the Lawe by the ordinance of angels and haue not kept it VVhen they herd these things their harts claue a sunder they gnashed on hym with their teeth But he being full of the holy Ghost loked vp stedfastly with his eyes intoo heauen and sawe the glorie of God and Iesus standing on the right hande of God and sayde Beholde I see the heauens open and the sonne of man standing on the ryght hande of god Then they gaue a shout with a loude voyce and stopped their eares and ranne vpon him all at once and cast him out of the Citie and stoned hym And the witnesses layd downe their clothes at a yong mans feete named Saule And they stoned Steuen calling on and saying Lord Iesu receyue my spirit And he kneeled down and cryed with a loud voyce Lord laye not this sinne to their charge And when he had thus spoken he fell a sleepe The disposement of the accusation of Steuen of his defence out of the readings vppon the Actes of the Apostles The summe of the accusation may bee included in this Sylogisme IT is a blasphemie too teache that the law of Moyses giuen by God himself iustifyeth not but is to bée abolished togither with the temple and the rites of the sacrifices and all the politicke ordinances of Moyses Steuen teacheth that the Law and sacrifices of Moyses are not néedfull too the atteynèment of forgiuenesse of sinnes and euerlasting saluation nor the chéef woorshipping of God but that they and the whole common weale of Moyses and the temple shall decay togither Ergo Steuen is giltye of blasphemie and treason and is too bée stoned to death according too the Lawe Leuit. 14. Ageynst this so heinous accusation Steuen hauing hys hart and countenaunce cléered with the light of God maketh a long defence wherein he answered too the Maior or first part denying it too bée blasphemie to teach that the law of Moyses iustifieth not and that the ceremonies and sacrifices of Moyses are not the true and chéef woorshipping of God and that the rites of Moses togither with the common weale and temple must bée doone away Therefore the summe of Steuens aunswer for his defence may bée included in foure Syllogismes The .j. Of iustification RIghtuousnesse and eternall saluation is bestowed after one selfsame maner vppon the fathers Abraham Isaac Iacob and all holy men in all times of the world The Fathers Abraham Isaac and Iacob c obteyned forgiuenesse of sinne and euerlasting saluation not for the law and sacrifices offered in the temple which at that time were not yet ordeyned but only by the promise of the blissed séede which they tooke hold on by fayth Ergo wée also are made heires of rightuousnesse and euerlasting saluation not by the Lawe and sacrifices of Moses but by that only séede of Abraham that was promised euen our Lord Iesus Chryst according also as Peter witnesseth afterward wée beleue that wée are saued by the grace of our Lord Iesus Chryst like as our fathers were saued also Her vppon it is rightly concluded that the ceremonies of Moyses or the lawe and sacrifices of Moyses are not néedfull to saluation The .ij. Of the promises ALl Saints must néedes obteyne the principall promise made too all the Saincts For otherwyse the promise were in vayne and too no purpose Vntoo Abraham and the other Fathers was giuen promis of blissing and of the inheritance of the land of Canaā and yet Abraham obteyned not so much as one foote bredth of the land at any tyme in possession Ergo the blissing that was promised too Abraham was another thing than this bodyly common weale and sacrifices of Moyses that is too wit forgiuenesse of sinnes and the true and euerlasting good things The .iij. Of the true worshipping of God. THe principall woorshipping of God is alwayes one and cōmon too all the saincts throughout al times of that world The fathers Abraham Isaac Iacob and Ioseph dyd doutlesse woorship God a right and yet obserued not the ceremonies of Moyses Lawe which at that time was not yet deliuered ne offered sacrifices in the temple which was not yet at that tyme buylded Ergo the Mosaicall ceremonies and the sacrifices that are offered in the temple of Hierusalem are not the true chéef woorshipping of God according as the Prophete sayeth I will haue mercie and not sacrifice and the knowledge of God rather than burnt offerings The .iiij. Of the abrogating of the law and common weale of Moyses MOyses himself sayeth The Lorde our God shall rayse vp vnto you a Prophet from among our brethrē Héere yée him Whosoeuer shall not héere that Prophet I wilbée reuenged of him But now is that Prophet come that Moyses promised which teacheth playnly that the Law and ceremonies of Moyses are not necessary too iustification and saluation Ergo he is too be heard or it is too bée beléeued for a certeintie that the law is abrogated Or let the Argument bée framed in thys wyse Chryst whom Moyses himself commaunded too bée herd is the end of the Law for the ceremoniall politike lawes and all the common weale of Moyses was ordeyned too this end that it might bée the seate of the churche and a place for Chryst too bée borne in and that it should ceasse assoone as Chryst was exhibited Chryst whom Moyses in the .xviij. of Deut. commaundeth too bée herd is now exhibited Ergo the Lawes of Moyses toogither with his common weale temple shall bée abrogated and that too this end that the very same dooing away of it may bere witnesse that the Messias which was promised too the Fathers is already exhibited and that the lawes of Moyses are not necessarie too saluation This is the summe of Steuens long oration which comprehendeth the chéef Articles of the Christian doctrine Of which things the full exposition may bée fetched out of my wrytings that conteyn the summe of the doctrine of my expositions vppon Genesis and Exodus the notablest Stories of which bookes Steuen citeth for the most part in this Oration Of Steuens martyrdoome MArtyrdoome signifieth witnes bearing wherby wée witnesse before other men not only in voyce ▪ but also with our blud and by our death that the doctrine of the Gospell concerning the sonne of God our Lord Iesus Chryst is certein and vndeuybable and neuer shrink from our confession of the true doctrine for all the most bitter hatreds terrours and bodyly tormentes in the world too this ende that the true knowledge of God may bee preserued and the certeyntie of the true doctrine and the fayth of others that bée of the weaker sort may bée cōfirmed And finally that it may bee a witnesse of the iudgment to come and of the endlesse immortalitie and glorie of the Saincts The partes of martyrdoome may bée called the confession of the true doctrine which is made with the mouth and the sufferance or torment of the bodye and
shalt thou chaunge them and they shal be chaunged But thou art euen the same and thy yeeres shall not faile Vnto which of the angels said he at any time Sit on my right hand till I make thyne enemies thy footstoole Are they not all ministring spirits sent too minister for their sakes which shall bee heires of saluation The disposement The Epistle pertaineth too the kind of cases that teache The partes or chéefe places are twoo 1 A description of the persone of the sonne of GOD our Lord Iesu Chryst 2 A gathering togither of the witnesses which confirme that Christ is more excellent than the Angels shewe the difference betwéene Christ and the Angels The first place IT is a great and wōderfull benefite of the sonne of God woorthy too bée set out cōtinually with thankfull mynd and voyce that of his excéeding goodnesse cōming foorth from hys secret dwelling place he discouered himselfe to mankynd by assured open testimonies Yea euē he himself clothing him with a visible shape or forme of the manhod that was too bée taken vppon him afterward talked with the first men and the rest of the Fathers face and with his own mouth reueled the promis of grace whereby the first parents were receiued oftentimes renewing the same in his communications had with Abrahā Jsaac Iacob Moyses Dauid Esay Ieremie Daniel c and at the length in the yéere of the world 3962 was borne man of the virgin Marie many yéeres togither sowed the doctrin of his gospel among men confirmed it with miracles Of this excéeding great benefit this epistle maketh mention at the beginning afterward ioyneth ther vnto a description of the sonne of God our lord Iesu Christ The sonne of God is the second persone of the Godhead begotten of the euerlasting father and is the substantiall full image brightnesse of the eternal father more excellent than al the Angels by whom al other things in heauen and earth are created preserued The which sonne tooke mans nature of the virgin Marie so as God and man are one persone Iesus Chryst who by himself through his passion and death hath clenzed our sinnes being raysed ageyne sitteth at the right hand of the father giueth remission of sinnes rightuousnesse eternal life to all that flée to him by fayth This ordinarie descriptiō of the person of gods sonne may by good lerning bée builded out of the testimonies of this first Chapter too the Hebrewes For that the sonne of God is a person of the Godhead distinct frō the father it is manifestly confirmed by the .xliiij. Psal The Lord euen thy Lord hath anoynted thée with the oyle of gladnesse Also this day haue I begotten thée Therefore is he God and a persone distinct from the father that begetteth him That he is begotten of the father the very name of Sonne declareth and so dooth the saying of the second Psalme this day haue I begotten thée That he is the substanciall and full image of the father it is manifest in that he is termed the expresse image of the fathers substance The Gréeke woord Apaugasma signifieth the brightnesse that isseweth from another light Therfore like as light and the brightnesse that isseweth from the light are alwayes togither so the father and the sonne are coeternall That he hath created all things susteyneth al things it is manifest by this saying whō he hath made heire that is to say Lord of al things by whom also he made the worlds that is to say al things in the world By him were al things made My father worketh euē vnto this hour I also work Bearing that is to say carying vpholding and maynteyning all things by the woord of his power that is to say by his almightie woord That he tooke vppon him mannes nature he will shewe more at large in the second chapter Héere he setteth foorth but the chéef office and benefite of Chryste for which he became man when he sayeth By himself purged he our sins This short saying conteyneth a summe of the whole doctrine of the Gospell concerning Chrystes benefites concerning the difference betwéene the Law and the Gospell and concerning forgiuenesse of sinnes or iustification The Lawe purgeth not ne taketh away sinnes but encreaseth sinne and maketh it out of measure sinful Rom. 7. The sacrifises of the Leuites purged not sinne but were figures of Christes sacrifice Our owne woorkes and munkish ceremonies purge not sinnes Only Christ by himselfe that is too say by the sacrifise of his body offered vpon the altar of the crosse hath purged vs and hath for euermore made perfect those that are too be sāctified as is said afterward in the 7. 9. 10. chapters And 1. Iohn 1. The blud of Christ the sonne of God clenseth vs from all sinne and iustifieth vs maketh vs heires of euerlasting saluation and glorie For wee shall bée glorified with Christ who sitteth at the right hand of the Maiestie that is too say reigneth in equal power and maiestie with the eternall father The .ij. Of the difference betweene Christ and the angels TOo the intent this thing may bée the more euident first let the definitions of them bée vnderstood Angels are spiritual substances created by God after his own image and ordeined too sing glory too God on high and too bée ministers vppon earth of the churche or of the heires of euerlasting saluation The description of the sonne of God is recited a litle afore By these descriptiōs and the testimonies cited in the text of the Epistle seuen differences may bee gathered 1 Christ is verely and by nature the sonne of God begotten of the substance of the eternall father Psal 2. This day haue I begotten thée 2. Reg. 7. I wil bée a father too him and he shall bée a sonne too mée The Angels are not verely and by nature the sonnes of God but only by adoption or grace Ergo Christ farre excelleth all the Angels 2 Inuocation is an honor too bée attributed only too God the searcher of hartes according too this saying Thou shalt worship the Lord thy God and in general whosoeuer is worshipped is better than he y worshippeth But God cōmaundeth that Christ shalbée called vpon yea euen of the Angels Ps. 96. Worship yée him all yée Angels of God ▪ Ergo Christ is both God and also farre more excellent than all the Angels 3 Christ is the maker of heauen and earth Psa 101. Thou O Lord hast founded the earth from the beginning Angels are substances created as Psal 103. is sayd which makest thine Angels spirites and thy ministers a flame of fire that is too say cléere substances which in shéerenesse force nimblenesse and swiftnesse are like too fire 4 Christ is an euerlasting king bearing a rightful scepter and iustifying all that flée vntoo him Psa 45. Thy throne O God endureth for euer and euer the scepter of rightuousnesse
