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
stayednesse For drūken folkes do soone slip vnwares into great offences by quenching theyr fayth earnestnesse in prayer in their studies and affaires are euen layd like naked vnarmed folke in daunger of theyr most cruell enemie the Diuell The third chéef defence ageinst the slights of sathan specially ageinst the first kind of temptacions which are most perilous of all is sound fayth not giuing way to the thoughts which the deuill or our owne flesh putteth in our heads but fastening most stedfastly the eyes both of body mind vpon the onely word which god hath deliuered vs which is the onely Ancor of our life and welfare from whiche it muste not suffer it selfe to bee pulled by any thoughts by any prosperitie or by aduersitie The fourth is the example of brotherhoode or of all the brethren and godly men in the worlde who susteyne the same temptations and sleyghts of the Diuell as well as we and yet ouercome them and put them to flight by the help of Gods sonne and by fayth staying vppon the worde of God and by the comfort of the godly brethren The fifth is the God of all grace who hath called vs to his euerlasting glorie by Iesus Christ who suffereth vs not to bée tempted aboue our power but rayseth and settleth and strengtheneth and stablisheth the buylding of our faith that it sinke not but continue and stand stedy and vnmonable against all the stormes of temptacions that the very true God may be truely honored Vppon the fourth Sunday after Trinitie ¶ The Epistle Rom. viij YF we be sonnes we are also heyres the heyres I meane of God and heyres annexed with Christ yf so be that wee suffer with him that wee may also be glorified with him For I suppose that the afflictions of this life are not worthy of the glory which shal be shewed vppon vs For the feruent desire of the creature abideth loking when the sonnes of God shall appere because the creature is subdued to vanitie against the wil therof but for his wil which hath subdued it in hope For the same creature shall bee deliuered frō the bondage of corruption into the glorious libertie of the sonnes of God. For wee know that euery creature groneth with vs also and trauayleth in payne euen vntoo this time Not onely it but euen wee also whiche haue the firste frutes of the spirite mourne in our selues and wayte for the adoption euen the deliueraunce of our bodyes For wee are saued by hope But hope that is seene is no hope For howe can a man hope for that which he seeth But and yf we hope for that we see not then do we with patience abide for it Likewise the spirite also helpeth our infirmities For wee know not what to desire as we ought but the sprite maketh intercession mightily for vs with gronings which can not be expressed with toong And he that searcheth the heartes knoweth what is the meaning of the sprite for he maketh intercession for the Sainctes according too the pleasure of God. The disposement THis Epistle is persuasiue For it is a comforte of the Church vnder the Crosse in this life The proposition or ground of it is The godly must beare the crosse or suffer tribulation paciently and quietly The arguments of comfort are six THe first is vppon the efficient cause or the order established by God and also vppon the example of Gods sonne All godly men are bound to obey Gods wisdome and Iustice méekely and reuerently But Gods wisedom hath appoynted this order that al the children of God and heires annexed with Christ shold bée made conformable too their patterne the sonne of God our Lord Iesu Chryst who suffered excéeding great miseries persecution and death before hée was glorified Ergo all the godly muste reuerentely obey this order of Gods wisedome and become lyke their pattern the Son of God in persecution patiently abide the small troubles of this lyfe whiche are the wicket to life and glory euerlasting Now this conditionall phrase If wee suffer with him signifieth not a cause or desert but the order stablished by God that he whiche desireth to come to the marke of life and glorie euerlasting should paciently endure the peynes and troubles of so short and needfull a iourney For eternall life is giuen fréely for the sonne of Gods sake as it is sayd in Ro. vj. Iohn iij. and .vj. c. And in this place he sayth expressely that our afflictions are not woorthy or deserue not the glorie to come The second chéef argument is grounded vpon the end of persecution or vpon our most gladsome riddance out of all miseries Light discommodities which shall fall out in the end to our welfare and bée recompenced with excéeding great and endlesse glorie are to bee endured with a manly and a quiet minde After the crosse tribulacions of the godly there shall assuredly ensue to them a most ioyfull end and eternall gladnesse and glorie wherwith we shal be crowned after wée haue wrestled out of all miseries and enioying the sight companie of God his Church we shal be filled w the light wisdome of God euerlastingly For to al those that exercise godlinesse the ende shall bée moste swéete Ergo wée must in this very shorte race of our lyfe paciently and with willing mindes endure some troubles of so needfull a iourney Paule enlargeth the minor by a comparison of things that are not matches that is too wit of the miseries of this life the glorie to come For as there is no comparison of one little waterdrop to the whole huge Sea or of one small grayne of duste to the mountayne Imaus euen so the light short troubles of this most short race are not worthy to bée compared with the great eternall glorie of the life to come as is sayd ij Cor. iiij The small continuaunce lightnesse of our afflictions procureth an excéeding eternal weyght of glorie vnto vs while we consider not the thinges that are séene but the things that are not séene So fayeth he héere that the glorie of the godly which is to come is not seene with eyes but that the reuelement thereof is to be wayted for by fayth and hope The 3. argumēt is groūded vpon an exāple of the whole nature of all things or of the frame of the whole world The harmes that are common to many are to be borne the more quietly bycause it is ageinste righte to couet oddes and to refuse such burthens as other men that are much better than our selues are compelled to beare All the whole world is subiect to the fondnesse or abuse of the vngodly to the thraldome of corruption and carefully wayteth for deliueraunce to the intent it may serue to the glorie of Gods children for whom it was made Therefore let vs also suffer the common miseries the quietlyer beare with the
the necessary dueties of his vocation and ruleth all his sayings and behauiours by graue iudgement True glorying or boasting is as Paule defineth it the witnesse of our owne conscience too acknowledge and mainteine the rightuousnesse of a good conscience and Gods gifts and the vertues wel doings and successes giuen vs of God and too set our selues ageinst the lesings of slaunderers that God may bée glorified and other folkes may not bée withdrawne from the ministerie by our misreport dishonestie but rather may bée allured too the knowledge of the gospell and too true godlynesse by the auouchment of our good name and our good examples Paule therefore sayeth that he is vnwoorthy the name of an Apostle that is too wit as in respect of his owne desert or as perteyning too his owne infirmitie and sinnes And agein he gloryeth that he hath labored more than they all that is too wit as in respect of the giftes and good successe of his vocation giuen vntoo him by the frée fauor and ayd of God. The sixth place COncerning the frée fauor and help of God néedfull too the ryght and prosperous performance of all the woorkes of our vocation And also concerning the difference of Gods grace woorking in vs and with vs which the schooles haue taken out of this place of Paules is spoken in the .xxv. and xxvj distinctions of the second booke of sentences Vppon the twelfth Sunday after Trinitie ¶ The Epistle ij Cor. iij. SVch trust haue wee thorowe Chryst too God-ward not that we are sufficient of our selues to thinke any thing as it were of our selues but our ablenesse commeth of God which hath made vs able too minister the new Testament not of the letter but of the sprite For the letter killeth but the sprite gyueth life If the ministration of death thorowe the letters figured in stones was glorious so that the children of Israel could not beholde the face of Moses for the glory of his countenance which glory is done away why shal not the ministration of the sprite be much more glorious For if the ministring of condemnation bee glorious much more doth the ministration of ryghteousnesse exceede in glory For no dout that vvhich vvas there glorifyed is not once glorifyed in respecte of thys exceedyng glorye For if that vvhich is destroyed vvas gloryous muche more shall that which remaineth bee glorious Seeing then that wee haue such trust wee vse great boldnesse and do not as Moises which put a vaile ouer his face that the children of Israell should not see for what purpose that serued which is put away But theyr mindes wer blinded For vntil this day remaineth the same couering