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
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
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
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
tokens shewed that he had a fauour to that people Euen so dooth God impart his benefites too vs by the water of Baptim washing vs from our sinnes and hyding and couering vs as it were with the shadowe thereof from the heate of his wrath Concerning the spirituall foode whereof the Manna gyuen from heauen in the wildernesse Exo. xvi was a figure with whiche the soules of the beleeuers are fed and euerlasting lyfe is begonne in them like as this bodily lyfe of men is susteyned with wheaten bread more plentifull exposition may bée taken out of the sixth Chapter of Iohn Vppon the Sunday called Sexagesima or Shrouesunday ¶ The Epistle .ij. Cor. xj xij FOR yee suffer fooles gladly bycause that yee your selues are wyse For ye suffer euen if a maÌ„ bryng you intoo bondage yf a man deuoure if a man take if a man exalt himselfe if a man smyte you on the face I speake as concerning rebuke as though we had bin weake Howbeit wherein soeuer any man dare be bolde I speake foolishly I dare bee bold also They are Ebrewes euen so am I. They are Israelites euen so am I. They are the seed of Abraham euen so am I. They are the ministers of Chryst I speake as a foole I am more In laboures more aboundaunt In strypes aboue measure In pryson more plenteously In death oft Of the Iewes fyue tymes receyued I euery tyme .xl. strypes saue one Thryse was I beaten with roddes I was once stoned I suffered thryse shipwracke Night and day haue I bin in the deepe of the sea â–ª In iorneying often in parelles of waters in parels of robbers in ieopardies of myne owne nation in ieopardies among the Heathen in parels in the citie in parels in wildernesse in parels in the sea in parels among false brethren in labour and trauayle in watching often in hunger and in thirst in fastings often in cold and in nakednesse And besyde the things which outwardly happen vntoo mee I am combred dayly and doo care for all congregations Who is weake and I am not weake Who is offended and I burne not If I must needes reioyce I will reioyce of myne infirmities The .xij. Chapter THE God and father of our Lord Iesus Christ which is blissed for euermore knoweth that I lye not In the Citie of Damascon the gouernour of the people vnder king Aretas layde watch in the Citie of Damascens and would haue caught mee and at a windowe was I let down in a basket through the wall so scaped his hands It is not expedient for mee no doubt too reioyce Neuerthelesse I will come too visions and reuelations of the lord I knowe a man in Chryst aboue .xiiij. yeares agone whither he were in the body I can not tell or whither he were out of the body I can not tel God knoweth which was taken vp into the third heauen And I knowe the same man whither in the body or out of the body I can not tell God knoweth howe that he was taken vp intoo Paradise and herd woordes not too bee spoken which no man can vtter Of this man will I reioyce of my selfe will I not reioyce except it bee of myne infirmities And yet though I would reioyce I should not be a foole for I would say the truthe Neuerthelesse I spare least any maÌ„ should thinke of mee aboue that he seeth mee too bee or heareth of mee And least I should bee exalted out of measure thorow the abundance of reuelations there was giuen vntoo mee vnquietnesse of the flesh the messanger of Sathan too buffet me bycause I should not bee exalted out of measure For this thing besought I the Lorde thryce that it might depart from mee And he sayd vntoo mee my grace is sufficient for thee For my strength is made perfect thorow weakenesse Very gladly therefore will I reioyce of my weaknesse that the strength of Chryste may dwell in mee WElnéere all the whole latter Epistle to the Corinthians is an Apologie of Paule defeÌ„ding himself ageinst the y slauÌ„dersof the false Apostles who despysed his doctrine authoritie ministration preferred theÌ„selues before him vpheld that the Iewish ceremonies were to bée layd vpon the GeÌ„tyls as of necessitie too saluatioÌ„ And truly they alledged the examples of Peter the other Apostles who in Iewrye the countryes bordering thereabouts hild still the ceremonies of their own countrey And this defence of Paules is necessarie too the intent the truthe certeintie of the doctrine of the Gospell which Paule had taught the authoritie