that dye in Chryste shall ryse first then wée that are liuing shal be taken vp with them in the clowds too méete the Lord in the aire and so wée shalbée with the Lord for euer Ioh. xiij In my fathers house bée many dwellings I go too prepare you a place and Iohn xvij Father I will y those which thou hast giuen mée bée where soeuer I am c. This fourth benefit dooth TertulliaÌ„ set foorth with a most graue sentence Iesus sitteth at the right hand of the father Man though also God The last Adam though also the first woord flesh and blud though purer than ours yet notwithstanding he is the selfsame both in substaÌ„ce and shape in which he ascended and such also shal he come down agein as the Angels affirme He being termed the vmper betwéene GOD and man and hauing committed too him a pawne of eyther part too kéepe kéepeth also the pawne of flesh in himselfe as a scantling of the whole péece For like as he hath left vs the scantling of the spirit so hath hée also receyued of vs the scantling of our fleshe and caried it vp intoo heauen in token that the whole péece shall bée brought thither in tyme too come Bée of good chéere flesh and bloud for you haue gotten both heauen and the kingdome of God in Chryst c. Fifthly Chrystes ascending vp intoo heauen warneth vs too lay a syde all desire of earthly things and too set al our care vppon this poynt how wée may come too our celestiall countrey of the kingdome of heauen Math. vj. First séeke the kingdome of god Coloss iij. Séeke for the things that are aboue where Chryste sitteth at the ryght hand of God regard heauenly things and not earthly things Sixthly the cause why Chryst went vp visibly was too shewe vntoo his Disciples that he vanished not away like a Ghost and that they should not thencefoorth enioy Chrystes visible companie and that his kingdome should not bée worldly wherein there should bée one visible head garded with armour and armyes The third place Of Chrystes kingdome LVke wryteth that Chryste forty dayes full after his Resurrection did talke with his Apostles concerning the kingdome of God and that the Apostles dreaming yet still of a bodily kingdome of the Messias asked Chryst whyther that were the tyme that he would restore the kingdome of Israell And therefore I will in this place repete the whole definition of the kingdome of God. The kingdome of Chryst or the kingdome of God in this lyfe is Gods gouernement whereby he not only maynteyneth and preserueth all things by him created and specially mankynd and punisheth the wicked but also throughe the preaching of the Gospell doone by Chryst and the Apostles other Ministers gathereth too himself a Churche that is too say a companie of men ryghtly acknowledging and calling vppon God who forgiueth their sinnes and deliuereth them from the Diuels Tyranny not by politike Lawes and bodily weapons but by the holy Ghoste and his woord defending them wonderously when they are oppressed with persecution in this lyfe and at length raysing them vp from death and crowning them with glorie and lyfe euerlasting By this definition it appéereth that Chrystes kyngdome is not bodyly or worldly as the Apostles dreamed that the tyme was now at hand in which the Israelites should haue the souereintie of all nations but that it is spiritual which shalbée gouerned mainteyned by y only woord of the gospell the woorking and power of the holy ghost and not by force of armes and mannes power according as Chryst interpreting the sayings of the Prophetes concerning the kingdome of the Messias sayeth in this place yée shall receyue power or strength and ablenesse too spred abrode and too establishe Chrystes kingdome of the holy Ghoste whose gifts shalbée sheaded out abundantly vppon you and you shal bee vntoo mee not Captaynes or warryours but witnesses that is too say Preachers of the Euangelicall doctrine whereby you shall enlarge the bounds of Chrystes kingdome throughout all Iewrie and Samaria yea and too the vttermost costs of the earth and subdue men vntoo Chryst that they may obey and beléeue his Gospell Vntoo this place may the like sayings bée referred Iohn ix My kingdome is not of this world Lur. xxij The Kings of the Gentyles are Lords ouer them â–ª but you shall not bée so Saint Iohn sayth in his twentith Chapter of his Gospell As my Father hath sent mée so send I you And vnder the name of Gods kingdome are comprehended these things folowing First the preseruation and maintenance of the whole nature of things created by God or Gods generall operation and woorking Secondly the gathering of the Churche by the ministerie of the Gospell Thirdly the very doctrine of the gospel it self by which the kingdome of Chryst is mainteyned Fourthly all benefites which Chryst bestoweth vppon his Churche as true knowledge of God forgiuenesse of sinnes deliuerance from sinne and death and the heritage of eternall lyfe And fifthly the beholding and companie of GOD as lyfe lyght ryghtuousnesse wisdome and ioy euerlasting wherewith all the godly shall bée filled in heauen By this declaration of the woord it appéereth that when Chryste talked full fortye dayes with his Disciples he instructed his Apostles â—ath diligently and at large in all the poynts of Christian Doctrine and in all such things as are necessarie too the true knowing of God too the gouernement of the Churche and too true godlynesse and our eternall welfare The fourth place AN exposition of the phrases He ascended intoo heauen and sitteth on the right hand of God the Father almightie The Article of our fayth concerning the Ascension of Chryst intoo heauen is set foorth in the woorde of GOD with many notable recordes As in the foure and twentith Chapter of the Gospell of Saint Luke the Euangelist Further in the sixtenth Chapiter of Saint Markes Gospell And in the thrée score and eight Psalme of Dauid the Prophet And likewise in the fourth Chapter too the Ephesians Item in the third Chapter of the first Epistle of Saint Peter the Apostle And in the sixth and the twentith Chapters of Saint Iohn the Euangelist And forasmuch as I haue a little afore spoken of the benefites in Chrystes Ascension too the intent the Phrase may bée the ryghtlyer vnderstoode I will now declare the significations of this woord Heauens For the first Heauen in the holy Scripture signifyeth the skie or the nyne Celestiall compasses That is too witte the first moueable or mouer the Firmament or compasse which is decked with the fixed Starres and the seuen compasses or welkins of the Planets which starres the Scripture calleth the powers or hoste of heauen As is sayde by the holy Prophet Dauid in the thrâ—◠〈…〉 thirteth Psalme By the woord of the Lord the heauens are stablished and all the powers or hoste of heauen by the breath of his mouth The second Heauen
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
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
Bycause yee are sonnes GOD hath sent the spirit of his sonne into our hartes which crieth Abba Father VVherfore now thou art not a seruant but a sonne If thou bee a sonne thou art also an heyre of God through Christ The disposement It perteyneth too the kynd that instructeth For it reckeneth vp in order the effectes or chéef benefites of the sonne of God who is borne too vs and gyuen too vs and he setteth them playnly out by a similitude taken of Seruantes and Heires The chéef benefits which the sonne of God hath obteyned for the churche by his wonderfull birth are fower 1 Redemption from the curse of the Lawe 2 Adoption too bée the sonnes of God. 3 The giuing of the holy ghost who cryeth Abba father 4 The heritage of eternall lyfe Of these benefites will I speake in order and bréefly And I exhorte the héerers too consider diligently and aduisedly and too bestowe in the bottome of their hartes this notable sentence which comprehendeth the summe of the whole Gospell After that the fulnesse of the tyme was come or after that the tyme appoynted by the eternall purpose of God was fully come that is too wit ▪ the yéere frō the creation of the world 3962. God sent his sonne borne of a womā made vnder the lawe too the intent he should redeeme those that were vnder the Lawe that wee myght receyue the adoption of sonnes And bicause wee are sonnes God hath sent the spirit of his sonne intoo our hartes crying Abba father Therfore thou art no longer a seruant but a sonne And if thou be a sonne thou art also an heire of God through Chryst Now let vs first consider the notable record concerning the twoo natures in Chryste God sent his sonne borne of a woman This Iesus borne of the virgin Marie is the onely begottē sonne of God that not by adoption but by nature Ergo he is by nature very God also according as wée haue hard the other day of Chrystes birth out of the first Epistle the first Chap. too the Hebrewes And herevntoo let vs adde the like sayings Iohn iij. So God loued the world that he gaue his only begotten sonne c. and Ioh. j. Wée haue seene the glorie of him as of the fathers only begotten j. Ioh. iiij Herin appéered the louingnesse of God that he hath sent his onely begotten sonne intoo the worlde that wée might liue through him This sonne of God was borne of a woman Ergo he is by nature very man also Paule taketh these woordes out of the first promise concerning Chryst made too Adam Eue the womans seede shall crush the serpents head And it is woorth the considering that he saythe Of a woman that he might gyue vs too vnderstand y the sonne of God tooke vpon him mannes nature of the substance of the virgin Marie and not that he was sent downe from heauen through the Uirgin Marie as through the pype of a conduit Here ensueth a beadrol of the benefits which Christ hath brought vs by his birth MAde bond to the Lawe too redeeme them that were vnder the Lawe Excéeding great and vnserchable wisdom is conteyned in these fewe woords Whiche though wée bée not able too perceyue throughly in this Dimnesse yet is it too bée vnfolded bréefly that the héerers may looke somewhat néerer vppon it Gal. iij. Paule sayeth Chryst hath redéemed vs from the curse of the Lawe and is become accursed for vs For it is written cursed is euery one that abydeth not in all things that are written in the Lawe For it is an euerlasting and vnchaungeable Maximée of Gods iustice that men must eyther obey Gods Lawe without any sinne or else by sinning become accursed and so bée caste intoo eternall peynes Therefore when as all whole mankynd was become subiect too the curse of the Lawe too Gods dreadfull wrath and too euerlasting damnation thorough sinne Rom. iij. Too the intent all mouthes myght bée stopped c It was decréed by the wonderfull aduice of the Godhead that the sonne taking our nature vppon him shold turne vppon himself the burthen of the Lawe of Gods wrath of sinne and of eternall damnation and pay the full raūsome for vs like as if one were greatly oppressed with det or hild prisoner in Turkie and should be set free by another that would vndertake eyther the burthen of the det or of prisonership for him and pay his raunsome Therfore vseth Paule in this place the woord Raunsome whiche is as much too say as too buy a man out by paying his full woorth for him Wée could not bée set frée by our owne deseruings vertues or weldooings Not Abel by his death not the meeknesse and patience of Socrates or Phocion not Royaltie not power not artillerie not welth could compasse this thing Oaly wée may thank God who hathe giuen vs victorie by our Lord Iesus Chryste who hath nayled the curse of the Lawe too his crosse Collos ij And he shall say too vanquished death Death where is thy sting Hel where is thy victorie The sting of death is sinne and the power of sinne is the Lawe j. Corinth xv And death did spred it selfe intoo all men bycause all men haue sinne But sinne is not imputed where there is no Law c Rom. v. All these mischéeues that is too wit sinne Gods wrath the curse of the Lawe the Deuils Tyrannye and endlesse damnation hath the sonne of GOD who is giuen too vs turned vppon himselfe and redéemed vs from these euils That wee by adoption myght receyue the heritage of sonnes The second benefit is Adoption too bée the sonnes of god The only begotten and naturall sonne of God begotten of the substance of the Father before all worlds is our Lorde Iesus Chryst Iohn j. and .iij. j. Jhon iiij By and for this only begotten sonne are wée receyued too bée sonnes by adoption whom the eternal father embraceth with fatherly good will for his beloued sonnes sake as brethren of Chryst and heires of the heauenly light wisdome rightuousnesse and lyfe euerlasting Than which benefite a greater cannot bée deuised j. Iohn iij. Sée what a louingnesse the Father hathe voutsaued vppon vs to name vs the sonnes of god Ryght déerbeloued Now are wée the sonnes of God and yet hathe it not appéered as yet what wée shall bée hereafter But wée knowe that assoone as that shall appéere wée shal bée like vnto him bycause wée shall sée him as he is Iohn j. He gaue them power too become the sonnes of God as manye as beléeue in his name Math. vj. Our father whiche art in heauen And bycause yee are sonnes GOD hath sent the spirit of his sonne intoo our harts crying Abba father The third benefite is the giuing of the holy Ghost who kindleth in our hartes the true calling vppon god Héere must the whole doctrine concerning the holy ghost bée repeted what the holy ghost is how great a benefite of
