art my sonne this day haue I begotten thée And in the Gospell he putteth a difference betwene this only begotten sonne the Saints which are his sonnes by adoption and are beloued of the eternall father and taken in place of Gods sonnes and heires of the lyfe and blissednesse that is with God for the intercession of this only begotten sonne Chryst or the anoynted signifieth the hygh Préest or teacher of the Gospell the Spokesman and Redéemer of the Church the King and conquerour of sin death the Diuell and the restorer of rightuousnesse and lyfe euerlasting This Chryst came by water and blud not in water onely but in water and blud for he bringeth the doctrine of the gospell out of the bosom of the eternall Father concerning the forgiuenesse of sinnes rightuousnesse cōfort the holy Ghost and euerlasting saluation too bée bestowed vppon all that are throughly put in feare which wrestle with the terrours with Gods wrath with sinne and with death and thirst or with earnest desire long after comfort and lyfe and are washed with the water of Baptim in token of remissiō of their sinnes as is sayd in Esai lv All yée that thirst come too the waters and Iohn iiij and .vij. If any man drink of the water that I shall giue him it shall become a fountaine of water flowing vntoo euerlasting lyfe Neyther is he come in water only that is too say he is not only a teacher of the gospel wherwith the thirstie harts of the godly are refreshed but also he is a Redéemer which hath with his blud pacified the wrath of the eternal father ageinst our sins redéemed the whole church from sin death euerlasting damnation And this holy blud of his doth he distribute too vs in his holy supper Ebr. ix By his own blud hath he entered intoo the holy place once for all and hath found eternall redemption Rom. iij. Wée are iustified fréely by the grace of God through the redemption made in Iesu Chryste whom GOD hath set foorth a mercy seate by fayth in his bloud Math. xxvj This is my blud of the new Testament whiche is shed for many in remission of their sinnes And it is the spirit that beareth witnesse that is too say the holy ghost beareth witnesse of the persone office of Chryst namely y this Iesus is Chryst the sonne of god the redéemer that was promised too the church as is sayd Iohn j. Vppon whom thou séest the spirit descending abyding vppon him the same is he that baptizeth with the holy ghost and I sawe bare witnesse that this is the sonne of god Rom. j. Who was certeinly shewed too bée the sonne of God by the spirit of sanctification in that he is risen from death Ageine in the publick ministerie the holy ghost preserueth spreadeth abrode and by testimonies of miracles confirmeth the doctrine concerning the persone and benefits of Chryst Ioh. xv When the comforter shal bée come euen the spirit of truthe whom I will send you from my Father he shall beare witnesse of mée and you also shall beare witnesse bycause you haue bin with mée from the beginning Bycause the spirit is truthe or the witnesse of the holy ghost is true like as in Iohn xv and .xvj. he is called the spirit of truthe bycause he is soothfast and maketh folks soothfast kindleth true knowledge of God true rightuousnesse true lyfe in the beléeuers Of the third place THere bee three that beare witnesse in heauen the Father the VVoord and the holy Ghost and these three are one Let this euident witnesse of the one substāce or only one selfsame being godhead power maiestie glorie of the thrée persones of the godhead bée considered in this place and also let the descriptions differēces of the thrée persones namely of the father of the sonne who in this place and in Ioh. j. Apoc. xix is named the woord of the holy ghost bee repeated out of the place concerning God the cheef poyntes whereof I will anon after expound vppon Trinitie Sunday The fourth place THere are three that beare witnesse in earth the spirit and water and blud and these three are one God hath ordeyned the publike preaching of his Gospell too the intent the true doctrine concerning the sonne of God our lord Iesus Christ who suffered death rose agein for vs myght bée knowen and many men bée conuerted too God by the voyce of his Gospell and so becōme heires of ryghtuousnesse and lyfe euerlasting For God gathereth too himself an euerlasting Church by the sound of his woorde wherby he both rebuketh mennes sinnes and allureth them too repentance and also giueth remission of sinnes and euerlasting saluation too such as repent and beléeue the woord And alwayes too the woord God hath annexed outward signes which lyght intoo the eyes as pictures of his promises which signes haue all one méening all one strength all one vse and all one effect or working with the woord For by these twoo meanes namely the woord and the outward signes or Sacraments dooth God beare witnesse of his sonne and offereth too vs forgiuenesse of sinnes and euerlasting saluation for his sonnes sake and also kindleth encreaseth and strenghtheneth fayth in our myndes And therfore Austin termeth a Sacrament a visible woord And like as Chryst sayeth that the holy Ghost reproueth the world of sinne and beareth witnesse of him and like as it is sayd in Genesis My spirit shall not iudge in man bycause he is fleshe that is too say I will take away the ministerie or vse of the holy Ghoste from men So in this place the woord Spirit must most simply bée vnderstood of the holy Ghost reprouing the world of sinne by the ministerie of the Gospell and bearing witnesse of Chrystes persone and benefites and of the eternall lyfe VVater and blud signifie the Sacramentes of Baptim which is the Lauer of water clēzing vs cleane by the woord from all iniquitie and of the Lords Supper in whiche the bodye and blud of Chryst that was shed for vs is distributed in assurance of remission of sinnes And these three are one that is too say they are directed all too one end and haue all one selfsame force vse and effect For the meanes by which God witnesseth of his sonnes benefites and by which he imparteth remission of sinnes and euerlasting lyfe too vs and wherby he rayseth vp encreaseth and confirmeth our fayth are alwayes toogither Vppon the Sunday called Misericordia or the second Sunday after Easter The Introit THe earth is full of the Lords mercy Prayse yee the Lord. The heauens are stablished by the woord of god Prayse yee the Lord. Reioyce yée rightuous in the Lord praising becommeth the ryghtuous c. Psalm xxxij ¶ The Epistle j. Peter ij CHryst also suffred for vs leauing vs an ensample that yee should folowe his steps which did no sinne
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—
declare the weight and pithinesse of the woordes I will poure out my spirite vppon all flesh Firste and formost must bée considered the persone of him that speaketh which is the sonne of God our Lord Iesus Christe for so doo the wordes going next before euidently declare And yee shall know that in the middes of Israell I euen I the Lord your God and none other c. By which wordes may bée gathered notable proofes of the two natures in Christ For séeing he shall dwell in the middes of Israell after a farre other nâ—erer sort than be dwelt in the Tabernacle he must néedes bée very man 〈…〉 is â—ayde Iohn â— The woorde became flesh and dwelt among vs Also he is in the middes of you who though â—e were before mée yet came he after me Agein in as much as he is called Iehoua he must néedes bée very God by nature which thing is also gathered manifestely by this that he poureth out the holy Ghost vppon all that call vppon the name of the lord For to giue the holy Ghost is the propertie of the onely true God the lord Christe giueth the holy Ghost â–ª Ioh. xx Receyue ye the holy Ghost Iohn xv whom I will send you from my Father Ergo c. Secondly the poynting of the tyme must be vnderstood aright And it shal be in the later dayes not in the end of the world but at the last cast of the Iewish common weale and of the lawe giuen by Moyses Now there are from the publishing of Moyses lawe vntoo the pouring out of the holy ghost vpon the apostles a thousand fiue hundred and twoo and fortie yeares Thirdly is to be considered the pithinesse of this word Power by which God ment to betoken great aboundance and large plentuousnesse of a moste bounteous gift For whereas before that tyme the giftes of the holy ghoste florished only among the Iewes in the latter dayes not onely these gifts of the holy ghost which are common too the godly but also those peculiar and wonderfull giftes shall be poured by heapes vpon all flesh and vpon all nacions that beléeue the gospell And here withall the Prophet alludeth too the custome of anoynting the préestes which was a foreshadow of the giuing of the holy ghost as appeareth in j. Iohn ij Fourthly the testimonie concerning the person of the holy ghost in the pronoun My is to be obserued For ther is nothing in the godhead of the father the sonne which is not diuine euerlasting and almightie This spirit which is powred out vpon all flesh is the spirite of the Lord God and is poured out of the being of the father and the Son. Ergo he is very God by nature of one selfsame substance with the father and the sonne Although that in the Hebrew it bée written Ruhi my spirite yet notwithstanding the same thing altogither is in the word of Peter I will powre out my spirite whiche things agrée with the maÌ„ner of spéeche that Chryst vseth in Iohn xvj The spirite of truthe shall take of myne All things that my father hath are myne Therfore sayd I that he shal take of myne and shew vnto you For as the father hath a being euerlasting almighty incomprehensible true good of it self and standing by it selfe So also hath the Son the self same things taken of the Father And the holy Ghost is sayde to take the same being of the father and the sonne that in the trinitie wée may beléeue the nature of the holy ghost too bée the same that the nature of the father and the sonne is Fifthly is to bée obserued the moste swéete comfort set foorth in this vniuersal peece vpon al flesh which teacheth that God is not an accepter of persons but vpright to all men that behaue theÌ„selues vprightly For as it is his will to haue al men saued so also poureth he out his spirite vp-all that repent and beleue the Gospell Sixtly ther is also set foorth a swéet coÌ„fort in this woord flesh to be set ageinst the teÌ„ptatioÌ„ of vnworthines Wherby the prophet méeneth that this heauenly gift of the holy ghost is poured out not only vpon angels or holy men and such as excelled in vertue but also vpon the weake wretched y are subiect vnto deth defiled with sins how be it repenting fleing vnto Chryst by fayth and prayer Seuenthly in these woords folowing And your sons daughters your yong men your old men your bondmen your haÌ„dmayds shal prophesy is declared by a distribution y vniuersal parcel al flesh for the differeÌ„ces of sexes ages estates are takeÌ„ away for in Christ Iesu ther is no male or female no bondmaÌ„ or freeman no Iew or Gréeke Gal. iij. but all are one in Chryst all become partakers a like of the benefites of Chrystand the holy Ghost Eightly these spéeches Your sons shal prophesy see visioÌ„s dream dremes ar asmuch to say in this place as they shal know god aright also his son our lord Iesus Christ they shal rightly vnderstaÌ„d in their roome calling teach the gospel they shall direct al their deuises and doings by the woord of God they shal be heires of eternal saluation Ioel speaking of the benefites of the new testament vseth the woords that were best knowne in his tyme lyke as in an other place the true knowledge of God fayth prayer and praysing of God are termed by Malachie a pure incense and a cleane sacrifise And this phrase of Ioels is taken oute of Moyses the schoolemaster of all Prophetes Num. xij If there be any prophet of the Lord among you too him will I appéere in vision or else I wil speake vnto him by dreame And prophesying in the olde Testament signifieth reuelation or foretelling of things to come or of Chrystes kingdom or of Empires or of other things These reuelations did God disclose to the Prophetes eyther by the ministerie of his woorde and the promises written before by Moyses kindlyng a cléerer lyghte in their myndes or else by shewing himselfe in the shape of mans nature which afterwarde was too bee taken vppon him and by talkyng with Moyses and the fathers as Iacob sayeth I haue séene God face too face Or else he cast shapes pictures and images of things before the eyes of the prophets being awake as Esai saw the glorie of Chryst Daniel in his vij chapter séeth foure beastes which paynted oute the foure monarchies of the world Dan. vij being awake he séeth a Ram and a gote by whiche were signified the Monarchies of the Persians and of Alexander Hereafter in the .x. of the Actes Peter séeth a linnen shéete let downe from heauen Heereto perteyne the visions of Ezechiell in his j. x. and .xl. chapters and the Apocalips of Iohn Or else in dreames eyther by himselfe or by his good Angelles he imprinteth in mens myndes euident and notable betokenings or images of things to
God it is that by this breth of his own brest he imparteth himself vnto vs what are the benefites or effects of the holy ghost too whom he is giuen and how he is forgone Wée will reherse the summes of this doctrine ageine in the opening of the Epistle vppon Whitsonsunday One of the chéef effects or benefites of the holy ghost is true calling vppon god Therefore in Zachar. xij He is called the spirit of thankfulnesse and prayer that is to say a witnessebearer in our hartes that wée are accepted into fauour and a kindler of true inuocation in our hartes and of assurednesse resting vppon God and wayting at Gods hand as at the hand of a most kyndharted father for helpe and deliuerance in all our sorowes and miseries Therfore art thou no longer a seruant but a sonne And if thou bee a sonne then art thou also an heire of God through Chryst The fourth benefite is the inheritance of eternall lyfe which shall bée the beholding of GOD where through the Church when it is raysed from death shall sée God face too face and shall enioy Gods wisdome lyght ryghtuousnesse gladnesse and lyfe for all euer To this hauen let vs haue an eye in the short race of this mortall lyfe and let vs direct all the deuyses desyres and dooings of this lyfe too the atteynement of the same Vppon Newyeeres day ¶ The Epistle Gal. iiij BVT before that fayth came we were kept shut vp vnder the lawe vnto the fayth which should afterwarde be declared Wherfore the Law was our scoolemaister vnto the tyme of Chryst that we myght be made ryghteous by fayth But after that fayth is come now are we no lenger vnder a scoolmaister For yee are all the sonnes of GOD by the fayth which is in Chryst Iesus For all yee that are baptised haue put on Chryst Now is there no Iewe neyther Gentyll there is neyther bond nor free there is neyther man nor woman but yee are all one thyng in Iesu Chryste Yf yee bee Chrystes then are ye Abrahams seede and heyres by promise ▪ The disposement IT perteyneth too the kynd that instructeth For it setteth foorth a doctrine of thrée places 1 Of Gods Law and of the propre vses or effects of the Lawe 2 Of the benefites of the sonne of God our Lorde Iesus Chryst who was giuen too vs and borne too vs which are the deliuerance of vs from the prison and maistership of the Law forgiuenesse of sinnes adoption too bée the sonnes of God and the inheritance of euerlasting lyfe 3 Of the Applying of the sonnes benefits that is to say of fayth wherby wée put on Christ or are clothed with Chrysts rightuousnesse and are all made rightuous and heires of eternall lyfe as many of vs as beléeue without any difference of Nation of degrée or of kynd First Of Gods Lawe BEfore that fayth came wee were kept shut vp vnder the Lawe c. First it behoueth the