vntaken away in the olde testament when they read it which vaile in Chrystis put away But euen vntoo this day when Moses is read that vaile hangeth before their harts Neuerthelesse when they turne to the Lord the vaile shall bee takē away The Lord no doubt is a spryte And where the sprite of the Lord is there is libertie But wee all beehold in a myrror the glory of the Lord with his face open and are changed vntoo the same similitude from glory to glory euen of the sprite of the Lord. The disposement THis Epistle is of those kynd that instruct for it is a Doctrine concerning the ministerie of the Gospell The cheefe places are three 1 Of the effectualnesse of the ministration of the gospell by which there is a new light or knowledge of God new ryghtuousnesse and lyfe kindled in the harts of the héerers 2 Of the efficient cause of conuersion or quickening and of all spirituall dooings that are stirred vp in vs by the Gospell 3 Of the letter and the spirite or the difference of the ministracion of the old testament and the new or of the law and the gospell Now forasmuche as the manner of spéeche and phrase in this whole third Chapter of the second Epistle too the Corinthians is somewhat darke and vneasie I wil toogither with the exposition of the places declare the full text of the whole chapter in a bréefe paraphrasis The first place concerning the effectualnesse of the ministration of the Gospell THe most part of the second Epistle too the Corinthians is spent in this auouchment which Paul setteth ageinst the slaunders of the false Apostles I auouch that I Paule am not a deceyuer or a huckster that corrupteth the truthe for ambition or gaines sake but a faythfull minister and that I haue faythfully deliuered too you the sincere and pure Doctrine of the Gospell vvythout corrupting it Concerning this auouchment he appealeth too the Corinthians themselues for record in the béeginning of this Chapter You are our Epistle vvritten in our hart vvhich is knowne and red of all men in that yee are manifested too bee the Epistle of Chryst ministred by vs and vvritten not vvith inke but vvith the spirite of the liuing God not in tables of stone but in fleshly Tables of the hart As if a man should say I confirme not myne auouchment with forreine and farre fet testimonials or letters of commendation in behalfe of my ministerie But you your selues beare witnesse with mée in my harte that I haue deliuered vntoo you the vncorrupted woorde of the Gospell faithfully as long as all men know and see that you hauing forsaken vngodlynesse and heathenish Idolles are turned too the true knowledge of Chryst by my ministration and as long as you your selues shew that your harts are Chrystes Epistle or the tables wherin Chryst himself is imprinted dwelling in you and woorking in you that there is kindled in you true knowledge of God new ryghtuousnesse and lyfe by the spirit of the liuing God who is effectuall by my ministerie And so the liuely law and obedience agréeing with Gods law is not grauē in tables of stone or in the tables of Moyses wherin were grauen the letters or words of the law written with the finger of God but in your fleshly or obedient hartes with the finger or spirite of the liuing God as is said Ier. xxxj I will put my law in their mindes and in their harts will I wryte it This effectualnesse of my ministerie is an euident token that I am a faithful minister of the gospel and that the woord of the gospel sounding in the mouth of mée and of all faithfull ministers is not a fond tale or emptie woords and a fable as good as a sick mans dreame but a thing effectual that worketh saluation in déede too euery one that beléeueth as is sayd Rom. j. Let such like testimonies full of cōfort bée alwayes in sight which auouche that the church is verely gathered too God by the voyce of the gospel and that by this ministerie God woorketh in déede and imparteth the true knowledge of himself ryghtuousnesse lyfe euerlasting too those that beléeue j. thess. ij Yée haue receiued not the woord of man but as it was in déede the woord of God which
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
vntoo god This dooth Marie garnish with singular lightsomnesse of woordes as it were with an exposition For too yéeld thankes is not onely with wagging of the lippes and with woordes but also with the mynd and the whole hart too acknowledge confesse and publishe that wée haue receyued a benefite at another mannes hand and in respect thereof too submit our selues with our whole hart vntoo him and on our behalfe too obey him and doo him good agein Thus therefore dooth Marie begin My soule dooth magnifie the Lord and my spirite hath reioyced in God my Sauiour that is too say with my whole harte doo I publish this excéeding great benefite of God which he hath bestowed in sending his sonne the Sauiour of the Churche Neyther doo I thanke God with my lippes onely but with my whole soule and with all the motions of my soule quickened vp by the haly Ghoste couet I too shewe the excéeding great gladnesse and thankfulnesse of my harte which triumpheth for ioy and too set out God my Sauiour that he may bée magnified that is that he may bée bruted abrode too bée great and to haue bestowed a singular benefite vppon vs and bée glorified for so dooing and that many men which shall bée borne of mée his lowly handmayd too the true knowledge of GOD and of his sonne our Sauiour may bee allured too acknowledge him and set foorth his prayses For he hath looked vpon the lowlynesse of his handmayd For behold from hencefoorth all Generations shall call mee blissed It reckeneth vp the benefites which God graunteth both too Marie priuately and too the whole Church I yéeld thanks vntoo GOD that out of all mankynde he hath chosen mee a wretched and despysed Handmayd too this hygh honour too bée the mother of his owne sonne our Lorde Iesus Chryste oure Sauiour and that he loueth and defendeth the whole humble and despysed Churche voutsauing eternall saluation vppon it First and formost let the Hebrew phrase bée considered wherein is an ordinarie matter by exchaunge too put the preterperfecttence of the Indicatiue mode for the present-tence which the Hebrews vtterly want Therfore all these spéeches of the preter perfecttence he hath regarded the lowlynesse he hath shewed power with his arme he hath put downe the mightie from their seate he hath exalted the hūble c. are too bee vnderstood of the presenttence GOD alwayes regardeth his humble Churche he preserueth his Church mightily at all times he putteth downe or casteth downe Tyrants and he exalteth or lifteth vp the humble and méeke Secondly woordes of perceyuerance or woords expressing the senses among the Hebrewes signifie not onely the perceyuerance in the mynd or sense but also the verye motions or affectiōs of the hart which accompanie such perceyuerāce Gene. iiij The Lorde looked vppon Abel and his offerings that is too say he did not only behold Abel and his offerings but also loued them allowed them accepted them mercifully liked well of him c. So likewyse in this place he looked vppon the lowlynesse of his handmayde is as much too say as hée not only beholdeth mée with his eyes but also loueth mée regardeth mée cherisheth mée helpeth mée defendeth mée yea and with excéeding great benefits decketh both mée and also his humble and despysed Church Thirdly the Hebrewes are woont too vtter the Adiectiue and the Substātiue in this wyse that they put the one of thē in the Genitiue case and the other in any other case whatsoeuer the maner of spéeche requireth as in this place he hath looked vppon the lowlynesse of his handmayd is as much too say as he hath looked vppon his lowly handmayd that is too say his handmayd that is brought down too the ground vyle and despysed For lowlynesse in this place importeth not the vertue which otherwyse is called humblenesse but an abasing of state and a vylenesse of condition such as is the case of an abiect or outcast among men For hee that is mightie hath doone great things too mee and holy is his name There is no greater or more wonderfull woorke than for GOD too bée conceyued and borne of a Virgine Too brynge thys great and vnspeakable woorke of GOD too passe Mary declareth hirselfe too bee chosen out of all mankynde not for any merites vertues or holynesse of hir owne but shée acknowledgeth that GOD onely is holy that is too saye cleane pure and voyde of all sinne and blemish perfectly ryghtuouse soothfast and good who was induced of hys owne incomparable goodnesse and mercie too sende his owne wel béeloued sonne Hee that is mightye that is too say Almyghtye GOD. For the Incarnation of the sonne of GOD is one of the chéefest woorkes of Gods almightinesse whiche ioyntly toogither with Gods truthe is the foundation of all the Articles of our fayth And holy is his name that is too say he him selfe is holy And his mercie is from generation too generation too them that feare him That is too wit his mercie promysed for Chryst the Mediatours sake is perpetuall and set open too all men and stable and firme at all tymes GOD being led with singular goodnesse and loue towardes mankynde receyueth all that