dayes but in all our whole lyfe and in our dayly prayers Yea and at all tymes there hath bin sacrifysing in the world euen among the Heathen not only of beasts but also of men as Calchas Alexander lulian the Frenchemen at their passing ouer Po and others slew men and offered them in sacrifise These customes were borowed out of the church of the Fathers which had spred abrode the doctrine concerning the sacrifysing of the man Chryst that was too come and of euill zeale in coūterfetting the example of Abraham And here vntoo were added superstitious opinions that God was pacifyed and made at tone with vs for the preciousnesse and woorthynesse of the sacrifyses But in deed there is but one only sacrifyse of Chryste that reconcyleth too God the merit and recompence whereof pacifyeth Gods displeasure of whiche the other sacrifyses of the Fathers and of the Leuits were but shadowes The second place PAule therfore in this Epistle compareth the figuratiue préesthod of the Leuits with the préesthod of Chryste And before in the vij chapter he rehersed eyght differences which I haue expounded in another place In this dayes lesson are reckened vp foure differēces betwéene the sacrifyse of Christ and the Leuiticall sacrifyses of which the chéefest is First Chryst being a hygh préest of good things too come or of eternall good things that is too wit of blissing and deliuerance from sinne which the Fathers by their sacrifyses witnessed themselues too looke for found euerlasting redemption that is too say deliuerance from sinne frō gods wrath and from euerlasting death and attonement with God and clenzing of the conscience from dead woorkes that is to say from sinnes for which wée are subiect too death and also the frée giuing of the heritage that was promised But the Leuiticall préests by their sacrifysing of Cattel of Calues and of Gotes deserue not eternal redēption but only are figures of the true préest Chryst and make men holy only concerning the outward clennesse of the flesh Secondly Chryst offered but once only and but one sacrifyse by which he purged all sinnes of the whole world But the Leuiticall préests offer sacrifyses dayly and enter intoo the holy of holyes euery yéere and can not deliuer those from sinne for whom they offer as is sayd more at large in the beginning of the .x. chapter Thirdly Chryste is entered in by his owne bludshed or hath purged the sinnes of all men by his owne bludshed as is sayd .j. Iohn .j. The blud of Chryste clenzeth vs quite from all sinfulnesse But the Leuitical préestes sprinkle the altar with the bloud of Calues and Gotes whiche purgeth not sinnes but all the bludsheds of beasts in the Leuiticall sacrifises were only figures of Christs bludshed by which only the church is redéemed as in Act. xx Ephe. j. Col. j. j. Iohn j. Rom. v. and elswhere is written Fourthly the Leuiticall préests when they should make sacrifise entered yéerly intoo the holy place or temple made with mannes hand But Chryste is entered euen intoo heauen that is too say intoo the syght of GOD and is priuie too Gods secret purpose concerning mannes redemption Vppon Palmes Sunday ¶ The Epistle Philip. ij LET the same mynd bee in you that was also in Chryste Iesu whiche when he was in the shape of God thought it no robbery too bee equall with God neuerthelesse he made him self of no reputation taking on him the shape of a seruaunt and became lyke vntoo man and was found in his apparell as a man He humbled himself and became obedient too the death euen the death of the crosse Wherefore God hath also exalted him on hygh and gyuen him a name whiche is aboue all names that in the name of IESVS euery knee should bowe both of things in heauen and things in earth and things vnder the earthe and that all tongues should confesse that Iesus Chryste is the Lorde vntoo the prayse of God the Father The disposement THis Epistle is of that kynd that is persuasiue For it is an Exhortation too lowlynesse or humilitie taken of the examples and rewardes of Chrystes humilitie The places of doctrine are these 1 A notable witnesse of the twoo natures in Chryst very God and very man to bée ioyned too the rest which are gathered toogither in the place concerning the sonne of God. 2 Of Chrysts passion and death 3 Of the aduauncement or glorie of Christ reigning 4 Of humilitie or lowlynesse The text of the Epistle THe ground of the exhortation whiche Paule purposeth is set downe next before the woordes of this dayes Epistle Let euery one of you through lowlynesse think another man better than himself Bée lowly Too this proposition he addeth a reason grounded vppon the example of Chryst Let the same mynde bée in you that was in Iesu Chryst that is too say Let there bée true lowlynesse of mynd in you as was in Chryste who being in the shape of God that is too say being God in verye déed and by nature did notwithstanding abace himselfe before the eternall Father beneath all Angels and men Who being in the shape of God that is too say in the nature and substance of god For the Gréeke woord Morphe signifieth a substātiall shape or expresse and personal image and not a proportion figure or counterfet wauing before ones eyes This therfore is the méening Chryste when as he was in the shape of God that is when as he was in déed and by nature God or whereas he was the shape and lyuely ymage of God the father begotten of the substance of the father and equall too God the father in power maiestie and glorie Thought it no robberie too bee equall with God. The Gréeke phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is too cōmit robberie Like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too make a passage or too passe So like wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too count it robberie that is too say too robbe So is there a very like phrase Heb. x. Treading the sonne of God vnder foote and accounting the blud of his Testament vnholy that is too say dishonouring it The méening therfore is He thought it no robberie too bée equall with God that is too say He vsurped not equalitie with god In this his calling when it was decréed that the sonne should béecōme a sacrifyse and obey God in suffering death he vsed not his power ageinst his calling nor was proud or haultye for this his equalitie of the Godhead whiche he vsurped not ne possessed too the wrong and dishonour of the other but obteyned it by birth as a good thing of nature But humbled him self that is too say he exercysed not his godly power but humbled and abased himself in such wyse as he tooke vppon him ▪ the shape of a seruaunt that is too say the substantiall shape of man or the verye nature of man bodye and soule He is termed a seruaunt
their aūcient sinne with water fresh new Their raimēt whyte betokeneth eke the brightnesse of their mynd It is the shepeherds ioy so fair and whyte a flocke too fynd Therfore also were the reading of this dayes Epistle and the Introit in which mention is made of regeneration ordeyned that the baptized might bée instructed concerning their regeneration or newbirth and of their encounters and victories ageinst the Diuell and the world ¶ The Epistle j. Iohn v. ALl that is borne of God ouercommeth the world And this is the victorie that ouercommeth the world euen our fayth Who is hee that ouercommeth the world but he that beleeueth that Iesus is the sonne of God This Iesus Chryst is he that came by water and blud not by water onely but by water and blud And it is the spirit that beareth witnesse bycause the spirit is trueth For there are three which beare recorde in heauen the Father the woord and the holy Ghoste and these three are one And there are three whiche beare recorde in earth the spirite and water and blud and these three are one If wee receyue the witnesse of menne the witnesse of God is greater For this is the witnesse of God that is greater which he testified of his sonne Hee that beleeueth on the sonne of God hath the witnesse in him selfe He that beleeueth not God hath made him a lier bycause he beleeueth not the recorde that God gaue of his sonne And this is the recorde howe that GOD hath giuen vntoo vs eternall lyfe and this lyfe is in his sonne Hee that hath the sonne hath lyfe and hee that hath not the sonne of GOD hath not lyfe The disposement THis Epistle is of that kynde of caces that instruct The state of it is a doctrine concerning fayth leaning vppon the sonne of God our Lord Iesus Chryst which fayth ouercommeth sin death and receyueth rightuousnesse and euerlasting lyfe The cheefe places are these 1 Of faith wherby wée are borne of God. 2 Of the obiect of fayth or of the persone and benefites of Chryst 3 A testimonie that the thrée persones of the Godhead are all of one substance 4 Of the ministerie of the Gospel and of the Sacraments of Baptim and the Lords Supper The first place THe welspring aud soule of godlynesse and Chrysten lyfe and the originall and head of our endlesse welfare is fayth in the sonne of God our Lord Iesu Chryst our Mediator King and Préest which fayth is in no wyse an ydle and vayne persuasion but the liuely and effectual instrument of our saluation wherby wée receyue intoo vs the true knowledge of God forgiuenesse of sinnes and all Gods benefites yea and euen God himself and ouercome sin and death and obteyne rightuousnesse lyfe and glorie euerlasting Of this true and effectuall faith there is a notable description in this dayes Epistle which wée will vnfold in these woordes Fayth is a true perceuerance of Chrysts persone and benefites of al the whole doctrine deliuered by God and it is an assent wherby wée persuade our selues that all the Articles of the doctrine are true and in especially beléeue that Iesus is the sonne of God and Chryst or the anoynted of God that is too say our King Hygh preest Mediatour and Redéemer And it is an assured trust stedfastly settled in the sonne of God our Lord Iesus Chryst the vanquisher of sin death and the Diuil assuring a man for a certeintie that for Chrysts sake his sinnes are released and himselfe set in gods fauour who receyueth héereth helpeth defendeth and freely rewardeth with lyfe and glorie euerlasting This fayth in Christ ouercommeth the world that is too say sinne and the entycementes of sin and the Diuell himselfe the Prince of the world and death which is the chéef sinew of the Diuels power as is sayd j. Iohn ij If any man loue the world the loue of the Father is not in him for euery thing that is of the world as the lust of the fleshe the lust of the eyes and pryde of lyfe is not of the Father but of the world Now the lyfe of man vppon earth is a continuall warfare and deadly foode ageinst foure cruell and mightie enemies that is too wit the Diuell who is furnished with a thousand pollicies too anoy the sinfull prouocations of our owne nature rebelling ageinst the Lawe of God the persecutions of Tyrants and the afflictions of all sortes bothe of mynd and bodye With these foure enemies must al godly folke fyght continually as long as they are in this world Neyther is any man able too ouercome them saue he that is borne of god But they are borne of GOD that beléeue in Chryst as is sayd in the beginning of this Chapter Euery one which beleeueth that Iesus is Chryst is borne of God and whiche with stedye fayth embrace and hold fast the woord that is deliuered by God and in whom the holy Ghost dwelling purgeth and putteth away the old Leuen or false opinions and sinfull inclinations and affections kindleth in them a new lyght new ryghtuousnesse new lyfe and newe obedience agréeing with Gods will. For in asmuch as all men are conceyued in sinne and borne the children of wrath and bondslaues of the Diuell they can not become the sonnes of God and inheriters of euerlasting lyfe and saluation before such tyme as they bée borne agein or begotten agein of GOD that is too say endewed with true fayth or new rightuousnesse and lyfe God regenerateth or begetteth men a new by twoo meanes by the Gospell concerning Chryste or by the woord receyued by fayth and by the Sacrament of Baptim j. Pet. j. Yée are borne agein of vncorruptible séede by the woord of the liuing god Iohn iiij Except a man bée borne ageine of water and the holy Ghost c. Tit. iij. He hath saued vs by the fountaine of the newbirth And these woordes or termes iust ryghtuouse godly holy beléeuing in Chryste borne of God childe or sonne of GOD new man perfect swéete or vnleuened bread c signifie in a maner all one thing The second place THe chéef obiect of fayth is our Lord Iesus Chryst And it standeth the godly in hand too haue a ryght opinion and beléef concerning the persone office and benefites of Chryst according as Iohn sayeth in this place that wée must beléeue that Iesus is the sonne of God and that he is Chryste and that he came by water and bloud like as also in this dayes Gospell he appoynteth the same end and shooteanker of the storie of the Gospell and of the whole sacred Scripture These things are written too the intent yee should beleeue that Iesus is Chryst the sonne of God and that by beleeuing yee myght haue lyfe in his name The name of Sonne sheweth that Chryst is in very déed and by nature God begotten of the substance of the eternall father as it is sayd in the Psalme Thou
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
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
that are drunken and disordered whom wée fynde by experience not too bée méete too performe aryght the lesser purposes and dueties of mannes lyfe Besides this drunkeÌ„nesse expulseth the spirit of grace praiers out of mennes harts as Basil hath truely sayd Drunkennesse expelleth the holy Ghost And like as smoke driueth out Bées so Gluttony expulseth the gifts of the holy Ghost Therfore some define sobrietie or stayednesse too bée a vertue that ruleth the desires and the vse of meat and drinke so as wée nether hinder prayer by too much cramming nor hinder sléepe by too much for â—earing Watchfulnesse also is necessary vntoo praying which not only measureth the sléepe of the body in suche wise as it alloweth not more tyme too it than is requisite too maynteine health but also shaketh off the restinesse of mynd and drousie sluggishnesse which neglecteth the exercises of true godlynesse and performeth due heede earnestnesse businesse diligence in dayly prayer and in ruling the rest of the attemptes and purposes of a mannes lyfe It neglecteth not â—e consumeth the time in sléepe or idlenesse which is too bée employed in prayer and mynding of godlynesse It bableth not the woords of the prayer with the lips alone coldly and yauningly and with a wandring minde but it is settled and busie occupyed For how can he hope too bee herd of God which héereth not himself when he prayeth not considereth what he prayeth The times that are most fit for godly and earnest prayer are the morning and the tymes immediatly before dinner and supper as it is sayd in the Psalme Early in the morning will I cry vntoo thee early in the morning shalt thou heare mée Also Peter and Iohn go vp intoo the temple the nynthe houre too pray which answéereth too our thrée or foure of the clocke in the after noone The second place COncerning the louing of our neybor there is spoke more largely of it vpon the .iiij. Sunday after Epiphanie and the first and second dayes after Trinitie Therefore I giue but this lesson concerning the Phrase Loue hydeth the multitude of sinnes it is not too bée vnderstoode of hyding a mannes sinnes before God of which is spoken in Psal xxxj and Rom. iiij Blissed are they whose sinnes are couered that is too wit vnder the shadow of the Sonne of God our mediator but of other mennes or of our neybors sinnes infirmities and blemishes which are too bée forgiuen and couered with mutual louingnesse according to this saying Loue suffereth all things loue beareth all things loue woorketh his neybor no harme Also forgiue and yée shalbée