of Apostleship the fayth might bée preserued in the churche It perteyneth too the kynd of cases that are Iudiciall The grouÌ„d of the Epistle before red is I Paule am a farre more excellent minister of Chryst than are the rest The cheef Arguments or reasons are twoo FIrst he that with greater faythfulnesse coÌ„stancie spreddeth abrode the gospel of Chryst endureth more trauel persecution trouble for profession of the gospel and for the fayth is woorthely also too bée déemed greater and excellenter than the rest I Paule haue endured greater peynes mo in number mo perils imprisonments punishments such other miseries in spredding of the gospel thaÌ„ any of the false Apostles Ergo I am farre too bée preferred before them SecoÌ„dly too whoÌ„ more manifest visioÌ„s of greatest things are shewed froÌ„ heaueÌ„ by god himself he as more familiar déerer to God ought of right to bee preferred before others Paule was caught vp intoo the third heauen there had shewed vntoo him a notable reuelatioÌ„ from God Ergo c. This is the effect of this dayes Epistle which our aunceters haue in this respect appoynted too this tyme of the yéere for that it maketh mention of fasting labours watching other exercâ—ses that serue to kéepe vnder mortifie y flesh whiche things their méening was that men should take vppon them specially these fortye dayes going before Easter too the intent that the bodye béeing chastized and brought in subiection meÌ„nes mynds bée more fit more bent and more desyrous too consider the wonderfull passion and death of the sonne of god and too repent themselues earnestly of their misdéeds Out of this Epistle may bée picked foure places of doctrine First of the duties or true ornamentes of an Apostle or any minister of the gospel which are faythfulnesse in spreading abrode the doctrine of the Gospel and stedfastnesse and patience in bearing out the labours trubles tormentes whiche accompanie the profession and ministerie of the Gospell Secondly the doctrine of the crosse and of the twelue causes for which God dooth cheefly lode his Churche and the godly sorte with so huge a heape of aduersities whiche are too bée fetched out of the place that concerneth the crosse and aduersities Thirdly of the visions and reuelatioÌ„ made vntoo Paule Fourthly the most sweete comfort set foorth in this saying My grace suffyseth thée for my power is made
too faine these things of mine owne braine for a certeine desire of vainglory Or else for that it auaileth nothing ageinst the false Apostles too glory of my labors and infirmities I will therfore come too the visions and reuelations of the Lord. There are chéefly foure sortes of visions or Reuelations from god For eyther by his owne sonne clad with image of mannes nature Or by the Prophets and Apostles inspired with his spirit or by notable dreames or else by visions or shewes made too mē awake hath he discouered too his church what his will is Of visions also there bee cheefly three kindes FOr eyther it is so that Images and pictures of things too come are shewed too the eyes of mē awake as in the Apocalips of Iohn or that Angels appéering in visible shape forshew things too come as Daniel .vij. viij x. or that God offereth himselfe too men too bée séene as it is written of Moyses that he sawe God face too face And in this place the whole Godhead séemeth too haue shewed it selfe too Paul too bée discerned in the open lyght I haue knowne a man in Chryst that is too say a Christen man A fourtene yeeres ago This Epistle was written too the Corinthians the .xxij. yéere after Paules conuersion which was the .lxv. yéere after Christes birth Then was this vision shewed vntoo Paule not in his way too Damasco but about the .viij. or .ix. yéere after his conuersion That such a one was taken vp into the third heauen Some interprete this of the heauē of heauens in which God sheweth himself too bée séene of the blissed soules and Angels For the Hebrewes make a difference of thrée heauens The first or lowest heauen is this compasse or element of the air wher in the cloudes glide of which it is sayd looke vppon the birds of the heauen and also the way of an Egle in the heauen The second heauē is the skie in which the Mathematicals reckē vp .ix. seueral compasses namely of the Moone of Mercurie of Venus of the Sunne of Mars of Iupiter of Saturne of the stedy starres and of the first mouer The third or highest heauen is supposed too bée the heauen of heauens or the dwelling place of God the blissed