hearers too bear in mind that Paul in this place dooth not put a difference betwéene the times y were before Chrystes comming after Christes comming as though the Iewes before Chrystes comming had had no more but the knowledge of the law had not known aught at all concerning Chryst or the faith in Chryst For Paule speaketh of the church of al times in which both y doctrines as well of the law as of the gospell are alwayes preached And alwayes in all the godly before that faith cōmeth that is too say before the light of the true knowledge of Chryst or of faith is kindled in the hart the prison of the law is felt in which all men are shut vp as prisoners of sinne of Gods wrath and of eternall damnation that they may atteyne rightuousnesse and saluation euerlasting for Chrystes sake only reueled in his gospel This is the naturall exposition of the first sentence before faith came they were kept close prisoners vntoo that faith which was too bée reueled Now too the intent the doctrine of this place may bée the easlyer considered it must a little bée vnfolded by putting it intoo an order and it is too bée declared 1 What the lawe is 2 Which be the partes of the lawe 3 What are the causes and chéefly what bée the endes or the vses and what are the dueties of Gods lawe 4 Of the abrogating of the law or of the setting of the beléeuers frée from the lawe PAule in this place nameth twoo vses or effects of the law The first is that the lawe sheweth all men too bée prisoners of sinne of Gods wrath and of endlesse damnation for sinne Therefore doothe the lawe iustifie or saue no man as is sayd Rom. iij. Too the intent all mouthes should bée stopped and all the world bée made subiecte vntoo God bicause that by the déedes of the law no flesh shall bée iustified in his sight For by the lawe commeth the knowledge of sinne Rom. v. and vij By the lawe sinne aboundeth by the lawe sinne is made out of measure sinfull c. In this prison of the lawe are all men hild prisoners before such time as comfort is kindled in the heart through fayth This prison did our first fathers féele when they were accused by the voyce of the lawe vntill fayth came or vntil there was giuen a promisse of the séed that should tread downe sinne and death breake vp the prison of sinne This prison felt Dauid when Nathan accused him too his face Ionas when he was shut vp in the whales belly Ezechias in his sicknesse Daniell in captiuitie And finally all the godly sustaine in their hartes the like dreadfulnesse rysing of the féeling of Gods wrathe shewed by the lawe and of the consideration of the punishmentes that ensue vntill such tyme as fayth bée vnhealed and kindled wherby mennes harts are susteyned and refreshed with healthfull comfort Secondly The law is our schoolemaster vnto Christ THe dueties of a Schoolemaster are thrée The first is too teach the second too frame manners and the third too chastice or punish the offenders So the lawe of God first teacheth vs concerning God that there is a God and what maner a one he is and what maner a one mannes nature is by creation what was that image of God or original rightuousnesse in man namely an agréeablenesse too the lawe of god It teacheth also of sinne and of the penaltie of sinne of the last iudgemēt of the resurrection of the dead and the lyfe euerlasting of outward discipline or honest gouernment of manners and such other things Secondly it frameth our manners in this outwarde and ciuill conuersation of lyfe And it is as a rule of lyfe or good woorkes in which those that are borne ageine must shewe their obedience too god That thing may bée shewed according too all the hestes of the ten commaundements Thirdly it chastiseth vs with the threats of Gods wrath and endlesse damnation
their aūcient sinne with water fresh new Their raimēt whyte betokeneth eke the brightnesse of their mynd It is the shepeherds ioy so fair and whyte a flocke too fynd Therfore also were the reading of this dayes Epistle and the Introit in which mention is made of regeneration ordeyned that the baptized might bée instructed concerning their regeneration or newbirth and of their encounters and victories ageinst the Diuell and the world ¶ The Epistle j. Iohn v. ALl that is borne of God ouercommeth the world And this is the victorie that ouercommeth the world euen our fayth Who is hee that ouercommeth the world but he that beleeueth that Iesus is the sonne of God This Iesus Chryst is he that came by water and blud not by water onely but by water and blud And it is the spirit that beareth witnesse bycause the spirit is trueth For there are three which beare recorde in heauen the Father the woord and the holy Ghoste and these three are one And there are three whiche beare recorde in earth the spirite and water and blud and these three are one If wee receyue the witnesse of menne the witnesse of God is greater For this is the witnesse of God that is greater which he testified of his sonne Hee that beleeueth on the sonne of God hath the witnesse in him selfe He that beleeueth not God hath made him a lier bycause he beleeueth not the recorde that God gaue of his sonne And this is the recorde howe that GOD hath giuen vntoo vs eternall lyfe and this lyfe is in his sonne Hee that hath the sonne hath lyfe and hee that hath not the sonne of GOD hath not lyfe The disposement THis Epistle is of that kynde of caces that instruct The state of it is a doctrine concerning fayth leaning vppon the sonne of God our Lord Iesus Chryst which fayth ouercommeth sin death and receyueth rightuousnesse and euerlasting lyfe The cheefe places are these 1 Of faith wherby wée are borne of God. 2 Of the obiect of fayth or of the persone and benefites of Chryst 3 A testimonie that the thrée persones of the Godhead are all of one substance 4 Of the ministerie of the Gospel and of the Sacraments of Baptim and the Lords Supper The first place THe welspring aud soule of godlynesse and Chrysten lyfe and the originall and head of our endlesse welfare is fayth in the sonne of God our Lord Iesu Chryst our Mediator King and Préest which fayth is in no wyse an ydle and vayne persuasion but the liuely and effectual instrument of our saluation wherby wée receyue intoo vs the true knowledge of God forgiuenesse of sinnes and all Gods benefites yea and euen God himself and ouercome sin and death and obteyne rightuousnesse lyfe and glorie euerlasting Of this true and effectuall faith there is a notable description in this dayes Epistle which wée will vnfold in these woordes Fayth is a true perceuerance of Chrysts persone and benefites of al the whole doctrine deliuered by God and it is an assent wherby wée persuade our selues that all the Articles of the doctrine are true and in especially beléeue that Iesus is the sonne of God and Chryst or the anoynted of God that is too say our King Hygh preest Mediatour and Redéemer And it is an assured trust stedfastly settled in the sonne of God our Lord Iesus Chryst the vanquisher of sin death and the Diuil assuring a man for a certeintie that for Chrysts sake his sinnes are released and himselfe set in gods fauour who receyueth héereth helpeth defendeth and freely rewardeth with lyfe and glorie euerlasting This fayth in Christ ouercommeth the world that is too say sinne and the entycementes of sin and the Diuell himselfe the Prince of the world and death which is the chéef sinew of the Diuels power as is sayd j. Iohn ij If any man loue the world the loue of the Father is not in him for euery thing that is of the world as the lust of the fleshe the lust of the eyes and pryde of lyfe is not of the Father but of the world Now the lyfe of man vppon earth is a continuall warfare and deadly foode ageinst foure cruell and mightie enemies that is too wit the Diuell who is furnished with a thousand pollicies too anoy the sinfull prouocations of our owne nature rebelling ageinst the Lawe of God the persecutions of Tyrants and the afflictions of all sortes bothe of mynd and bodye With these foure enemies must al godly folke fyght continually as long as they are in this world Neyther is any man able too ouercome them saue he that is borne of god But they are borne of GOD that beléeue in Chryst as is sayd in the beginning of this Chapter Euery one which beleeueth that Iesus is Chryst is borne of God and whiche with stedye fayth embrace and hold fast the woord that is deliuered by God and in whom the holy Ghost dwelling purgeth and putteth away the old Leuen or false opinions and sinfull inclinations and affections kindleth in them a new lyght new ryghtuousnesse new lyfe and newe obedience agréeing with Gods will. For in asmuch as all men are conceyued in sinne and borne the children of wrath and bondslaues of the Diuell they can not become the sonnes of God and inheriters of euerlasting lyfe and saluation before such tyme as they bée borne agein or begotten agein of GOD that is too say endewed with true fayth or new rightuousnesse and lyfe God regenerateth or begetteth men a new by twoo meanes by the Gospell concerning Chryste or by the woord receyued by fayth and by the Sacrament of Baptim j. Pet. j. Yée are borne agein of vncorruptible séede by the woord of the liuing god Iohn iiij Except a man bée borne ageine of water and the holy Ghost c. Tit. iij. He hath saued vs by the fountaine of the newbirth And these woordes or termes iust ryghtuouse godly holy beléeuing in Chryste borne of God childe or sonne of GOD new man perfect swéete or vnleuened bread c signifie in a maner all one thing The second place THe chéef obiect of fayth is our Lord Iesus Chryst And it standeth the godly in hand too haue a ryght opinion and beléef concerning the persone office and benefites of Chryst according as Iohn sayeth in this place that wée must beléeue that Iesus is the sonne of God and that he is Chryste and that he came by water and bloud like as also in this dayes Gospell he appoynteth the same end and shooteanker of the storie of the Gospell and of the whole sacred Scripture These things are written too the intent yee should beleeue that Iesus is Chryst the sonne of God and that by beleeuing yee myght haue lyfe in his name The name of Sonne sheweth that Chryst is in very déed and by nature God begotten of the substance of the eternall father as it is sayd in the Psalme Thou
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
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
too endure it And héer withall let the whole doctrine concerning the true calling vppon God bée repeted in this place which must not roue douting too what God a man speaketh as Hecuba prayeth in Euripides O Iupiter who so euer thou art right hard too bée knowne nor bée directed too surmysed Gods or dead men but must speake vntoo the one true God the father of our Lord Iesus Chryst who hath disclosed himselfe in his Church by his assured woord by recorde of miracles and by sending his sonne our Lord Iesus Chryst which was crucifyed and raised ageine for vs that he myght set vs at one with the eternall father and make our requestes and prayers welcome and acceptable too him Of this true God the father of our Lord Iesus Chryst and of vs all of whom as of their father and creator all Angels and men and all things visible and inuisible in heauē and in earth haue their béeing and preseruacion let vs request not only the ordinarie and flyghtfull commodities of this present life but in especially the souereine and most néedfull gifts that according too his rich glorie and excéeding great goodnesse he will giue vs his holy spirite too strengthen vs with faith and stedfastnesse in the true acknowledgement of Iesus Chryst as touching the inward man which béeing borne a new by the woord of the Gospell and the woorking of the holy Ghoste may no more liue after the flesh but after the sprite that Chryst may dwell and bée effectuall in vs in such wyse that through the feruent and incomprehensible kyndnesse or loue of God towardes vs which he hath shewed by sending his sonne j. Iohn iiij Rom. v. wée béeing grounded in steadie fayth and fastened with déepe rootes may bée able to comprehend what is the bredth and length and depth and heigth of gods excéeding great goodnesse and mercy towards vs which he hath shewed by sending his sonne whereof is spoken in Psal Cij As far as the East is from the West so farre hath he set our iniquities from vs As high as the heauen is aboue the earth so hyghly is the Lords mercy stablished vpon them that feare him That wee may after some sort know the great and woonderfull loue of Chryste towardes vs which is farre more excellent and greater than that man can attaine too it and vnderstand it And that wee may bee filled with all fulnesse of God. That is too say that wée may bée filled too the full with heauenly lyght wisdome ryghtuousnesse and lyfe by God who shall bée all in all and that God himselfe dwelling in vs euerlastingly may euermore shine in vs and lyghten and fulfill our hartes with the flames of all vertues The fourth place IN thankes giuing wherewith he closeth vp this Epystle there is a notable text too bée considered for men too set ageinst Stoicall destinie For the Stoikes surmyse that God is bound too second causes or too the order of nature so as he cānot doo otherwyse thā as the second causes doo suffer This imagination which is slaunderous to God and hindereth the true calling vpon God in daungers that are vnauoydable by mannes wit is cléerely confuted by this sentence of Paules God is able aboue all things and abundantly too help beyond all that wee can aske or conceyue Like as hée helped Moyses standing at the red sea Ezechias beseeged of Sennacherib and the thrée Israelites in the burning Ouen at Babylon what tyme they were destitute of all mannes ayd and counsel and of all second causes altering the vsuall and accustomed order of nature And this is the peculiar and chéese wisdome of Gods Churche too settle our selues in God and his woord by faith and with quiet mindes stedfastly too wait for the promised deliuerance euen when wée were vtterly destitute of all second causes Vppon the .xvij. Sunday after Trinitie ¶ The Epistle Ephe. iiij I VVhich am a prisoner of the Lordes exhorte you that ye walk worthy of the vocation wherwith ye are called with al lowlinesse and mekenesse with humblenesse of minde forbearing one another through loue and bee diligent too keepe the vnitie of the spirit through the bond of peace beeing one body and one spirite euen as ye are called in one hope of your calling Let there bee but one Lorde one faith one baptisme one God and father of all which is aboue all and through all and in you all The disposement THis Epistle is of that sort of cases that persuade And the state of it is this Bee yee one minded It perteineth to the fifth commaundement of the ten Most weightie surely and necessarie in all trades of lyfe is the doctrine that concerneth the cunning too mainteine concord with ones companyons Which thing is set out more lernedly in this Epistle than any where else I will therfore tell 1 What vertues are chéefly néedfull too the maintenance of concorde 2 Of the causes that ought too moue and kindle euery mā too the endeuer of mainteining concorde First Of the vertues that are needfull to the mayntenance of concord PAule exhorteth the Ephesians and all godly folk too walke woorthye the vocation too which they are called that is to say too rule all the intentes endeuers and dooings of their lyfe in such wyse as they may agrée with their calling and the woord of GOD whereby they are called too the setting foorth of Gods glorie and too mutuall loue and concord For of all mennes deuyses and dooings these must bée the twoo chéef endes First that Gods glorie and the true doctrine cōcerning God may bée spred farre abrode and secondly that the fellowship and concord of the Church may bée cherished j. Corint x. Doo all things too the glorie of God and bée not a stumbling blocke too the Church But the foundation or head and welspring of all christen concord is the agréement in doctrine concerning GOD like as the sonne of God prayeth Iohn xvij Father I pray that they may bée one in vs And héere Paule counselleth them to endeuer too keepe the vnitie of the spirit that is too say to kéepe a consent in the one true doctrine which the holy ghost hath deliuered too the church And he reherseth in order three vertues whereof wee haue neede to the mayntenance of concord with our fellowes The vnderstanding of whiche will bée the cléerer if wée adde notable examples The first is Lowlynesse which represseth pryde that picketh quarelles without a cause whereof there are flames in euery man by nature For eche one coueteth by nature too séeme better than others and too bée reuerenced as Gods among men and too kéepe downe and darken others that are thought too shadowe their excellencie Out of this fountayne spring most or rather all debates in all kindes of lyfe Therfore such as bée of our companie haue néede of such a lowlynesse of mynde that they may abase them selues beneath others Like as Abraham Gen. xiij