forgiuen Also know thy fréends conditions but hate them not He that hateth vyces hatethmen c. One spice of louing a mannes neybor is of hospitalitie which hee will haue too bée vsed without grudging that is too say willingly and with a chéerfull mynd according too this saying God loueth the chéerful giuer And the Gréekes haue giuen the thrée graces their names of chéerfulnesse that is too wit Aglaia â–ª Euphrosyne Thalia méening thereby that good turnes are too bée doone vntoo others with a glad heart and chéerfull countenance The third place GOd framed man in such wyse and distinguished mannes lyfe intoo sundrie degrées dueties and giftes that euery one hath néede of others helpe and eche one too shewe his louingnesse and liberalitie towardes other by franke and free imparting his giftes among them And in déede the best of all laboures is too help a man by such meanes as he hath and can And therfore in this place Peter willeth all men too employ the giftes which they haue not too vainglory and pryde but too this end that they may serue our neybors turne and set foorth the glory of God Like as Paule j. Corinthians xij and xiiij willeth all giftes too bée employed too edefying â–ª and too the profit of the churche If any man speake let him speake as the answers of God. That is too say he that is a Preacher let him teache faithfully and let him handle the word of God aryght and not teach Philosophie nor the traditions of men If any man ministreth let him doo it according to the abilitie that God lendeth him That is too say let euery one that serueth in any other seruice or office abide within the boundes of his vocatioÌ„ which God furthereth let him acknowledge God to bée the efficient cause and end of al wholsom dooings Let him doo all things too the glory of God. Vppon Whitson Sunday ¶ The Epistle Actes ij ANd when the fiftie dayes wer come to an end they were all with one accord together in one place And sodenly there came a sound from heauen as it had bin the comming of a mighty winde and it filled al the house where they sate And there appeared vntoo them clouen tongues like as they had bin of fire and it sate vpon eche one of them and they were al filled with the holy ghost and began to speake with other tongues euen as the same spirit gaue theÌ„ vtterance Then were dwelling at Ierusalem Iewes deuout meÌ„ out of euery nation of them that are vnder heauen When this was noysed about the multitude came together and were astonied bicause that euery man heard them speake with his own language They wondred all and maruelled saying among theÌ„ selues Behold are not all these which speake of Galile And how heare wee euery man his owne tongue wherein wee were borne Parthians and Medes and Elamites and the inhabiters of Mesopotamia and of Iewrie and of Capadocia of Pontus and Asia Phrigia and Pamphilia of Egipt and of the parties of Libia which is beside Syren and straungers of Rome Iewes and Proselites Greekes and Arrabians wee haue heard them speake in our owne tongues the great woorkes of God. The Doctrine concerning the feast of Pentecost or Whitsuntide may be included in foure places 1 Of the woord Pentecost and the stories of Gods shewing of himselfe which were doone in the Church vpon Whitsun Sunday 2 The Doctrine concerning the person of the holy Ghost 3 Of the office and benefites of the holy Ghost 4 Too whom the holy Ghost is giuen and how he is receiued or forgone The first place PEntecost is a Gréeke woorde and signifieth the fiftith day that is too wit from Easter day For the fiftith day after the first passeouer and passage of the children of Israell out of Egipt the lawe of God was published vppon Mount Sinai And the same day a thousand fiue hundred fortie and twoo yéeres after béeing the fiftith day after that our passeouer Chryst was offered in sacrifise vppon the altar of the crosse the holy Ghost was poured out vppon the Apostles Now from the creation of the world vntoo the first Pentecost in which the ten commaundementes were delyuered vppon Mount Sinai there passed twoo thousand four hundred and thrée and fiftie yéeres From the first Pentecost or
deliuerāce of the ten commaundements vnto the Pentecost of the new Testament in which the holy Ghost in the visible shape of fire was shed vppon the Apostles are 1542. yéeres And from the first Pentecost in which the ten commaundements wer giuen by God vntoo the Pentecost or Whitsuntide of this yeere from Chrystes birth 1570. are passed 3079. yéeres God ordeyned among the people of Israell the feastes of Easter Pentecost Tabernacles c. that they might mainteine the memorie of the benefites that he had bestowed vppon the Israelites in conueying them out of Egipt and in publishing the lawe in defending them in the wildernesse And too the entent the people myght bée instructed cōcerning the benefites of the sonne of God our Lord Iesus Chryst for whose sake they béeing deliuered out of the thraldome of sinne and endlesse damnation were gouerned by the holy Ghoste and made heires of the euerlasting and heauenly Tabernacle Therefore it was Gods will that the people also should kéepe the Feast of Pentecost chéefely for thrée causes First that the maruelous publishing of Gods lawe which he had set foorthe that day vppon the toppe of mount Sinai with notable tokens might the more certeinly be spred abrode For although he had sowed intoo mennes harts a perceiuerance of his lawe before from their first creation yet notwithstanding he repeated it ageine vppon mount Sinai least béeing darkned in this sorowfull mistinesse which folowed mannes fall it might haue bin vtterly quenched in vs and too the entent wée should know that this natural perceiuerance of the lawe was spred intoo our hartes by God himself and specially that the dreadfull iudgemēt of God ageinst sin myght bée manifested too mankinde by the lawe shooting foorth the thunderbolts and lightenings of Gods wrath Another cause was for that God would haue new loaues of bread made of the corne that grew the same yéere offered too him at the feast of Whitsuntyde too the entēt his presentnesse and goodnesse in cherishing and mainteining this bodely lyfe myght bée acknowledged also Thirdly God would that the people shuld bée put in mind of the Whitsuntyde of the newe Testament which was too come and of the shedding foorthe of the holy Ghost intoo the hartes of the beléeuers by whose help the law of God which otherwise were vtterly impossible too mans nature is begō new rightuousnesse comfort lyfe euerlasting kindled in our harts Of wonderful purpose would God haue the times or dayes in which the law was deliuered and which the holy Ghost was shed foorth and the maner of the manifestation of bothe too agree For looke on what day the lawe of God was published with flames of thunder and lightning vpon moūt Sinai the sameday was the holy Ghoste also sheaded forth vppon the Apostles in the likenesse of flames of firy tunges For the holy Ghost by firie tunges that is too say by preachinge the woorde of the lawe and the Gospell gathered a Churche too God out of nacions of sundry tunges and is effectuall in it And he kindleth in mennes hartes first a fire or a beholding of Gods dreadfull wrath which is a consuming fire and secondly the lyght of faith comfort ioy and lyfe promised for Christes sake and the fire of burning loue towards God and of al other vertues Héerby also is somewhat ment concerning the person of the holy ghost namely that he is the flame of that mutuall loue wherwith the eternal father and the sonne embrace eche other and wherwith they afterward ioyne the Church too them But in especially in the storie of this feastfull day let the comparison of eyther of the Pentecostes bée considered Of which the first dooth with darting the thunderboltes lightning of Gods law so fray the multitude of folk standing by that with quaking and astonyed myndes they flée from the sight and spéeche of god But at this other Pentecost the holy Ghost is poured out vppon the Sainctes and he moueth their harts not too flée from God but too approche vntoo God vppon trust of his sonne and too crie Abba Father Romains the eight The second place Of the persone of the holy Ghost THe holy Ghost began not then first too bée nor was then first shed intoo the harts of the Saincts when he sate vpon the Apostles in shape of firy tūgs y fiftith day after Christes Resurrection but he was with GOD the Father and the sonne from euerlasting created all other things of nought and imparted lyfe and power too thryue and encrease too all things growing in their first creation And afterward at al tymes in the Church he kindled the light of fayth or true acknowledgement of God and spirituall rightuousnesse and eternall lyfe in all the elect as is sayd in Gen. j. The Spirit of the Lord cherished the waters Psal xxxiij By the woord of the Lorde the heauens were stablished and all the host of them by the breth of his mouth j. Pet. j. The spirit of Christ in the Prophetes foretold the passion of Chryst Actes xxviij As the holy Ghost hath spoken by the Prophet Esai Nowe there are an eyght hundred yéeres or there abouts from Esai too the sheading foorth of the holy Ghoste vppon the Apostles Neyther may wée surmyse that the Apostles did then first receyue the holy Ghost whē the tenth day after Christs ascension he was shed out vppon them in the visible shape of firie tungs for in the .xx. of Iohn it is sayd expressely Take yée the holy Ghoste And this generall rule is well knowen Rom. viij They that are led by the spirit of GOD are the sonnes of god If any man haue not the spirit of Chryst he is none of his But there are two manner of gifts of the holy Ghoste One sort is common too all the godly of whiche is spoken Gal. v. The frutes of the spirit are fayth ioy peace and loue c. An other sort are singular and as it were peculiar priuiledges of some certein persones as the sodeine knowledge of diuerse tungs vnappalled courage of mynd in professing and spreading abrode the Gospell the gift of healing and of woorking other miracles Now vpon Whitson Sūday there were poured out vpō the Apostles not only those common and ordinarie things whiche were also begonne in them before but also these wonderfull giftes of the holy ghost and such as were graunted too fewe by speciall priuiledge of god And this maruelous and visible sheading foorth of the gifts of the holy ghost was then doone at that tyme too the intent it myght bée an assured witnesse that the holy Ghoste is at all tymes afterward by the preaching of the gospel without fayle sheaded inuisibly into the hartes of the beléeuers and that he kindleth in them true inuocatiō ioyfulnesse hope and other motions pleasing God and transformeth them to the image of god Now let this ensewing such as it is suffyse for a description of the persone of
the holy Ghost The holy Ghost is the third persone of the Godhead procéeding from the Father and the sonne of one substance and of one euerlastingnesse with the father the sonne which in the first creatioÌ„ togither with the father the sonne did cherish and quicken all things that bréede and afterward at all tymes is sent intoo the harts of those that beléeue the gospel too kindle in them light too the true knowing of God and too bée their Aduocate cherishiug comforting quickning their harts with spiritual rightuousnesse and euerlasting lyfe This description is builded out of the Textes folowing For that the holy ghost is a persone of the Godhead or verely and in nature God of one substance with the father the sonne the institution of our Baptim dooth euidently confirme Mat. xxviij Baptizing them in the name of rhe father and the sonne and of the holy ghost For in Baptim the true and almightie God is called vppon and a record is vttered that the baptized persone is receyued intoo Gods fauor and washed from his sinnes and endewed with rightuousnesse and euerlasting saluation And that on the other syde he ought too acknowledge this only true God and too cal vppon him and woorship him Now seing that in Baptim the father the sonne and the holy ghost are called vppon toogither and ioyned in one selfe same felowship of honour the Godhead might maiestie substance of all the thrée persones must néedes bée all one like as also it is sayd j. Iohn v. There are thrée that beare witnesse in heauen the father the woord and the holy ghost these thrée are one that is too say they are of one selfsame being or substance Basill Wée must bée baptized according as wée haue receiued of Chryst and wée must beléeue as we were baptized and confesse as wée beléeue the father the sonne and the holy Ghost Eusebius Palestinus Wée cal vppon the holy God the fountain of lyght by our Sauiour Iesus toogither with the holy Ghost c. And there bée many Argumentes auouched else where whiche confirme that the holy Ghost is verely and by nature God. Act. xxviij The holy Ghost spake by the Prophet Esai Go and speake too this people say to them Herken c. But Esai in his vj. chapter sayeth he heard the voyce of the Lord God saying Go tell this people c. Ergo the holy ghost is the Lord God or verely and by nature God. Act. v. Peter sayeth that Ananias made a lye too the holy ghost and anon after he sayth Thou hast not lyed to meÌ„ but to god Hereuppon it foloweth that the holy ghost is God. Also the holy ghost is euery where yea and he dwelleth substaÌ„ciallyin the harts of the godly filleth al the saints by imparting his being vnto them he teacheth regenerateth and sanctiâ—ieth them all which things are the properties of the Godhead too doo That the holy ghost procéedeth fruÌ„ the father the soÌ„ne yet is a distinct persone froÌ„ the father the soÌ„ne there be many proofs Ioh. xv WheÌ„ the coÌ„forter shalbecoÌ„me whoÌ„ I wil send you froÌ„ the father the spirit of truth which procéedeth from the father Iohn xvâ— When that spirit of truthe shalbée come he shall take of myne bycause al things whiche the father hath are myne that is too say I am of the same substaÌ„ce with the father I haue the same power maiestie glorie being that the father hath And this my being do I coÌ„municate to the holy ghost who though he take of myne that is too say of my substance yet is