefly foure First the excéeding loue and mercy of God towardes mankind which he would not haue forlorne for euer Secondly Gods iustice binding men either too obedience or too sufficient punishment Therefore when man had transgressed it was of necessitie that the punishment should be performed by man Thirdly Now that the pryce might bée of full value and the greatnesse of the desert might excéede the greatnesse of the sinne it béehoued the redéemer too excell all creatures and too bée a person of the Godhed Fourthly It is the duetie of a redéemer and high priest too appease Gods wrathe and too ouercome sinne and death and too bée at hand in all places and too héere and defend the Churche and too restore ryghtuousnesse and eternall life vntoo it But this can no man doo that is not also Emanuell that is too say in very déede and by nature God. The outward forcing cause is sinne and the most sorowfull damnation of all mankind which God wold not should vtterly perish The finall cause is shewed in the Sermon of the Angell Beholde I bring you tidings of great ioy for there is borne too you a sauioure Chryst the Lord. For the highest benefit that the sonne of God hath wrought vntoo vs by his birth is saluation that is too say deliuerance from Gods wrath from sinne from death from curse of the law from the tirannie of the deuil and from endlesse damnation and on the other side attonement with God ioy of conscience adoption too be the sonnes of God the gift of the holy ghost rightuousnesse and euerlasting life Too bée short the woord of God Iesus Christ is become that which wée bée too the intent he might make vs fully that which he is For that I may vse the woordes of Ciprian Chryst the sonne of God voutsaued too become the sonne of man to the intēt he might make vs men the sonnes of God He tooke vppon him the shape of a seruant too the intent he might set vs frée that are the seruauntes of sinne and death He was wounded that he might heale our wounds and it was his will too die that he might giue vs mortal wights immortalitie These benefits are brefly conteined in the promises made too Adam Abraham In thy séede shall all nations be blissed Also the womās séede shall tread downe the serpents head And the summe is vttered in cléere and lyghtsome woords by Paule Galath 4. After that the fulnesse of time was come God sent his sonne borne of a woman made vnder the lawe too the intent he myght redéeme those that were vnder the law that wée myght bée adopted the sonnes of God of which notable sentence I will intreat more at large the next Sunday The .iij. Of the applying NOw forasmuch as these are great good things which the sonne of God bringeth the sorowful minds demād how wée wretches defiled with sinnes can atteine them That do the Angels teach vnto you is borne a sauior And Esay a child is born vnto vs a sonne is giuen vntoo vs And hereuppon is grounded this sentence Iohn 3. So God loued the world that he gaue his only begotten sonne to the intent that all y beleeue in him should not perish but haue lyfe euerlasting For too this purpose was the sonne of God sent that wée al whoo are vtterly vnwoorthy and horibly defiled should bée accepted of God for his sake and atteyne remission of sinnes and eternall saluation And wee are most straightly commaunded of God too beléeue assuredly that these good things are giuen vs for his sonnes sake and through this faith shining before vs too sing all our life long with the Angels 1 Glorie bee too God on high that is too say nowe that the sonne is borne for the same sonnes sake is true and perfect glorie yéelded vntoo God not only for that he is God wyse rightuous and a iudge but also for that he is mercifall and certeinly accepteth vs for his sonnes sake and rewardeth vs with eternall life This glorie doo neyther heathenmen nor Turkes nor hipocrites but only they that beleeue in the sonne that is borne too vs and giuen too vs yéelde vntoo God. 2 In earth peace that is too say men haue God reconciled and fauorable too them and mainteine mutuall loue among themselues 3 Too men gladnesse that is too say although miseries and distresses befal them yet are their hartes quiet and merie and rest stedfastly in this souereine goodnesse that the sonne is borne too vs and giuen too vs. ¶ THE CONCLVSION In the knitting vp let the thrée places bée repeted and let a thanksgiuing bée added for the sending of the sonne and a prayer that God will voutsaue to gather a churche too his sonne among vs and kindle our mindes and hartes with his holy spirit so as wée may looke somewhat more déepely intoo this woonderfull deuise of our redemption and magnifie it with thankfull hartes Vppon Christmas day ¶ The Epistle Heb. j. GOd in times past diuersly many ways spake vntoo the fathers by Prophets but in these last days he hath spokē vntoo vs by his own sonne whom he hath made heire of all things by whō also he made the worlde Which sonne beeing the bryghtnes of his glory and the very image of his substāce ruling al things with the woord of his power hath by his own person purged our sinnes and sitteth on the right hand of the maiestie on hie beeing so much more excellent than the Angels as he hath by enheritaunce obteined a more excellent name than haue they For vntoo which of the Angels said he at any time Thou art my sonne this day haue I begottē thee And agein I wil bee his father and he shal bee my sonne And agein when he bringeth in the first begotten sonne intoo the world he saith And let all the Angels of God woorship him And of the Angels he saith he maketh his Angels spirits and his ministers a flame of fire But vnto the sōne he saith thy seat o God shal be for euer and euer The scepter of thy kingdom is a right scepter Thou hast loued rightuousnesse and hated iniquitie Wherefore God euen thy God hath anointed thee with Oile of gladnesse aboue thy fellowes And thou Lord in the beginning hast laid the foūdation of the earth And the heauens are the woorkes of thy handes They shall perish but thou endurest They all shall wex old as dooth a garment and as a vesture
a more sore and heynous name of singular and prepensed malice and of desyre too doo harme which euen delyghteth in wickednesse too whom it is euen meate and drink too doo another man displeasure and to hurt him wickedly as in Nero Diocletian and Iulian c. But with the sweete breade of purenesse and truthe that is too say with the pure doctrine concerning God and with pure acknowledgement and confession of the doctrine and with true faith true feare of God true inuocation true and vnfeyned loue of God and ones neyghbour thankesgiuing and continuall obedience which is not counterfet nor hypocritish but voyd of craft guyle and leude lustes pure and true And so dooth Paule in these twoo woordes purenesse and truthe comprehend the whole lyfe of a Christen man and all the duties of godlynesse or all vertues Vppon the second and third holydayes in Easter weeke ¶ The Epistle j. Cor. xv BRethren as parteyning too the Gospell which I preached vntoo you which yee haue also accepted and in the which yee continue by the which also yee are saued I doo you too wyt after what maner I preached vntoo you if ye kepe it except yee haue beleeued in vaine For first of all I haue deliuered vnto you that which I receyued how that Chryst died for our sinnes agreeing too the scriptures and that he was buried and that he rose ageine the third day according too the scriptures and that he was seene of Cephas then of the twelue After that he was seen of mo than fiue hundred brethrē at once of which many remaine vntoo this day and many are fallen a sleepe After that appeared hee too Iames then too all the Apostles And last of all he was seen of mee as one that was born out of due time For I am the least of the Apostles which am not worthy too bee called an Apostle bicause I persecuted the cōgregation of god But by the grace of God I am that I am And his grace which is in mee was not in vaine but I laboured more abundantly than they all yet not I but the grace of God which is with mee Therfore whether it were I or they so wee preach and so haue yee beleeued If Chryst bee preached how that hee rose from the deade how say some among you that there is no resurrection of the dead If there be no rising agein of the dead then is Chryst not risen If Chryst bee not risen then is our preaching vaine and your faith is also in vain yea and wee are found also false witnesses of god For wee haue testified of God how that he raysed vp Chryst whom hee raised not vp if it bee so that the dead rise not ageine For if the dead rise not agein then is Chryst not risen agein If it bee so that Chryst rose not then is your faith in vain and yet are yee in your sinnes Therfore they which are fallē a sleep in Christ are perished If in this lyfe onely wee beleeue on Chryst then are wee of all men the myserablest But now is Chryst rysen from the dead and is become the first fruites of thē that sleep For by a man came death and by a man came the Resurrection of the deade For as by Adam all die euen so by Chryst shal all bee made alyue