resort too him too fauour and inheritance of eternall lyfe And in this lyfe decketh them with all benefites both bodily and ghostly Mercie properly signifieth the vertue whiche is touched with the féeling of another bodyes gréef and is sorie that other folkes fare amisse and vppon probable reason succoureth those that bée in distresse eyther of frée goodnesse releasing somewhat of extréeme rigour as when GOD pityeth mankynde else for ryghtes sake as when good and gitlesse men are vexed or troubled with wrongfull displeasures Nowe where so euer mention is made of Gods mercie in the Psalmes and the Prophetes alwayes the promise concerning Chryst is too bée added for whose sake GOD is mercifull too vs vnwoorthye persones defyled with much lothsome filthynesse as in the Psalm lj Haue mercie vppon mée O GOD according too thy great mercie namely whiche is promised fréely for oure Lorde Iesus Chryste the Mediators sake Psal Cij The mercie of the Lorde endureth for euer and euer namely whiche is promised for his sonne the mediatours sake Besides this also mercie is oftentymes vsed in the Prophets for benefiting or for the dueties of charitie For all the benefites or duties of charitie that are doone too our neyghbour must procéede of true mercie and loue as in this ordinarie saying I will haue mercie and not sacrifise that is too saye I require the duties of charitie and well dooing more than sacrifise Too them that feare him that is too say whiche acknowledge their owne sinnes and flée vntoo Chryst the Mediator by faith and in the same faith begin new obedience agréeing with the will and woord of god For the feare of God by the figure Synecdoche comprehendeth the whole seruice of god Yet is not Gods mercie
counsel of the Godhed for mankind and turning vppon himselfe the most rightful wrath of God against sin ioyning too himself our nature by euer lasting and indissoluble bond Secondly the holy ghost hath sanctified the flesh taken of the substance of the virgin Marie and fashioned in Maries wombe the body of Chryst redy too bée borne Luke j. The causes inforcing the birth and Incarnation of the Sonne of God our mediatoure were chéefly foure First the excéeding loue and mercy of God towardes mankind which he would not haue forlorne for euer Secondly Gods iustice binding men either too obedience or too sufficient punishment Therefore when man had transgressed it was of necessitie that the punishment should be performed by man Thirdly Now that the pryce might bée of full value and the greatnesse of the desert might excéede the greatnesse of the sinne it béehoued the redéemer too excell all creatures and too bée a person of the Godhed Fourthly It is the duetie of a redéemer and high priest too appease Gods wrathe and too ouercome sinne and death and too bée at hand in all places and too héere and defend the Churche and too restore ryghtuousnesse and eternall life vntoo it But this can no man doo that is not also Emanuell that is too say in very déede and by nature God. The outward forcing cause is sinne and the most sorowfull damnation of all mankind which God wold not should vtterly perish The finall cause is shewed in the Sermon of the Angell Beholde I bring you tidings of great ioy for there is borne too you a sauioure Chryst the Lord. For the highest benefit that the sonne of God hath wrought vntoo vs by his birth is saluation that is too say deliuerance from Gods wrath from sinne from death from curse of the law from the tirannie of the deuil and from endlesse damnation and on the other side attonement with God ioy of conscience adoption too be the sonnes of God the gift of the holy ghost rightuousnesse and euerlasting life Too bée short the woord of God Iesus Christ is become that which wée bée too the intent he might make vs fully that which he is For that I may vse the woordes of Ciprian Chryst the sonne of God voutsaued too become the sonne of man to the intēt he might make vs men the sonnes of God He tooke vppon him the shape of a seruant too the intent he might set vs frée that are the seruauntes of sinne and death He was wounded that he might heale our wounds and it was his will too die that he might giue vs mortal wights immortalitie These benefits are brefly conteined in the promises made too Adam Abraham In thy séede shall all nations be blissed Also the womās séede shall tread downe the serpents head And the summe is vttered in cléere and lyghtsome woords by Paule Galath 4. After that the fulnesse of time was come God sent his sonne borne of a woman made vnder the lawe too the intent he myght redéeme those that were vnder the law that wée myght bée adopted the sonnes of God of which notable sentence I will intreat more at large the next Sunday The .iij. Of the applying NOw forasmuch as these are great good things which the sonne of God bringeth the sorowful minds demād how wée wretches defiled with sinnes can atteine them That do the Angels teach vnto you is borne a sauior And Esay a child is born vnto vs a sonne is giuen vntoo vs And hereuppon is grounded this sentence Iohn 3. So God loued the world that he gaue his only begotten sonne to the intent that all y beleeue in him should not perish but haue lyfe euerlasting For too this purpose was the sonne of God sent that wée al whoo are vtterly vnwoorthy and horibly defiled should bée accepted of God for his sake and atteyne remission of sinnes and eternall saluation And wee are most straightly commaunded of God too beléeue assuredly that these good things are giuen vs for his sonnes sake and through this faith shining before vs too sing all our life long with the Angels 1 Glorie bee too God on high that is too say nowe that the sonne is borne for the same sonnes sake is true and perfect glorie yéelded vntoo God not only for that he is God wyse rightuous and a iudge but also for that he is mercifall and certeinly accepteth vs for his sonnes sake and rewardeth vs with eternall life This glorie doo neyther heathenmen nor Turkes nor hipocrites but only they that beleeue in the sonne that is borne too vs and giuen too vs yéelde vntoo God. 2 In earth peace that is too say men haue God reconciled and fauorable too them and mainteine mutuall loue among themselues 3 Too men gladnesse that is too say although miseries and distresses befal them yet are their hartes quiet and merie and rest stedfastly in this souereine goodnesse that the sonne is borne too vs and giuen too vs. ¶ THE CONCLVSION In the knitting vp let the thrée places bée repeted and let a thanksgiuing bée added for the sending of the sonne and a prayer that God will voutsaue to gather a churche too his sonne among vs and kindle our mindes and hartes with his holy spirit so as wée may looke somewhat more déepely intoo this woonderfull deuise of our redemption and magnifie it with thankfull hartes Vppon Christmas day ¶ The Epistle Heb. j. GOd in times past diuersly many ways spake vntoo the fathers by Prophets but in these last days he hath spokē vntoo vs by his own sonne whom he hath made heire of all things by whō also he made the worlde Which sonne beeing the bryghtnes of his glory and the very image of his substāce ruling al things with the woord of his power hath by his own person purged our sinnes and sitteth on the right hand of the maiestie on hie beeing so much more excellent than the Angels as he hath by enheritaunce obteined a more excellent name than haue they For vntoo which of the Angels said he at any time Thou art my sonne this day haue I begottē thee And agein I wil bee his father and he shal bee my sonne And agein when he bringeth in the first begotten sonne intoo the world he saith And let all the Angels of God woorship him And of the Angels he saith he maketh his Angels spirits and his ministers a flame of fire But vnto the sōne he saith thy seat o God shal be for euer and euer The scepter of thy kingdom is a right scepter Thou hast loued rightuousnesse and hated iniquitie Wherefore God euen thy God hath anointed thee with Oile of gladnesse aboue thy fellowes And thou Lord in the beginning hast laid the foūdation of the earth And the heauens are the woorkes of thy handes They shall perish but thou endurest They all shall wex old as dooth a garment and as a vesture
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