he a distinct persone from mée according as it is sayd a little erst If he come not I c. Roma viij And ofte elswhere he is named the Spirit of Chryst and the spirit of the Sonne Therefore he is in very déed the spirit of the sonne and procéedeth from the sonne as well as from the father as in Iohn xx Chryst breathing vppon his Disciples méeneth that he will impart too the Apostles the spirit procéeding out of his owne bresâ— That in the first creation the holy ghost cherished things growing and euer since hath bin present too the Church and gouerned all the godly it is euident by the Textes cited in the beginning of this second place And the rest of the members of this definition which reherse the operations and benefites of the holy Ghost shall bée declared foorthwith The third place THe office and chéef benefites of the holy Ghost are comprehended by Chryste in twoo termes when he nameth him the spirit of Truthe and the Comforter And therefore we will vnfold these two Termes shortly He is termed the spirit of truthe first bycause he is not only soothfast and voyd of vntruthe but also is the authour and preseruer of the true doctrine concerning God in the publike ministerie and the shewer of the true interpretation and discernement of all sectes and opinions Iohn xiiij The holy Ghost shall teache you al things j. Ioh. ij These things haue I wrytten concerning them that seduce you And the anoynting which you haue receyued of God abydeth in you and teacheth you all things and is true and there is no vntruthe with him Secondly bycause that in the hartes of them that beléeue the Gospell he kindleth the lyght of the true knowledge of Gods being and will and true acknowledgement of sinne and true fayth settled in the fatherly good will of God promised for Chrystes sake sake j. Corin. ij None knoweth the things of God but the spirit of god But God hath opened them too vs by his spirite For the spirit sercheth all things yea euèn the bottome of Gods secretes concerning our redemption and saluation Thirdly bycause he stirreth vp true inâ—oâ—ation in meÌ„nes hartes Zach. xij I will poure out the spirite of Thankes giuing and prayer vppon the house of Dauid â—oma viij Yée haue reâ—eyuâ—â— the spirit of adoption of sonnes by which wée â—â—ye â—bba father Fourthly by cause that in the haâ—â—â—â— of the godly he kindleth the fyre of true loue or louingnesse towardes God and our neyghbour out of which flowe all other vertues â—oÌ„ v. The loue of God is shed in our hartes by the holy Ghoste which is giuen vs Gal. v. The frutes of the spirite are ioy peace louingnesse c. The Gréeke woord Paracletus signifieth an Aduocate or coÌ„forter For like as an Aduocate in court matters is at haÌ„d with his clyent couÌ„selling hartening and comforting him so dooth the holy Ghost play the same partes in the myads of the godly For in so great darknesse of mennes mynds and so horrible falles euen of the wyse â—orâ— the holy Ghost hadde néede too stand continually too the helme in all the intentes and dooings of this lyfe according as Dauid prayeth psal lj A pure hart create in mée O God and renew a right spirits in my bowels Giue mâ—â—
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
promis Luke xj How much more shal the heuenly father giue the holy ghost to those the ask him Therfore let this most large promise stir vs vp to sue daily vnto God with most harty and ernest entreatance that this gouerner the holy ghost may be sent into our harts his gifts be incresed in vs And let vs with so much the more héed circumspectnesse modestie rule our behauior least through our offences coÌ„mitted ageinst coÌ„science the holy ghoste be gréeued and so taking displeasure depart out of the teÌ„ple of our hart vtterly forsake vs Finally let vs coÌ„tinually recite this prayer of Dauids A clean hart create in me O God renue a stedfast spirit in my bowels Cast mée not away from thy face and take not thy holy spirit from mee Restore to mée the gladnesse of thy saluatino and strengthen mée with thy free spirite Vppon Whitson Monday ¶ The Epistle Act. ij BVt Peter stepped forth with the eleuen and lift vp his voyce and sayd vnto them Yee men of lewry all yee that inhabite Hierusalem be this known vntoo you and with your eares heare my wordes These are not drunkeÌ„ as ye suppose for it is yet but the third houre of the day But this is that which was spoken by the prophete Ioell It shal be in the last days sayeth God of my spirit I will poure out vppon all fleshe And your sonnes and your doughters shal prophesy and your yong men shal see visions and your old men shal dreame dreames And on my seruaÌ„ts and on my handmaydens I will poure out my spirit in those days and they shal prophesie And I will shewe woonders in heauen aboue and tokens in the earth beneath bloude and fyre and the vapour of smoke The Sunne shal be turned into darknesse and the Moon into bloud before that great and notable day of the Lord come And it shal be that whosoeuer shall call on the name of the Lorde shal be saued Yee men of Israel heare these woordes Iesus of Nazareth a man approued of God among you with miracles woonders and signes which God did by him in the mids of you as yee your selues know him haue ye taken by the hands of vnryghtuous persons after he was deliuered by the determinate counsell and fore knowledge of God and haue crucified and slayne whom God hath raysed vp and loused the sorowes of death by cause it was vnpossible that he shoulde bee holden of it For Dauid speaketh of him A fore hand I saw God alwayes before me for hee is on my right hande that I shoulde not bee moued Therfore did my hart reioyce my tongue was glad More ouer also my flesh shall rest in hope bicause thou wilte not leaue my soule in Hell neyther wilte suffer thyne holy too see corruption Thou haste shewed mee the wayes of lyfe and shalt make mee full of ioy with thy countenaunce Men and brethren let me freely speak vnto you of the patriark Dauid For hee is bothe dead and buried and his sepulchre remaineth with vs vnto this day Therfore seing he was a Prophete and knew that God had sworne with an othe to him that Chryst as concerning the flesh should come of the frute of his loynes and sit on his seat he knowing this before spake of the resurrection of Chryst that his soule should not be left in hel neither his flesh shoulde see corruption This Iesus hath God raised vp wherof we al are witnesses Since now that he by the ryght hand of God is exalted and hath receiued of the father the promise of the holy ghost he hath shed foorth that which ye now see and heare For Dauid is not ascended into heauen but he sayd The lord sayd to my Lord syt on my right hand vntill I make thy foes thy footestoole So therfore let all the house of Israell knowe for a suretie that God hath made that same Iesus whom ye haue crucified Lord and Chryst When they heard this they were pricked in their heartes and sayde vntoo Peter and vntoo the other Apostles Yee men and brethreÌ„ what shall we do Peter said vnto them repeÌ„t and be baptized euery one of you in the name of Iesus Christ for the remissioÌ„ of sins and ye shal receiue the gift of the holy ghost The disposement of Peters Sermon taken out of the redings vpon the second chapter of the Acts of the Apostles THe state of Peters first Sermon which he made vpon Whitson Sunday is a doctrine concerning the holy ghost of the maner how to obtein euerlasting saluation The parts of this Sermon are chiefly three FIrst of the principall efficient cause of oure conuersion and saluation that is to wit of the holy ghost by whom the eternal father kindleth in mens harts the true knowledge of himselfe and true fayth and Inuocation Secondly of the forcing cause or the deseruing of our saluation that is too wit of the death and Resurrection of our lord Iesus Chryst by whom and for whom only forgiuenesse of sinnes the holy ghost rightnousnesse and saluation euerlasting are giuen to them that belâ—eue Thirdly of the means by which the holy ghost worketh and by which he offreth and applyeth vnto vs Chrysts benefites or euerlasting saluation Which are the Woorde Of the law Repentance Of the Gospell Faith. Sacraments Of Baptim Of the Lords supper THe enterance of his oracion though it bâ—e shorte hath neuerthelesse the two places of Beneuolence and attentiuenesse He seeketh beneuolence or the fauour and good will of his héerers by a most honorable title such a one as was wel liked of amoÌ„g theÌ„ Yee men of Iury and ye that dwel at Ierusalem For like as Demosthenes doth ofteÌ„times speak to his couÌ„trimeÌ„ by these words Ye men of Athens bicause they thought theÌ„selues farre to excell the inhabiters of all other cities of Grece for many giftes so it liked well the people of IerusaleÌ„ too bée termed by the name of Iewes as wherby was mente that they were the professers of the true God and of the true doctrine woorshipping of God and that they were better than all other nations And he procureth attentiuenesse in these wordes Let this bee knowen vnto you and geue eare vnto my woordes This doone like as Cicero in his oration for Milo before â—e entreate of the matter dooth dispatch certeine doutes out of the Iudges mindes and preuenteth certeine foredéemings So Peter first of all displaceth out of the minds of his hearers that brute which wandred farre abroade that opinion y the Apostles were dronke with wine Afterward be steppeth too the case it selfe and that it may bée of the more authoritie hée vseth the saying and witnesse of the Prophete Ioel whiche in singular lightesomnesse of woordes comprehendeth the doctrine concerning the persone and benefites of the holy Ghoste Of which doctrine for asmuch as the chéef pointes are touched in the story of Whitsun Sunday I will now breefly
it is sayd I am the Lord and this is my name I will not giue my glorie too an other Now the name of Iehoua is attributed too Christ in Iere. xxiij xxxiij Dan. ix Num. xxj Therfore Christ is verely by nature God. Againe he cōprehendeth a summe of the doctrine concerning these twoo woordes Remission of sinnes and peace purchased by Christ Wherin hée méeneth not bodyly and worldly peace but the appeasement of Gods wrath against our sinnes attonement with God quietnesse and ioy of conscience in all aduersities and in death and lastly desire too mainteyne outward concord and peace Thirdly that faith is not only a bare knowledge of the persone and benefites of Christ but also a trust settled in Christ it appeareth openly be this phrase All that beleeue in him For it is well doone in the schooles that they make this distinction in the maner of spéeches folowing that too beléeue of God is to beléeue him too bée to beléeue God is to giue credit too him and to beléeue his woorde and to beléeue in God is to trust in him too stay vppon him and too repose the whole hope of our saluation in him These six places conteyned in this notable sentence of Peter To him doo all the Prophetes beare witnesse c. Let the studiouse sorte consider and ioyne thereuntoo a summe of the doctrine concerning the Iustifying of man before God out of the writinges that comprehended the substaunce of the Christen doctrine Vppon Trinity Sunday The Epistle Rom. xj O The deepenesse of the riches both of the wisedome and knowledge of God how vnsercheable are his iudgementes and his wayes past finding out for who hath knowen the minde of the Lorde or who hath bin of counsell with him Eyther who hathe giuen vntoo him first and he shall bee recompenced ageine For of him and through him and in him are all things Too him bee glory for euer Amen The disposement of this Sermon concerning the Trinitie THe first and chéefe care of all men ought too bée too knowe God aryght too call vpon him and too set foorth his praise For too that end chéefly wer they created and redéemed by the sonne Neither is there any other higher or greater wisdom than the true knowledge and woorshipping of God which bringeth most assured cōfort in all tribulations and gouernment of lyfe in greatest affaires and saluation glory euerlasting both of body and soule Now forasmuch as vpon this day the Doctrine concerning the vnitie of the béeing of the Godhead and the Trinitie of the persons is woont too bée set foorth in the Churches we wil distribute this dayes doctrine intoo three places 1 What God is 2 That there is but one God only 3 That there are thrée persons in the one being or in the one substance of the Godhead the father the sonne the holy ghost and of either of their properties and differences First what God is GOd wil haue his béeing and wil knowne too mē this only one way according as he hath manifested himselfe in his church by the certen woord that is to wit by the law and the gospel the notable records deliuered by Chryst the prophets Apostles And there is very great ods in the difference béetwéen the heathenish knowing of God the christen For although the heathen by the natural lyght shed into their minds and by this most beautiful Theatre of natural things doo after a sort know God too bée a mynd euerlasting wyse well dooing iust the beholder of things and the iudger of mennes dooings too whom according too that lyght ingraffed in mens minds which discerneth honest dishonest things a sunder obedience is too bée performed yet haue they not knowne eyther the difference of the thrée persons or the will of God reueled in his gospel Yea and contrarie too this knowledge ingraffed in them by nature they allow the Idolatrous woorshipping of the monstrous multitude of Gods and bicause in the confusion of this present lyfe they sée the good ofte tymes in ill case the ill in good case they are ouerwhelmed eyther with Epicurish or with Academish doutfulnesse wherthrough al that religion of theirs is appalled and falleth too the ground But the summe of the Doctrine concerning the béeing of the Godhead which the vsuall description of God compriseth is this God is a béeing or substance spirituall vnderstanding euerlasting soothfast good ryghtuous mercifull chast most frée of infinite power and wisdome and another from the bodyes of the world The euerlasting Father who begate the Sonne his image from before all worlds and the Sonne the