and euery man in his owne order The first is Chryst then they that are Chrystes at his comming Then cometh the ende when he hath deliuered vp the kingdome too God the father when hee hath put downe all rule authoritie and power For he must raigne till he haue put all his enemies vnder his feete The last enemie that shall be destroyed is death For he hath put all thinges vnder his feete But when he saith all things are put vnder him it is manifest that he is excepted which did put all things vnder him When all things are subdued vnto him then shall the sōne also him selfe be subiect vntoo him that did put all things vnder him that God may be all in all things Els what do they whiche are baptised ouer the dead if the dead rise not at all Why are they then baptised ouer the dead Yea and why stand we in in ieoperdy euery houre Be my reioysyng which I haue in Chryst Iesu our Lord I die dayly That I haue fought with beastes at Ephesus after the maner of men what auantageth it me if the deade ryse not ageine Let vs eate and drinke For to morow we shall dye Be not deceiued euyll speakings corrupt good manners Awake truly out of sleepe and sinne not For some haue not the knowledge of God I speake this too youre rebuke But some man will say howe aryse the deade with what body come they Thou foole that whiche thou sowest is not quickned excepte it dye And what sowest thou Thou sowest not that body that shall bee but bare corne I meane eyther of wheate or of some other and GOD giueth it a body at his pleasure to euery seede his owne body All flesh is not one manner of fleshe but there is one manner flesh of men another manner fleshe of Beastes another manner flesh of fyshes another of byrdes There are also celestiall bodyes and there are bodies terrestrial But the glory of the celestiall is one and the glorye of the terrestriall is an other there is one maner glory of the Sunne and an other of the Moone and an other glory of the Starres For one Starre differeth from another in glory So is the resurrection of the dead It is sowen in corruption and ryseth in incorruption It is sown in dishonor and ryseth in glory It is sowen in weakenesse riseth in power It is sown in a natural body riseth a spirituall body There is a naturall body and there is a spyrituall bodye as it is also wrytten the first man Adam was made alyuing soule and the last Adam was made a quickenynge spiryte Howbeit that is not first which is spirituall but that vvhiche is naturall and then that vvhiche is spirituall The first man is of the earthe earthy the seconde man is the LORDE from heauen As is the earthy suche are they that are earthy And as is the heauenly suche are they that are heauenly And as wee haue borne the Image of the earthy so shall wee beare the image of the heauenly This say I brethren that flesh and bloud can not enherit the kingdome of god Neither doothe corruption inherite vncorruption Beholde I shewe you a mysterie Wee shall not all sleepe But wee shall all bee changed and that in a mooment in the twinckelyng of an eye at the sounde of the laste trumpe For the trumpe shall blow and the deade shall ryse incorruptible and wee shall bee chaunged For thys corruptible muste put on incorruption and this mortall must put on immortalitie When this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall bee brought too passe the saying
Also there bee heauenly bodyes and there bee earthly bodyes that is too say there shall bée a difference betwéene the bodyes of the godly and the bodyes of the vngodly There is one glorie of the Sunne and another glorie of the Moone and another glorie of the starres y is to say euē amōg the godly and the Saincts in heauen there shall bée a differente of glorie For like as one Starre excelleth another in bryghtnesse so shall Chryst the Prophetes Apostles and other constant Martyrs and acknowledgers of the sonne of God shyne bryghter than the other common sort of the godly as is sayd Dan. xij Then shall the lerned shyne like the bryghtnesse of heauen and those that haue instructed many in ryghtuousnesse shall shyne like the Starres for euer and euer Then declareth he by foure Iscolies set one ageinst another what maner of bodyes the bodyes of them that ryse agein shalbée verely euen the selfsame that they bée at their buriall as touching their substāce but immortal made bright and glorified Wherein the phrase of Paules wryting is too bée considered how the nowne adiectiue in forme of a substantiue is ioyned too the subiect by the preposition In. It is sowen in corruption that is too say it is buried in the ground a mortall or corruptible bodye ▪ It ryseth in incorruption that is too say it ryseth an incorruptible or immortall bodye It is sowen in dishonour that is too say a foule or ylfauoured bodye stinking and crawling full of wormes It ryseth in glorie that is too say glorious shyning cléered and pure from all blemish It is sowen in weaknesse that is too say weake frayle transitorie of a dayes continaunce a shadowe a froth a Ghoste a steme a blast a fether a breth a puffe a dreame a bubble a flud a temple a strydey a wynd a dust It ryseth in power that is too say myghtie strong florisshing and frée from all infirmitie It is sowen a natural body that is too say liuing the naturall lyfe by reason sense and nourishing power which is susteyned with meat and drink and is encreased and begetteth and may dye It ryseth a spirituall body that is too say liuing the spirituall lyfe kindled by the holy Ghoste which is not maynteyned with meate drink ne begetteth ne dyeth but is like the lyfe of the Angels Math. xxij and like the lyfe of God. The first man was made a liuing soule Gen. ij That is too wit not simply as the beastes liue but such a one as Chryst should also with his spirit quicken without meat and drink too the spirituall and euerlasting lyfe The first man is of the earth earthly Hée alludeth too the originall of the woord Adam which signifyeth earth or clay whereof he was made like as also among the Latines man is called Homo of Humus which signifyeth the earth as if he had sayd made of the earth clay and earthly The second man is the Lord from heauen Chryste being risen from Death hath now a heauenly immortall and glorious body too which our bodies shall in all respectes bée like and conformable when they are raised ageine from Death Phil. ij Like as before Death they were altoogither like Adams body which was subiect too Death and other miseries Flesh and blud cannot inherite the kingdom of God that is too say this corruptible body defiled with sinfull inclinations and fleshly affections and subiect too death cannot possesse the kingdome of God vnlesse it bée altered of a body mortall defyled and stained with sinne bée made a body pure and cleane and fined from all filthinesse immortal The same flesh that is buryed shal rise agein and the same substance of flesh and blud shall remaine still as Iob sayth I shal sée God in my self whom I my self shall sée and none other for mée For as Tertullian reasoneth plainly in his bóoke concerning the resurrection of the flesh God forbid that God should for euermore abandon too destruction mannes flesh which is the woorke of his handes the care of hart the case of his breth the Quéene of his woorkes the heire of his liberalitie the préest of his religion the souldyer of his warfare and the sister of his Chryst ▪ c. Behold I shew you a mysterie that is too say I will more plainly expoūd and declare that which I told you more darkly in my former woords when I sayd that flesh bloud shuld not possesse the kingdome of god For that saying is too hée vnderstood not of the substance of fleshe and bloud but of the exchaunge of their properties For it behoueth this corruptible body which wée now beare about vs too put on incorruption and this selfsame mortal body too put on immortalitie before it can obtein possession of Gods kingdom Some also shall not die at all whom the sonne of God shal find aliue at his comming too iudgement but they shalbée sodeinly changed endued with new lyght glory power immortalitie The third part of the Chapter THen shal the saying be fulfilled which is written Esay xxv Osee xiij Death is swallowed vp intoo victorie O Death where is thy sting O Hell where is thy victorie The sting of Death is sin and the strength of sin is the law But thanks bee to God who hath giuen vs victorie by our Lord Iesus Chryst The efficient cause of the raysing of our bodyes and of restoremēt of ryghtuousnesse and euerlasting lyfe is the sonne of God our Lord Iesus Chryst who in his Death hath swalowed vp our Death and by his ryghtuousnesse obedience hath purged our sinnes and pacifying Gods wrath taking away the curse of the law hath gottē vs victorie ageinst sin death and the curse of Gods law For these thrée are the cruellest enemies of mankynd and the chéef mischeues plages which moost cruelly and féersly make hauock of all mankind without difference killing them and deuouring them euerychone Therfore Paul in this place by feining a person peinteth out death like a most mischeuous outlaw or cruell souldier armed with a pike or a darte that is too wit with sinne wherwith he assaileth all mankind without gainsaying and pusheth all men through and killeth them For by reason of sin all men are subiect too death and are slaine by death as is sayd Rom. v. By one man sinne entered intoo the world and by sinne death And so death ran ouer al men bicause al men haue sinne Also sinne reigned by death slaying all men The very same is the méening of the woords in this text the sting of Death is sinne that is too say all men are slaine by Death bycause of sinne Now when this sting or speare of Death wexeth dul and blunt so as sin cannot execute his ful force vppon vs and bée felt Gods law like a whetstone sharpneth sin and both sheweth the greatnesse and horriblenesse of sin and also maketh it more