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
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
Gods sonne Gods mercie tempered with iustyce The fall of Adam The feendes the Iewes The matter of Chrystes Passion The forme or maner The endes too which Chryst â–ª suffered Redemption Remission of sinnes ReconciliatioÌ„ Iustification The holy Ghost The destruction of the Deuils kingdom Abolishment of sinne and death Euerlasting lyfe and saluacion How Chrystes benefites may bee applyed too vs. Our hauen and comfort â–ª Pascha or Passeouer The true passeouer * Marchâ— The tyme. Chrysts person Chrysts sacrifyse The benefites of Chrystes sacrifyse The applyment New obedieÌ„ce The benefites of Chrystes resurrection A descriptioÌ„ of a Triumph The Triumph of Chryst The true ioy and comfort The true keeping of Easter Leuen New dowe Sweete bred What it is too keepe holyday Old leuen The efficient cause of our resurrection which argument holdeth of consequence That Chryst is risen By testymonies of the prophets By record of such as sawe him Of the authoritie of the Apostles An argument by impossibilitie An argument of ryght and reason A repetition confirmation of the first argumeÌ„t which holdeth of coÌ„sequence or of necessitie An Argument taken of our profession and order in baptim A repetition of the fourth argument which holdeth of ryght reasoÌ„ An Argument taken of the like thing Tokens of the resurrection impressed in nature The Moone The Starres The seasons of the yeere Svvalovves Flyes The Phenix This is the surest ground ArgumeÌ„t for a Christian SufficieÌ„t vvarrant for a true Christian Philosophie knovveth nothing of the resurrection Antiquitie Consent of all Nations The best natures Selfmouing Simplenesse vncoÌ„pounded Ryght and reason Gods almyghtynesse Diuersities of glorie in the resurrection Liuing soule The state of our bodyes in the resurrectioÌ„ Liuing soule The first man. The second man. Flesh blud The efficient cause of our resurrection Death and sin Gods lawe The cheef finewes of the Diuels kingdome Our victorie in Chryst Esays prophesie of the taking away of death by Christ Esays prophesie expounded by Paule Osees prophesie expounded Interpretation of the grammaticall sense of the vvordes The proper meening of Osce An exhortation to stedfastnesse The custome of baptizing in old tyme. The coÌ„mendation of fayth A description of fayth Mannes lyfe a vvarfare Who are borne of God. Hovv folke are borne a nevve The cheef obiect or thing vvhereon fayth resteth The name of Sonne The name Chryst Water blud To come in vvater The spirit is a vvitnesse of Chryst and his doctrine The three persones of the Godhead The end vvhy the ministerie vvas ordeined What the vvoord spirit signifyeth in the foresayd text What vvater and blud signifye MaÌ„kind vvyth out Chryst Errour touching Gods beeing Touching Gods vvill Errours of the papistes in seruing God. Chryst is the only vvay too â–ª God and godlynesse Chryst is lyfe Repentance Pointes of a good shepherd Good Princes be shepherds Bishops and ministers are shepherds Hovv Chryst is a shepherd Fleshly lustes what they be Magistrates ordeyned by God. The definition of a Magistrate Magistrates must be obeyed as God. An excellent saying Obedience too Princes Lords and Maisters for conscience sake Christen libeÌ„â—tie Not God but wee our selues are cause of euil too our selues Good things are all of God and none euill commeth of him Regeneration or newbirth A similitude Against rash speaking and hasty iudgement Against aâ—geâ— and treaâ—nesle Rogation weeke Of Inuocatioâ— and prayer The partes of true prayer What diuinitie is Gods worde a looking glasse True blissednesse The Ankerâ—old of christian welfare Chrystes conuersation with his disciples after his resurrection Chrystes tryumphant Asâ—â—nsion Deliuerance from sin death the Diuell Mediatorship Giuing of gifts vnto men Opening our way intoo heauen Putting away of worldlinesse â–ª Too rayse our myndes tovvards heauen The kingdom of God or of Chryst The right haÌ„d of God. Too sitte A commendation of prayer Ageinst dâ—onâ—â—â—â—esse Sobrietie which is a spice of stay â–ª ednesse Watchfulnesse Of Louâ— Hospitalitie * Pleasantnesse * Gladsomues * Merinesse Doing of good â—urnes Pentecost Why Easter Whitsontyde other feastes were ordeined of God. Why Whitson tide was ordeyned too be continually kept The holy Ghost Two sortes of giuing the holy Ghost A descriptioÌ„ of the holy ghost Proofes of the godhead of the holy Ghost Basill Eusebius Palestinus Proofes that the holy Ghost is a distinct persone from the father and the sonne The office and benefits of the holy Ghost The spirit of Truthe Paracletus The seuen giftâ— of the holy â—host The gift of â—isdome The spirit of Counsell The spirite of Strength or Manlynesse The spirit of Knoâ—ledge The spirit of Godlynesse The spirit of the Feare of God. BeneuoleÌ„ce â–ª Proofes of Christes Godhead Proofes of the Godhead of the holy ghost Fleshe No accepting of persones vvith Chryst Prophesying in the old Testament Diuersities of appeerings Dreames Prophesying in the nevv testament The onely vvay too saluacion The cause of our eternall saluation Iustification Diuersitie of opinions concerning Iustification Ryghtuousnesse what it is The efficieÌ„t forcing cause of iustificacation The meane or Instrument of our saluation what it is to beleeue What ought too bee the cheefe care of men How God wil haue his being knowne What God is The Gods of the Heathen The vnitie and trinitie of the Godhead The first person The second person The third person The marke of the Father The marke of the Sonne The marke of the holy ghost â–ª The offyce of the father The offyce of the sonne The offyce of the holy ghost God is loue Our only haueÌ„ and fortresse The phisike of our soules Examples who loueth God. Sparkes of knowledge in nature why they were giueÌ„ â–ª Loue towardes God. Causes of louing God and â–ª our neighbour â–ª Gods loue towardes vs. Commaundement Woorthinesse and profit What is comprehended in the loue of our neighbour The hatred of the world ageinst the godly This folowing is worth the beating away Necessitie Example of loue Hypocrysie to be eschued Selâ—e loue and selfvveening Vyces accompaning pryde Carelesse Stately Lovvlynesse Vertues conteined in lovvlynesse Causes that should moâ—e to Lowlynesse The profit of Lowlynesse God resisteth the proude The Diuell Snaâ—es wherwith the dyuel intangleth folkes Fortification ageynst the Diuelles traynes Watchfulnesse Remedyageynst the enterance of despayre Sobrietie and stayedensle Fayth Example Gods grace Gods order to be followed This argument holdeth of right and equitie A coÌ„parison of vnequalitie Common harmes ought too greeue the lesse Example of the Apostles The maner of saluation How we be saued by hope Argument of possibilitie One myndednesse Like affectionednesse Brotherly loue Mercifulnesse Gentlenesse Meeknesse Gelons answer too a rayler Patience Faint hartednesse Wilfulnesse or stifnesse of opinion Stedfast profession of the true doctrine The finall cause of iustification The efficient cause of iustification A similitude of baptim Of Chrystes death and resurrection Of Chrystes buryall Ageinst Libertines carnall Gospellers Necessitie of weldooing Christen libertie Eternal lyfe
is Gods free gift Necessitie of obedience Difference of deadly sin and veniall sinne Testimonie concerning the holy Ghost Difference of slauish feare and childly avve Ageinst abuse of libertie Idolatry vvhat it is True godlynesse Whordome Of tempting God. Murmuring or grudging Punishments and miseries This place would be red with discretioÌ„ Temptation what it is True godlinesse or true Religion Diuersitie of the giftes of the holy Ghost Vtteraunce of vvisdome Vtteraunce of knovvledge Fayth The gifte of healing Working of miracles Prophesying Iudgement to discerne spirites Tongues Interpretation of tongues The efficient cause of all giftes How Gods giftes are too be vsed Textes that prooue Christes resurrection The cheefe comfort of Christians in all cases Textes confirming the sayd comfort The cause of our resurrection Good things cannot bee repeted to often The effectualnesse of preaching What modesty or mildnesse is True bosting The new Testament The Letter The Spirit A comparison betweene the law of Moyses and the Gospell Obiection ageynst Iustification by fayth onely Aunswer to the sayd obiection An other obiection Answer of the sayd obiection The Gospel The Law. What things are conteyned in the promis made to Abraham concerning Christ Blissing The Law. The Gospel Iustification Fayth The ealling of the Gentiles Originall sinne Christes incarnation The time of the publishing of the law The vse and effect of the moral Law. The Author of the law The Mediator of the law The law a leader to the Gospell The spirite To walke Flesh Lust of the flesh The deedes of the flesh Whordome Idolatrie Ten other sinnes or deeds of the flesh and their coÌ„traries Drunkennesse and gluttonie The frutes of the spirite Loue. Ioy and peace Long sufferaunce Gentlenesse Goodnesse or vprightnesse Faith. Meekenesse Discreetnesse Who be vnder the law and who be not Modestie or myldnesse and how glorie is to be coueted and obteyned Good name is to be sought The foundation of trew glory Facers and braggers Fighters or enuiers Precisians Selfeweners Buzybodies Plutarkes saying Ciceros saying concerning glorie The exposition of this word Catachisme What the lerners ought to render to their teachers Sowing in the fleshe Reping of corruption Sowing in the spirit The iudgemeÌ„t of the vvorlde concerning such as are afflicted What is to bee looked vppon in aduersitie Constancie Reasons vvhy vvee should not take offence at persecution or troubles Prayer the refuge in trouble Too whome and how wee ought to pray What wee ought to pray for Ageinst Stoical destinie The ends of al vocations or callings The welspring of concord Lowlynesse Meeknesse Patience Reasons mouing to coÌ„cord Gods coÌ„maundement Rewards that bee promised The commodities and discommodities Voitie of body and spirit One hope One Lord. One Faith. One Baptim One God. souerein good The souerein blisse of worldlings Philosophicall blissednesse Platos doctrine of blissednesse The law pointeth out true blisse but furthereth not the certainment of it The true souerein good The cheefest richesse Perseuerance The laste iudgement The old maÌ„ Decieueable lustes To put on the new maÌ„ The newe man. What Gods image is What lying is Truth Friendlynesse Paynfulnesse and labour To walke Honest labor To walke warely Redeeming of the time Euill dayes Ageinste all riot and excesse Musicke Musicke in Churches Luther the Germane Orpheus Basil concerning Psalmes and spirituall songs Mans lyfe is a warfare Mans enemies The Diuell The flesh Heretikes The world The sworde girdle of a Christian His brest-plate His shoes His Buckler or sheeld The firy daâ—â—â—s of the Diuell The helmet of a christian His swoord Earnest prayer Testimonles that God heereth our prayers Manlynesse Examples of manlynesse Flesh blud â–ª The povvers of darknesse Our souereine or cheef good Thanksgiuing â–ª Perseuerance Frendlynesse The doctrine of good vvoorkes Prechers must be patternes too theyr flocke In doctrine In coÌ„uersation In louingnesse In spirit or zelousnesse In fayth or faythfulnesse Enimies of Christs crosse Belly gods Worldly minded The difference of the gouernments of Moses of the world and of Chryst What Faith is The parts of Faith. True knovvlegde Too Walke How good woorks please God. Six good woorks First Fayth 2. Manlynesse 3. and. 4. Patience Long sufferance 5. Ioy of conscience 6. Thanksgiuing Of iustification What iustification is The desert of iustification In teaching thiogs must be repeted oft Tabernacle or tent The foundation of religion The matter or substance of the christian doctrine Witnesse by syght The record of god the father The record of the prophets To take heede Gods worde the lanterne of lyght The commendation of scripture The marke wheâ— at the prophets shoote How scripture is to be interpreted Interpretation what it is in generall Interpretation of scâ—â—pture Best interpretacion of the scripture by conference of textes The prating of the Papistes The comforte of all persecutions troubles and greefes Testimonies of the resurrection Philosophicall consolatious ageynst death and all grief It behoueth Christians to reade the Philosophers and Pâ—â—â—es The proposition or ground of Ciceros first Tusculane question and his argumeÌ„ts vppon the same The blindnesse of mans reason in the cheef pointes of knowledge Watchfulnesse Sobernesse Chastitie Meeknesse Gouernement Of the institution of Aduent Take tyme vvhen it commeth for tyme vvill avvay The gospell is the cheef of all doctrines All folke of all ages haue but one way too saluation The vvorks of darknesse The armor of lyght The day light Feasting Chambering and vvantonnesse Stryfe and enuying Too put on Chryst Prouision for the flesh Of bearing vvyth the vveake The profit of holy scripture The vncerteintie of mennes lerning The errour of the Enthusiastes wherfore scripture serueth The vses or effects of holy writ Patience True and stedfast comfort The doctrine of Gospell Assured hope of deliueraÌ„ce The ministerie of the Gospell The definition of a Minister Faithfulnesse in teaching The mysteries of God. Ministration of the sacraments Austin The authoritie of bynding and losing Excommunication Good example Ordering of ceremonies or orderlynesse All ministers equall Degrees of ministers Difference of the minister and ciuile magistrate 1. Outward discipline The temporall svvoord Of taking office or charge vpon a man. Conueniene skill Heede and diligence Constancie Earnest prayer All men by nature couet contentation of mynd Christen ioy Why men run in darknesse The felicitie of worldlings Christen ioy The firste feast of the new Testament Emmanuell What incarnation is The efficieÌ„t cause of Christes incarnation The inward forcing cause of Christes incarnation The outward forcing cause Why it behooueth Christ to bee both God and man. The matter whereof Christ tooke flesh The endes and effectes of Christes incarnation Iesus Aliaunces of naturall things to Christes incarnation What blissing is Redemption Too visit Redemption Horne of saluation The house of Dauid Promises concerning Chryst Saluation Mercy Testament promisse couenant leage agreement Deliuerance from the hand of our enimyes Without feare Holynesse and ryghtuousnesse Before God. Chrystes benefites Significations of this woorde Prophet To go beefore the face of the Lord. To giue knovvledge of saluation Bovvels of mercie What mercie is Rysing or Dayspring To giue light Lyght Darknesse The way of peace What it is too yeeld thanks The Hebrew Phrase â–ª Words of seÌ„ce or perceueraÌ„ce Turning of the proper Adiectiue intoo a Substantiue Great things Myghtye Gods stedfast mercy The definition of Mercy Who they bee that feare God. Too shevve strength Gods arme The proud Putting dovvne of the mighty Exalting of the lovvly Filling of the hungry To hold vp Israell Child To whom the promises were made Afflictions are healthfull Platos opinion concerning afflictions Obiection Aunswer Obiection Aunswer Places of doctrine conteyned in this Epistle The efficient cause of the ministerie Degrees of Ministers The finall cause of the ministerie Why God gathereth a church and apoynteth ministers The first preacher of the gospell Apostles Prophets Euangelists â–ª or gospellerâ— Shepherds Teachers Chrystes body A perfect man. Children Leavvdnesse and crafâ—inesse Truth The knitting of the head and the body togither Of the apostel Mathew The definition of an Angell The creation of Angels The degrees of Angels Names of certeine Angels Offices or duetie of Angels Cygnaeus Symon Grynaeus Satan Diuell Sathan a lyer Sathan a murtherer