Angels which alwayes behold the face of the father and of the blissed soules which enioy the sight of god Also they name the same place Paradise as Christ sayeth too the théefe This day shalt thou bée with mée in Paradise that is too say in heauē which is spoken by a Metaphor taken of the pleasantnesse and goodlinesse of the gardine intoo which our first parents were put For the Gréeke woord Paradise dooth signifie properly a gardine or a field cunningly planted and wel enclosed Least any man should esteeme of mee aboue that he seeth mee too bee or heareth of mee As the mē of Listra did Act. 14 who tooke Paule too bée a God clothed in the shape of man. There was giuen vntoo mee vnquietnesse of the flesh the messenger of Sathan to buffet me least I shuld be exalted out of mesure The Gréek woord Scolops signifieth a sharp stake wherupon cōmeth the verb Anascolopizein which signifieth to gore with a stake And héerupō Lucian termeth Chryst in mockage the visard of Palestine that was prickt on a post But in this place of S. Paul it séemeth too signifie Metaphorically al singular tormēts or sharp greefs both of body mind or all kind of aduersities slāders backbitings reproche necessities persecutiōs such wrestlings or encounters of fayth as are described in Psalm 69. 38. and elswhere and suche other like tormentes which among other things put vs in mind of the humilitie and obedience due vntoo God and of Gods power woorking saluacion too euery one that beléeueth by weake and miserable instruments and accomplishing his praise out of the mouthes of babes and sucklings Vpon the Sunday called Quinquagesima Sometime called Esto mihi and of vs commonly called Shroue sunday ¶ The Epistle .j. Cor. xiij THoughe I speake with tungs of men and of Angels and haue no loue I am euen as a soundyng brasse or as a tinkling Cimball And though I could prophecie and vnderstand all secretes and all knowledge yea if I haue all faith so that I could moue Mountaines out of their places and yet haue no loue I am nothing And though I bestow all my goodes too feede the poore and though I gaue my body euen that I burned and yet haue no loue it profiteth mee nothing Loue suffereth long and is courteous loue enuieth not loue dooth not frowardly swelleth not dealeth not dishonestly seketh not her owne is not prouoked too anger thinketh none euill reioyseth not in iniquity But reioyseth in the truthe suffereth al things Though that prophesying faile either tongues cease or knovvledge vanishe avvay yet loue falleth neuer avvay For our knovvledge is vnperfect and our prophesying is vnperfect But vvhen that vvhich is perfect is come then that vvhich is vnperfect shal bee done avvay When I was a chyld I spake as a child I vnderstode as a child I imagined as child But assoone as I was a man I put away childishnesse Now wee see in a glasse euen in a darke speaking but then shall wee see face too face Now I know vnperfectly but then shall I know euen as I am knowne Nowabydeth faith hope and loue euen these three but the cheefe of these is loue The disposement THe Sunday of Esto mihi tooke that name of the Introit which is taken out of the .xxx. Psalme which beginneth thus Bée thou too mée my God of defence and my place of refuge too saue mée For thou art my strong hold my refuge and thou for thy names sake shalt guide mée and norish mee In thée O Lord haue I trusted and I shal not bée confounded for euer Deliuer mée in thy rightuousnesse So also the Sunday folowing is called Inuocauit of the first woord of the Introit taken out of the xc Psalm He hath called vppon mée and I will heare him I will deliuer him and I will glorifie him And it is called the Sunday of Quinquagesima that is too say of fiftie bicause it is the fiftith day before Easter like as Pentecost or Whitsunday is the fiftith day after Easter The partes of this dayes Epistle are three 1 The loue of God and a mannes neibor is too bée preferred before all the giftes of tungs eloquence miracles lerning c. 2 A registre of the woorkes of loue conteyning .xv. special vertues or dueties of loue 3 The difference betwéene the knowledge of God in this life and in the life too come PRincipally in all deuises dooings those things only are too bée looked too and sought for which God most straightly enioyneth too al men But God enioyneth too all godly mē the dueties of charitie towardes theyr neybor Deut. vj. Mat. xxij The chéefest commaundement is loue God aboue all
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