art my sonne this day haue I begotten thée And in the Gospell he putteth a difference betwene this only begotten sonne the Saints which are his sonnes by adoption and are beloued of the eternall father and taken in place of Gods sonnes and heires of the lyfe and blissednesse that is with God for the intercession of this only begotten sonne Chryst or the anoynted signifieth the hygh Préest or teacher of the Gospell the Spokesman and Redéemer of the Church the King and conquerour of sin death the Diuell and the restorer of rightuousnesse and lyfe euerlasting This Chryst came by water and blud not in water onely but in water and blud for he bringeth the doctrine of the gospell out of the bosom of the eternall Father concerning the forgiuenesse of sinnes rightuousnesse cōfort the holy Ghost and euerlasting saluation too bée bestowed vppon all that are throughly put in feare which wrestle with the terrours with Gods wrath with sinne and with death and thirst or with earnest desire long after comfort and lyfe and are washed with the water of Baptim in token of remissiō of their sinnes as is sayd in Esai lv All yée that thirst come too the waters and Iohn iiij and .vij. If any man drink of the water that I shall giue him it shall become a fountaine of water flowing vntoo euerlasting lyfe Neyther is he come in water only that is too say he is not only a teacher of the gospel wherwith the thirstie harts of the godly are refreshed but also he is a Redéemer which hath with his blud pacified the wrath of the eternal father ageinst our sins redéemed the whole church from sin death euerlasting damnation And this holy blud of his doth he distribute too vs in his holy supper Ebr. ix By his own blud hath he entered intoo the holy place once for all and hath found eternall redemption Rom. iij. Wée are iustified fréely by the grace of God through the redemption made in Iesu Chryste whom GOD hath set foorth a mercy seate by fayth in his bloud Math. xxvj This is my blud of the new Testament whiche is shed for many in remission of their sinnes And it is the spirit that beareth witnesse that is too say the holy ghost beareth witnesse of the persone office of Chryst namely y this Iesus is Chryst the sonne of god the redéemer that was promised too the church as is sayd Iohn j. Vppon whom thou séest the spirit descending abyding vppon him the same is he that baptizeth with the holy ghost and I sawe bare witnesse that this is the sonne of god Rom. j. Who was certeinly shewed too bée the sonne of God by the spirit of sanctification in that he is risen from death Ageine in the publick ministerie the holy ghost preserueth spreadeth abrode and by testimonies of miracles confirmeth the doctrine concerning the persone and benefits of Chryst Ioh. xv When the comforter shal bée come euen the spirit of truthe whom I will send you from my Father he shall beare witnesse of mée and you also shall beare witnesse bycause you haue bin with mée from the beginning Bycause the spirit is truthe or the witnesse of the holy ghost is true like as in Iohn xv and .xvj. he is called the spirit of truthe bycause he is soothfast and maketh folks soothfast kindleth true knowledge of God true rightuousnesse true lyfe in the beléeuers Of the third place THere bee three that beare witnesse in heauen the Father the VVoord and the holy Ghost and these three are one Let this euident witnesse of the one substāce or only one selfsame being godhead power maiestie glorie of the thrée persones of the godhead bée considered in this place and also let the descriptions differēces of the thrée persones namely of the father of the sonne who in this place and in Ioh. j. Apoc. xix is named the woord of the holy ghost bee repeated out of the place concerning God the cheef poyntes whereof I will anon after expound vppon Trinitie Sunday The fourth place THere are three that beare witnesse in earth the spirit and water and blud and these three are one God hath ordeyned the publike preaching of his Gospell too the intent the true doctrine concerning the sonne of God our lord Iesus Christ who suffered death rose agein for vs myght bée knowen and many men bée conuerted too God by the voyce of his Gospell and so becōme heires of ryghtuousnesse and lyfe euerlasting For God gathereth too himself an euerlasting Church by the sound of his woorde wherby he both rebuketh mennes sinnes and allureth them too repentance and also giueth remission of sinnes and euerlasting saluation too such as repent and beléeue the woord And alwayes too the woord God hath annexed outward signes which lyght intoo the eyes as pictures of his promises which signes haue all one méening all one strength all one vse and all one effect or working with the woord For by these twoo meanes namely the woord and the outward signes or Sacraments dooth God beare witnesse of his sonne and offereth too vs forgiuenesse of sinnes and euerlasting saluation for his sonnes sake and also kindleth encreaseth and strenghtheneth fayth in our myndes And therfore Austin termeth a Sacrament a visible woord And like as Chryst sayeth that the holy Ghost reproueth the world of sinne and beareth witnesse of him and like as it is sayd in Genesis My spirit shall not iudge in man bycause he is fleshe that is too say I will take away the ministerie or vse of the holy Ghoste from men So in this place the woord Spirit must most simply bée vnderstood of the holy Ghost reprouing the world of sinne by the ministerie of the Gospell and bearing witnesse of Chrystes persone and benefites and of the eternall lyfe VVater and blud signifie the Sacramentes of Baptim which is the Lauer of water clēzing vs cleane by the woord from all iniquitie and of the Lords Supper in whiche the bodye and blud of Chryst that was shed for vs is distributed in assurance of remission of sinnes And these three are one that is too say they are directed all too one end and haue all one selfsame force vse and effect For the meanes by which God witnesseth of his sonnes benefites and by which he imparteth remission of sinnes and euerlasting lyfe too vs and wherby he rayseth vp encreaseth and confirmeth our fayth are alwayes toogither Vppon the Sunday called Misericordia or the second Sunday after Easter The Introit THe earth is full of the Lords mercy Prayse yee the Lord. The heauens are stablished by the woord of god Prayse yee the Lord. Reioyce yée rightuous in the Lord praising becommeth the ryghtuous c. Psalm xxxij ¶ The Epistle j. Peter ij CHryst also suffred for vs leauing vs an ensample that yee should folowe his steps which did no sinne
signifyeth the aire As it is written in the sixthe Chapiter of Saint Mathewes Gospell Beholde the Foules of heauen that is too say that flye in the aire And in the third Chapiter of Salomons Prouerbes The way of an Eagle in the Heauen And in the eight Chapter of the third booke of the kings If the heauen bée shut vp and it raine not Thirdly too bée in Heauen is too enioy the syght of GOD too please GOD and being deliuered from sinne and Death too enioy the wisdome ryghtuousnesse lyfe and ioyes of GOD which are begonne by Faith héere on earth and finished in the euerlasting lyfe in Heauen As Saint Marke in the tenthe Chapter of his Gospell wryteth Suffer chyldren too come vntoo mée for of suche is the kingdome of heauen Fourthly Heauen signifieth the seate and dwelling place of God and of Soules and Aungels namely where God offereth himselfe too the blissed Angels and soules too bée séene face too face As is sayde in the hundred and thrée Psalme of the Prophete Dauid The Lorde hath prepared his seate in Heauen And in the sixte Chapter of Sainct Mathewes Gospell Dure Father which arte in Heauen This heauen in which GOD sheweth himselfe too the Angels and blissed soules openly some lerned men wryght too bée called the heauen of heauens as is sayde in the hundred and thirtéene Psalme of the Prophet Dauid The heauen of heauens too the Lorde but the earth hée hath giuen too the sonnes of men Also the thirde heauen in the second Epistle of Saint Paule too the Corinthians the twelfth chapter where he writeth that he was caught vp aboue the airy heuen or Element and aboue the skye intoo the third heauen that is too wit the heauen of heauens or the Chrystall heauen where he sawe things vnspeakable They are of