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
all misdoing and offence the welspring is concupiscence And it is most manifest y the more part of miseries and mischéeues do grow of a desire of excellencie honor riches reuengement pleasures lustes that are in all mankynd The kindes of good workes he deuideth intoo stayednesse rightuousnesse and godlinesse Stayednesse which of the Gréekes is called Sophrosyne of the Latines modestie frugalitie or temperaunce signifieth not only a sobernesse or sparenesse of diet in meate and drinke but also a maistering or brideling of all the affectiōs and motions of the mind and body in behauior in gesture in talke in apparell and in all other things Rightuousnesse includeth within his compasse an vniuersarl obedience too the magistrates and lawes the other vertues of the second table Godlynesse conteyneth the vertues of the first table as the true knowledge of God louingnesse hope inuocation thankesgiuing patience and such other And so Paule hath comprehended the dueties of all vertues or all good works in thrée woords Of the second THe forcing causes that must stirre vp euery man too the studie of vertue and the exercise of good woorkes are in this Epistle reckened too bée foure The first is Gods commaundement teaching vs most streightly charging vs too renoūce or shun vngodlynesse and sinfull lustes and too liue soberly vprightly and godlily The second is blissed hope of the appeering of the great God and of our sauior Iesus Chryst who at his glorious cōming too iudge the quicke and the dead shall giue most ample rewardes too the godly Saincts that haue liued soberly vprightly and godlily in this present world and shall with euerlasting punishment ouer whelm the vngodly which haue abandoned themselues too worldly lustes in this lyfe The third is the finall cause for which Christ was sent the sonne of God our Lord Iesus Chryst was therefore born rose ageine not that wée myght welter in our sinnes and from hēcefoorth still defile our selues with the foul filthinesse of our misdeedes but that he might redéeme vs and set vs frée from al vnrightuousnesse and that sinne euerlasting death myght bée taken from among vs and that wée being clēsed from sinne not only by imputation of ryghtuousnesse but also by beginning too putte away sinne it selfe shoulde from henceforth earnestly with a singular loue and ardent zele doo good woorks and serue God in all rightuousnesse and holinesse before him all the dayes of our life This matter is intreated of at length by Paule Rom. vj. The fourth cause is of the nature of correlatiues that is of things that haue relation one too another The churche is the people of purchace or the peculiar and proper people of God chosen out of the rest of mankind and halowed too the one Lord God Ergo the Church must with singular zele obey and doo the things that are acceptable too this hir redéemer and Lord. It is thought that the Gréek woord Periousion answereth too the Hebrew woord Segula which in Exod. xix is trāslated a holy people and in Ps. cxxxiiij possesion in Pet. j. Ep. ij chap. the people of purchase that is too say a people purchased and redéemed with the blud of Christ that they should be his propre and peculiar people iij. How good woorks may be doone how they may please god Although that the outward limbes as the eyes the tung the hands c. may after a maner bée bridled by mannes diligence and by the proper strength of mannes will so as they may doo honest iust woorks not fall intoo manifest offences for bidden by the law of God according too that which is sayd in the former Epistle Tit. iij. not by the woorks of rightuousnesse which wée our selues did yet notwithstanding the inward obedience the obedience that pleaseth God the true feare of God the true trust in gods mercy the true and earnest calling vpō God true pacience stedfastnesse in bearing out aduersitie death cannot bée performed except the wil which is a prisoner bondslaue too sin bée set at libertie ayded by Christ according as Christ himself saith without mee yée cā doo nothing And in this place Paul sayth expresly that Chryst hath redéemed and clensed vs too the intent wée should folowe good woorkes Therfore in the accōplishment of good works there méet thrée causes The first and principal is Christ redeming and clensing vs from all iniquitie by his holy spirit kindling in our mind the light of true acknowledgement of God and mindfulnesse of Gods cōmaundement concerning true obediēce to be performed vntoo him mouing enforsing helping the will that it may bée able too obey Gods cōmaundement The second cause is Gods word by which Christ is effectual in instructing vs too renounce all vngodlinesse worldly lustes and too liue soberly vprightly and godly The third is the mind and wil of mā not striuing ageinst Christ when he teacheth vs ruleth our members that they may yeeld themselues in rightuousnesse to God vnto sanctification Also for this Chrystes sake our owne good woorkes please God although they doo not as yet fully satisfie Gods law but bée ioyned with great weaknesse and vnclēnesse of nature remaining in vs For as the person of man becōmeth good rightuous and acceptable too God only through fayth for Chrystes sake who gaue himselffor vs c so the woorkes that are wrought by a person that is iustified and reconciled too God doo please God not for their owne woorthinesse but through the grace of God which woorketh saluation too all men or for Christes only sake through faith as is said Heb. xiij By him doo wée offer the sacrifise of praise alwayes vnto god And j. Pet. ij Offer yée spiritual sacrifises acceptable too God through Iesus Christ Vppon the day of S. Steuen the first Martyr ¶ The Epistle Actes vj. and .vij. chapters ANd Steuen ful of faith power did great wōders and miracles amōg the people Thē there arose certein of the sinagoge which are called Libertines Cyrenites of Alexādria Cilicia Asia disputed with Steuē And they could not resist the wisdom the spirit with which he spake Then sent they in men which sayd we haue herd him speake blasphemous woordes ageinst Moses and ageinst god And they moued the people and the elders the Scribes and came vppon him and caught him and brought him too the counsell and brought foorth false witnesses which sayd This man ceaseth not too speake blasphemous woords ageinst this holy place and the law for wee herd him say this Iesus of Nazareth shall destroy this place and shall change the ordinances which Moses gaue vs And all that sate in the counsell looked stedfastly on him and sawe his face as it had bin the face of an Angell The .vij. Chapter THen sayd the cheefe Prest is it euen so And he sayd yee men
behalfe that you bée reconcyled to God Secondly they must exhorte by sound doctrine and allure and incense their héerers to the earnest embracing and practizing the rightuousnesse of fayth and of a good conscience according as Paule exhorfeth and beseecheth the Corynthians in this place Thirdly they must beware that they estraunge not mennes myndes from the Gospell of grace from the ministerie by giuing them cause of offence in their doctrine or conuersation as is sayd héere Gyuing no cause of offence in any thing least the ministerie bée misreported And fourthly that they beautifie the doctrine ministerie of the gospel with examples of al vertues and specially of patience vnder the crosse and of stedynesse in their profession According as Paule sayeth in this place setting foorth your selues in all things as Gods ministers by patience And it is a most weightie saying of Nazianzene They that teache well liue amisse snatch away that thing with the one hand which they reache foorth with the other It is better not too teache at all than too teache for a fashion Thou must not pull too thée with the one hand and thrust away from thée with the other hand Thou shalt néed too talke the lesse if thou doo as thou oughtest too doo The third part of the Epistle is ABundell or beadroll of the vertues with which the ministers of the Gospell and all the godly must serue God and beautifie the Gospell and mortifie and hold in the flesh not only these fortie dayes but also all the whole tyme of their lyfe Paule reckeneth vp in order .x. vertues the which too the entent they may the easlier bée discerned and applied to the preceptes of the ten commaundements agréeable too them I will set them downe by tale i Patience that is too say stedfastnesse in daungers aduersities that accompanie the ministerie of the Gospell Of this vertue there bée six obiectes or six kyndes of miseries in which patience is too bée performed whiche Paule gathereth toogither so as they may bée discerned ij Labour or peynfulnesse performing continuall diligence and earnestnesse in executing faythfully the duties of ones vocation For honest labours are brydles of lustes But ydlenesse bréedeth vyces and men by dooing nothing doo lerne too doo euill iij Watchfulnesse iiij Fasting or sobernesse and measure or abstinence from meate and drink v Chastitie vj Skilfulnesse or true knowledge of Gods being will disclosed in the Lawe and the Gospell wisdome able too iudge what is too bée earnestly followed in what place afore whom vij Long sufferance viij Gentlenesse and Courtesie ix Zeale of the spirit x Loue vncounterfetted VNtoo these vertues he addeth in the ende the touchestone and rule of religion and christen cōuersation The woord of truthe whiche wée must embrace hold fast spred abrode by firme faith And all these things may bée brought to passe and performed of vs not by our owne power but by the myght of God who helpeth those that séeke ayd at his hand The fourth place PAule entreateth in this Epistle chéefly of Patience which is too obey God in suffering miseries plages strypes imprisonment pouertie reuylings slaunder punishments of body death and other daungers which accompanie the godly profession of the Gospell and not too bée so discouraged for these euils that a man should cast away the Gospell but too brydle sorowe and too abyde stedfastly in the acknowledged truthe and by grounded fayth and hope too wayt for deliuerance and euerlasting lyfe And this latter part of the Epistle is pullished and garnished by Paule with shyning lyghts of figures that is to wit with tenne Antithesies and as many Iscolies and moreouer with Homoeoptots and Homaeoteleuts and Anaphoraze Also a little afore with a long heaping vp or gathering toogither and a repetition wherby one selfsame woord is repeted in the beginnings of eyghtéen Cōmaze This is the bréef disposemēt of this Epistle which being wel weyed there may bée set foorth too the héere recerteyne notable places as some Exhortation too fayth embracing the frée fauor of God offered in his gospell or some Doctrine of patience and constancie in tribulation and aduersitie which accompanie fayth or some other of the vertues out of the register which wée haue reckened vp I at this tyme will say some what of Fasting FOr too this entent haue our aunceters apoynted this Epistle in the beginning of Lent bicause in it there is mention made of the fasting watching painestaking and other afflictions in which the godly shew foorth the true and earnest repentance of a sorowfull hart and tame and subdue their flesh And although the olde primitiue Churche prescribed no formes or lawes of meats and fastings yet would it that during these .xl. dayes men should haue more stay of themselues too liue soberly and to forbeare euen their lawful pleasures that their mindes myght bée more fit fit ▪ and ardent in bending themselues too the consideration of Gods wonderful purpose concerning the passion and death of his sōne our Lord Iesus Chryst and also too true repentance and earnest Prayer Afterward also suche as were defiled with outward offences excommunicated were woont this Lent tyme before they were assoyled too bée chastyzed and tryed with certeine ceremonies whither they repented in good earnest and amended from their hart or no. A description of these Ceremonies of open penance woorth the reading taken out of the ninetenth Chapiter of the Agathine Counsell is recited by Gracian in his fiftith distinction in the Chapiter of Lent 33. q. 2. c. beginning with these woordes Laborem praesentium c. admonere The Catechumeni also whom it appéereth by the stories too haue bin baptyzed only vppon Easter day and Whitsunday vntoo the tyme of Charles the great were woont after that they had giuen their names too bée tryed all the Lent season and too bée instructed and apposed in the true Doctryne of Chryste and too bee as it were purged with the Ceremonies of Fasting and other things that they might come the more woorthely and reuerently too the Sacrament of Baptim at Easter And they wryte that Telesphorus was he that first enioyned the fortie dayes Fast before Easter who was Bishop of the Romane Church about the hundred and thirtith yéer after Chryst But it appéereth plainly by Irenaeus who florished about the twoo hundredth yéer after Chrystes birth that as yet in those dayes men were vtterly at theyr owne choyce for their Fastings This mannes woordes which are woorthy too bée marked are recited by Eusebius in the .xxiiij. chapter of his fifth booke Some are of opinion that the Fast ought too bée kept but onely one day some twoo dayes some thrée some mo and many also the whole fortie dayes And yet all these notwithstāding that they disagrée among them selues in keeping the fast haue alwayes bin and are at peace with vs and the disagréeablenesse of the Fast