much as the maiestie brightnesse of the countenance of Moyses the Lawe giuer was so great that the children of Israel by reason of the glorie or glistering cléernesse of his face were not able too hold their eyes ageinst it How should not the ministration of Chrystes spirit which giueth lyfe or the ministration of the Gospell bée much more glorious and effectuall For if the ministering of condemnation bee glorious that is too say if the ministering of the Lawe whiche condemneth all men and soundeth out this voyce Cursed is euery one that abydeth not in all the things that are written in the booke of the Law bée glorious how much more dooth the ministration of rightuousnesse exceede in glorie That is too say in how much greater glorie excelleth the ministration of Chrystes Gospell by which wée are deliuered from the condemnation of the Lawe and made heires of rightuousnesse and euerlasting lyfe For no dout that which was there glorifyed is not once glorifyed in respecte of this exceeding glorie that is too say the ministration of Moyses or of the Lawe which was instituted and glorified with so many signes and woonders is not too bée counted glorious in respect of the excellent glorie of the ministration of the Gospell For if that whiche is put away was glorious much more shall that which continueth bee glorious that is too say If the ministration of Moyses Lawe whiche was too bée doone away the ordinance of a state of gouernemēt which afterward should decay was set vp with so glorious miracles how much more shall the ministration of the Gospell which bringeth not the decaying and flightfull benefites of this lyfe nor vayne shadowes but the true euerlasting and continuall benefites of rightuousnesse lyfe and light in heauen bée glorious and mightie of operation in all those that embrace the Gospell Therefore hauing such hope that is too wit of the true and euerlasting lyfe and glorie set foorth in the Gospell wee vse great assurance and libertie in our ministration and neglecting the figures and shadowes of Moyses lawe preache Chrystes Gospell openly boldely and fréely And not as Moyses did put a veyle before his face that is too say wée doo not hyde ouerwrap or darken Christs Gospell so as Christes face can not bée knowen and séene like as Moyses when he put the veyle afore his face ment that he should kéepe many from looking intoo the ende of the lawe which is abolished that is too say from looking vntoo Chryst who is the end of the lawe whiche was too bée abolished For the ende of the lawe is Chryste too iustifye euery one that beléeueth Rom. x. And Chryst him self sayeth If yée beléeued Moyses yée would also beléeue mée for of mée Chryst hath Moyses written peinting out Christes sacrifise and redemption in the promises of the seede that was too come and in the figure of the Easter Lamb and in all the sacrifises But their senses are blinded Esai vj. For vntoo this present day the same veyle that is too say the same mist and blindnesse of hart in not acknowledging Chryst the end and spirit of the lawe continueth in the reading of the old Testament neyther is this veyle taken away whiche is abolished by Chrystes spirit For Chryst hath reueled him selfe too vs by his spirit j Cor. ij But assoone as the Israelites shall bee conuerted vntoo the Lord that is too wit vntoo Chryst the veyle shall be takē away that is too wit the blindnesse of mynd which kéepeth them frō knowing Chryst and they shal rightly acknowledge Chryst the ende of the lawe whom only GOD hath made our wisdome rightuousnesse holynesse and redemption that he whiche glorieth may glorie in the Lorde The Lord is that quickening spirit or Christ is the spirit and lyfe of the Lawe too whom those that bée conuerted doo vnderstand that the ceremonies and figures of Moyses Lawe were but shadowes of the good things too come and that the bodye of them was Chryst Colos ij Ebr. x. and that the morall law is the letter that killeth or which pronounceth the sentence of death and eternall damnation ageinst this corrupt nature and that wée bée not able too begin obedience of the lawe so as it may please God but if Chrystes spirite or God himselfe shyne in vs and make our hartes comfortable too him Now where soeuer the spirit of the Lorde that is too say of Chryst dwelleth and woorketh there is freedome from the Lawe from sinne from Gods wrath and from euerlasting cursednesse and there is kindled new ryghtuousnesse and lyfe acceptable too God which shall cōtinue world without end But all wee that is too wit as many as are cōuerted vntoo Chryst and embrace his Gospell by fayth beholding in our harts as it were in a myrrour receyuing by faith doo rightly acknowledge the glorie of the Lorde that is too say Christ for so is Christ named Exo. xxxiij Esai lx Ebr. j. Iohn j. and in other places or the true light and glorie of Chryst with his face open that is too say cléerely and manifestly without any veyle without any mistinesse without any comberance and being set frée by the spirit of the Lord or by Chryst himself are chaunged intoo the same likenesse that the like new light or true knowledge of God true rightuousnesse holynesse and lyfe as shyneth in Chryst may bée kindled and framed in vs also from glorie too glorie that is too say with encreasement and augmentation of new light rightuousnesse and lyfe from time to time by the light of the Lordes spirit shyning in vs The terme of glorie or glorification whiche Paule vseth in this Sermon is taken out of Exod. xxxiiij where it is written of Moyses departing from communication with the Lord Cicaran or panau that is too say that his face glistered like vntoo a horne This haue the threescore and ten interpreters translated thus that the beautie of the skin of his face was glorifyed that is too say that the skin of his face was become cléere glistering and bright like the shyning Sunne Of this translation of the threescore and ten Interpreters did Paule borow the woord glorie in this comparison of his which thing it is good for the reader too beare in mynd Vppon the .xiij. Sunday after Trinitie ¶ The Epistle Gal. iij. BRethren I will speake after the manner of men Though it bee but a mannes Testament yet no man despiseth it or addeth any thing thereto when it is once alowed To Abraham and his seede were the promises made He sayeth not in the seedes as many but in thy seede as in one which is Chryste This I say that the law which began afterward beyond foure hundred and thirtie yeeres doth not disanull the testament that was confirmed afore of God vnto Christward to make the promise of none effect For if the inheritaunce come of the lawe it commeth not then of promise But God gaue it vntoo Abraham by promise VVherefore
And he aduoucheth that the law is not only nothing ageynst the testament or promis concerning Christ but also that it confirmeth it yea most manifestly proueth that men must of necessitie be iustified by the frée mercy of God onely for Christes sake For in asmuch as gods law and the whole scripture conuinceth all men to be vnrightuous defiled with sin subiect to Gods wrath endlesse damnacion It is euident that the law it self beareth witnesse that no man can be iustified before God for his own worthinesse clennesse Therfore let no man vpon trust of his own streÌ„gth his own vertues or his own deseruings hope to obteyne rightuousnesse euerlasting lyfe in any other thing than in the onely free promis or in Christ onely Vpon the .xiiij. Sunday after Trinitie ¶ The Epistle Galat. v. I Say walke in the spirite and fulfill not the lust of the flesh For the flesh lusteth contrary to the spirite and the spirite contrary to the flesh these are contrary one to the other so that ye can not doo whatsoeuer yee woulde But and yf yee bee ledde of the spirite then are yee not vnder the lawe The deedes of the flesh are manifeste whiche are these adultrye fornicacion vnclennesse wantonnesse worshipping of Images witchcraft hatred variaunce zele wrath strife sedicions sectes enuying murder dronkennesse gluttonye and suche like Of the which I tell you before as I haue tolde you in times past that they which committe such things shall not be inheritors of the kingdome of god Contrarily the fruyte of the spirite is loue ioy peace long suffering gentilnesse goodnesse faythfulnesse meekenesse temperaunce Ageynst such there is no law They truely that are Christes haue crucified the flesh with the affections and lustes The disposement THis Epistle is of those sortes of cases that persuade For it is an exhortacion to good workes or new obedience agréeing with Gods will amplyfied with two figures Antithesis and Distribution And the state or proposition of the Epistle enlightned with the Antithesis is this sentence VValke in the spirite and fulfil not the lustes of the flesh that is to say obey the holy Ghost which ruleth youre intentes endeuers and dooings that they may agrée with the will or lawe of God and welter not in sinne or the lewde inclinacions and affections of nature corrupted and vnrenewed by the holy Ghoste or too speake shortly do good woorkes and eschue sinne Eyther member of this proposition Paule declareth enlargeth with a distribution of the generalitie into his particulars Now let the termes be vnderstood aright The spirite signifieth God the holy Ghoste and all new motions of true feare fayth and loue of God and of all other vertues stirred vp by the holy Ghoste For to this end is the holy Ghoste poured out into the hartes of the beléeuers that he should do away sinne and kindle new rightuousnesse conuersation agréeing with Gods will. To walke is the same thing that to liue or to rule the purposes and déedes of the whole lyfe Flesh signifieth the whole nature of man vnrenewed by fayth and the holy Ghoste Lust of the flesh signifieth not onely the inordinate desires of the senses or of the affections in the hart as vnlawefull loues hatredes yrefulnesse and the flames of sensualitie but also it signifieth in the will the turning from God distrust carelesnesse in neglecting the displeasure and iudgement of god and standing