coeternall image of the Father and the holy Ghost procéeding from the Father and the Sonne According as the Godhead hath disclosed it selfe which toogither hath created and mainteyneth heauen and earth and all creatures and in mankynd gathereth too it selfe a Churche too the intent that by the same this one and true Godhed which is manifested by assured testimonies and by the woorde deliuered too the Prophets and Apostles may bée acknowledged and called vppon and glorifyed in the eternall lyfe This definition is compacted out of many recordes of Gods woord which may bée plenteously enlarged And it consisteth of foure members First it reckeneth vp in order the twelue properties peculiar too the béeing of god Secondly it reciteth the thrée persons the differences of them Thirdly it declareth the operations of God and his creation preseruation of all things And fourthly it sheweth the chusing of his eternal church by which he wil be knowne magnified The second place THat there is but one God euen the soūder sort of the heathen being conuicted by demonstrations taken of the orderlynesse of causes in nature haue taught And woorthy of remembraunce are these sentences There is one God onely and there is none other God. Also there is but one God wyse mightie and there withall blissefull And ageine there must needes bee some one thing and that immortall whoo was the first mouer of all things and which preserueth them nowe in good gouernance The rule of many is not good let there bee but one gouernour Notwithstanding contrary too this opinion knowne too nature the Heathen men admitted an abhominable sorte of Gods which as Paul sayth truely an idoll is nothing in the world are not euerlasting Gods but eyther surmysed and vaine names or very féendes or else other things created by god Agein in the very church also the Manichées imagined twoo Gods bothe of them myghtie and eternall the one good and the cause of good in nature the other the cause of euil Ageinst these madnesses let this doctrine bée most firmly held that there is but one God almightie euerlasting good ryghtuous the iudge the maker and the preseruer of all things manifested in the Church by the sōne our Lord Iesus Christ sent among vs and by his Gospel deliuered too vs according too the sayings of
Esay xliij xliiij and xlv Before mée there is no God creator neyther shall there bée after mée I am the first and I am the last and béesides mée there is no God Am not I the Lord there is none other God saue I Turne vnto me ye shal be safe al the coasts of the erth For I am God and none other j. Cor. viij There is none other God but one Deut. 4. Herken O Israel the Lord thy God is but one god And this one true God the Scripture nameth the father the sonne and the holy Ghost Math. xxviij Baptise them in the name of the father and of the sonne of the holy ghost These thrée béeing in very deede of one substance fully and perfectly endued all with one Godhed power glory and maiestie and yet verely and really distinct one from another are named in the Church the thrée persons The third place concerning the three persons in the one being or substance of the Godhead NOw although mans reason bée offended and cannot vnderstand how the thrée distinct or seueral persons the father the sonne and the holy ghost are but only one God yet notwithstanding wée must so think and speake of God as he hath manifested himself in his woord which opēly witnesseth that there bée thrée seueral persons of one substance of one continuance as they are called vpon toogither in baptim and equal power and honor is attributed to the father the sonne and the holy ghost And .j. Iohn .v. it is said There are thrée that hear witnesse in heauē the father the sonne the holy ghost these thrée are one Iohn .x. I the father are one But the chéefest cōfirmation of this article that the sonne of God our Lord Iesus Christ is verely by nature God equal with God the father is writen in the first fifth chapters of Iohn wher there be .x. proofes recited in order Now let the godly in their prayers in all their thoughts vpon God haue before theyr eyes the descriptions and differences of the thrée persons The father is the first person of the Godhead which from euerlasting begat the coeternall sonne the image of himself and toogither with the sonne and the holy Ghost made all things of nothing and preserueth them The Sonne is the second person of the Godhed begotten of the eternall father is the substanciall full image of the euerlasting father which sōne became afterward the spokesmā betwéene God and the first men when they were falne and béeing ordeyned mediator toke mannes nature of the virgin Marie and became a sacrifyse for vs and by him and for him only the father giueth remission of sinnes ryghtuousnesse and euerlasting saluation The holy Ghost is the third person of the Godhed euerlastingly procéeding from the father and the sonne and is sent intoo the harts of the beléeuers too kindle in them the light of knowing God aryght and true motions loue lyfe and ioyfulnesse settled in God and too repayre all the powers that they may bée conformable with God himselfe The differences of the persons which God hath disclosed in his woord are of thrée sortes The first is taken of the properties of the peculiar marks of the persons or of their woorkes inwardly or their inward operations The father is the welspring of the Godhead hauing his béeing not of any other person but of himself and communicating his béeing vnto the sonne his image begotten of him and too the holy Ghost procéeding from him Iohn .v. Like as the father hath lyfe in himselfe So also hath he giuen too the sonne too haue lyfe in himselfe But the sonne hath his béeing communicated too him of the father and is the image of the father begotten wythout beginning Psal ij Thou art my sonne this day haue I begotten thée Heb .j. He is the bryghtnesse and expresse image of the fathers substance And the holy Ghost hath his béeing communicated of the father and the sonne and procéedeth euerlastingly from the father and the sonne Iohn .xv. He shall take of myne The second difference is of the outward manifestation of them made in the Baptim of Chryst and at other tymes The eternal father disclosed himselfe made a difference betwéene himselfe and the sonne by this saying This is my beloued sonne in whom Idelyght The Sonne tooke vppon him mannes nature and dwelt among vs and béecame a Sacrifyse and rose ageyne from Death The holy Ghost appéered in the shape of a Dooue and in the likenesse of firie tungs Act. ij The third is of the office of eche person The father sendeth the sonne and the holy Ghost woorketh effectually by their ministerie to the saluation of euery one that beléeueth Rom. j. The sonne is sēt by the father too bring abrode the gospel out of the secret bosom of the father too make intercession for mankynd falne into sinne to bée made a sacrifise for mennes sinnes and by his obediēce bludshed too redéeme the church and in this lyfe too rule it and defend it and afterwarde too raise it vp ageine and too decke it with lyfe and glorie euerlasting The holy Ghost is sent of the father and the sonne that by the gospel he may kindle in mennes harts the lyght of the true acknowledgement of the father of the sonne of himselfe and true rightuousnesse and lyfe that he may comfort and strengthen the godly in all aduersities and sorowes Ioh. xv Whom I will send you from the father But forasmuch as the whole doctrine of this feastful day concerning the vnitie of beeing and the trinitie of persons in the Godhead all of one substance and one euerlastingnesse is comprehended and set out with singular lyghtsomnesse of woordes in the Créede which is vsed in the Church vnder the name of Athanasius I exhort my héerers too learne that whole Créede by heart and too set it continually before theyr eyes as the rule of the true méening and of the Faythe of this Article The Creede of Athanasius WHosoeuer wil bée saued ▪ before all things it is necessarie that he holde the catholike Faith. Which fayth except euery one doo kéepe holy and vndefiled without doubt he shall perish euerlastingly And the catholike fayth is this that wée woorship one God in Trinitie and Trinitie in vnitie Neyther confounding the persons nor deuyding the substaunce For ther is one person of the father another of the sonne and another of the holy ghost But the Godhead of the Father of the Sonne and of the holy Ghoste is all one the glory equall the Maiestie coeternall Such as the father is such is the sonne and such is the holy ghost The father vncreate the sonne vncreate and the holy ghost vncreate The father incomprehensible the sonne incomprehēsible and the holy ghost incomprehensible The father eternall the sonne eternall and the holy ghost eternall And yet they are
of the exposition of the vertues of the first coÌ„maundement out of the .xxxv. chapter of Exodus The vertue that encouÌ„treth Idolatry is true Godlynesse or the true worshipping of God or christian religion which is to acknowledge the one true God the Father the Son and the holy Ghost the maker of heuen and earth aryght and to call vpon him and to worship him with true fayth obedieÌ„ce according as hée hath shewed himself in his own word of the law the Gospel The second place OF whoordom which alwayes is ioyned with miswoorshipping oftentymes in the prophetes is put for idolatry it self The vertue contrary too whoordom is chastitie the orderly exposition whereof may be repeted out of the sixt comandement Now Paule alludeth to the story of the Israelites who béeing called to the sacrifises and feastes of the Idoll Peor did eate of the Idolofferings and committed fornication with the Idoll Peor and with the daughters of Moab Num. xxv The third place OF tempting God whiche is not to obey God paciently in suffring calamities and troubles like as the Israelites grudged at the trouble somnesse of their iourney and wer therfore slain by fyry serpents Num. xxj and not to stay a mans self vpoÌ„ gods word ordinance but eyther to deny God and his works which notwithstanding we know to be done by god As the Pharisies Luke xj attributed vnto Belzebub the miracles wrought by Chryst and the Israelites Exod. xvij deny that the Lord God brought them out of Egypt or to correct Gods coÌ„maundments and ordinances vpon a mans own rashnesse vpon trust of his own wisedom and strength as if a man would go ouer a greate riuer a foote wheras god hath appoynted this order that it should be passed by bridge or by bote The Enthusiastes leauing Gods word by which only he imparteth his light and benefits vntoo vs seeke new enlightnings The Isralites in Num. xiiij and xxj despising Gods ordinaunce and commaundement determine too make them selues a newe Capteine too conuey them ageyne intoo Aegipte When Chryste was willed to cast himselfe downe from the pinacle of the Temple hée aunswerd that God was not too bée tempted who appoynted this order that men should go downe by gréeces The whole exposition of the storie concerning the firy serpentes the brazen serpent set vp by Moyses in the wildernesse which Paul citeth in this place may be fetched out of my exposition of the one and twentith chapter of Num. of this saying Iohn iij. Like as Moyses lifted vp the serpent in the wildernesse The fourth place OF grudging or repining which is a fretting chafing a disobedieÌ„ce ageinst God in troubles punishmeÌ„ts as the Isralites in Num. xj and xiiij murmured and grudged taking the labor and paynfulnesse of their iorney impaciently lyke thanklesse persons forgetting all the benefits and promises of God distrusting him as it were reprouing him of vntruth for not performing the foode defeÌ„ce which he had promised â—othing his preseÌ„t benefits lusting after fleshe and other â—iner fare Of which lusting Paul but eueÌ„ a litle afore sayd Lust not after euil things as they did And in general the doctrine concerning lust coÌ„cupiscence or the hedynesse of al our inclinatioÌ„s affections powers to which right well agréeth this verse of Crates Foule lustfulnesse is euen the ground of euils al that may bee found And also the doctrine of pacience and ryghtfulnesse which lotheth not good things present beareth discommodities incident may bée repeted in this place CoÌ„cerning which these sayings are vsual Sufficient for the day is the trauel therof Also content thy self with things that come too hand And agein An Asse is he in deede whom hard mischaunce can make an Asse But wyse is he that paciently hard stormes can ouerpasse But proprely Grudgyng fighteth ageynst the first commaundement and the countervertue vntoo it is pacience The fifth place IT is a generall lesson concerning punishmentes or miseries that they bée examples whiche warne men to shun Gods displesure and such other penalties For wheras the Israelits were destroyed in the wildernesse by the destroying Aungell or by the minister and executer of Gods wrath punishments all these things befel them that they myght bee as patterns and examples vntoo vs vpon whom the ends of the world are come too put vs in mynde of Gods dreadfull wrath ageynst sinne and of eschuing suche like fallings whiche procure Gods displeasure of the endlesse punnishemeÌ„ts that shal ensue without dout Therefore who so thinketh himselfe too stande and specially which déemeth it lawfull for him to eate of Idolofferings let him looke to it that he fall not into Idolatry dreadfull punnishments lyke as the children of Israell Aaron himself and Salomon also did Therfore we had néed to vse singular wakernesse and heede and earnest prayer least through fond persuasion of oure owne knowledge through the craft of the diuell laying snares for vs in our owne infirmitie wée bee throwneheadlong intoo Idolatry and other horrible calamities For euen those that bée borne a newe and are in very déede godly may slide and by losing grace the holy ghoste may fall intoo euerlasting destruction like as Saule Iudas and others perished The sixt place COncerning temptations and the manner how to put them away and ouercome them I haue giuen some incling vpon the .iiij. chapter of Mathew Temptation is a prouocation or motion to synne and wretchednesse rising of mans infirmitie that is to wit of doutings and miswéenings of the mynd and of sinfull inclinatioÌ„s and affections of the hart or of outward inticements occasioÌ„s which stir vp those sinful inclinations as Dauid by lighting vpon the beautiful shape of Bersabée is tempted of his owne concupiscence and yet is not driuen by the diuel vtterly to despise and hate God as Nero Saul and Iudas were But vnto those that haue the first beginnings of true godlynesse true feare of God true faith there is a most swéete comfort set forth in this saying God is faithful who suffereth vs not to bée tempted aboue our strength as if he shoulde say God louing vs hartily and with stedfast good will embracing all such as haue the beginning of true godlynesse suffreth vs not too bée ouercome and too sinke vnder the allurementes of sin neither wil he lay greater burthens vpon vs than we bée able to beare through but distributeth troubles by geometrical proportion Vpon the stout and manly saincts such as Iacob and Dauid were he layeth a sorer weight and vpoÌ„ them that be weaker he layeth a lighter weight and strengthneth and confirmeth our harts with the holy ghost that they may be able to endure out the payne And he ruleth the fallings out that they may bée too the welfare both of our selues and of others according as it is sayd to the godly all things worke too the beste