commaundement in my Rules of lyfe and applyed too this place Vppon the Sunday called Reminiscere or the second Sunday in Lent. ¶ The Epistle ◠thess. iiij VVE beeseeche you brethren and exhort you by the Lord Iesus that yee encrease more and more euen as yee haue receyued of vs howe ye ought too walke and too please god For ye know what commaundementes wee gaue you by our Lord Iesus Chryste For this is the wyll of God euen your holynesse that yee should absteine from fornication and that euery one of you shuld know how too keepe his vessell in holynesse and honoure and not in the lust of concupiscence as doo the Heathen which knowe not God that no man oppresse and defraud his brother in bargaining bicause that the Lord is the auenger of all suche things as wee tolde you beefore and testified For God hath not called vs vntoo vnclennesse but vntoo holynesse He therefore that despiseth despiseth not man but God which hath sent his holy spirit among you The disposement IT pertayneth too that kynd which is perswasiue For it is an exhortation too new obedience or too good woorkes The cheefe places are three 1 A generall precept that wée should directe our intents and dooings according too the rule of the doctrine receiued of the false Apostles yea and too abound that is too say too profit in true godlynesse and too endeuer too surmount ourselues or too bée euery day better than other 2 Of chastitie 3 Of vpright dealing which kéepeth an euen hande in all bargaines Of the first IExhort you by our Lord Iesus Chryst y yée encrease more and more euen as yee haue receyued of vs how yee ought too wakle and too please God. The rule of faith and Christen lyfe is the doctrine deliuered by Chryst and his Apostles which only God wil haue vs folowe bothe in the true knowledge of his beeing and will and in the ordering of our behauyour and lyfe He will not haue vs too wander and folowe our owne opinions as the Heathen men which deuysed sundry Gods and sundry woorshippings neyther will he haue our deuyses and dooings too bée gouerned by oure owne policie as the Heathen mennes were who in whoredome and other lustes in deceytfulnesse of bargayning in ydlenesse and in medling with many matters gaue themselues scope too runne at randon without cōtrolment Therfore Paule by expresse woordes in this place sayeth wée exhort you that according as yée haue receiued of vs so yée walke as yée ought too walke and encreace more and more As if he should say let the Doctrine which yée haue receiued of vs Apostles and not mennes Traditions or wil woorshippings bée the vnmoueable rule and kéeplyne of the true knowledge and seruice of God as is sayd in Ezechiel the .xx. Chapter Walke not in the commaundementes of your fathers I am the Lord god Walke in my commaundements and kéepe my iudgements and doo them Also looke what I commaund thée that only doo thou vntoo the lord Neyther ad nor diminish any thing And Paul commaundeth vs not only too walke that is too say too liue or too frame all the deuyses dooings of our lyfe according too the doctrine of the Apostles but also too profit more and more and too surmount and ouercome our selues in true godlynesse which is in déede a victorie of all others most goodly and most beséeming a man according as is sayd Too ouercome a mannes selfe is of al victories the cheefe and the best For a christen man can neuer long continue abide in one selfe same state of godlynesse But eyther fayth inuocation hope and the rest of vertues encrease and augment in him or els by slaking of their earnestnesse they become more faint and by little and little wex cold specially in prosperitie when the hart is open and not for closed with any sorow thē the diuell créepeth in and casteth occasiōs of falling from without too the entēt he may shake of fayth as he ouerthrew Dauid Wherefore let euery of vs with singular care earnestnesse héede and diligence endeuer to profit let vs with harty request pray dayly vntoo God to rule vs with his holy spirit let vs shun the dangers and occasions of back slydings let vs flée leud company let vs loue stayednesse let vs take vppon vs certein profitable labors exercises of godly discipline and let vs beare in mynd this saying In the way of the Lord not too go foreward is too go backeward The second part THis is the wil of God euen your holynesse that yee should absteyne from fornication Among the testimonies that are the markes of the true church of God and that put a difference betwéene it and Heathenish and vngodly routes a notable and manifest signe is the true doctrine concerning chastitie and the vndefiled bond of wedlocke which is reteyned only in the church of god All nations else haue openly set looce not only whoredom or fornication but all other more horrible and vnspeakable lusts In Asia and Affrike euen at this day the sect of Mahomet practyseth incestuous confusions without punishment In Europe the Popishe faction vnder the false pretence of Religion hathe forbidden a great number of men too marrye whereas Paule notwithstanding hath sayde before in expresse woordes that it is the Doctrine of Diuels too forbid mariage Forasmuch then as in our Churches the lawes of Chastitie and wedlocke are by the benefite of God reteyned and maynteyned truely and soundly wée may assure our selues euen by this signe that wée may the more certeinly warrant our selues to bée the Citizens of the true Churche of God. The cause also why Paule in this place vrgeth so sore this commaundement concerning Chastitie and eschewing the lustes and vices encountering it is for that at Thessalonica like as at Ephesus and Corinth and other Heathen cities and famous mart townes to which great multitudes of men were woont to flocke togither from all Nations there was chéefly great confusion of lustes and vnbrydled libertie of all vyces which ryotousnesse and welth bréedeth Paule therfore both in this place and .j. Cor. vj. Ephes v. teacheth that wandering lustes are not things indifferent neyther that there is any libertie graunted in the Gospell eyther of lustfull likings or of craftynesse in bargeyning but that they are prohibited most straightly by the commaundemēt of God and are most sharply punished by God the iust iudge and reuenger For this is the euerlasting vnchaungeable will of God sayeth Paule euen your holynesse which is in the true acknowledgemēt of God that yée should kéepe your selues cleane both in body and soule according to Gods wil and absteyne from al fornication and all concupiscences forbidden by god and whither it bée in single lyfe or in the lawfull bond of wedlocke euery man to possesse his vessell that is too say his bodye which is the dwelling place of the chaste and holy spirit of God in holynesse
and honour that is too maynteyne it chaste and holye and not to defyle it with lustes of concupiscence as the Heathen haue giuen themselues leaue without controllement In this place is to bée repeted the whole doctrine concerning chastitie wedlocke and in especially the eyght causes for which al the godly must with singular héede and diligence defend the honour of chast shamefastnesse Which causes are recited in the declaration of the vertues of the sixth commaundement in my rules of lyfe Now will I adde but only one saying of Tertulliā most woorthye to bée borne away Inasmuch as wée all are the temple of God by putting into vs the holy Ghoste who haloweth vs the Churchwarden and chéef Chaplein of that temple is chastitie which may suffer no vncleane or vnholy thing too bée brought in thither least GOD who dwelleth there taking displeasure too sée his abode defyled should vtterly forsake it The third part concerning interchaungeable ryghtfulnesse which shunneth deceyt in bargayning THis is the will of God that no man deceyue and beguyle his brother in chapmanship bycause the Lord is the punisher of all such things The proposition or ground is Let no man deceyue his brother in bargeyning or bée yée iust in your bargaynings The reasons are twoo THe first reason is for that it is honest This is the will of God that no man misuse or deceyue his brother The second is for that it is profitable Bycause God is the punisher of all such things Althoughe the sent of lukre by any meanes séeme swéete for a whyle and that they think it hygh pollicie that their craftinesse is not espyed yet will god fynd out the offender yet hath God a reuenging eye God the reuenger séeth all things And experience proueth the méening of Hesiodus verse too bée true By euill meanes seek not too gain such gain as rendreth losse and pain God hath by wonderfull forecast ordeyned and established lawfull bargayning among men and he hath so diuersly distributed among them the goods that perteyne too the mayntenance of this mortall lyfe that eche hath néede of others help too the intent that in exchaunging of things and in bargeyning they should put in vre ryghtfulnesse loue towardes their neyghbour and other vertues and that many being knit bound togither with these bondes should liue in companie and conuersation toogither and shewe the doctrine concerning God one too another and the examples of vertues one to another Therfore God alloweth lawfull bargenings will haue indifferencie and vpryghtnesse kept and vsed in them And in this place by expresse woords he forbiddeth defrauding which keepeth not equalitie in bargeynes but catcheth too himself a greater part than he ought of ryght too haue For the woord that Paule vseth signifyeth the same thing that it dooth in the fifth booke of Aristotles Ethicks that is too wit Pleonectein of pleon echein whiche is as much too say as too haue more thā ryght or too take of another mānes goods without recompensing as much for it or too encrease a mannes owne stock too another mannes losse The vertue that encounters it is interchaungeable vpryghtnesse which in marchandyze or bargening beguyleth not other men but maynteyneth proportionable indifferencie according too the Lawes of Nature Thou shalt not steale Loue thy neyghbour as thy selfe Doo not too another which thou wouldest not haue doone too thyself Vppon the Sunday called Oculi or the third Sunday in Lent. ¶ The Epistle Ephes v. BEe you the followers of God as deere chyldren and walke in loue euen as Chryste loued vs and gaue himself for vs an offeryng and a sacrifice of a sweet sauour too god As for fornication and all vnclennesse or couetousnesse let it not bee once mamed among you as it becommeth Sainctes or fylthynesse or foolish talkyng or iesting which are not comely but rather giuyng of thankes For this yee know that no whoremonger eyther vncleane persone or couetous persone which is a worshipper of ymages hath any inheritaunce in the kyngdome of Chryste and of god Let no man deceyue you with vayne wordes For bycause of such thyngs cōmeth the wrath of God vppon the chyldren of disobedience Be not yee therfore companions of them Yee were sometymes darknesse but nowe are yee lyght in the Lord walke as chyldren of lyght for the fruite of the spirite consisteth in all goodnesse and ryghtuousnesse and truthe Accept that whiche is pleasing vntoo the Lorde and haue no fellowship with the vnfruiteful workes of darknesse but rather rebuke them For it is a shame euen too name those things which are done of them in secrete but all things when they are brought foorth by the lyght are manifest ▪ For whatsoeuer is manifest the same is light wherfore he sayeth awake thou that sleepest and stand vp from death and Chryste shall gyue thee lyght The disposement THe state of this Epistle is an Exhortation too newe obedience or too good woorkes by name it giueth preceptes of these thrée vertues 1 Of the loue of God and a mannes neyghbour 2 Of chastitie which shunneth whordome filthynesse and all vnclennesse 3 Of frankhartednesse or liberalitie esche wing couetousnesse which is the seruice of Idols And in this exhortation ▪ Paule vseth six Argumentes of which the first is gathered 1 Of the example of God. 2 Of the dutie of children 3 Of the exāple of Chryste who hath loued vs in such wyse that he hath giuen himselfe too bée an offring and sacrifice for vs. 4 Of the comlynesse as it beséemeth the Saints 5 Of the punishements of wickednesse For these things commeth the wrath of God vppon all that bée disobedient 6 Of the finall cause Therefore are yée deliuered out of the darknesse of sinne and endued with a newe lyght and with the holy Ghost that yée should exercise gentlenesse vpryghtnesse and truthe This disposement of the principall members of this Epistle being considered there may a twoo or thrée of the notabler places bée the easlyer picked out and entreated of An exhortation too newnesse of lyfe or too good woorkes in generall MAny when they héere that a man deserueth not forgyuenesse of sinnes by his good woorkes what néede wée say they to employ any studie or care to doo well Therefore let vs giue our selues ouer to all entycements of pleasure and sinne The wicked and horrible talke of these men is playnly confuted by Paule in this Epistle Wée are not able by our vertues to deserue forgiuenesse of sinnes and eternall lyfe but the only sonne of God our Lord Iesus Chryste hathe obteyned these moste hygh benefites for vs by his obedience and death Neuerthelesse there are other foure ryght weightye causes for whiche wée ought too stryue ageynst the entycementes of sinne and to exercyse ryghtuousnesse truthe liberalitie chastitie and other vertues First necessitie of the commaundement and the det For this purpose were men created by God and afterward redeemed
woorks or merits of his owne nor too any prerogatiue of the flesh But resteth by fayth vppon the only and frée mercy of God promised for Chrystes sake accounting his owne ryghtuousnesse which is of the lawe too bée but dung so he may win Chryst and obteyne Gods ryghtuousnesse by Fayth This Church embracing the frée promis of the Gospel by Faith is that heauenly or spirituall Hierusalem dispersed through the whole world and the moother of vs all bearing new children and new heirs too God from tyme too tyme by the ministerie of the gospell without the law without woorks Now albeit y this true church which without the law without woorks is madè heire of ryghtuousnesse and euerlasting lyfe bée despysed before the world and oppressed with persecutiō and hath not the lawe too hir husband and therefore séemeth vtterly barrein and hath not so many disciples nor so many sonnes as Agar hath or as the law hath that was made vpon mount Sinai yet is shée before God most glorious and most fruteful and dayly not by hir husband the law but by the gospel and spirit of Chryst conceueth beareth and bringeth vp children without number exempted from the bondage of sin and death and set frée from the tyranny of the law and made heires of all Gods benefites Of this frée woman Sara and this heauenly Hierusalem wée know our selues too bée Citizens and the heirs of God when wée embrace the promis of the Gospell by true and effectuall faith By this applying of the figures too the difference of the old Testament and the new and of the people of grace or of the true Church and the counterfet Church it is no hard matter too espye after what fort eche member in the text agréeth too this Doctrine and how the phrases are too bee vnderstoode Vppon the Sunday called Iudica or the fifth Sunday in Lent. ¶ The Epistle Heb. ix CHrist beeing an hye preest of good things too come came by a greater and a more perfect tabernacle not made with handes that is too say not of this building neyther by the bloud of Goates and Calues but by his owne bloud he entred once intoo the holy place and found eternal redempcion For if the bloud of Oxen and of Goates and the ashes of a yong Cowe when it was sprinkled purified the vncleane as touchyng the purifying of the flesh how much more shall the bloud of Chryst which through the eternal spirit offered him selfe without spot too God purge your conscience from dead woorkes too serue the lyuing God And for this cause he is the mediator of the new Testamēt that through death which chaunced for the redemption of those transgressions that were vnder the first Testament they which are called myght receyue the promis of eternall inheritance The disposement THis Epistle is of that kind that instructeth And the state of it or the matter wherof it entreateth is a doctrine concerning the préesthod and sacrifise of Chryst The cheefe places are three 1 Of Chrystes préesthood and of the benefites of his préesthode 2 The foure differences betwéene Chrystes sacrifice and the sacrifyse of the Leuites 3 Of the difference betwéene the old Testament and the new The first place concerning Chrystes preesthod FIrst and formest let vs consider the definition A préest in generall is a person ordeyned of God too teache the gospel and too offer Sacrifyses too pray too God both for himselfe for others hauing Gods promis wherby he may warrant himself that he is herd By this description there appéere too bée thrée