in a maÌ„s owne conceyt and in the mynd ignorance doutfulnesse concerning the béeing and will of God c. All this whole confused heape of original and inward actual mischéeues the Scripture comprehendeth vnder the terme of lust or concupiscence of which the verse of Crates may most truly bée verified Of euils all that may bee founde Concupiscence or lust is grounde But to good purpose and méening sayeth Paule fulfil not the lustes of the flesh For euen in all the Saincts there remayneth concupiscence of the flesh that is too wit many sinful inclinations and desires darknesse in the mynde and doutfulnesse distrust carnall carelesnesse and standing in a mans owne conceyte in the wil and a great â—able of sinful pangs and affectioÌ„s in the hart These mischéefs like deadly foes kéepe warre in our mindes ageinst the spirite and ageinst the good motions that are stirred vp by the holy Ghost as in Rom. vij Paule describeth this fyght of the flesh ageinst the spirit with many words and also they prouoke and enforce vs to outward sinnes Howbeit these workings of the fleshe must not bée fulfilled but must be kept down and mortified by the holy Ghost who ruleth the mynd will and hart that they may willingly and with a true intent exercise the dedes or vertues agréeing with the will or law of god For they that are led by the spirite are no longer vnder the lawe or vnder sinne which is accused condemned by the law neyther perfourme they their obedience too God by compulsion and constraynt of the law but of a frank and freeharted willingnesse of their owne Paul distributeth the woorks of the flesh and of the spirite or sinnes and good woorkes into certeine particulars which may bée referred too agréeable precepts of the Ten commaundementes The manifest deeds of the flesh he nameth sinnes or wickednesses which men coÌ„mit wittingly and willingly or which the dooer knoweth to bée sinne and sinneth wilfully For he putteth a difference between their synnes that are doone ageynst conscience whiche dwell not in the saintes and the sins of ignorance naturall infirmitie darknesse and the sinfull heates which oftentymes happen ageinst mens wills The first four kindes Aduoutry fornication vnclenenesse and wantonnesse doo fight ageinst the sixt commandement and the vertue contrary to them is chastitie The fifth kynd of the works of the flesh Idolatrie comprehendeth all sinnes ageinst the first table as false opinions concerning God heresies superstitions and al worshippings and seruings of God chosen without the warrant of Gods word as Masses Moonkishe toyes c. The contrary vertue is true godlinesse or fayth and true woorshipping of god The ten termes or sinnes folowing 1. Witchcraft 2. hatred 3. variance 4. spitefulnesse 5. wrath 6. strife 7. seditions 8. sects 9. enuying 10. and murther fyght all ageynst the fyfth commaundment And the contrary vertues are Ryghtfulnesse whiche hurteth not an other mans lyfe body or good name fréendship desire of coÌ„cord méeknesse The exposition of euery of these woords their differences may be taken out of the exposition of the ten coÌ„mandements or out of my rules of lyfe The last two kindes Drunkennesse and gluttonie may in likewise bée referred to the sixt commaundement and the contrary vertue is Stayednesse or sobrietie In the ende he addeth an argumente of discommoditie or of euerlasting paynes They that giue themselues too these sinnes shall not receiue the heritage of Gods kingdome but shall bée cast into endlesse
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
although he excelled Loth his brothers sonne both in age wisdome vertue and authoritie yet giueth he place too him adding this most sage saying I pray thée lette there bée no quarell betwéene thée and mée for wée are brothers Behold the whole land is before thée If thou choose the right hand I will take the lefte or if thou go to the left hand I wil goo too the right So Iacob humbled himself too his brother Esau Gen. xxxiij So Chryst the welspring of vnitie and mutuall loue abased himselfe beneath all men Phil. ij Through humilitie or lowlynesse let eche man think an other better than himselfe And let the same mynd bée in you that was in Chryst Iesu c. Oftentymes also there ryse debats and quarels vpon casting foorth of reprochefull termes of witlessenesse foolishnesse beggerlinesse and rascalnesse But like as the obiecting of such woordes springeth of pryde so dooth the cléering of a mannes selfe of them also Therefore they must bée vtterly vnregarded set light ▪ by and quietly put vp for the common peace sake The second is Meeknesse which represseth yrefulnesse and desirousenesse of reuenge euen when wée are able too defend our selues and too maynteyne sute As for example If thy companion haue vppon spyght sought too diffame thée or too heaue thée out of thy place and gone about too hurte thée thou must passe it ouer like as Moyses for putting vp the wrong that Aaron and Marie did him Numer xij is reported too haue bin the méekest man that euer was And Chryst sayeth of himself Lerne of mée for I am méeke and lowly of hart Dauid is not inflamed with wrathfulnesse ageinst Saule least he should stirre vp greater troubles Ioseph is not desirous too bée auenged of his brothers But Arius burneth as whot as fire with anger and desire of reuenge ageinst Alexander who was preferred before him in sute for the Bishoprike so as he troubled the whole Churche with his noysome doctrine concerning the sonne of God. The third is Longsufferance or Patience whereby wée beare one with another through Charitie For there sticke many blemishes in all men As for Example Some man is more wayward and testye some is more desirous of vayn glorie some is more curiouse some hath lesse staye of himselfe an other is more giuen too ouerearnestnesse and an other is more yresome and hastie These common fraylties of men must wée hyde and beare with if wée will haue true concord too growe strong and continue Paule therefore like a most wyse Gouernour hath put toogither the chéefe sinewes and limbes of Concorde and the vertues that are néedfull too the knitting of mennes fellowshippes in the band of peace There myght bée made a larger discourse of euery of these vertues And the laying of their contraries too them and the Examples of things that maynteyne societie will make the matter both more pleasaunt and more large The second place THe causes or reasons whereby the héerers are too bée in flamed too the desire of cōcord Now all men are too bée inflamed too the maintenance of concord with their fellowe cōpanyons and with other men First by the most streight commaundements of God which enioyne mutuall loue Iohn xiij and .xv. My cōmaundement I giue vntoo you that you loue one another Philip ij Bée of like affection one too an other hauing one loue being of one mynde and of one opinion j. Corinthians j. Let there bée no diuisions among you Secondly by the most large rewardes which GOD hath promised too such as maynteyne concord Mathew v. Blissed bée the peace makers for they shall bée called the children of god Thirdly by the great commodities of concord and the vnmeasurable huge heape of miseries which discord bringeth bothe in the church in the common weale in householdes in vniuersities and in all the whole lyfe And fourthly before al things let the six reasons bée considered which Paule vseth in this Epistle First one bodye and one spirit Like as in mannes bodye there bee diuerse members differing in dignitie and offices and yet agréeing among them selues and too the common vse of the whole bodye which doutlesse are gouerned and moued all by one spirit or soule So in the Church there bée diuers members differing in giftes and yet but one holy Ghost the author of this doctrine set foorth by the Prophetes and Apostles Therefore let there be concord in your doctrine wils This comparison is handled at length in j. Cor. xij 2 Likewyse also as you bee called in one hope All are called too one hope of euerlasting lyfe Therefore let there bée vnitie of spirit and doctrine and consent of wils 3 There is one Lord. There is one Lord Chryst whom only and alonly the eternall Father hath commaunded vs too héere Therefore lette vs all embrace this one doctrine taught by Chryst and let vs bée one mynded like as the seruauntes of one Maister ought too agrée in willes and purposes 4 One Faith. There is but one faith of all the godly in all tymes Therefore let there bée vnitie and consent in the doctrine of the Gospell concerning Chryste whom faith embraceth Héere may the whole doctrine of faith bée set out and specially this warning that the faith and manner of iustification and saluation of all the Saints from the beginning of the world is euermore al one Act. xv Wée beléeue that wée are saued by the grace of our Lord Iesus Chryst like as our Fathers also were saued 5 One Baptim The strength and effectualnesse of the Sacraments in the Church of all ages is alwayes one and wée haue all bound our selues by one Baptim too yéeld faith and obedience too the one Chryst Therfore let vs all bée but as one among our selues let vs teache all one thing and let vs all professe one thing 6 One God and Father of all Therefore let vs all bée as children of one father of one mynd and louing one an other like brothers Who is aboue al. God who is aboue all things and whose being dooth infinitely differ from the creatures is present euery where loueth defendeth and gouerneth all godly folke and all such as are desirous of concord and dwelleth in them as in a temple or house that he liketh well off Vppon the .xviij. Sunday after Trinitie ¶ The Epistle j. Cor. j. I Thanke my God alwayes on your behalfe for the grace of God which is giuen you by Iesus Chryst that in all things yee are made rich by him in all vtteraunce and in all knowledge by the which things the testimony of Iesus Christ was confirmed in you so that yee are behynd in no gift wayting for the appearing of our Lord Iesus Christ whiche shall also strength you too the end that you may bee blamelesse in the day of the comming of our Lord IESVS Chryst The disposement THis Epistle is of those cases that are