opiniō y Christ ascended intoo this heauen and that there he imparteth him selfe in his true bodye too bée seene of the blissed Angels and Saintes As the Prophete Dauid sayeth in his three score and eight Psalme Sing vntoo GOD who is ascended intoo the Heauen of Heauens Ephe. iiij He is ascended aboue all heauens that he might fill all things The ryght hand of God dooth in the Scriptures most vsually signifie Gods eternall almyghtynesse maiestie and glorie It is written in the hundred and eightene Psalme of Dauid The right hand of the Lord hath doone mightie things the Lordes right hande is exalted And in the second Chapter of the Historie of the Actes of the Apostles Being exalted by the right hande of God he poured out vppon vs the holy Ghoste that he had promised Also in the thrée score and six Chapter of the prophecie of Esai Heauen is my seate and the earth is my fotestoole All these things hath my hand made And in the fiftenth Chapter of the seconde booke of Moyses called Exodus Thy right hand is magnifyed O Lord. Too sit signifieth too reigne and too execute the power and office of a king As in the ninth Chapter of the Prophete Esai Vppon the throne of Dauid and vppon his kingdome shal he sit Hereupon cometh the seat or Sea of Rome Therefore too sit at the right hand of the Father almightie is the same thing that too reigne in equall almightinesse maiestie and glorie with him is The Prophet Dauid in his hundred and tenth Psalme sayeth thus The Lord sayd vntoo my Lord sit thou at my right hande till I make thyne enemies thy fotestoole This expoundeth the blissed Apostle Saint Paule in the fiftenth Chapter of his first Epistle written too the Corinthians in these woordes Chryste must reigne till he haue made his enimies his fotestoole Sometyme also but very seldome the right hande of God is in the Scripture so termed not in respect of God but of godly men which please GOD and are defended by God and adorned with euerlasting blisse Like as Christ is sayde too haue set the Shéepe on his right hande and the Gotes on his lefte But this signification perteyneth not too this place Textes in which the Apostles and Prophets speake of Chryst reigning at the ryght hand of the eternall father and making intercession for vs may bée gathered out of Psal cx Rom. viij j. Pet. iij. Eph. j. Col. iij. Heb. j. x. and .xij. Mark. xvj Luke xxij c. Vppon the Sunday called Exaudi or the Sunday after the Ascension ¶ The Epistle j. Peter iiij BEe yee therefore sober and watche vntoo prayer But aboue all things haue feruent loue among your selues for loue shall couer the multitude of sinnes Bee yee harborous one too another without grudging As euery man hath receiued the gift euen so minister the same one too an other as good ministers of the manifolde graces of god If any man speake let him talke as the woordes of god If any man minister let him doo it as of the habilitie which God ministreth to him that God in all things may bee glorified through Iesus Chryst Too whome bee prayse and dominion for euer and euer Amen The disposement THis Epistle is altoogither instructiue cōteyning precepts of good woorks And in order it entreateth of vj. vertues 1 Of sobrietie or stayednesse 2 Of watchfulnesse 3 Of praying 4 Of earnest loue 5 Of hospitalitie 6 Of diligence faithfully executing the labors of a mans vocatiō and employing the gifts that God hath lent him too the profit of others or too the common welfare of the Church and his Countrey and specially too the auauncement of Gods glory And there may bée propounded too the people sermon wise thrée places FIrst concerning prayer vntoo which the vertues of sobrietie and watchfulnesse are very necessary Secondly of louing a mannes neybor wherof hospitalitie is a part Thirdly faithfulnesse in dooing aryght the laboures of a mannes own vocation for the glory of God and the welfare of his neybor The first THe definition and partes of true calling vpon God were resited an eyght dayes ago which are néedful too bee repeted and beaten intoo the héerers heads bycause Prayer is the hyghest woorship of God and the chéefe and most acceptable Sacrifyse too God and the strongest defence of the whole Church and the well spring and storer of the rest of the vertues for the most part and the practyse of the whole doctrine of diuinitie And as there is néede of faith persuading a mannes self for a certeintie that he is in Gods fauor that his prayers are herd for the mediator Chrystes sake and also of patience which is not dismayd with long tarianee in afflictions and of hope awaiting for deliuerance or assuagemēt ▪ So also is ther néed of fobrietie watchfulnesse too make true calling vpon God. For when the body being burthened with the former dayes vyces dooth also ouerlode the mynd and beate downe too the ground that part of the heauenly spirit there can no earnestnesse in Prayer or in any thought concerning God or godly matters bée performed of men
demonstratiue The state or proposition of it is I am glad that it hath bin your good lucke too haue the full and riche knowledge of the Gospell whereby you are made parteners of saluation and euerlasting lyfe with Chryste It may bée referred too the first and second of the ten commaundements The cheefe places are foure 1 Of mannes souerein good which is the true knowledge of GOD and of his sonne our Lord Iesus Chryst according too the Gospell 2 Of Perseuerance 3 Of the last iudgement 4 Of fréendlynesse whiche hath a will too doo other mē good reioyceth alwayes in their good successes First Of the souerein good SOuerein good Blissednesse Blisse or Blisfulnesse whiche is the enioying of the souerein good and the end too whiche man tendeth are almost of one significatiō Howbéeit there is great disagréement not only among the common and vnskilfull sort but also euen among the wyse What is the souerein good of man which man ought chéefly too séeke after and too the atteynement whereof he ought too employe all his intentes deuyses and dooings and wherein he ought too settle The common sort the Country folk the Noble men Citizens and Marchant men déeme monye to bée the souerein good and thoughe they now and then speake somewhat discretly yet most of them thinke in their hartes as the Cyclops did in Euripides Riches are vnto the wise men a god O man as for other things they are but fables and pleasant tales The Ambitiouse doo chéefly couet honour and promotion The Epicures of whom there is the greatest number among men employe all their endeuer too enioy the pleasures of the bodye The sounder sort of Philosophers say that mannes blisse cōsisteth in vertue But yet neyther Aristotle in his Ethikes nor Cicero in his Offices where they purposely make discourse of vertue doo make any mention of God or of godlynesse too Godward of the feare of God of faith of the loue of God of prayer or of thankesgiuing Plato teacheth somwhat more diuinely that all mē ought too trauell chéefly in this behalf that they may speake things acceptable to God and doo things acceptable too god And he defineth vertue too bée a framing of a mannes self like vntoo God as much as is possible This is the true end of man according too the Lawe which teacheth that mānes souereine good is full agréeablenesse with Gods wil that is too wit the true knowledge and glorifying of God and hartye loue and perfect obedience as is sayd in this dayes Gospel that the souerein cōmaundement of the Lawe is Thou shalt loue thy Lord God with all thy hart c. Now like as if a mā shold shewe a néedye bodye a wedge of gold vppon the toppe of a high Toure yet not lend him a ladder wherwithal he might climb vp to the toppe and fetch downe the wedge So dooth Gods law only poynt men to the souerein good without shewing vs how wée may come by it sith that no man fulfilleth the Lawe But the Gospell setteth before vs both the ende and the meanes wherby wée may attayn too it namely Iesus Christ the mediator who is the way the truthe and lyfe the doore at which we enter the ladder by which we climb into heauē Therefore the souerein good is the true knowledge of god and of his sonne our Lord Iesu Chryst according to the gospell The knowledge of God cōprehendeth by the figure Synecdoche all the effects folowing that is too wit faith loue prayer praysegiuing fruition of light wisdome lyfe ioy euerlasting For all these things dooth Chryste comprehend Iohn xvij This is eternall lyfe that they may acknowledge thée the true God and Iesus Chryste whom thou hast sent For this souerein good dooth Paule reioyce on the behalfe of the Corinthians in this Epistle and he affirmeth them too bée enryched not with the transitorie riches of this lyfe but with the true and euerlasting riches that is with true and plentuous knowledge of the doctrine of the gospell and with stedfast faith and with all good things necessarie too saluation For in deed as it is sayd j. Tim. vj. The chéefest riches that can bée is Godlynesse ioyned with contentation And in this place Hée is true by whom you are called too the fellowship of Iesu Chryst that is too wit that yée might bée the children of God by