chéefe dueties of a préest First too teach not only the lawe but also the Gospel concerning Chryst Secondly too offer Sacrifyses commaunded by god For a Sacrifyse is a ceremonie or woorke commaunded of God which wée yéelde vntoo God too honor him withall that is too say too witnesse that he is the true God whom wée woorship after that sort That preest dooth offer God a sacrifyse That shewes the Gospell foorth in ryghtfull wyse These offices are cōmon too all préestes But in this Epistle is entreated of the hyghest préest of whom let this definition be fastned in mind The high préest Christ is a person immediatly ordeined by the eternal father anoynted with the fulnesse of the holy Ghost too the entent he should bring foorth the Gospel out of the secret bosom of the euerlasting father and make intercession for the whole Churche hauing promise that he shall assuredly bée herd and too offer sacrifice that is too wit himselfe once for all By which sacrifice he deserueth remission of sinnes rightuousnesse and euerlasting saluation too the whole Churche This whole definition may bée builded and warranted out of the textes of the Epistle to the Hebrewes But this dayes lesson of the ninth chapter entreateth chéefly of the third part of Christs préesthod that is too wit of his Sacrifice And too the intent this doctrine concerning the sacrifyce of our hygh préest Chryst may bée drayned from the verye springs first let vs consider that God is verely and vnchaūgeably iust and that it is an euerlasting and vnchaungeable rule of Gods iustice that the reasonable creatures should eyther perfectly and throughly agrée with Gods wisdome rightuousnesse or if they agréed not that they should suffer punishment accordingly and bée horribly destroyed Therefore in as much as the first man and woman had offended forgone the ryghtuousnesse and soundnesse that was giuen them in their creatiō they were too bée cast away intoo eternall damnation But of his vnmeasurable mercie the sonne of GOD made intreatance for mankynd and too the intent Gods Iustice might bée satisfyed he offered himselfe too punishement and too make amendes too Gods most rightfull wrath And so vppon the wonderfull tempering of Gods Iustice and his mercie toogither there was a decrée enacted of receyuing men intoo fauour for the sacrifyce of the sonne of God whereby Gods wrath was too bée pacifyed and rightuousnesse and euerlasting saluation too bée recouered too mankynd For this sacrifyce of the sonne of God all the elect haue at all tymes obteyned remission of sinnes and inheritaunce of eternall lyfe as is sayd Actes iiij There is none other name vnder heauen in whiche wée must bée saued than the name of Iesus Chryst And too the intent men should bée put in remembrance taught of this sacrifyce of Chrystes God ordeyned the sacrifysing of beasts euen frō the beginning of the world whiche in no wyse purchased remission of sinnes as is sayd in this Epistle It is impossible for sinnes too bée taken away by the blud of Buls and Gotes But were figures or images of Chrystes true sacrifice by which is obteyned continual and euerlasting redemption from sinne and the heritage of eternall lyfe This doctrine concerning Chrysts sacrifyce which is the foundation of rightuousnesse saluation fayth and christen Inuocation let vs myndfully think vppon not only these fewe
second benefit is remission of sinnes Ephes 1. and Col. 1. In whome wée haue redemption remissiō of sinnes by his blud The third is reconciliation or attonement with god Rom. viij When as wée were enemies too God wée were reconcyled too him by the death of his sōne Eph. v. Making peace that he myght reconcyle the Iewes and Gentyles in one body vntoo God ▪ by his crosse The fourth is Iustification Rom. iij. Wée are iustifyed fréely by his grace through the redemption made by Iesus Chryst whom GOD hath appoynted a seat of mercy through fayth in his blud too declare his ryghtuousnesse in y he forgiueth y sinnes which are past The fifth is the giuing of the holy ghost of holynesse Gal. iij. Chryst hath redéemed vs and is become accursed for vs that wée might receiue his spirit by fayth Iohn vj. If I go not away the comforter shall not come too you The sixth is the destruction of the Diuels kingdome Hebr. ij By death he hath abolished him that had the power of death that is too wit the Diuel and reconciled those that for feare of deathe were in bondage all their lyfe long The seuenth is the abolishing of sin death j. Cor. xv Death is swalowed vp intoo victorie O death where is thy sting O Hell where is thy victorie For the sting of death is sinne and the power of sinne is the lawe But thankes bée vntoo God who hathe giuen vs victorie by our Lord Iesus Chryste The eyght is euerlasting lyfe and saluation Iohn iij. The sonne of man must bée lifted vpon the Crosse too the entent that euery one which beléeueth in him should not perish but haue lyfe euerlasting The application of these benefits is made by true repentance and faith That is too wit when acknowledging gods wrath and the horiblenesse of our sinnes wée are earnestly afraide and hartely sory that wée haue offended God and by faith acknowledge that Chryst the sonne of God suffred and was crucifyed made a sacrifise for vs persuade our selues assuredly that for this sacrifyse of Chrystes our sinnes are forgiuen vs ryghtuousnesse and euerlasting lyfe giuen vs. Of this Application there are testimonies too bée séen euery where And notable is this saying of Chryst Iohn xvij I sacrifyse my selfe for them that is too say I offer my selfe for them that they also may bée holy in déede And I pray not for them only but for all that shall beléeue in mée through their prayer In this prayer Chryst our byshop or préest executeth the chéefest duetie or office of a high préest and applyeth his sacrifyse too the whole Churche Therefore in this place the whole Doctrine concerning the préesthoode and sacrifyse of Chryst is too bée thought vppon and repeated Vppon Easter day ¶ The Epistle j. Cor. xv PVrge therefore the olde leuen that yee may bee new dowe as yee are sweete bread For Chryste our Easter Lambe is offered vp for vs Therefore let vs keepe holyday not with olde leuen neyther with the leuen of maliciousnesse and wickednesse but with the sweete bread of purenesse and truthe The disposement THe foūdacion of our fayth and saluacion and the end and marke of the whole storie of the gospel the chéefe hauen of comfort in which only our hartes may rest in all troubles in death is the most ioyful resurrection of the sonne of God our Lord Iesus Chryst where through he being conqueror of sin death hel and the féends hy him vanquished leadeth a glorious triumphe and imparteth vntoo vs that flée vntoo him ryghtuousnesse eternall saluation calling agein euen our bodyes from death vntoo lyfe This excéeding great and wonderful woork of God and benefite towards vs worthy too bée had alwayes in memorie let vs embrace and set out cōtinually with thankfull hart and voyce This Epistle is of that kynd that is perswasiue For it is an exhortacion too the true celebration of the feast of Easter that is too say too the true acknowledgement of the persone and benefites of the sacrifyse or Lamb Chtyst slaine and offered vp for vs vppon the Altar of the Crosse and too true repentance or acknowledgement of our owne sinne of Gods wrath conueyed intoo this Lamb too true faith in the gréefes which rise vppon the féeling of Gods wrath and the beholding of our own sinne death and other calamities assuredly beléeuing that our passeouer is slaine and offered vp already for vs that our sinnes are taken quite away by this Lamb of God and that euen when wée bée dead lyfe and ioy euerlasting shall doutlesse bée restored too vs with Christ who is risen agein Uppon which Faith there must ensew new obedience or clensing from the sinne that yet remayneth in our nature and a beginning of new lyght ryghtuousnesse and conuersation wholly agréeing with the will and woorde of God and continewally setting foorth these incomparable benefites of Chryst with godly minde and voice This is the true Celebration of the Passeouer in this lyfe yea and for euermore Untoo which Paule exhorteth vs by a representacion of leuened bread taken of the custome of the Iewish Passeouer Now too the entent the summe of the most large Doctrine set foorth in this Epistle may the easlyer bée comprehended in mynd Let vs distribute it intoo thrée places 1 Of the woord Pascha or Passeouer 2 A conferring of our Passeouer with the Passeouer of the old Testament which caryeth with it the doctrine of the benefites of Chryste the Lamb that suffered for vs and rose agein for vs. 3 How wée may celebrate this feast of Passeouer aryght in this lyfe The first place THe woord Pascha which is an Hebrew woord deriued of the verbe Pasah signifyeth in Englishe a Passingby or a Passingouer namely in that the Lord passing through Egipt slew the firstborne of the Egiptians and spared the Israelites whose doore poostes were sprinkled with the blud of a Lamb. Exod. xij Secondly it signifyeth the holyday wherin the rememberance of that Passeouer is continued by killing of a Lamb. Luke xxij The feast of swéete bread drew nye which is called Easter Thirdly in this Epistle it signifyeth the Paschall Lamb which was a signe or rememberance of the Lordes passing through Egipt and of the passing of the Israelites through the red Sea And it was a figure of Chryst the true Lambe that was offered vp for vs and passed by death too the eternall Father that by his passage he myght obteine vs deliuerance out of the bondage of Egipt that is too say of the Diuell sinne and death and restore vs ryghtuousnesse and euerlasting lyfe Now assoone as Chryste the true Passeouer was once offered the figuring passeouer ceased and there was instituted a new Passeouer the name where of dooth properly agrée too that day in which the sonne of God our Lord Iesus was offered vp for our sinnes vppon
heinous so as sin may become out of measure sinful and being fully felt too bée so may strike dreadfull feares and astraughtments into mennes consciences which immediatly vppon the stirring vp and discouering of sin by the law do giue sentence of death ageinst themselues find themselues giltie of eternall damnation Too this méening it is sayd The power of sin is the law as in Rom. v. The law entred in that sin myght abound Also Rom. vij I had not knowne sin but for the law For when the commaundemēt came sin reuiued and I am dead that is too say the law shewed the hugenesse and heynousnesse of sin and of Gods wrath ageinst sin and assoone as Gods wrath was once known sin which héertofore slept in quietnesse was stirred vp and became more strong and effectual and ouerwhelmed man with the féeling of Gods wrath and with horrible dreadfulnesse and endlesse Death For the law exacteth alwayes of vs suche an obedience and conformablenesse as is vnpossible too mannes nature and too those that are not conformable it thundreth out this thunder bolt Curssed is he that continueth not throughly in all thinges that are wrytten in the lawe And so there was no shift but that all mankynde béeing subdued and oppressed by these moste cruell enemies sinne Deathe and the cursse of the lawe which are the chéefe sinewes of the Diuels kingdome must haue perished vtterly Neyther could he by any power of man or succor of Angels haue rid himselfe out of this cruell Tyrannye onlesse these myghtye and dreadfull enemies of mankynde had bin vanquished and ouerthrowne by the Sonne of God our Lorde Iesus Chryste who was born too vs giuen to vs who died for vs and rose agein for vs that his victory had bin bestowed vppon vs by faith j. Ioh. v. Heb. ij By his own death he put downe him y had Lordship ouer death that is too say the deuil and reconciled those which through feare of death wer all their life time oppressed with bondage Coloss ij Yée are risen ageine with Chryst through faith that is wrought by the operation of God which raised him frō death And with him he hath quickened vs also that were dead in our sinnes and hath forgiuen our trespasses and put out the handwryting that was ageinst vs in the law written and hath takē it away and fastened it too his crosse and spoyled rule and power and made a shewe of them openly and tryumphed ouer them in his owne person Esay ix For the yoke of his burthen that is to wit death and al calamities wherwith mankynd is ouerloden the staffe of his shoulder that is too say sin which is the thing the staffe or the dart with which death pusheth all men through killeth them and the scepter of his exaction that is too say the law which exacteth perfect obedience with horrible wrath condemneth all men that are not conformable vntoo it hast thou ouercome or vanquished as in the day of Madian For like as Gedeon did put the Madianits too flight not with bodyly armor and weapon but only with the sound of a trūpet and by putting them in feare with burning cressets euen so the sonne of God vanquisheth his enemies sin death and the diuel with none other weapōs than a trumpet that is to say the sound of his Gospel and the fire of his holy spirite which kindleth in mennes harts the light of true fayth settled vpon the sonne of God the conqueror of sinne and death as is sayd j. Ioh. v. This is the victorie that ouercōmeth the world euen your faith And .j. Peter v. Whom resist you strong in Faith. This excellent doctrine in al miseries and sorowes the most souerein and assured comfort whereuppon our whole saluation is stayed Paule setteth foorth in this place beautifyed with twoo testimonies Esay xxv Death is swalowed vp intoo victorie Ose xiij Death where is thy sting Hell wher is thy victory ▪ Now too the entent these textes alledged by Paule may bée vnderstood the better and the largenesse of the Doctrine and comfort comprised in them bée looked the néerer vntoo and the easlyer cōsidered I wil adde the grammaticall exposition of them The woordes of Esay are these In this mountaine shal he swalowe vp or deuour the wrapping of faces wherein all people are wrapped and the couering wherewith all nacions are couered And he shall swalowe vp death intoo victorie And the Lord God shall wipe awaye the teares from all faces and shall take away the rebuke or reproche of his people out of all the earth Esay preacheth of the benefites of the sonne of God that he most puissantly deliuereth his Churche bothe from all other moste sorowfull and principall euils and in especially from Death which no force and wisdome of man can ouercome When as by his Death he not only vanquisheth and ouerthroweth our Death but also vtterly abolisheth it and swalloweth it vp and wypeth away and crosseth out the reproche and teares of his people that is too wit sinne and all other miseries and sorowes But in the beginning he speaketh figuratiuely when he sayeth that the wrapping of the face wherwith all people are wrapped shall be deuoured For by the figure Metonimya which is a transposing of names he noteth the thing signifyed by the name of the thing that betokeneth it For the faces of dead folkes are woont too bée wrapped and hidden in clothes These wrappings shall bée taken away that is too say death it selfe shallbée taken away or deuoured according as Esay himselfe anon after expoundeth that properly which he had spoken erst figuratiuely as the Prophets are accustomed too doo He shall deuour or swalow vp death intoo victorie or by swalowing vp deathe the sonne of God shall get the vpper hand and shall reygne and triumph like as death had erst reigned ouer mankinde and made hauocke of all menne and none coulde wythstande him The thrée score and ten interpreters haue trāslated these woordes of Esay thus And Death preuayling deuoured bycause Death wasteth away deuoureth all men But Paul too the intent too set foorth the true and natiue meening of Esay and too shewe that it ought not too haue bin translated Death preuayling deuoured But he that is too say the sonne of God deuoured Death chaungeth the verbe actyue intoo a passiue and so expresseth the same méening how bee it muche more plainly and piththely Death is swallowed vp intoo victorie that is too say Death which héertofore deuoured al mē is now it selfe deuoured and swalowed vp intoo victorie by the sonne of God the conqueror of Death so as nowe from hencefoorth the sonne of God is a continuall conqueror and euerlasting tryumpher ouer Death For the Hebrue woorde Nitzach is as muche too say as too vanquishe too preuayle too tryumph and now and then it signifieth also euerlasting continuall and for euermore Therfore in the Latin translacion of Esay wée