thence he shal come to iudge the quick and the deade Now the doctrine concerning the last iudgemēt may be comprised in these six places 1. Whither there shal come any last iugement 2. who shall bée the iudge and howe and when he shall come 3. What shall bée the manner and order of the iudgement 4. Of the rewardes of the ryghtuous 5. Of the endlesse pains of the wicked 6. Of the tyme and of the rest of the circumstances of the iudgement The fourth Of Freendlynesse LIke as Paul reioyced vnfeynedly and from his hart that the Corinthians were brought to the true knowledge of God the felowship of the euerlasting and blissed churche So must euery man reioyce in the prosperitie of other men specially of good men and bée sory for their mischaunces and wishe them wel from the bottom of their harte This vertue is called Fréendlynesse And the vices that encounter it are diuelishnesse spyghtefulnesse and maliciousnesse of which wée haue spoken already in the Exposition of the vertues of the fifth commaundment Vppon the .xix. Sunday after Trinitie ¶ The Epistle Ephes iiij BE yee renued in the spirit of youre mynd and put on that new mā which after God is shapen in rightuousenesse and true holynesse Wherefore put away lying and speake euery man truthe to his neighbour forasmuch as we are members one of another Bee angrye and sin not Let not the Sun go downe vppon your anger neither giue place too the backbyter Let him that stole steale no more But let him rather labour with his hands the thing that is good that he may haue to giue vnto him that needeth The disposement IT is of those sort of cases that are persuasiue or exhortatiue For it is wholly occupied in exhortation vntoo good woorks concerning which the customable doctrin included in sixe places may bee recited First whither newe obedience bée néedful Secondly which are the works that bée good in déede that is to wit not Munkish ceremonies or such lyke ceremonies deuysed by men but the works that be commaunded of God as truth méekenesse liberalitie and diligence Thirdly what are the efficient causes of good woorkes or how they may be performed by vs sith we are so weake and the Diuell so strong Fourthly how good works please God sith they be vnperfect and defiled with many sinnes that is to wit not for our owne worthynesse but for Chrystes sake through faith Fifthly for what ende good works are to be done that is too wit not too deserue forgiuenesse of sinnes by them which is giuen fréely only for Chrystes merit but that wée may yeelde too God our due obedience that we may glorifie him that we may eschue paynes euerlasting and present and that we may obtaine the rewards that are promised Sixthly forasmuchas the good woorks euen of all the saincts are disteined with many sins we must speake of the difference of the sinnes that remayne in the saincts and of those that remayne not in the saincts Howbeit bycause this Epistle conteyneth otherwyse a moste plentifull doctrine and that the phrase thereof hathe some hardenesse in it we wil interprete the very text in order diuiding it into six common places wherof twoo or thrée maye bée stoode vppon somewhat longer sermonlyke The first LAy away from you that old man according to youre former conuersation whiche is corrupt thorough the deceiuable lusts and be ye renued in the spirit of youre mynd and put on that new man which after God is shapen in holynesse and rightuousnesse The first parte is a generall exhortacion to new obedience agreeable to Gods will or comformable too Gods rightuousnesse This exhortacion is enlarged with an Antithesis or setting togyther of contraries Lay away sin and put on rightuousnesse Or cease too doo euill and doo good woorkes The old man by this name he méeneth all the defaults in nature all euill inclinations affections and dooings that agrée not wyth the wyll or lawe of GOD that is too wit in the mynde ignoraunce of God darknesse and doubtefulnesse concernyng GOD concernyng the prouidence will and woorde of God and concerning the promises and threatnings of god In the will voydnesse of the feare loue towards God and of al vertues which ought to be perfect and earnest and also euill inclinations standing in ones own conceyt pryde fleshly carelesnes And in the hart a headynesse of al affections flames of vnlawfull loue of hatred of desire of reuenge and of couetousnesse All this huge heape of sinne that sticketh in the nature of man vnrenued is betokened by the terme olde man whom in other places he calleth somtimes the natural man somtime the outward man sometymes fleshe The lustes of errour or deceyuable lustes he nameth all euill inclinations of corrupted nature whereby wee are caryed headlong intoo error and sin as it is sayde Concupiscence is the fountayn of all euyls both of the fault and of the punishment For thorough concupiscence both the cleannesse and soundenesse of the soule is marred and the body is made subiect vnto death To be renued and to put on the new man are in maner all one The mynd is renewed when the darknesse of sin is chaced out of the mind by the gospel and the holy ghost and there is kindled true knowledge of God true faith loue rightuousnesse and obedience of al vertues For vnder the name of mind he comprehēdeth al the powers of the soule which the Philosophers are woont to distinguish The new man he calleth him that is renued by the voice of the Gospell and by the holy ghost who kindleth in mēs minds the light of the true knowledge of God and al vertues agreable to Gods rightuousnesse suche as were in the first man that was created after Gods image before his fall The second HE putteth in a bréefe most lerned definition of Gods image after which mā was created namely y it is tru ryghtuousnesse and holynesse and Coloss iij. he writeth that it is the true knowledge of God the creator Vppon these twoo textes wée buylde this true and lerned definition of Gods image Gods image in the first man was not onely a being of mynde and will nor onely a relation or acceptation of mankynde before God but also a qualitie of the seconde speciall kynde that is too say a natural ryghtnesse and excellente perfectnesse of all the powers of man as of the mynd the will the hart agreeing with the first pattern or diuine mynde that is too wit in the mynd light that is a manifest knowledge of God the Creator without any darknesse or wauering In the wil harty loue of God all vertues stirred vp and blazyng without any sinful inclinations and without concupiscence and fleshly carelesnesse and too be short true ryghtuousnesse and holynesse that is too say vniuersall obedience agréeing with the wil of God and directed truly too this ende that the patterne might be knowne abrode
Zacharies are taken out of the Prophet Malachie iij. Beholde I will send myne Angell or messenger too prepare my way before my face And by and by after shall the mightie one come too his Temple whom you long for and the messenger of the Testament whom you would haue Also Esay the .xl. Chapter The voyce of a cryer in the wildernesse make redy the way for the Lord. And this is the common dutie of all ministers too prepare the way of the Lord that is too say too prepare the hartes of their héerers by their preaching that they may embrace Chryst by faith For when Chryst is comming towards vs and is offering vs his benefites there are lettes cast in his way eyther our owne rechlesselesse or our presumption or trust of our owne woorkes c. These must bée rid away by the ministration that Chryst may bée receyued by fayth and woork effectually in our hartes 10 To giue knowledge of c. An other dutie of Iohn and of all other Prophetes is too teache the Churche concerning the eternall saluation of mankynd Zacharie in the last thrée verses dooth lernedly comprehend both the definition of our saluation or iustification and the chéef causes and effects thereof and also the meane whereby wée may atteyne to it Our saluation or rightuousnesse is the forgiuenesse of sins which is bestowed vppon them that beléeue through the frée mercie of God for and by Iesus Chryst The efficient cause of our saluation is Gods incōprehensible mercie who being led of his owne frée goodnesse forgiueth vs our sinnes The forcing