adoption and brethren and coheires with Chryst of all good things in heauen Certeinly therefore yée shall bée glorified with Chryst and shall bée like vnto him The second Of Perseuerance PErseuerance is a stedfast and continuall abyding in the true acknowledgement of Chryst and in fayth euen vnto the last gaspe Now whereas Chryste sayeth Hée that holdeth out too the end shal bée saued and wée in so great weaknesse of nature in so great perilles and through the flyghtes of the Diuell may easly slyde and fall away The godly mynds that are distressed demaund how they may continue in true knowledge of God and in faith vntoo the end Saule fell whereas erst he had bin well liked of God and had bin the dwelling place of the holy Ghost Iudas the Apostle fel Our first parents who were created too the Image of God fell and finally there bée examples innumerable in all our lyfe Therefore that wée may stand stedfast in the faith let vs haue these most swéete comfortes alwayes before our eyes j. Cor. j. Chryst shall strengthen you vntoo the end that yée may bée blamelesse in the day of our Lord Iesus Chryst Luc. xxij I haue prayed for thée Peter that thy fayth may not fayle But Chryst prayeth not onely for Peter and the Apostles but for all that beléeue their preaching j. Corint x. God is faithfull who suffereth vs not too bée tempted aboue our strength but with the temptation maketh a way out that wée may bée able too endure it Iohn xvj I will pray my Father and he shall send you an other comforter which shal fary with you for euer Let the myndes of the godly being strengthned with these moste swéete promises fight ageynst wauering and wanhope and performe diligence in harty prayer and bée circumspect and watchfull in eschuing occasions of fallyng and the diuels snares dangers Let Fayth bee their buckler prayer their percing dart and Gods woorde their swoorde and let Chryste alone with the rest He wil strenghthen vs too the end that though sinne be stil remayning in vs yet wée may be blamelesse in the day of our Lorde Iesus Chryste who was made sin and curse for vs that we might be set frée from cōdemnation of the law and bée made the ryghtuousnesse of God in him Rom. viij There is no damnation too those that walke in Iesu Chryst The third COncerning the last iudgement or the day of our Lord Iesus Christ there is a notable testimonie in this Epistle perteyning to this article From
Gospell This is the wil of God that euery one which beléeueth in the sonne of GOD should haue euerlasting life and that he which beléeueth not in the sonne shold bée damned This rule dooth God obserue without chaunge in men that are to bée receyued to eternal saluation or too bée cast away neyther respecteth he any persone that is to say he considereth not other byfals in men perteyning nothing to this Rule as riches pouertie lerning ignorance power circumcision vncircumcision and such lyke Secondly the calling of the Gentyles putteth vs in mynd that forgiuenesse of sinnes and eternall lyfe are bestowed vppon the beléeuers of frée gifte and not for the woorthynesse of their owne vertues or woorkes For sith the Gentyles which were defyled with Idolgaddings lustes and other sinnes for saking their purpose of sinning and fléeing vntoo Chryst the sonne of God are receyued as well as the Iewes who had alwayes framed their conuersation honestly according to the rule of Gods lawe it is an euident proofe that the Gentyles who are signifyed vnder the shew of the vncleane beasts in the vision of Peter are clensed from their sinnes not by their owne power or woorkes which are wicked and damnable but by fayth through the frée mercie of God for Chrystes sake only as is sayd Actes .x. That which God hath clensed call not thou common or vncleane But God hath clensed our harts with the blud of his sonne through fayth as is sayd cleÌ„zing their hartes by fayth And. â— Iohn .j. The blud of the sonne of god clenzeth vs from all sinne Thirdly it giueth vs too vnderstand that circumcision and the other ceremonies of Moyses Lawe are not necessarie to saluation The third place They shall all come from Saba bringing gold and frankincense and singing prayse vnto the Lord. THe true and chéef seruice of God are not the ceremonies of Moyses or the offerings sacrifices of beasts but the spiritual hosts or sacrifices of prayse that is to say too preach the true doctrine concerning God too call vppon god aright too giue him thanks too acknowledge him to disproue false opinions to imploy a mannes goods about the maintenance of the ministerie and of the studies of learning and to direct all the purposes practyses déeds of our lyfe to the prayse of god as it is coÌ„â—aunded Doo ye al things to the glorie of god These chéef and hyghest seruices of God are shadowed in the very presents of the Arabians For golde is a representation of true doctrine and pure fayth as it is sayd in the Psalme The commaundements of the Lord are more to be desyred than Gold and much precious stone Frankincense is an ymage of true prayer and thanksgiuing whiche mount vp too heauen and refresh God with a most swéete and acceptable sent as is sayd in Apocalip v. They had vyols full of odours which are the prayers of the Saincts The Altar of attonement is Chryste our Mediator by whom only GOD is pacified and acceptable sacrifyces are offered too god For there is no Altar accepted of God but only his sonne Christ Vppon this Altar let the Gentyles offer not rammes or other dead beastes but spirituall sacrifices quicke holy and acceptable to God whiche is their reasonable seruice Rom. xij and let them glorifye prayse God for his mercy performed vntoo them Vppon the first Sunday after Epiphanie ¶ The Epistle Rom. xij IBeseche you therefore brethren by the mercyfulnesse of God that yee make your bodyes a quicke sacrifice holy and acceptable vnto god which is your reasonable seruing of God and fashion not your selues lyke vnto this world but be ye chauÌ„ged in your shape by the renuing of your mynd that ye may proue what thing that good acceptable and perfect will of God is For I say through the grace that vnto me geuen is to euery maÌ„ among you that no man stande hyghe in his own conceyte more than it becommeth him too esteeme of himselfe but so iudge of himself that he bee gentle and sobre according as God hath dealt too euery man the measure of fayth for as wee haue many members in one bodye and all members haue not one office so wee being many are one bodye in Chryste and euery man among our selues one anothers members The disposement THe more part of the Epistles whose disposemeutes wée haue set out hithertoo haue setfoorth the peculiar doctrine of the Gospell concerning the persone and benefites of Chryst and concerning Iustification Now those that followe perteyne more too the doctrine of the Lawe and comprehend preceptes of good maners which must ensue the benefites of Chryst receyued by fayth And these thrée Sundayes folowing thè whole twelfth Chapter of the Epistle too the Romanes is woont too bée expounded orderly in the churche All the whiche is an exhortation conteyning precepts of all good morall woorkes or of all vertues whiche God exacteth in his Lawe But forasmuch as the orderly expositions of the vertues distributed intoo the preceptes of the tenne commaundements are ioyntly recited in a peculiar booke of Rules of lyfe I will make no declaration at all of the vertues in this place but only expound the woords and the phrases The first part of the Chapter which they reade on this day in the church conteyneth chéefly twoo places 1 A generall exhortation too new obedience or too a lyfe conformable too the will and woord of God. 2 Of méeldnesse and lowlynesse and of the shunning of curiositie and statelynesse Of the first I Beseeche you brethren that you make your bodyes c It is a generall precept of new obedience conteyning the whole tenne commaundementes taken of an Antithesis of the Leuiticall seruices or sacrifices Make your bodyes that is too say dedicate yée too God not the bodyes of beastes as the Leuiticall Priestes did but your owne selues Offer yée too GOD your myndes your wils your deuyses your studyes your affections and your dooings all your lyfe long and so rule them that they may please God. A sacrifice that is too wit set a part too holy vses appoynted too the honour of God as if he should say the Leuiticall Priestes offered beastes vntoo God but offer you too God your own mynds thoughts studyes al your doings doo all things too his glorie kill yée the remnants of uÌ„nne lewd inclinations and the affections yet sticking in you bée yée patient in tribulation and tormentes as Paule Laurence and Attalus were who gaue their bodyes too bée offerings or sacrifices Quicke not deade beasts but all your whole lyfe and your selues who shall liue for euermore Holy Halowed by the holy Ghost pure and cleane that is too wit by imputation of Chrystes holynesse and by beginning too bée holy Your reasonable seruice Let not your seruice be brutish or vnreasonable such as is the seruice of the Heathen that know not God or of the superstitions or of the