is too say Heretikes and Tyrants by feruent prayer stout standing too the truth and euident disprouing of errors But the soÌ„ne of God our Lord Iesus Christ is not a shepherd and Bishop of our soules only after the same manner that S. Peter and the rest of the Apostles and ministers that teach the gospel are but also he is our high préest and sacrifise taking vp the lost shéep vpon his shoulders and transferring all our sinnes making satisfaction for them with his death passion and euen by his owne proper power restoring euerlasting lyfe and rightuousnesse vntoo vs He giueth vs the holy ghost he kindleth in vs new lyght coÌ„fort lyfe and ioy settled in God he defendeth vs from all daungers he vpholdeth such as are oppressed with persecution and miseries he healeth our misdeedes and wounds he ruleth the purposes of our vocation he giueth healthful successe he disapointeth the lets and snares of the Diuel he represseth the rage of Tyrantes and in the end deliuering vs from death and all miseries he raiseth vs vp too euerlasting lyfe glorie And so wée sée that in this short text of Peters there are conteyned the chéef and most ample places of Christen doctrine concerning sin true repentance or turning vntoo God the office and benefites of Christ and the health of our soules A more large and ful declaration of which things may bée repeted out of my wrytings that comprehend the summe of the doctrine and out of the proper and peculiar exercyses of repentance and fayth Vppon the Sunday called Iubilate or the third Sunday after Easter The Introit BEe ioyfull vntoo the Lord all the earth Halleluia Sing Psalmes vntoo his name Halleluia Giue glory vntoo his maiestie Halleluia Say vntoo God howe dreadfull are thy woorks O Lord in the abundance of thy power c. Psal lxv◠¶ The Epistle j. Peter ij DEerly beloued I beseech you as straÌ„gers pilgrims abstein froÌ„ fleshly lusts which fight ageinst the soul and se that ye haue honest conuersation amoÌ„g the Gentiles that wheras they backbite you as euil doers they may see your good works and praise God in the day of visitatioÌ„ Submit your selues therfore to euery maÌ„ for the Lords sake whether it be vnto the king as vnto the chefe hed either vnto rulers as vnto them that are seÌ„t of him for the punishment of euil doers but for the laud of theÌ„ that doo wel For so is the wil of God that with wel dooing ye may stop the mouthes of folish and ignorant men as free and not as hauing the liberty of a cloke for maliciousnesse but eueÌ„ as the seruants of god Honor al meÌ„ loue brotherly felowship fear God honor the king â–ª Seruants obey your masters with all feare not only if they be good and curteous but also thoughe they be froward For it is thanks worthy if a man for conscieÌ„ce sake towards God endure greef suffering wrongfully The disposement IT is of those kind of cases that persuade And the state of the Epistle is this I exhort you too liue honestly and too bée obedient too your superiors The places are thrée 1 A general precept coÌ„cerning good maners or new obedieÌ„ce 2 Of obedience too bée performed too the magistrate lawes of the countrie of bearing the burthens of the common weale yea though they bée somewhat too sore 3 Of Christen libertie and the abuse of the same The first place I Beseech you as strangers pilgrims â–ª that you absteine from fleshly lusts which fight ageinst the foul This first part of the Epistle is a generall exhortacion too the desire and diligeÌ„ce of dooing wel or of repressing sinful lusts to gouern all the intents dooings of our lyfe after a godly holy maner Therfore the whole doctrine coÌ„cerning good woorks or new obedience as what it is why it is to be performed how it may bée done in this our weaknesse and in what wise it pleaseth god may be repeated in this place The proposition is Be of good conuersation among the Gentiles that is to say liue honestly or gouern your life behauior honestly For conuersatioÌ„ signifieth the same thing that life or the purposes doings of a mans life This proposition doth Peter coÌ„firm and enlighteÌ„ first by entretaÌ„ce and secondly by setting down the contrary Abstein froÌ„ fleshly lusts that is to say eschue sin or féed not the sinful inclinacions affections of the flesh that is too say of nature corrupted and marred with sin which like enemies kéep war ageinst the mind lightned with the spirit or ageinst the law of God as is said Ro. 8. The méening of the flesh or what soeuer mans flesh méeneth thinketh desireth of it self with out the holy ghost is enmitie ageinst god Ro. vij I sée another law in my members the same law is it that he calleth héer fleshly lusts fighting ageinst the law of my mind renued by the holy ghost and subduing me to the law of sin which is in my members Gal. v. The flesh lusteth ageinst the spirite Now the fleshly lusts signifie not the very desires themselues created in the wil or sense by god but the headinesse of the wicked desires affections doings raging with great violeÌ„ce ageinst the law of God as in the mind darknesse doutfulnesse coÌ„cerning God In the wil distrust fleshly carelessenesse pride c. and in the hart vnlawful loues heats of irefulnesse of hatred of lusts of desire of reuenge of ambition of couetousnesse of singularitie and such other out of which as out of a fountain flow all outward offences and mischéeues according as it is truely sayd The groundes from whence all euils doo commence Is heady lust or foule concupiscence And in the first of the Epistle of S. Iames. Concupiscence conceyuing bringeth foorth sin Peter vseth a very notable and veheemnt kind of spéeche when he sayth that the fleshly lustes or sinfull affections doo keep war ageinst the soule that is to say like sturdy cruell souldiers marche foorth with violent and enemylike rage ageinst the iudgement or commaundement of reason renued by the holy Ghost Which encounter or deadly â—â—â—d betwéene the flesh and the spirit euen in those that bée regenerated Paule describeth with notable woords and sentences Rom. vij Gal. v. And the encouÌ„ter of fayth and vertues kindled by the holy Ghost ageinst vyces and lustes bidding them battell is excellently described in moste lyuely maner by Prudentius in the battell of the soule which encounter the godly doo euery one of them dayly féele within their owne hartes 3 Peter enlargeth his proposition with making mention of the enforcing cause I beseeche you as straungers and Pilgrimes For seeing wée haue not in this world a continuing Citie or a quiet seate and place of rest but that our home is in heauen let vs also cast away the desires and lusts of this world and lead a holy and heauenly lyfe acceptable too
that are drunken and disordered whom wée fynde by experience not too bée méete too performe aryght the lesser purposes and dueties of mannes lyfe Besides this drunkeÌ„nesse expulseth the spirit of grace praiers out of mennes harts as Basil hath truely sayd Drunkennesse expelleth the holy Ghost And like as smoke driueth out Bées so Gluttony expulseth the gifts of the holy Ghost Therfore some define sobrietie or stayednesse too bée a vertue that ruleth the desires and the vse of meat and drinke so as wée nether hinder prayer by too much cramming nor hinder sléepe by too much for â—earing Watchfulnesse also is necessary vntoo praying which not only measureth the sléepe of the body in suche wise as it alloweth not more tyme too it than is requisite too maynteine health but also shaketh off the restinesse of mynd and drousie sluggishnesse which neglecteth the exercises of true godlynesse and performeth due heede earnestnesse businesse diligence in dayly prayer and in ruling the rest of the attemptes and purposes of a mannes lyfe It neglecteth not â—e consumeth the time in sléepe or idlenesse which is too bée employed in prayer and mynding of godlynesse It bableth not the woords of the prayer with the lips alone coldly and yauningly and with a wandring minde but it is settled and busie occupyed For how can he hope too bee herd of God which héereth not himself when he prayeth not considereth what he prayeth The times that are most fit for godly and earnest prayer are the morning and the tymes immediatly before dinner and supper as it is sayd in the Psalme Early in the morning will I cry vntoo thee early in the morning shalt thou heare mée Also Peter and Iohn go vp intoo the temple the nynthe houre too pray which answéereth too our thrée or foure of the clocke in the after noone The second place COncerning the louing of our neybor there is spoke more largely of it vpon the .iiij. Sunday after Epiphanie and the first and second dayes after Trinitie Therefore I giue but this lesson concerning the Phrase Loue hydeth the multitude of sinnes it is not too bée vnderstoode of hyding a mannes sinnes before God of which is spoken in Psal xxxj and Rom. iiij Blissed are they whose sinnes are couered that is too wit vnder the shadow of the Sonne of God our mediator but of other mennes or of our neybors sinnes infirmities and blemishes which are too bée forgiuen and couered with mutual louingnesse according to this saying Loue suffereth all things loue beareth all things loue woorketh his neybor no harme Also forgiue and yée shalbée forgiuen Also know thy fréends conditions but hate them not He that hateth vyces hatethmen c. One spice of louing a mannes neybor is of hospitalitie which hee will haue too bée vsed without grudging that is too say willingly and with a chéerfull mynd according too this saying God loueth the chéerful giuer And the Gréekes haue giuen the thrée graces their names of chéerfulnesse that is too wit Aglaia â–ª Euphrosyne Thalia méening thereby that good turnes are too bée doone vntoo others with a glad heart and chéerfull countenance The third place GOd framed man in such wyse and distinguished mannes lyfe intoo sundrie degrées dueties and giftes that euery one hath néede of others helpe and eche one too shewe his louingnesse and liberalitie towardes other by franke and free imparting his giftes among them And in déede the best of all laboures is too help a man by such meanes as he hath and can And therfore in this place Peter willeth all men too employ the giftes which they haue not too vainglory and pryde but too this end that they may serue our neybors turne and set foorth the glory of God Like as Paule j. Corinthians xij and xiiij willeth all giftes too bée employed too edefying â–ª and too the profit of the churche If any man speake let him speake as the answers of God. That is too say he that is a Preacher let him teache faithfully and let him handle the word of God aryght and not teach Philosophie nor the traditions of men If any man ministreth let him doo it according to the abilitie that God lendeth him That is too say let euery one that serueth in any other seruice or office abide within the boundes of his vocatioÌ„ which God furthereth let him acknowledge God to bée the efficient cause and end of al wholsom dooings Let him doo all things too the glory of God. Vppon Whitson Sunday ¶ The Epistle Actes ij ANd when the fiftie dayes wer come to an end they were all with one accord together in one place And sodenly there came a sound from heauen as it had bin the comming of a mighty winde and it filled al the house where they sate And there appeared vntoo them clouen tongues like as they had bin of fire and it sate vpon eche one of them and they were al filled with the holy ghost and began to speake with other tongues euen as the same spirit gaue theÌ„ vtterance Then were dwelling at Ierusalem Iewes deuout meÌ„ out of euery nation of them that are vnder heauen When this was noysed about the multitude came together and were astonied bicause that euery man heard them speake with his own language They wondred all and maruelled saying among theÌ„ selues Behold are not all these which speake of Galile And how heare wee euery man his owne tongue wherein wee were borne Parthians and Medes and Elamites and the inhabiters of Mesopotamia and of Iewrie and of Capadocia of Pontus and Asia Phrigia and Pamphilia of Egipt and of the parties of Libia which is beside Syren and straungers of Rome Iewes and Proselites Greekes and Arrabians wee haue heard them speake in our owne tongues the great woorkes of God. The Doctrine concerning the feast of Pentecost or Whitsuntide may be included in foure places 1 Of the woord Pentecost and the stories of Gods shewing of himselfe which were doone in the Church vpon Whitsun Sunday 2 The Doctrine concerning the person of the holy Ghost 3 Of the office and benefites of the holy Ghost 4 Too whom the holy Ghost is giuen and how he is receiued or forgone The first place PEntecost is a Gréeke woorde and signifieth the fiftith day that is too wit from Easter day For the fiftith day after the first passeouer and passage of the children of Israell out of Egipt the lawe of God was published vppon Mount Sinai And the same day a thousand fiue hundred fortie and twoo yéeres after béeing the fiftith day after that our passeouer Chryst was offered in sacrifise vppon the altar of the crosse the holy Ghost was poured out vppon the Apostles Now from the creation of the world vntoo the first Pentecost in which the ten commaundementes were delyuered vppon Mount Sinai there passed twoo thousand four hundred and thrée and fiftie yéeres From the first Pentecost or