the comfort of thy helpe agein and stablish mée with thy frée spirite Let vs harâ—e vppon these requestes dayly For in so great confusion of doutfulnesse in the gréefes of conscience in the perilles of profession in pouertie in contempt in most bitter hatreds and in torments of bodye It is impossible that fayth and godlynesse should staÌ„d stedye and vnmoued if mennes mynds were not strengthened by the holy Ghoste That Steueâ— went with ioyfull mynd too his punishement and eased his harmes with hope That Laurence laye vppon the gredyron broyling on the coales that were vnderneathe him with glad and chéerefull hart and scorned the Tyrant both in countenaunce voyce That Agatha Agnes and such other â—â—â—ie Wenches laughed in the mids of most bitter tormentes and were not ouercome with any terrours or tortures too renounce the profession of the truthe All these things are the benefites and giftes of the holy Ghost And this benefite of the holy Ghost in erecuting the office of an Aduocate in the mynds of men that are afflicted is with most singular and swéete lightsomnesse both of woords and figures expressed in the auncient prayer directed too the holy Ghost which I would wishe yong men too wryte yea and dayly too vse it in their prayers Come holy Ghost and God of myght Send downe from heauen on euery wyght The beames of thy eternall lyght Come Father of the poore in smart Come thou that all good gifts doost part Come only lyght of lyghtlesse hart Of comforters thou art the best Of humane soule the gentle guest And sweete refresher of th' opprest In labour rest and quietnesse In swelting heat coole tempratnesse In moorning comfortablenesse O lyght most blissed too behold Fulfill with grace most manifold The harts of all thy faythfull fold Onlesse thy woorking it begin Man hath not aught at all within Man hath not aught but only sin Wash cleane what euer filth is found And moyst agein eche droughty ground And heale eche thing that is not sound Subdue the sturdy stiffe and hold Releeue the things fernooâ—â—d with cold And on the strayes lay stedfast hold On such as by their frutes doo showe The trust and fayth which they thee â—we â–ª Thy sacred namber seuen bestowe Giue them the hyre of rightuousnesse Giue them the end of blisfulnesse And euer lasting ioyfulnesse Now whereas in this Hymne is sayd Thy sacred noÌ„ber seuen bestowe And in another Hymne Thou seuenfold giuer of thy gift â–ª c. These woords allude to y place of Esai xâ— out of which they coÌ„monly recken vp seuen giftes of the holy Ghost Esai xj A rod shall spring out of the stocke of Iesse and a braunche shal growe out of his roote The spirit of the Lord shall rest vppon him the spirit of wisdome and vnderstanding the spirit of counsell and strength the spirit of knowledge and godlinesse and the spirit of the feare of the Lorde shall fill him This place of Esai is a prophesie concerning Chrystes kingdome whom he foretelleth to come of the stocke of Esai or Iesse or of the linage of Dauiâ— nowe sore decayed and in maner past hope and that this kingdome shalbée spirituall in which Chryst the king and head of the Churche shall bestowe spiritual and euerlasting gifts vpoÌ„ his body or church not by worldly force but by his spirit and woorâ— First the spirit or gift of wisdome is the true knowledge of God and of his sâ—nâ—e â—ur Loâ—d Iesus Chryste and a faith vnderstanding and embracing all the whole doctrine concerning God which is set foorth and is necessarie too bée knowen for the health of the soule Secondly the spirit of Vnderstâ—ding is that whereby wâ—â— discerne opinions and fynd out the true doctrine froÌ„ the false and from that which is shadowed with the sleightes of Sophistrie Thirdly the spirite of Counsell is that whiche in the labours of a mannes vocation in daungers in sorowes and aduersities gouerneth the godly with counsell and susteyneth them with comfort and playeth al the other partes and duties of an Aduocate Fourthly the spirit of Strength or MaÌ„lynesse harteneth and strengtheneth mennes myndes and fenceth the godly with those weapons that are described Ephe. vj. least being vanquished eyther with entycements of pleasure or with the traynes of the Diuell â–ª or with aduersitie they may fal away from true godlinesse Fifthly the spirit of Knowledge doth in our coâ—â—on conuersation so marke the differences of persones tymes and places and so rule a mannes deuyses and dooings too the reason of the circumstances or incidentes that he