sort of the fathers prophets that were raised with him as Mathew saith that many bodies of Sainctes which had slept rose with Chryst and came intoo the holy Citie and were séene of many And Epiphanius declareth that our first father Adam arose with Christ It is a good likelyhode therfore that these Saincts which rose age in with Chryst were the first fathers prophets too whō the promis was first made of the séed that shuld crush the serpents hed and vanquishe sin death restore ryghteousnesse and life euer lasting as Adam Abel Seth Noe Abraham Isaac Iacob Ioseph Eue Sara Rebecca c. With these did Christ and his Apostles and Mary the moother of Christ and other godly folke of that time talke toogither by the space of ful xl dayes concerning the kingdom of God diuine reuelations the fal of the first man the promis of the séed the wonderful gathering and defending of the Church the ministerie of the Gospel the redemption of mankynd the restoremēt of rightuousnesse euerlasting lyfe as is expresly said in this place Hee was visibly conuersant with them by the space of xl dayes talking of the kingdome of God. Also the contentes summe of these sermons of Chrystes which he made those xl dayes are noted in Luk. xxiiij where it is written that he expounded al the testimonies cōcerning Christ which are writtē in Moyses the Psalms the prophets cōmanded repentāce forgiuenesse of sinnes too bée preached in his name Iohn xx As my father sent mée so send I you Receiue yée the holy Ghost c. And in Math. xxviij and Mark. xvj the commission of preaching the gospel and of Baptim are repeted After this scholing by the space of xl dayes in which by many most cléere certein credit woorthy and vnfallible testimonies he shewed himself too bée risen in his own very body and in very déede and that the doctrine of the Gospell concerning the kingdome of God is true and from heauen He led his Disciples intoo Bethanie and from thence to Mount Oliuet where lifting vp his handes he had his Disciples farewel Luke xxiiij and in most gloryous tryumph accompanyed with an innumerable multitude of Angels and with that great train of holy fathers which were risen with him was caryed vp intoo heauen in the sight of his Disciples wher he hath set himselfe downe at the ryght hand of God reigning in equal power and maiestie with God the father almightie j. Pet. iij. Mark. xvj Act j. Luk ▪ xxiiij And too the setting foorth of this storie of Chrystes Ascension let the description of his tryumphe ascending intoo heauen hée added which is written by Dauid in the Psal lxviij The chariot of God with thousands of thousands reioysing God is among them vppon the holy hill of Sinai He is ascended intoo heauen he hath led captiuitie captiue he hathe giuen gifts too men Our God is the God of saluacion our Lord is the Lord that deliuereth out of death For like as they that tryumphed at Rome were caryed in tryumphant Charyot through the Citie too the Capitoll vppon which attended many thousandes of men and Kings and Princes were ledde before the Charyot as prisoners and rewardes were woont too bee giuen among the Souldyoures So the Psalme peynteth out Chryste the conquerour of Death and the Diuels kingdome sitting in a triumphant Charyot too bée caryed vp intoo heauen before a greate hoste of the Churche of that tyme wyth clappyng of hāds of thousand thousands of Angels and the féends and all the kingdome of hell too bée led prisoners before his charyot as it is sayd in the second too the Collossians that hée spoyled rule and power and made a shewe of them openly and tryumphed ouer them in his owne persone and most large and bountifull giftes of the holy Ghost and of euerlasting saluation bée poured out by the king Chryste who gyueth some too bée Apostles some Prophetes some Shepherdes and some Teachers too the intent wée may all come intoo the vnitie of fayth and of the acknowledgement of the sonne of God as is sayd more at large Ephes iiij The second place VVEe will recite six of the chéef benefites of our Lorde Iesu Chryst builded vppon this saying of the psalme cited by Paule Ephe. iiij He ascended vp aloft led captiuitie captiue and gaue gifts too men The first and peculiar benefite of Chryste the Redéemer ascending vp aloft is too deliuer the Church from the captiuitie of sinne death the Diuell and the whole kingdome of Hell wherein all men are hild prisoners That Chryst hath brought this deliuerance too passe he sheweth euidently when by the power of his Godhead hauing vāquished death and the kingdome of the Diuell he ascendeth intoo heauen and leadeth captiuitie captiue Psal 68. Ephe. iiij Hereuntoo may bée referred the like texts out of Zachar. ix Thou hast brought the prisoners out of the pit Ose ix I will rid them from the hand of death I will redeeme them from death O death I will bée thy death O Hell I will bée thy sting Psal xiij ▪ Who shall giue saluation too Israell out of Sion when the Lord shall haue turned away the captiuitie of his people Psal lxxxiiij Thou hast turned away the captiuitie of Iacob Secondly he ascended intoo heauen too the intent that executing his peculiar office of Mediatorship and hygh Préest in his owne very temple he may make intercession for his Church too the eternall father and performe the duetie of an aduocate and Patrone as it is sayd Hebr. ix Chryste is entred intoo heauen it selfe that he may appéere in the syght of God for vs Roma viij Chryste being raysed from death sitteth at the right hand of the father too make intercession for vs j. Iohn ij If any man sin wée haue an Aduocate with God the father euen Iesus Chryst the ryghtuouse Hebr. iiij Therfore séeing wée haue a hygh Préest who hath perced the heauens euen Iesus the sonne of God c. Let vs approche with boldnesse too the throne of grace that wée may receiue mercie Thirdly he is ascēded aloft that he may giue gifts vntoo men namely that vppon such as beléeue the gospell he may poure out the holy ghost who kyndleth true knowledge and calling vppon God in all the godly and garnisheth the church with sundrie gifts néedful to the spredding abrode of the gospell and sendeth foorth Apostles Euangelistes Shepherdes and Teachers intoo the woorke of the Ministerie for the restorement of the Saints c. Ephe. iiij Fourthly by Christes ascension intoo heauen the way thither is set open for vs also And like as Chryste in his own bodye or in his humane flesh is ascended intoo heauen where his godhead was before So our bodyes being raysed out of the dust of the earth vnto immortall life shalbée caried vp into heauē and there bée garnished with euerlasting life and glorie j. Thes iiij Those
Hither may the ten commodities of persecution and afflictions bée referred And to the minor I aunswer Wée Christians are in déede most full of miseries but it is but the turning of a hand bycause sinne sticketh still in vs which must bee doone away by affliction and death Howbeit in the meane while euen in the very afflictions wée finde Gods presence and help and wonderful deliueraunces and wee are strengthened by the holy Ghost so as wée may assure our selues that no afflictions can plucke vs away from Gods louingnesse wherewith he loueth vs for his Sonne our Lord Iesus Christes sake according to this saying Iohn x. No man shall pull my shéepe out of myhandes Hither to I haue shewed the state of the Epistle and set out the argumentes after the order of Logicke And I dare auouche that there is no one part of the sermons of the Prophetes Apostles that in so few woords conteyneth larger wisedome me places of Christian doctrine more effectuall comfort in sorowes and calamities more vehement motions more force of persuasion perâ—ing into mens mindes and more notable figures and ornamentes of Rhetoricke than dooth this Epistle which is wont to bée read in the Church as this day And therefore I will bréefly picke out the rest of the places of doctrine whereof there bée testimonies in this Epistle j. Of the causes why the Church before the rest of mankind should bée vnder the crosse and of true comforts too béé set ageynst it ij Of Gods predestination which is Gods eternall purpose or decrée of chosing his Church out of al mankind of such as are called into that company by mercy for his sonnes sake and so of euery one seuerally that shall continue in the fayth to their departing out of this lyfe iij. Of the Churche and of the wonderfull gathering preseruation gouernement and Glorification of the Churche iiij This saying Whom he hath chosen them also hath he called conteyneth a moste swéete and comfortable doctrine namely that there is no where any election too euerlasting Saluation but in the companie of them that bée called that is too say whiche héere Chrystes Gospell And that GOD in déede worketh effectually in the visible congregation of this called church imparting rightuousnesse and glorie euerlasting vnto men Therfore let vs not séeke for Gods chosen or for his churche among Turks Hethenfolks and others that are ignorant of the gospell v. Of the benefits of the Son of God which was giuen for vs. vj. Of mans