is woorkfull in you that beléeue ij Cor. v. God hath reconciled vs too himselfe by Iesus Chryst and hath béetaken vnto vs the office of preaching the attonement Therfore are wée messengers in the roume of Chryst euen as though God did exhort you by vs j. Cor. j. It pleased GOD through foolishnesse of preaching too saue them that beléeue Act. xj Peter shall speake woordes vntoo thée by which thou shalt bée saued bothe thou and thy housholde Esay lv The woord that passeth out of my mouthe shall not returne emptie vntoo mée but shall woorke all things that I haue sent it vntoo Rom. x. Faith commeth by heering and héering by the woord of god Rom. xv Whatsoeuer things bee written c. Iohn xvij I pray not for the Apostles c. Iohn xv You are made cleane by the woord The second place Of the efficient cause of the woorkfulnesse of the ministerie and of all good and healthfull deedes NOt by mannes power dooth the preaching of the Gospel woorke saluation too euery one that beléeueth neyther is true knowledge of God and rightuousnesse and eternall lyfe wrought in the hartes of the héerers by the woord of the Gospell for the woorthinesse and vertues of the ministers or preachers but by the woorking of God himselfe who thorough the ministerie and preaching of his woord kindleth godly thoughts or the light of the true knowledge of Chryst which is faith and quickeneth or trāsformeth our harts and mynds intoo the same likenesse that they may bée made partakers of the light and lyfe of god And therefore Paule sayeth Such trust haue wee through Chryst to Godward not that wee are sufficient of our selues too think any thing as of our selues but all our ablenesse commeth of God As though Paule should say Whereas I auouche that you Corinthians being conuerted by my preaching doo beare witnesse of my faithfulnesse and disproue the slaūders of the false Apostles I say so not trusting too myne owne strength but onely vntoo God who wrought mightily by my preaching And herewithall this sentence of Paules concerning the weaknesse of frée will or of mannes owne power dooth vs too vnderstand that it is so poysoned weakened and fordoone with the venim of sinne that of it owne strength it can neither woork the rightuousnesse that liketh God nor atteyne forgiuenesse of sinnes and saluation nor think any thing that pleaseth God or may bée helpfull too it selfe in the conuersion or iustifying of it selfe and much lesse can woork toward it like as also he sayeth j. Corin. ij The naturall man perceyueth not the things that are of Gods spirite For vntoo him they are foolishnesse and he can not vnderstand them bicause they are too bée weyed spiritually ▪ Thirdly also he dooth vs too wit in generall that nothing can bée doone eyther in the spirituall lyfe to soule health or in the ciuill lyfe rightly and fortunatly but by the helpe and gift God as it is sayd Iohn iij. A man can not take aught too himself except it bee giuen him from heauen And Nazianzene Onlesse God giue labour auayleth nothing The third place Of the Letter and the Spirit or the difference betweene the ministerie of the old Testament of the new which is taken of the effects or formall cause THe new Testament dooth most properly betoken the same thing that dooth the Gospell or the promise that concerneth the sonne of God our Lord and redeemer Iesus Christ and Gods grace remission of sinnes and euerlasting saluation too bée giuen fréely for Chrysts sake onely too those that beléeue by the ministerie of which promise the holy Ghost woorketh and kindleth new light new rightuousnesse and euerlasting lyfe in our harts The Letter signifieth the lawe of Moyses both ceremoniall and morall written with letters in tables of stone and all obedience or indeuer of dooing the ceremoniall or moral woorks of the Law without the holy ghost or without true faith kindled by the holy Ghost The Spirit signifieth Chryst himselfe or the holy spirit of Chryst who by the preaching of the gospell kindleth true light of the knowledge of God true comfortablenesse rightuousnesse and lyfe in mennes hartes as is sayd j. Iohn v. This is the witnesse of the Gospell that God giueth vs eternall lyfe of frée gifte and this lyfe is in his sonne Hée that hath the sonne hath lyfe and hée that hath not the sonne of God hath not lyfe Therefore the Spirit and lyfe of the whole doctrine deliuered by GOD in eche of the Testamentes yea and of all good woorkes ceremonies and good intentes is all only Chryst And therefore sayeth Paule that God made him a Minister of the new Testament or of the Gospell and not of the Letter or of the Lawe onely or of figures and woorkes what soeuer c. But of Chrystes Spirit which woorketh by the Gospell For the Letter that is too say Gods Lawe and all manner of doctrine or imitation and obedience and good intent of dooing the Lawe without the holy Ghost killeth that is too say bringeth not lyfe and true comfort too mennes myndes And in especiall the morall Lawe by shewing accusing and condemning sinne and by reueling Gods displeasure dooth onely kill and cast away all men intoo euerlasting damnation And therefore it is called the ministration of death as it is sayd j. Corinthi xv The sting of death is sinne and the power of sin is the lawe And Austin expoundeth this saying lernedly and godlily in his booke Of the spirit and the letter Cap. iiij and in the chapters folowing And Roma vij At the comming of the commaundement sinne reuiued and I was dead But Chrysts Spirite is effectuall by the Gospell and lighteneth and quickeneth mennes hartes and stirreth vp in their myndes not onely the shadowes of outward woorkes or imitations and gestures or vayne conceytes and good intentes but a true and new light rightuousnesse and lyfe and also kindleth and inflameth them with a burning fayth and loue toowardes GOD and other motions conformable too the wil of Chryst Vntoo this auouchement of the effectualnesse of the Gospel Paule addeth a comparison of the ministration of Moyses Lawe with the ministerie of the Gospell and by the figure of Rhetorike called Expolition repeteth the selfsame sentence well néere foure tymes in exchaunge of woordes The pubishing of Moyses Lawe was doone with great miracles and was exceeding glorious Ergo much more shall the publishing of Chrystes Gospell bee glorious and mightie in woorking and in déed bring eternall lyfe and lyght considering how all that ordināce of Moyses ministration was appoynted and all the figures ceremonies and lawes of Moyses were set out for Chryst Now if the ministration of death through the letters written in stones was glorious that is too say if the ministration of Moyses Lawe written with letters in Tables of stone whiche killeth all men and condemneth them too endlesse death were glorious beautifull and cléere in so
too endure it And héer withall let the whole doctrine concerning the true calling vppon God bée repeted in this place which must not roue douting too what God a man speaketh as Hecuba prayeth in Euripides O Iupiter who so euer thou art right hard too bée knowne nor bée directed too surmysed Gods or dead men but must speake vntoo the one true God the father of our Lord Iesus Chryst who hath disclosed himselfe in his Church by his assured woord by recorde of miracles and by sending his sonne our Lord Iesus Chryst which was crucifyed and raised ageine for vs that he myght set vs at one with the eternall father and make our requestes and prayers welcome and acceptable too him Of this true God the father of our Lord Iesus Chryst and of vs all of whom as of their father and creator all Angels and men and all things visible and inuisible in heauē and in earth haue their béeing and preseruacion let vs request not only the ordinarie and flyghtfull commodities of this present life but in especially the souereine and most néedfull gifts that according too his rich glorie and excéeding great goodnesse he will giue vs his holy spirite too strengthen vs with faith and stedfastnesse in the true acknowledgement of Iesus Chryst as touching the inward man which béeing borne a new by the woord of the Gospell and the woorking of the holy Ghoste may no more liue after the flesh but after the sprite that Chryst may dwell and bée effectuall in vs in such wyse that through the feruent and incomprehensible kyndnesse or loue of God towardes vs which he hath shewed by sending his sonne j. Iohn iiij Rom. v. wée béeing grounded in steadie fayth and fastened with déepe rootes may bée able to comprehend what is the bredth and length and depth and heigth of gods excéeding great goodnesse and mercy towards vs which he hath shewed by sending his sonne whereof is spoken in Psal Cij As far as the East is from the West so farre hath he set our iniquities from vs As high as the heauen is aboue the earth so hyghly is the Lords mercy stablished vpon them that feare him That wee may after some sort know the great and woonderfull loue of Chryste towardes vs which is farre more excellent and greater than that man can attaine too it and vnderstand it And that wee may bee filled with all fulnesse of God. That is too say that wée may bée filled too the full with heauenly lyght wisdome ryghtuousnesse and lyfe by God who shall bée all in all and that God himselfe dwelling in vs euerlastingly may euermore shine in vs and lyghten and fulfill our hartes with the flames of all vertues The fourth place IN thankes giuing wherewith he closeth vp this Epystle there is a notable text too bée considered for men too set ageinst Stoicall destinie For the Stoikes surmyse that God is bound too second causes or too the order of nature so as he cānot doo otherwyse thā as the second causes doo suffer This imagination which is slaunderous to God and hindereth the true calling vpon God in daungers that are vnauoydable by mannes wit is cléerely confuted by this sentence of Paules God is able aboue all things and abundantly too help beyond all that wee can aske or conceyue Like as hée helped Moyses standing at the red sea Ezechias beseeged of Sennacherib and the thrée Israelites in the burning Ouen at Babylon what tyme they were destitute of all mannes ayd and counsel and of all second causes altering the vsuall and accustomed order of nature And this is the peculiar and chéese wisdome of Gods Churche too settle our selues in God and his woord by faith and with quiet mindes stedfastly too wait for the promised deliuerance euen when wée were vtterly destitute of all second causes Vppon the .xvij. Sunday after Trinitie ¶ The Epistle Ephe. iiij I VVhich am a prisoner of the Lordes exhorte you that ye walk worthy of the vocation wherwith ye are called with al lowlinesse and mekenesse with humblenesse of minde forbearing one another through loue and bee diligent too keepe the vnitie of the spirit through the bond of peace beeing one body and one spirite euen as ye are called in one hope of your calling Let there bee but one Lorde one faith one baptisme one God and father of all which is aboue all and through all and in you all The disposement THis Epistle is of that sort of cases that persuade And the state of it is this Bee yee one minded It perteineth to the fifth commaundement of the ten Most weightie surely and necessarie in all trades of lyfe is the doctrine that concerneth the cunning too mainteine concord with ones companyons Which thing is set out more lernedly in this Epistle than any where else I will therfore tell 1 What vertues are chéefly néedfull too the maintenance of concorde 2 Of the causes that ought too moue and kindle euery mā too the endeuer of mainteining concorde First Of the vertues that are needfull to the mayntenance of concord PAule exhorteth the Ephesians and all godly folk too walke woorthye the vocation too which they are called that is to say too rule all the intentes endeuers and dooings of their lyfe in such wyse as they may agrée with their calling and the woord of GOD whereby they are called too the setting foorth of Gods glorie and too mutuall loue and concord For of all mennes deuyses and dooings these must bée the twoo chéef endes First that Gods glorie and the true doctrine cōcerning God may bée spred farre abrode and secondly that the fellowship and concord of the Church may bée cherished j. Corint x. Doo all things too the glorie of God and bée not a stumbling blocke too the Church But the foundation or head and welspring of all christen concord is the agréement in doctrine concerning GOD like as the sonne of God prayeth Iohn xvij Father I pray that they may bée one in vs And héere Paule counselleth them to endeuer too keepe the vnitie of the spirit that is too say to kéepe a consent in the one true doctrine which the holy ghost hath deliuered too the church And he reherseth in order three vertues whereof wee haue neede to the mayntenance of concord with our fellowes The vnderstanding of whiche will bée the cléerer if wée adde notable examples The first is Lowlynesse which represseth pryde that picketh quarelles without a cause whereof there are flames in euery man by nature For eche one coueteth by nature too séeme better than others and too bée reuerenced as Gods among men and too kéepe downe and darken others that are thought too shadowe their excellencie Out of this fountayne spring most or rather all debates in all kindes of lyfe Therfore such as bée of our companie haue néede of such a lowlynesse of mynde that they may abase them selues beneath others Like as Abraham Gen. xiij