neyther offendeth others nor withdraweth them froÌ„ the true doctrine Sixthly the spirit of Godlynesse kindleth in our willâ—s â— fréeharted willingnesse too obey God or â—n vniuersall obedience according too the commaundementes of God and dryneth all our dooings too this end that GOD â–ª may bée rightly worshipped glâ—riâ—â—ed â–ª aâ—d magnified at â—â—â—hands Seuenthly the spirit of the Feare of GOD ruleth our haâ—â—es that they may reuerently 〈◊〉 themselues to god and stand in awe of the Lord God as of a kyndharted fatheâ— not with slauish feare but with chyldly affection being loth with all our hartes too â—ffend this heaâ—enly Father or too bée cast oâ—â— of his fâ—uouâ— â—â—d althoughe there bée moâ—enefites attribuâ—â—â—â—â—â— the holy Ghoâ—â— in the Seriptures these self seâ—en giftâ—â— of the holy Ghost â—ay bée drawen â—â— feweâ— kynds â–ª yet notwithstaÌ„ding in as much as this distribution is accustomed in the church I thought good â—â— repete a short 〈◊〉 â—â— it in this place The fourth place how the holy ghost is receiued and how he is forgone THe holy ghost imparteth vnto vs both himself his giftes by two means which he hath ordeined stablished that is too wit by the word of the gospel herd red or thought vpon and by the Sacraments of Baptim and the Lords supper as is sayde in the Epistle of to morow Act. x. The holy ghost fel vpon al that herd the woorde And in the sermon of Peter which he made as vpon this day at Hierusalem when his héerers asked him What shal wée doo that wée may obteyn the holy ghost Peter answered Repent be baptized euery one of you in the name of Iesus Chryst yée shal receiue the gift of the holy ghost There is no maÌ„ that can obteyn the holy ghost by his owne power or desert but the spirite of God of his owne infinite goodnesse preuenteth vs offreth himself too vs by the word of the Gospel and kindleth the true knowledge of God faith in our brests and regenerateth renueth our mynd and wil. Therfore being helped of the holy ghost wée both can must stir vp norish encrease in our selues the kindled sparks of faith the beginnings of al other vertues And also must desire of God that this spirite may be the directer of al our deuises and dooings Hervnto perteineth that most sweet
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
the holynesse and ryghtuousnesse propre vntoo God and too bée imparted too vs for thy Sonnes sake and concerning the Gospell by which alonely God will bée glorifyed and by which the glory may bée giuen too God not only for ryghtuousnesse and almightinesse but also for mercy and soothfastnesse How bée it concerning the benefites of Angels let the héerers beare in mynde specially these twoo textes of the Psalme Psalme thirtie and thre The Angel of the Lord pitcheth his tentes about or entrencheth those that feare the Lord and shall deliuer them which saying is taken out of the .xxxij. of Genesis Where Iacob beholding the host of Angels named the place Mahanaim that is too say the camp or host of god Psalm xcj. He hath giuen his Angels charge of thée too keepe thée in all thy wayes These hath GOD made kéepers of our soules bodyes lyfe name houses children and substaunce These chase away the Diuels when they practyse the destruction of the Churche or of any seuerall persone And doubtlesse they fight ageinst the féendes according as the lesson of this dayes Epistle and the tenth Chapter of Daniel testifie And although wée vnderstand not what maner of encounters they bée yet considering the greatnesse of our daungers let vs the more earnestly giue thankes too God for these kéepers and gather toogither the sayings and stories of the holy Scripture and of other wrytings too our instruction and comfort The Angels deliuer Loth out of Sodom Genes xix And an Angell succoureth Agar and Ismael Genes xxj xvj Angels come vntoo Abraham and beare Rebecca companie Genes rviij xxij xxiiij and in other places An Angell deliuereth Iacob out of all perils Genes xlviij The Angels go before the Israelites and defend them at their going out of Egipt and in the wildernesse An Angell appéereth too Iosua An hoste of Angels defend Elizeus ageinst the Syrians iiij Reg. vj. Angels make a slaughter in the hoste of Sennacherib and deliuer Ezechias iiij Reg. xix Esay xxxvij An Angell leadeth Peter out of prison Act. xij A childe called Cygnaeus being in the middes of winter left in a wood ouercouered with snow was kept and fed the space of full thrée dayes toogither by the ministerie of an