iustification before God which is the absolution of the sinfull man from the accusation of the lawe and from endlesse damnation and the imputation of rightuousnesse wherthrough for Chryst the mediators sake who dyed and is rysen ageyn and maketh intercession for vs he is accepted for rightuouse by the frée mercy of god and receiued to lyfe and glorie euerlasting vij Of the kingdom of Chryst sitting at the right hand of God or reygning in equall power with the eternall Father viij Of the préesthoode of Chryste pacifying the Father with his sacrifise and intercession ix Of the stedfastnesse of election and of the certeyntie of fayth that leaneth vnto Gods louingnesse to vs wards and beleeueth that both the whole church is preserued by God ageinst the furiousnesse of féends and vngodly folke and also that euery godly person that continueth in faith shall be saued Concerning these nyne places let the full exposition bée taken out of the writings that conteyn the sum of the doctrine Moreouer let the studious consider eche seueral woord the vehemencies the phrases and the notable ornaments of figures as first the Gradation of four steps 2. the Homaeoteleuts 3. the Homoioptots 4. the rife interrogations 5. the subiections 6. the often Antithesies 7. the streynes beginning all with one woorde 9. the heaping vp of things 10. the Iscolies and similitudes c. Vpon the feast day os S. Mathew the apostle and euangilist ¶ The Epistle Ephes iiij VNto euery one of vs is giuen grace accordyng to the measure of the gift of Chryst VVherfore he sayth He is gone vp an hye and hath ledde captiuitie captiue and hath giuen giftes vnto meÌ„ That he ascended what meaneth it but that he also desceÌ„ded first into the lowest partes of the earth He that descended is euen the same also that asceÌ„ded vp euen aboue al heuens to fulfil al things And the very same made some Apostles some Prophetes some Euangelistes some Shepeherdes and some teachers that the Saincts might haue al things necessary to worke and minister withal to the edifying of the body of Chryst til we euery one in the vnitie of fayth and knowledge of the sonne of God growe vp vnto a perfect man after the measure of age of the fulnesse of Chryst The disposement IT is of that kynd that is instructiue For it is a doctrine of the ministerie of the Gospell and of the teachers or ministers of the Gospel The chéef partes thereof are thrée applyed to places of Instruction j. The efficient cause from whence springeth the ministerie of the Gospel and by which it is preserued is the sonne of God our Lorde Iesus Christe who is ascenddd intoo heauen and reigneth at the right hand of the father that he may giue gifts too men ij The speciall or particular kyndes or degrées of ministers of the Gospell 1. Apostles 2. prophets 3. Euangelists 4. Shepherds 5. Teachers or instructers of yong beginners iij. The finall cause for which the ministerie of the gospell is ordeined and for whiche it is maynteyned is that the true knowledge of God and the true and vncorrupte doctrine of the gospell might bée continued and spred abrode among men And that ther may from time to tyme be gathered a church that rightly acknowledgeth woorshippeth and glorifieth God euerlastingly And these are the chéefe benefits of this epistle And héere withall let other of the notabler places be obserued j. Of the diuersitie of gifts in the church which Chryst distributeth to eche seuerall person according as he thinketh good that they may be employed to further the common profite of the whole church ij A description of the triumph of Chryste the conquerour leading prisoner the prisonership of sin death and the diuell and ascending into heauen and reigning at the right hand of the father iij. A witnesse of the two natures in Chryste cuppled by personall vnion to be set ageinst Arius Nestorius and Eutyches iii. j A witnesse of the almightinesse and euery where being of Chryst v. Of the ministration of the gospel and of the sending of teachers and renuers of the doctrine I wil at an other tyme speake more at large of the other parts of the Epistle which conteyn most ample doctrine But at this tyme I will bréefly ouerrun onely one place concerning the ministerie of the Gospell which peculiarly perteyneth to the storie of this dayes feast God created men to the intent he may gather himselfe
loue wherethrough eche seuerall member serueth not too the welfare of it self alone but too the welfare of the whole body Concerning the life and dooings of the apostle Mathew ther ar few thīgs left in any stories of credit His fathers name was Alphei which word in the Hebrue is as much to say as a lieutenant of men of armes or a captein of a thousand souldiers His owne name Matthath signifieth a present or gift in greeke Theodoros that is to say Gods gifte or giuen of god Before his conuersion hée was a Publicane that gathered the comon customes and reuenues of the people of Rome whiche he had hyred at a certeine rent and wrested as muche as he coulde from their subiects The storie of this calling and the notable sermō of Chryst which he made in Mathews house may be known by reading the gospel of this day It is written of him that after Chrystes resurrection he preched about ten yéeres in Iewry and afterward taughte the Gospell more than twentie yéeres in Aethiope and there founded churches which as it is certeinly knowne doo flourishe at this day vnder the Empyre of the most puissaunt king whome we call Prester Iohn Vppon the feast day of Sainct Michaell the Archangell The Epistle Apocalips xij ANd there was a greate battaile in heauen Michaell and his angels fought with the dragon and the Dragon fought with his angels and preuayled not neyther was their place found any more in heuē And the great dragon that old serpent called the deuyl and Sathanas was cast out which deceyueth all the worlde And he was cast into the earth and his angels were cast out also And I harde a loude voyce saying In heauen is nowe made saluation and strength and the kyngdom of our God and the power of his Christe For the accuser of our brethren is cast down which accused them before God daye and nighte And they ouercame him by the bloud of the lambe and by the word of their testimonie and they loued not their lyues vntoo the death The disposement of a sermon concerning the holy Angels AS this daye the Churche haloweth the feast of the holy Angells to the intent the godly may consider this excéeding great and woonderfull benefite of God that he hath appoynted vs Angels too garde vs and yéeld him thankes for it and pray vntoo him that the sonne of God himself will defend them ageinst the Deuils assaultes and secrete traines by the watch and warde of his holy Angels Now that this benefite of God may bée the ryghtlyer acknowledged I will bréefly expound the doctrine concerning Angels which shall bée comprysed in thrée places 1 What Angels bée 2 What is the office or duetie of the holy Angels 3 Of the euil Angels or Féends First What an Angell is THe woord Angell is a Gréeke woord and signifieth a messenger Like as Sophocles sayth No man rewardeth an Angel that is too say a messenger that bringeth all tydings And Homer in the .xv. booke of his Jliades This also is good when the Angell that is too say the messenger is a wise and politike persone Theruppon is the woord Euangelion that is too say good and glad tydings which wée call the Gospell And the sonne of God himselfe is diuers times called an Angell by Iames and Malachie and in others places by reason of his office for that he is the eternall fathers messenger or Ambassador which sheweth men the Gospel of glad tidings or the secrete will of God concerning forgiuenesse of sinnes for Chrystes sake according as he himself sayth This is the wil of the father that sent mée that euery one which séeth the sonne and beléeueth in him should haue euerlasting life and I will raise him vp at the last day But when it is spoken of the Angelicall natures or substances let this description suche as it is bée had in sight An Angell is a spirituall or bodilesse substance created by GOD after his ovvne image that is too say vnderstanding free and ryghtuous vvhich is not a parte of another nature lyke as the soule is part of a man and is immortall ordeined of God too set out his prayse or too sing glorie too God on hygh and too bee a seruaunt too the Churche and a keeper of the godly vppon earth This Description may bée set out and confirmed by adding testimonies of the Scripture That there bée Angels the sayings of GOD of Chryst of the Prophets and of the Apostles and the Stories bothe of the Byble and also of later tymes doo testifie That they are spiritual substances and not bodily masses compacted of the Elementes it is euident in the hundred and third Psalme Which makest thine Angels spirites And in the twentie and foure of Luke A spirit hath no flesh and bones After what manner Angels were created it is not certeinely expressed But the common opinion is that all the Angels were created togither the first day and set in the heauen of heauens That they were created after