cause or the desert for whiche wée are receyued is Chryst the sonne of rightuousnesse that ryseth from on high The formall cause of our rightuousnesse is the forgiuenesse of sinnes The effectes are the light of the true knowledge of God deliuerance from the darknesse of sinne and death and peace of conscience before God as in Rom. v. is writtē Being iustified by faith wée haue peace too Godwarde thorough our Lord Iesus Chryst Nowe that the summe of the doctrine which Zacharie cōprehendeth in these last verses is considered and expounded after the manner of Logicke Let vs also wey the piththynesse and weyght of the woords 11 Through the bowelles of the mercie of our GOD in which the rysing from on hygh hath visited vs. By the bowels of mercie he méeneth true earnest vnfeyned and hartie mercie For the Gréek woord Splagchna signifieth properly the inward members of fleshe such as the Hart the Liuer and the Lungs bée Therefore in as much as the Harte is the instrument and seate of loue mercie sadnesse and the rest of the affections Hée méenes by the bowels of mercie not a fayned and cold mercie but a burning mercie issewing euen from the very harte After the same manner speaketh Paule Colloss iij. put on the bowelles of compassion Also Philip. ij and elswhere Mercie properly is too bée touched with the feeling of an other bodyes gréefe and too succour euen those that are falne intoo miserie by their owne default of a frankharted kyndnesse which mitigateth rightfull punishments and releaseth somwhat of vttermost or extréeme rigour with which he hath visited vs with whiche frée incomparable mercie Chryst hath visited vs embraced vs helped vs receyued vs intoo fauoure and accepted vs too lyfe and glorie euerlasting Rysing This woord is a nowne and not a participle and it signifieth Christ the day sunne of rightuousnesse rysing or springing from euerlasting out of the substance of the most high Father and shyning intoo ours hartes by his Gospell whereby he kindleth a new light of the knowledge of GOD of ryghtuousenesse and of eternall lyfe This exposition is taken out of Malach. iiij And the sunne of rightuousenesse shall ryse vppon you that feare my name Also Zacha. iij. I will bring foorth my seruaunt the Rysing Zach. vj. Behold the mā whose name is the Rysing Esai lx Vp and bée enlightened O Ierusalem for thy lyght is come and the glorie of the Lord is rysen vppon thée For behold darknesse shall couer the earth and clowdes shall couer the people But the Lordryseth vntoo thée and the glorie of the Lord shall bée séene in thée 12 Too giue lyght to them c. Chryst is the true lyght whiche lighteneth men walking in the darknesse of ignorance of GOD of sinne of death and of endlesse damnation that is too wit by endewing them with the true knowledge of God true rightuousenesse comfort lyfe and glorie euerlasting For customably in the holy Scripture the woord Lyght signifieth the true knowledge of GOD comforte lyfe deliuerance from death and miserie and all things that bée of the best sorte And contrariwyse Darknesse signifyeth ignorance of GOD sinne death and all most sorowfull euilles Zacharie tooke these woordes of the last Verse out of the nynth of Esay The people that walketh in darknesse hath séene a great lyght Lyght is rysen vppon them that dwell in the lande of the shadowe of death Intoo the way of peace Roman v. Being iustifyed by fayth wée haue peace with GOD through our Lorde Iesus Chryst Philip. iiij The peace of God whiche passeth all vnderstanding kéepe your hartes Vppon the day of the Visitation of our Ladye ¶ The song of Marie Luke j. MY soule dooth magnifie the Lorde And my spirit hath reioysed in GOD my Sauiour For he hath regarded the lowlynesse of his handmayden For behold from hencefoorth all generations shall call me blissed For hee that is mightie hath magnifyed mee and holy is his name And his mercie is on them that feare him throughout all generations He hath shewed strength with his arme hee hath scatered the proud in the ymagination of their heartes He hath putte downe the mightie from their seate and hath exalted the humble and meeke He hath fylled the hungrye with good things and the rich he hath sent emptie away He remembryng his mercie hath holpen his seruaunt Israell as he promysed too our forefathers Abraham and hys seede for euer The disposement THis song of Maries perteyneth too the kynd of cases demonstratiue For it is a Thankesgiuing where withall Marie in the persone of the whole Church setteth out the benefites of God with prayse vntoo God. First for that God loueth preserueth and defendeth Marie and the whole Church being brought lowe despysed weake ageinst the wisdome and power of féendes tyrantes and all enimies Secondly for that he hath sent his sonne Chryste according too the promises made too the Fathers There bée of the whole Song ten verses Whereof the first twoo conteyne the proposition The next six set out the first benefite that is too wit the wonderfull preseruation of the lowly and weake Churche ageinst the wisdome and power of the whole world And the twoo last set out the second benefite that is too wit the sending of Chryste the Redéemer My soule dooth magnifie the Lorde The proposition I yéeld thankes
helmet which chéefly fenceth the head is the assured hope of eternal saluation wherwith wée being strengthened do beare out al the perils and miseries of this life with the stouter stomacke with this helmet did Steuen couer his head what time he went reioysing in his hart and through strong hope did ease his harme smart with the like armor did Paule Polycarpe Laurence and all the holy Martyrs sustein most bitter torments of bodie that they might atteine lyfe and blisse euerlasting The weapons which he appoynteth vs too repulse and too strike the enemie with all are twoo First a sword not of stéele but spirituall that is too wit Gods woord wherwithal bothe the féendes are chased as Christ hath taught vs by his owne example Math. iiij and the noysome opinions of heretikes disprâ—â—ed and put away like as the herisies of the Manichées and Arians in old time and in our dayes the herisies of the Papists of the Anabaptists of Swinkféeld of others are chased by y woord of god Let all christen souldiers whet this swoord with earnestnesse in lerning teaching continual minding it and let them haue it alwayes redy at hand The other kynd of armor is continuall and feruent prayer whereby wée must séeke and looke for Gods helpe and for luckie successe in our warfare and for victory by the graundcapteine of our armie our Lord Iesus Chryste the sonne of god For without Gods assistence euen the heathen meÌ„ saw it was but vain too draw weapon in battel or too take pains to fight Pindarus loue of contention loue of warre if God be not on thy side O sonne win with thy launce but win alwayes with God. But more notable are the testimonies of Gods woorde which shew vs the true calling vpon God vnknowne too the heathen and warrant the godly souldiers that they may certeinly beléeue their prayers too bée receiued and herd of God and themselues too bee helped in déede in their calling by the sonne of god Psalm xx Some trust in chariots and some in horses but wée wil call vpon the name of the Lord our God â–ª Psal l. Cal vppon mée in the day of trouble Psal xc He shall cry vntoo mée and I will héere him I will deliuer him and shew him my sauing health â–ª Ps. cxlvij. He shal not obtein his purpose in the strength of a horse Theréfore let vs vse these weapons when wée are like too bée anoyed by dangers of the deuill by our owne flesh and by tyrannous bishops kings Let vs not cast downe our courages let vs not quake â–ª let vs not moue sedition as Muncer and the Anabaptists of Munster did But let vs strengthen our selues with the promises of Gods woord and commit our daungers too God and with quiet myndes looke for an end too our welfare at the hand of Gods sonne the captein general of our warres like as Ezechias and Esay fought ageinst Sennacherib and Moises ageinst Pharao only by prayer So Luther with vnappalled courage susteined the assaults of the Romish Bishop of the Emperor and of many Kings Princes and Bishops and by continual prayer and earnest faith vanquished them and pal them too flight Take strong fayth for a sheelde and for thy dart stedy prayer Let Gods woord bee thy sword Chryst will alone doo the rest Hitherto I haue bréefly passed ouer the state of the Epistle and the chéefe members of the same too the entent that the summe of the matter béeing set out seuerally in order might with y more ease bée caryed away And I wold counsel those that bée well mynded too adde too this bréefe distribution Luthers most lyghtsome Sermon wherein he hath enlyghtened this part of this vj. chapter Now will I bréefly expound certeine of the harder woordes and phrases Bee manly in the Lord â–ª A néedful vertue for al godly folke is manlynesse I méene not that knightly and warlike valeantnesse that chaseth enemies with worldly weapoÌ„s such as appered in great Alexander in Iulius Caesar but the grown manlynesse as they terme it that is too wit stedfastnesse of mynd continuing throughout in true godlynesse profession