Angell Simon Grynaeus escaped the handes of certeine Serieantes by the warning of an Angell which storie woorthy of remembrance Philip Melancthon recyteth in his exposition of the .x. chapter of Daniel But the benefites of the good Aungels will the better bée perceiued if wée consider the manifold dangers that hang ouer our heads by meanes of the Diuell The third place THe Diuell is of the Hebrues named Sathan that is too say an enimie or foe The Gréekes call him Diabolos that is too say a slanderer He is a cruel suttle mercylesse spitefull enimie of God and of all mankind and specially of Gods church At the first truly all Angels were created good by God but some Angelles through Pride and Ambition wherethrough they sought for a hygher degrée of the image of God fell and were cast by God intoo endlesse damnation Now although in this lyfe wée bée not able too serche out the cause why God suffereth the euill Angels which are the authors of all sinne and wickednesse séeing he could vtterly destroy them if he listed yet must wée bothe thinke vppon and also beléeue the things that are reported in the woord of god Iohn viij He was a murtherer from the beginning abode not in the truthe Therfore there is no truthe in him when he speaketh lyes he speaketh of his owne For he is a lyer and the father of lying He is a lyer and the father of lying that is too say he dréepeth into mennes mindes false and wicked opinions concerning God and Epicurish and Academicall doutings he rayseth vp corruptions of Gods woord he confirmeth Epicurish blasphemies and al vntruthes in the first and second Table And this Sathan like an enimie or a Serpent in déede led Eue and all the whole world astray as it is sayd in the Epistle He is a murtherer for by his outrageous crueltie and most trayterous craftes he practyseth mischéefe too our soules too the lyfe of our bodyes too our wyues children landes and houses and finally manaceth destruction too whole realmes and kingdomes Ageinst this cruell enemie fighteth our Michael the sonne of God who came too destroy the woorkes of the Diuell He being captaine of the holy Angels casteth the Diuel out of heauen and out of the heauenly Church Therfore let vs giue God thanks y he hath appoynted the Angels too bée our kéepers in so great daunger of our soules and bodyes and of all that euer wée haue And let vs endeuer by godlynesse and chast behauyor too reteine them still Vppon the feast day of all Sainctes ¶ The Epistle Apoc. vij AFter this I beheld lo a great multitude which no man could number of all nations and people and tongues stode before the seat and before the Lambe clothed with long whyte garments and palmes in theyr handes and cryed with a loude voyce saying saluation bee ascribed too him that sitteth vppon the seat of our God and vntoo the Lambe And all the Angels stode in the cōpasse of the seat of the elders and of the foure beastes and fell before the seat on their faces and woorshipped God saying Amen Blissing and glory wisdome and thankes and honour and power and might bee vntoo our God for euermore Amen And one of the elders answered saying vntoo mee what are these which are arayed in long white garments and whence came they And I said vntoo him Lord thou wottest And he sayde too me these are they which came out of great tribulation and made their garments large and made them white in the bloud of the Lambe therfore are they in the presence of the seat of God and serue him day and night in his temple and he that sitteth in the seat will dwell among them They shall hunger no more neither thirst neyther shall the funne light on them neither any heat For the Lambe which is in the middest of the seat shall feede them and shall leade them vntoo fountaines of liuing water and GOD shal wype away all teares from their eyes The disposement ALl the whole booke of the Apocalyps is a Prophesie concerning the persecutiōs and troubles that were too come vppon the christen Churche and wherewithall it should bée disquieted partly by Tyrantes and partly by Heretickes through the instinct of the Diuell And euer now and then there * This is to be vnderstode of the memoriall of the promysed seede kept alwayes in the hartes of the faithfull and renued by preching and talk and not of the keeping of any appointed holyday Twoo natures in Chryst Why Christ is called the woord The sonne of God was alwayes with the fathers Why Christ is called the womans seede The creede of Athanasius Gods mercie and louing kindnesse