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
men according as one sayth Glory accompanieth vertue as the shadow doth the body wherefore too séeke glorie is too séeke vertue And contrarywise by the contempt of good report or glorie vertue must nedes be contemned also And therfore Paule in this place forbiddeth not simply the desyre of Glorie but the desire of vayneglorie For many doo séeke after the naked commendation and the emptie shadowe of glory and prerogatiue without true vertue Secondly either they chalenge and face their betters or else deface them to the intent too seeme greater themselues by fyndyng fault with them like as Zoilus defaced Homere the Tribunes Scipio and Minutius the maister of the horsemen defaced the dictator Fabius Thirdly they repyne and are sorie that any other excel them or are counted better than themselues and thereuppon endeuour too put them too a foyle or to ridde them out of the waye that they themselues only may bée a flote as Saule enuyed Dauids glorie Pompey enuyed Iulius Cesars preferment 4. Or they bée too streyghtlased and vnappeasable towardes such as bée falne or disteyned with some blemishes of doctrine or maners to the entent they themselues may be counted the better the holier as the Nouatians who vtterly denyed forgiuenesse too such as fel after baptim 5. Or otherwise being puft vp with an ouerwéening of their own wisedom rightuousnes strēgth stand highly in their owne conceyt set great brags or commendations vppon themselues as the Pharisie Luk. xviij And Pyrgopolinices in Plautus and Thraso in Terence 6. Or else not trying their own worke they take in hand vnnecessary and vnrightful dooings out of their vocation vpon truste of their owne strength lyke as Antonie Pompey Antiochus the greate and others haue moued néedelesse warres And in the Church Valentine Arius and others haue sowed straunge opinyons These syxe sortes of vayne and false glorye doothe Saincte Paule forbydde in this place and willeth men too trye theyr intentes and dooings and diligently too wey examin them that they may agrée with the squire and rule of Gods wil and commaundement So shall wée haue true glory in our selues that is the recorde and allowment of God and our owne conscience iudging aright and wée shall not hang vppon the reprofe of other ▪ men or vpon the liking or disliking of the vnskilful multitude For as Plutark saith in the life of Tmoleon The action must not only be good and iust but the glorie which is sought therby must be sure and stable that in doing we may be allowed And Cicero in the same méening sayth Thou must vse thyne owne iudgment If thou like thy selfe in allowing of right things then shalt thou not only ouercom but thou shalt ouercome all men and all things Therefore determine vppon this poynt that honestie and noblenesse of mynd is alone the beautifullest of all things and so much more beautiful if it passe not for the multitude nor hunt foropen prayse but delyght only in it selfe Yea and in myne opinion all things séeme the more commednable that are doone without vaunting and without calling of the people too witnesse Not for that it is vtterly to be eschued for al weldooings desyre too bée shewed in the open lyght but for that there is no stage more noble for vertue than a mans owne conscience This is the chéefe place of the firste parte of this Epistle And herewithall let consideracion be had of notable sentences that concerne the louing and softe admonishment of suche as erre or fall in doctrine or misbehauior of manners according too the processe Math. xviij and the gentle instructing and receyuing them ageine and which concern mildnesse in bearing with y blemishes and infirmities of other folks for Gods sake the cōmon quietnesse and finally which concerne the brydling of statelynesse and pride which fight ageinst the first commandement Let him which is instructed communicate all good things to him that instructeth Of thankfulnesse wel doing towards al the godly specially towards the techers THe Gréeke woorde Catecheim signifieth proprely too teach or instruct by woord of mouth so as the things giuē out may be required agein of the lerners Of echeo to sound ▪ comes Catecheo too herken or too receiue the sounde of any man Thereof commeth Catechesis which is suche a manner of instruction wherein the Doctrine is deliuered too the héerers by woord of mouthe and the héerers on the other side are made too recite and render what they haue herd Now forasmuch as this trade of teaching which is doon by examinatiō is the best and most profitable In olde tyme the sum of the Christen doctrine was woont too bée taught after this maner in the Churche too nouices béefore they were baptised And héereuppon remaineth yet the name of Cathechisme which is vsed for a bréef summe of the christen doctrine comprehended in a certeine order Paule in this place willeth his scholer or héerer that learneth the true Doctrine concerning God too communicate all good things too his teacher that is too wit too render too him ageine true reuerence foode cloth and all duetifulnesse of a thankfull mynd And hee addeth arguments of honestie and profit amplyfied with a similitude taken of seede tyme and haruest God commaūdeth thankfulnesse toward scholemasters and looketh vppon our hartes and abilities dreadfully punisheth the choorles but recompenseth the liberalitie and other good déedes of the godly with bounteous rewards And like as husbandmen the more séede they sowe the greater encrease of corne they receiue at haruest tyme Euen so the bountifuller stypend the schollers giue too their teachers so muche the greater rewardes bothe Ghostly and bodely shal they bée adorned withal agein at Gods hand Also Paul addeth a generall sentence concerning the rewardes of liberalitie and other good woorkes He that soweth in the flesh that is too say hée that doothe the déedes of the flesh or he that giueth himselfe too sinnefull lustes and wickednesse shall reape corruption that is too say he shall perishe and bée cast intoo euerlasting Death But hee that sovveth in spirit or obeyeth the holy Ghost shall bée rewarded with euerlasting rewardes And therefore euen in this respect let vs endeuer too benefite others with more foreward mindes and not suffer our selues too bée discouraged with some mens vnthankfulnesse slaunders and other ouerthwart matters Héere may bée repeted the whole Doctrine concerning benefiting out of the seuenth of the ten commaundements and concerning thankfulnesse out of the exposition of the fourthe commaundement Vppon the .xvj. Sunday after Trinitie ¶ The Epistle Ephes iij. I Desire that you faint not bicause of my tribulatiōs that I suffer for your sakes which is your praise For this cause I bowe my knees vntoo the father of our Lord Iesus Chryste which is father of all that is called father in heauen and in earth that hee would graunt you according too the
riches of his glory that yee may bee strengthned with might by his spirit in the inner man that Chryst may dwel in your hearts by faith that yee beeing rooted and grounded in loue might bee able too comprehend with all sainctes what is the bredth length depth and height and too know the excellent loue of the knowledge of Christ that ye might bee fulfilled with all fulnesse which commeth of god Vntoo him that is able too doo exceding aboundantly aboue all that wee aske or thinke according too the power that woorketh in vs bee praise in the congregation by Christ Iesus throughout all generations from time too time Amen The disposement THis Epistle is of that sorte that is persuasiue For it is an encouragement that they should stedfastly reteine the Doctrine of the Gospell that they had receyued and not faint for offence of persecution And it is a prayer that God will preserue confirme and strēgthen true faith and stedfast loue among them The cheefe places of Doctrine therfore are these 1 Of constancie or continuance 2 Of true Inuocation 3 Of faith which embraceth Chryst that he may dwel in our harts acknowledgeth the largenesse of Christes mercy and excéeding great loue towardes vs. 4 Of thankes giuing or praysing God concerning whose almyghtinesse not tyed too second causes héere is put in a notable testimonie méete too be set ageinst Stoicall madnesse Of the first place I Beseeche you that you faint not in my tribulations for you which is your glory Like as Cicero in his Oration for Flaccus giueth his opinion concerning the miseries of the Iewes saying this nation hath well shewed how déere it was too the God immortall in that it is subdued in that it is let out too ferme in that it is reserued too bondage So also doo the wise men in the world iudge of the Church and of euery godly member of the same that are oppressed with the houge heape of miseries Namely that God regardeth not and much lesse loueth and receyueth too the felowship of eternall lyfe and ioy men so miserable néedie fewe in number drawne asunder with inward debates and laid open to the most bitter hatred of the world and too most cruell tormentes suche as in Paules tyme he himselfe and the rest of the Apostles were and suche as our congregations are in these dayes the wretched soules that are put too deathe for the pure Doctrine of the Gospell in Fraunce in Spaine and in the kingdome of Naples like as nowe of late at Montola in the kingdome of Naples foure score godly men like shéepe in a slaughterhouse had their throtes cutte by the hangman at the commaundement of the Romishe Bishop In this sorowfull shew of the fewnesse miseries and infirmities of the professers of the gospel all men perceyue this encouragement and entreatance of Paules too bée néedfull least the weaker sort taking offence at the miseries imprisonments and tortures of themselues and of other godly folke should reiect Chrystes true doctrine But let them turn away their eyes from the prosperitie power authoritie and multitude of the persecutors and from the fewnesse and the miseries of the godly let them settle themselues only vppon the word and the truthe deliuered by God Like as Noe in tyme of the flud Loth in Sodom the Machabées in the time of Antiochus and Paule and the rest of the Apostles in the time of Nero held fast the profession of the true doctrine though they had neuer so many wyse men and mightie enemies ageinst them Constancie or continuance is a vertue which abideth firm and stable in the true knowledge of Chryst and in faith and in profession of the true doctrine and cannot be quailed with any prosperities or aduersities that it should faynt from the truthe and giue ouer Now forasmuch as this stoutnesse of courage and strēgth that yéeldeth not too terrors torments farre surmounteth the power of man Paule beséecheth God with most earnest desire too strengthen the myndes of the Ephesians with his holy spirit and too stablish and vpholde their inward man or their fayth in Christ Like as he armed the Apostles at that tyme now in our dayes Luther with stoutnesse and strength of haultie and inuincible hart so as no threainings and terrors could make them faint but that they spred abrode the true doctrine of the gospell though the wisdome and power of the whole world fretted and fought ageinst it neuer so much Now Paul in this Epistle addeth two reasons why they should not take offence at his troubles and afflictions or bée moued too fall away from the true Doctrine For first I suffer these afflictions for you or for your sake not for any offence of myne but bycause I haue by preaching the Gospel called you Gentyles too the felowship of the Churche and eternall saluation too bée giuen fréely for Chrystes sake And by these my troubles and bandes I beare recorde that I doo in very déede and in good earnest thinke that the Doctrine of the Gospell is not a fond fable but true assured and taught by God in the behalfe whereof I endure so great miseries emprisonment yea and death also And so by mine example I confirme your faith Ageine my afflictions are your glorie That is too say they are not slaunderous and shamefull too mée or you they are not signes of Gods wrathe and casting of mée away But they are things that bée good healthfull honourable and too the glory of Gods Churche as in the fifth of the Actes the Apostles reioyce that they were counted woorthy too bée put too rebuke for the name of Chryst And Romaines the fifth Paule sayth wée glory in afflictions bycause affliction bréedeth patience patience bréedeth triall triall hope and hope of eternall lyfe maketh not a man ashamed or disappointeth not him that hopeth And the lyghtnesse of afflictions for the turning of a hand procureth an inestimable weight of glory for euer and euer j. Cor. iiij The second place I Bowe my knees muche more weake and féeble is mannes nature than that it can of it owne power continue stedfastly in the true acknowledgement of God and in Faith and despise and ouercome the terroures hatred imprisonments and other perils that accompanie the profession of the Gospell Therefore let euery one of vs daily make our hartie and earnest Prayer vntoo God the father of our Lord Iesus Chryst that he wil stablish and strengthen our hartes with his holy spirit that wée may hold fast the true acknowment of Chryst true faith euen too our last gasp according as he hath promised I haue praied for thée that thy faith may not faile And my shéepe héere my voyce I giue them eternall life no man shal pul them out of my hands Also God is faithful who suffereth vs not to be tēpted aboue our power but with the temptation maketh a way out y we may bée able