of the heauenly doctrine and by patience faith prayer fighting ageinst al dangers and allurements that withdraw the mind from possession of true godlinesse As for example Daniel is manly in the Lord when he starteth not from profession of the true doctrine for feare of death which hung ouer his head by the Lyons The thrée yoongmen in the burning Ouen at Babilon were manly or valeant in the Lord wheÌ„ they forsooke not the acknowledgement of the true god All the Apostles and Martyrs were manly in the Lord bycause they chose rather too die than too breake their fayth due too Chryst â–ª and the profession of the gospell Put on the complet armor of God. The complet armor of the Romanes is described by Polybius in his vj. booke pa. 181. too bée a swoord a iaueling a buckler or a shéeld a burganet a pike a brigand â–ª c. But this armor boteth vs nothing ageinst the traines assaultes of the diuell the enimie of our soules But the complet armor wherwith Paule apparelleth christen souldiers in this place dooth defend and garde the godly in such wyse as they may bée able too stand safe and without daunger ageinst the policies and assaultes of the Diuell yea and also ouercome them Ageinst the craftie assaultes of the Diuel There bée chéefly fiue kindes or wayes and manners of craftie traines wherwithall the Diuell is woont too assault the fayth of the godly and too cast them headlong intoo eternall destruction by pulling their mindes from god Of these things wée haue giuen an inkling héertoofore in the latter part of the Epistle vppon the third Sunday after Trinitie We wrestle not ageinst flesh and blud that is to say ageinst bodily enimies that may bée séene with eyes striken with swoords or driuen away with gun shot But ageinst rule and power and ageinst the rulers of the darknesse of this worlde and ageinst spirituall craftynesse in heauenly things there be most puissant and ghostly enemies wandering with the heauenly things or in the air Eph. ij Whose suttleties strokes can neither bée vewed nor forséene with bodely eyesight nor fensed and put backe with bodily armor â–ª And as among maÌ„kynd there bée degrées of kings Princes other gouernors So are there also distinct orders and offices among Angels diuels which are ment in this place by the termes of rule power He nameth them worldly rulers of the darknesse of this world bicause they beare rule in the myndes of the vngodly or of those that want the lyght of the true knowledge of God and of fayth and hold their hartes so blinded yea and the most part of mankind captiue as he sayeth before in the second chapter after the Prince that hath power in the aire who is
y spirit y worketh mightely in the childrē of disobediēce Vppon the .xxij. Sunday after Trinitie ¶ The Epistle Phil. j. I Thanke my God with al remembrance of you alwayes in al my prayers for you and pray with gladnesse Bicause ye are come intoo the felowship of the gospell frō the first day vntil nowe And am surely certifyed of this that hee which hath begon a good worke in you shal perform it vntill the day of Iesus Chryste as it becommeth mee that I should so iudge of you all ▪ bicause I haue you in my heart forasmuch as ye are all companions of grace with me euen in my bonds and in the defending and establishing of the gospel for God is my recorde how greatly I long after you all from the very hart roote in Iesus Christ And this I pray that your loue may encrease yet more and more in knowledge and in vnderstanding that ye may accept the things that are most excellēt that ye may be pure and such as offend no man vntill the day of Chryst beeing filled with the frute of rightcousnesse which commeth by Iesus Chryst vntoo the glory and praise of God. The state and cheefe places of this Epistle are all one with the Epistle vppon the xviij Sunday after Trinitie FIrst mannes souereine good wherof wée haue most cause too bée glad and reioyce in the behalfe both of our selues of others is the true acknowledgemēt of God and our Lord Iesu Chryst according too the gospel Therefore he sayeth I make my prayers with ioy for that you take part with the gospel that is to say for that you are come to the knowledge of the gospel or for that yée are made partakers of all Gods benefites which he offereth vs by the gospell or bycause you are become members of the Church Secondly of yéelding thankes vntoo God partly for his other innumerable benefites towards vs and chéefly for these souerein benefits that he hath disclosed his wil by his gospel too our reconciliation and eternall lyfe that he voutsaued too make his sonne our Lord Iesus Chryst a sacrifise for vs and that by the gospel he offereth and imparteth vntoo vs remission of sinnes the holy Ghost ryghtuousnesse and eternal life Thirdly concerning perseuerance too the other woords before rehersed let this most swéete cōfort also bée added which is the chéefe thing too bée considered in this Epistle He that hath begon this good woorke in you shall accomplish it vntoo the day of Iesu Chryst That is too say God that hathe called you too the knowledge of the gospel kindled in you the béeginnings of his lyght faith ryghtuousnesse all good works shal also encrease your faith defend strengthen you vnto y day that Christ shal cal the soule out of your mortal bodies Fourthly let the notable exāple of Paules frendlinesse be thought vpon who vnfeinedly from his hart reioyceth at the singular benefit befalne too the Thessalonians namely that the true knowledge of God euerlasting saluation was hapned to thē saying I bear you in my hart the is I fauor you with all my hart am glad with al my hart that you haue sped wel Also Chryst is my witnesse that I lōg after you in the bowels of Iesus Chryst That is too say I long after you with a pure christenlike affectiō not in hope of any gain but bicause I sée you loue Christ sincerely constantly And I wishe this that your loue that is too say you may encrease more more in knowledge of God and all vnderstanding that is to say in all true iudgement that ye may like of things most excellent and acceptable to God that you may be pure in faith voide of false opinions errors doutings distrustes and stumbling blocks that is to say that yée stumble not nor slip into wickednesse wherby you may forgoe grace and become giltie of endlesse damnation as Caine Saule and Iudas fell Fifthly this sentence fulfilled with the workes of ryghtuousnesse by Iesus Chryst to the glory and praise of God conteineth a sum of the Doctrine concerning the true woorshipping of God or good workes First what they bée that is to wit the woorkes commaunded by God which are wrought by a person iustified by faith for Chrystes sake who dwelling in the beléeuers woorketh good woorks which must shyne foorth among men that God may bée glorifyed and praysed of vs. Secondly what are the efficiēt causes namely first Gods word the true knowledge of Christ 2. Chryst dwelling in vs by his holy spirit filling vs with the frutes of rightuousnesse or ruling our members that they may bée the instrumēts of rightuousnesse vnto God. 3. The mynd and wil of man and his outward members seruiceable to Christ that moueth vs. Thirdly how please they God He answereth by Iesus Chryst not by their owne woorthynesse or desert as is sayd j. Peter ij Offer yée spirituall sacrifyses acceptable too God through Chryst Fourthly too what end are they too bée doon Too the glory and praise of God that is too wit that due obedience honor may bée yéelded vntoo God that God may bée magnified that the true knowledge of God may be spred further abrode and that mo may bée allured too true godlinesse and woorshipping of god Good woorks are not to be doone to the end they shuld iustifie vs before god For woorkes are the frutes of rightuousnesse as Austen sayth Good woorks folow him that is alredy iustified but goe not before him that is too bée iustified Therfore the trée must first be good that is too say the person must first be iustified by Iesus Christe béefore it bring foorth good frutes And so thou seest the whole summe of the doctrine of good woorks too bée lernedly cōprised in this short sentence of Paule Let the héerers beare away cheefly these twoo sentences out of this Epistle that is too wit. God who hath begon this good woorke in you shall accomplish it euen too the day of Iesus Chryst And Fulfilled with the frutes of ryghtuousnesse through Iesus Christ to the glory and praise of god Vppon the .xxiij. Sunday after Trinitie ¶ The Epistle Phil. iij. BRethren be folowers together of mee and loke on them which walk euen so as ye haue vs for an ensample For many walk of whom I haue told you often and now tel you weeping that they are the enimies of the crosse of Chryste whose end is damnation whose belly is their God and glorie to their shame which are worldly minded But our conuersation is in heauen from whence we looke for the sauiour euen the Lord Iesus Christ which shal change our vile body that he may make it like vnto his glorious body according to the working wherby he is able also to subdue al things vnto him selfe The disposement THis Epistle is of the kind of cases that debate matters For it is an exhortation that they should