the image of God Chryst witnesseth Iohn viij And he abode not in the truthe Then were the Angels created too the entent they should bée endued with true ryghtuousnesse and holynesse They are immortall bycause they alwayes behold the face of the Father Concerning their Office or charge I will speake afterwarde The multitude of Angels is infinite as it is sayd in the seuenth of Daniell thousandes of thousands ministred vntoo him Dyonisius distinguisheth them intoo nyne Degrées Cherubin Thrones Dominations Principals Potestates Vertues Archangels and Angels These names are taken out of the sixth of Esay and Collossians the first and Ephesians the first and first Peter the third Chapter and also in the hundred and third Psalme Seraphin signifyeth burning Cherubin commeth of Rubih which woorde signifieth a little boy And thereuppon they thinke that the Angels appeering with face fulsome fresh liuely and chéerefull suche as Childrens faces are woont too bée are called Cherubin In the Scryptures there are the names but of fyue Angels expressed Michael that is too say who is like too god Gabriel that is too say the strength of God or the Gyant of god Raphael that is too say the Phisition of god Vriel that is too say the lyght of god Hierameel the mercy of god But wée will let this géere alone and entreat of a more profitable Doctrine namely of the Office or benefites of the holy Angels The first and principallest Office or duetie of Angels is too glorifie God the creator with a thankfull voyce and wyth all manner of seruiceablenesse As in the .xxij. Chapter of S. Lukes Gospel They sing glory too God on high As the Prophet Esay in his sixth Chapter dooth testifie Holy holy holy Lord God of Sabaoth Heauen and earth are full of the glory of his maiestie Let this song bée bréefly expounded which conteyne a summe of the Doctrine concerning the being of God concerning the thrée persons concerning
Gods sonne Gods mercie tempered with iustyce The fall of Adam The feendes the Iewes The matter of Chrystes Passion The forme or maner The endes too which Chryst â–ª suffered Redemption Remission of sinnes ReconciliatioÌ„ Iustification The holy Ghost The destruction of the Deuils kingdom Abolishment of sinne and death Euerlasting lyfe and saluacion How Chrystes benefites may bee applyed too vs. Our hauen and comfort â–ª Pascha or Passeouer The true passeouer * Marchâ— The tyme. Chrysts person Chrysts sacrifyse The benefites of Chrystes sacrifyse The applyment New obedieÌ„ce The benefites of Chrystes resurrection A descriptioÌ„ of a Triumph The Triumph of Chryst The true ioy and comfort The true keeping of Easter Leuen New dowe Sweete bred What it is too keepe holyday Old leuen The efficient cause of our resurrection which argument holdeth of consequence That Chryst is risen By testymonies of the prophets By record of such as sawe him Of the authoritie of the Apostles An argument by impossibilitie An argument of ryght and reason A repetition confirmation of the first argumeÌ„t which holdeth of coÌ„sequence or of necessitie An Argument taken of our profession and order in baptim A repetition of the fourth argument which holdeth of ryght reasoÌ„ An Argument taken of the like thing Tokens of the resurrection impressed in nature The Moone The Starres The seasons of the yeere Svvalovves Flyes The Phenix This is the surest ground ArgumeÌ„t for a Christian SufficieÌ„t vvarrant for a true Christian Philosophie knovveth nothing of the resurrection Antiquitie Consent of all Nations The best natures Selfmouing Simplenesse vncoÌ„pounded Ryght and reason Gods almyghtynesse Diuersities of glorie in the resurrection Liuing soule The state of our bodyes in the resurrectioÌ„ Liuing soule The first man. The second man. Flesh blud The efficient cause of our resurrection Death and sin Gods lawe The cheef finewes of the Diuels kingdome Our victorie in Chryst Esays prophesie of the taking away of death by Christ Esays prophesie expounded by Paule Osees prophesie expounded Interpretation of the grammaticall sense of the vvordes The proper meening of Osce An exhortation to stedfastnesse The custome of baptizing in old tyme. The coÌ„mendation of fayth A description of fayth Mannes lyfe a vvarfare Who are borne of God. Hovv folke are borne a nevve The cheef obiect or thing vvhereon fayth resteth The name of Sonne The name Chryst Water blud To come in vvater The spirit is a vvitnesse of Chryst and his doctrine The three persones of the Godhead The end vvhy the ministerie vvas ordeined What the vvoord spirit signifyeth in the foresayd text What vvater and blud signifye MaÌ„kind vvyth out Chryst Errour touching Gods beeing Touching Gods vvill Errours of the papistes in seruing God. Chryst is the only vvay too â–ª God and godlynesse Chryst is lyfe Repentance Pointes of a good shepherd Good Princes be shepherds Bishops and ministers are shepherds Hovv Chryst is a shepherd Fleshly lustes what they be Magistrates ordeyned by God. The definition of a Magistrate Magistrates must be obeyed as God. An excellent saying Obedience too Princes Lords and Maisters for conscience sake Christen libeÌ„â—tie Not God but wee our selues are cause of euil too our selues Good things are all of God and none euill commeth of him Regeneration or newbirth A similitude Against rash speaking and hasty iudgement Against aâ—geâ— and treaâ—nesle Rogation weeke Of Inuocatioâ— and prayer The partes of true prayer What diuinitie is Gods worde a looking glasse True blissednesse The Ankerâ—old of christian welfare Chrystes conuersation with his disciples after his resurrection Chrystes tryumphant Asâ—â—nsion Deliuerance from sin death the Diuell Mediatorship Giuing of gifts vnto men Opening our way intoo heauen Putting away of worldlinesse â–ª Too rayse our myndes tovvards heauen The kingdom of God or of Chryst The right haÌ„d of God. Too sitte A commendation of prayer Ageinst dâ—onâ—â—â—â—esse Sobrietie which is a spice of stay â–ª ednesse Watchfulnesse Of Louâ— Hospitalitie * Pleasantnesse * Gladsomues * Merinesse Doing of good â—urnes Pentecost Why Easter Whitsontyde other feastes were ordeined of God. Why Whitson tide was ordeyned too be continually kept The holy Ghost Two sortes of giuing the holy Ghost A descriptioÌ„ of the holy ghost Proofes of the godhead of the holy Ghost Basill Eusebius Palestinus Proofes that the holy Ghost is a distinct persone from the father and the sonne The office and benefits of the holy Ghost The spirit of Truthe Paracletus The seuen giftâ— of the holy â—host The gift of â—isdome The spirit of Counsell The spirite of Strength or Manlynesse The spirit of Knoâ—ledge The spirit of Godlynesse The spirit of the Feare of God. BeneuoleÌ„ce â–ª Proofes of Christes Godhead Proofes of the Godhead of the holy ghost Fleshe No accepting of persones vvith Chryst Prophesying in the old Testament Diuersities of appeerings Dreames Prophesying in the nevv testament The onely vvay too saluacion The cause of our eternall saluation Iustification Diuersitie of opinions concerning Iustification Ryghtuousnesse what it is The efficieÌ„t forcing cause of iustificacation The meane or Instrument of our saluation what it is to beleeue What ought too bee the cheefe care of men How God wil haue his being knowne What God is The Gods of the Heathen The vnitie and trinitie of the Godhead The first person The second person The third person The marke of the Father The marke of the Sonne The marke of the holy ghost â–ª The offyce of the father The offyce of the sonne The offyce of the holy ghost God is loue Our only haueÌ„ and fortresse The phisike of our soules Examples who loueth God. Sparkes of knowledge in nature why they were giueÌ„ â–ª Loue towardes God. Causes of louing God and â–ª our neighbour â–ª Gods loue towardes vs. Commaundement Woorthinesse and profit What is comprehended in the loue of our neighbour The hatred of the world ageinst the godly This folowing is worth the beating away Necessitie Example of loue Hypocrysie to be eschued Selâ—e loue and selfvveening Vyces accompaning pryde Carelesse Stately Lovvlynesse Vertues conteined in lovvlynesse Causes that should moâ—e to Lowlynesse The profit of Lowlynesse God resisteth the proude The Diuell Snaâ—es wherwith the dyuel intangleth folkes Fortification ageynst the Diuelles traynes Watchfulnesse Remedyageynst the enterance of despayre Sobrietie and stayedensle Fayth Example Gods grace Gods order to be followed This argument holdeth of right and equitie A coÌ„parison of vnequalitie Common harmes ought too greeue the lesse Example of the Apostles The maner of saluation How we be saued by hope Argument of possibilitie One myndednesse Like affectionednesse Brotherly loue Mercifulnesse Gentlenesse Meeknesse Gelons answer too a rayler Patience Faint hartednesse Wilfulnesse or stifnesse of opinion Stedfast profession of the true doctrine The finall cause of iustification The efficient cause of iustification A similitude of baptim Of Chrystes death and resurrection Of Chrystes buryall Ageinst Libertines carnall Gospellers Necessitie of weldooing Christen libertie Eternal lyfe