deliuerāce of the ten commaundements vnto the Pentecost of the new Testament in which the holy Ghost in the visible shape of fire was shed vppon the Apostles are 1542. yéeres And from the first Pentecost in which the ten commaundements wer giuen by God vntoo the Pentecost or Whitsuntide of this yeere from Chrystes birth 1570. are passed 3079. yéeres God ordeyned among the people of Israell the feastes of Easter Pentecost Tabernacles c. that they might mainteine the memorie of the benefites that he had bestowed vppon the Israelites in conueying them out of Egipt and in publishing the lawe in defending them in the wildernesse And too the entent the people myght bée instructed cōcerning the benefites of the sonne of God our Lord Iesus Chryst for whose sake they béeing deliuered out of the thraldome of sinne and endlesse damnation were gouerned by the holy Ghoste and made heires of the euerlasting and heauenly Tabernacle Therefore it was Gods will that the people also should kéepe the Feast of Pentecost chéefely for thrée causes First that the maruelous publishing of Gods lawe which he had set foorthe that day vppon the toppe of mount Sinai with notable tokens might the more certeinly be spred abrode For although he had sowed intoo mennes harts a perceiuerance of his lawe before from their first creation yet notwithstanding he repeated it ageine vppon mount Sinai least béeing darkned in this sorowfull mistinesse which folowed mannes fall it might haue bin vtterly quenched in vs and too the entent wée should know that this natural perceiuerance of the lawe was spred intoo our hartes by God himself and specially that the dreadfull iudgemēt of God ageinst sin myght bée manifested too mankinde by the lawe shooting foorth the thunderbolts and lightenings of Gods wrath Another cause was for that God would haue new loaues of bread made of the corne that grew the same yéere offered too him at the feast of Whitsuntyde too the entēt his presentnesse and goodnesse in cherishing and mainteining this bodely lyfe myght bée acknowledged also Thirdly God would that the people shuld bée put in mind of the Whitsuntyde of the newe Testament which was too come and of the shedding foorthe of the holy Ghost intoo the hartes of the beléeuers by whose help the law of God which otherwise were vtterly impossible too mans nature is begō new rightuousnesse comfort lyfe euerlasting kindled in our harts Of wonderful purpose would God haue the times or dayes in which the law was deliuered and which the holy Ghost was shed foorth and the maner of the manifestation of bothe too agree For looke on what day the lawe of God was published with flames of thunder and lightning vpon moūt Sinai the sameday was the holy Ghoste also sheaded forth vppon the Apostles in the likenesse of flames of firy tunges For the holy Ghost by firie tunges that is too say by preachinge the woorde of the lawe and the Gospell gathered a Churche too God out of nacions of sundry tunges and is effectuall in it And he kindleth in mennes hartes first a fire or a beholding of Gods dreadfull wrath which is a consuming fire and secondly the lyght of faith comfort ioy and lyfe promised for Christes sake and the fire of burning loue towards God and of al other vertues Héerby also is somewhat ment concerning the person of the holy ghost namely that he is the flame of that mutuall loue wherwith the eternal father and the sonne embrace eche other and wherwith they afterward ioyne the Church too them But in especially in the storie of this feastfull day let the comparison of eyther of the Pentecostes bée considered Of which the first dooth with darting the thunderboltes lightning of Gods law so fray the multitude of folk standing by that with quaking and astonyed myndes they flée from the sight and spéeche of god But at this other Pentecost the holy Ghost is poured out vppon the Sainctes and he moueth their harts not too flée from God but too approche vntoo God vppon trust of his sonne and too crie Abba Father Romains the eight The second place Of the persone of the holy Ghost THe holy Ghost began not then first too bée nor was then first shed intoo the harts of the Saincts when he sate vpon the Apostles in shape of firy tūgs y fiftith day after Christes Resurrection but he was with GOD the Father and the sonne from euerlasting created all other things of nought and imparted lyfe and power too thryue and encrease too all things growing in their first creation And afterward at al tymes in the Church he kindled the light of fayth or true acknowledgement of God and spirituall rightuousnesse and eternall lyfe in all the elect as is sayd in Gen. j. The Spirit of the Lord cherished the waters Psal xxxiij By the woord of the Lorde the heauens were stablished and all the host of them by the breth of his mouth j. Pet. j. The spirit of Christ in the Prophetes foretold the passion of Chryst Actes xxviij As the holy Ghost hath spoken by the Prophet Esai Nowe there are an eyght hundred yéeres or there abouts from Esai too the sheading foorth of the holy Ghoste vppon the Apostles Neyther may wée surmyse that the Apostles did then first receyue the holy Ghost whē the tenth day after Christs ascension he was shed out vppon them in the visible shape of firie tungs for in the .xx. of Iohn it is sayd expressely Take yée the holy Ghoste And this generall rule is well knowen Rom. viij They that are led by the spirit of GOD are the sonnes of god If any man haue not the spirit of Chryst he is none of his But there are two manner of gifts of the holy Ghoste One sort is common too all the godly of whiche is spoken Gal. v. The frutes of the spirit are fayth ioy peace and loue c. An other sort are singular and as it were peculiar priuiledges of some certein persones as the sodeine knowledge of diuerse tungs vnappalled courage of mynd in professing and spreading abrode the Gospell the gift of healing and of woorking other miracles Now vpon Whitson Sūday there were poured out vpō the Apostles not only those common and ordinarie things whiche were also begonne in them before but also these wonderfull giftes of the holy ghost and such as were graunted too fewe by speciall priuiledge of god And this maruelous and visible sheading foorth of the gifts of the holy ghost was then doone at that tyme too the intent it myght bée an assured witnesse that the holy Ghoste is at all tymes afterward by the preaching of the gospel without fayle sheaded inuisibly into the hartes of the beléeuers and that he kindleth in them true inuocatiō ioyfulnesse hope and other motions pleasing God and transformeth them to the image of god Now let this ensewing such as it is suffyse for a description of the persone of
the comfort of thy helpe agein and stablish mée with thy frée spirite Let vs harâ—e vppon these requestes dayly For in so great confusion of doutfulnesse in the gréefes of conscience in the perilles of profession in pouertie in contempt in most bitter hatreds and in torments of bodye It is impossible that fayth and godlynesse should staÌ„d stedye and vnmoued if mennes mynds were not strengthened by the holy Ghoste That Steueâ— went with ioyfull mynd too his punishement and eased his harmes with hope That Laurence laye vppon the gredyron broyling on the coales that were vnderneathe him with glad and chéerefull hart and scorned the Tyrant both in countenaunce voyce That Agatha Agnes and such other â—â—â—ie Wenches laughed in the mids of most bitter tormentes and were not ouercome with any terrours or tortures too renounce the profession of the truthe All these things are the benefites and giftes of the holy Ghost And this benefite of the holy Ghost in erecuting the office of an Aduocate in the mynds of men that are afflicted is with most singular and swéete lightsomnesse both of woords and figures expressed in the auncient prayer directed too the holy Ghost which I would wishe yong men too wryte yea and dayly too vse it in their prayers Come holy Ghost and God of myght Send downe from heauen on euery wyght The beames of thy eternall lyght Come Father of the poore in smart Come thou that all good gifts doost part Come only lyght of lyghtlesse hart Of comforters thou art the best Of humane soule the gentle guest And sweete refresher of th' opprest In labour rest and quietnesse In swelting heat coole tempratnesse In moorning comfortablenesse O lyght most blissed too behold Fulfill with grace most manifold The harts of all thy faythfull fold Onlesse thy woorking it begin Man hath not aught at all within Man hath not aught but only sin Wash cleane what euer filth is found And moyst agein eche droughty ground And heale eche thing that is not sound Subdue the sturdy stiffe and hold Releeue the things fernooâ—â—d with cold And on the strayes lay stedfast hold On such as by their frutes doo showe The trust and fayth which they thee â—we â–ª Thy sacred namber seuen bestowe Giue them the hyre of rightuousnesse Giue them the end of blisfulnesse And euer lasting ioyfulnesse Now whereas in this Hymne is sayd Thy sacred noÌ„ber seuen bestowe And in another Hymne Thou seuenfold giuer of thy gift â–ª c. These woords allude to y place of Esai xâ— out of which they coÌ„monly recken vp seuen giftes of the holy Ghost Esai xj A rod shall spring out of the stocke of Iesse and a braunche shal growe out of his roote The spirit of the Lord shall rest vppon him the spirit of wisdome and vnderstanding the spirit of counsell and strength the spirit of knowledge and godlinesse and the spirit of the feare of the Lorde shall fill him This place of Esai is a prophesie concerning Chrystes kingdome whom he foretelleth to come of the stocke of Esai or Iesse or of the linage of Dauiâ— nowe sore decayed and in maner past hope and that this kingdome shalbée spirituall in which Chryst the king and head of the Churche shall bestowe spiritual and euerlasting gifts vpoÌ„ his body or church not by worldly force but by his spirit and woorâ— First the spirit or gift of wisdome is the true knowledge of God and of his sâ—nâ—e â—ur Loâ—d Iesus Chryste and a faith vnderstanding and embracing all the whole doctrine concerning God which is set foorth and is necessarie too bée knowen for the health of the soule Secondly the spirit of Vnderstâ—ding is that whereby wâ—â— discerne opinions and fynd out the true doctrine froÌ„ the false and from that which is shadowed with the sleightes of Sophistrie Thirdly the spirite of Counsell is that whiche in the labours of a mannes vocation in daungers in sorowes and aduersities gouerneth the godly with counsell and susteyneth them with comfort and playeth al the other partes and duties of an Aduocate Fourthly the spirit of Strength or MaÌ„lynesse harteneth and strengtheneth mennes myndes and fenceth the godly with those weapons that are described Ephe. vj. least being vanquished eyther with entycements of pleasure or with the traynes of the Diuell â–ª or with aduersitie they may fal away from true godlinesse Fifthly the spirit of Knowledge doth in our coâ—â—on conuersation so marke the differences of persones tymes and places and so rule a mannes deuyses and dooings too the reason of the circumstances or incidentes that he neyther offendeth others nor withdraweth them froÌ„ the true doctrine Sixthly the spirit of Godlynesse kindleth in our willâ—s â— fréeharted willingnesse too obey God or â—n vniuersall obedience according too the commaundementes of God and dryneth all our dooings too this end that GOD â–ª may bée rightly worshipped glâ—riâ—â—ed â–ª aâ—d magnified at â—â—â—hands Seuenthly the spirit of the Feare of GOD ruleth our haâ—â—es that they may reuerently 〈◊〉 themselues to god and stand in awe of the Lord God as of a kyndharted fatheâ— not with slauish feare but with chyldly affection being loth with all our hartes too â—ffend this heaâ—enly Father or too bée cast oâ—â— of his fâ—uouâ— â—â—d althoughe there bée moâ—enefites attribuâ—â—â—â—â—â— the holy Ghoâ—â— in the Seriptures these self seâ—en giftâ—â— of the holy Ghost â—ay bée drawen â—â— feweâ— kynds â–ª yet notwithstaÌ„ding in as much as this distribution is accustomed in the church I thought good â—â— repete a short 〈◊〉 â—â— it in this place The fourth place how the holy ghost is receiued and how he is forgone THe holy ghost imparteth vnto vs both himself his giftes by two means which he hath ordeined stablished that is too wit by the word of the gospel herd red or thought vpon and by the Sacraments of Baptim and the Lords supper as is sayde in the Epistle of to morow Act. x. The holy ghost fel vpon al that herd the woorde And in the sermon of Peter which he made as vpon this day at Hierusalem when his héerers asked him What shal wée doo that wée may obteyn the holy ghost Peter answered Repent be baptized euery one of you in the name of Iesus Chryst yée shal receiue the gift of the holy ghost There is no maÌ„ that can obteyn the holy ghost by his owne power or desert but the spirite of God of his owne infinite goodnesse preuenteth vs offreth himself too vs by the word of the Gospel and kindleth the true knowledge of God faith in our brests and regenerateth renueth our mynd and wil. Therfore being helped of the holy ghost wée both can must stir vp norish encrease in our selues the kindled sparks of faith the beginnings of al other vertues And also must desire of God that this spirite may be the directer of al our deuises and dooings Hervnto perteineth that most sweet
promis Luke xj How much more shal the heuenly father giue the holy ghost to those the ask him Therfore let this most large promise stir vs vp to sue daily vnto God with most harty and ernest entreatance that this gouerner the holy ghost may be sent into our harts his gifts be incresed in vs And let vs with so much the more héed circumspectnesse modestie rule our behauior least through our offences coÌ„mitted ageinst coÌ„science the holy ghoste be gréeued and so taking displeasure depart out of the teÌ„ple of our hart vtterly forsake vs Finally let vs coÌ„tinually recite this prayer of Dauids A clean hart create in me O God renue a stedfast spirit in my bowels Cast mée not away from thy face and take not thy holy spirit from mee Restore to mée the gladnesse of thy saluatino and strengthen mée with thy free spirite Vppon Whitson Monday ¶ The Epistle Act. ij BVt Peter stepped forth with the eleuen and lift vp his voyce and sayd vnto them Yee men of lewry all yee that inhabite Hierusalem be this known vntoo you and with your eares heare my wordes These are not drunkeÌ„ as ye suppose for it is yet but the third houre of the day But this is that which was spoken by the prophete Ioell It shal be in the last days sayeth God of my spirit I will poure out vppon all fleshe And your sonnes and your doughters shal prophesy and your yong men shal see visions and your old men shal dreame dreames And on my seruaÌ„ts and on my handmaydens I will poure out my spirit in those days and they shal prophesie And I will shewe woonders in heauen aboue and tokens in the earth beneath bloude and fyre and the vapour of smoke The Sunne shal be turned into darknesse and the Moon into bloud before that great and notable day of the Lord come And it shal be that whosoeuer shall call on the name of the Lorde shal be saued Yee men of Israel heare these woordes Iesus of Nazareth a man approued of God among you with miracles woonders and signes which God did by him in the mids of you as yee your selues know him haue ye taken by the hands of vnryghtuous persons after he was deliuered by the determinate counsell and fore knowledge of God and haue crucified and slayne whom God hath raysed vp and loused the sorowes of death by cause it was vnpossible that he shoulde bee holden of it For Dauid speaketh of him A fore hand I saw God alwayes before me for hee is on my right hande that I shoulde not bee moued Therfore did my hart reioyce my tongue was glad More ouer also my flesh shall rest in hope bicause thou wilte not leaue my soule in Hell neyther wilte suffer thyne holy too see corruption Thou haste shewed mee the wayes of lyfe and shalt make mee full of ioy with thy countenaunce Men and brethren let me freely speak vnto you of the patriark Dauid For hee is bothe dead and buried and his sepulchre remaineth with vs vnto this day Therfore seing he was a Prophete and knew that God had sworne with an othe to him that Chryst as concerning the flesh should come of the frute of his loynes and sit on his seat he knowing this before spake of the resurrection of Chryst that his soule should not be left in hel neither his flesh shoulde see corruption This Iesus hath God raised vp wherof we al are witnesses Since now that he by the ryght hand of God is exalted and hath receiued of the father the promise of the holy ghost he hath shed foorth that which ye now see and heare For Dauid is not ascended into heauen but he sayd The lord sayd to my Lord syt on my right hand vntill I make thy foes thy footestoole So therfore let all the house of Israell knowe for a suretie that God hath made that same Iesus whom ye haue crucified Lord and Chryst When they heard this they were pricked in their heartes and sayde vntoo Peter and vntoo the other Apostles Yee men and brethreÌ„ what shall we do Peter said vnto them repeÌ„t and be baptized euery one of you in the name of Iesus Christ for the remissioÌ„ of sins and ye shal receiue the gift of the holy ghost The disposement of Peters Sermon taken out of the redings vpon the second chapter of the Acts of the Apostles THe state of Peters first Sermon which he made vpon Whitson Sunday is a doctrine concerning the holy ghost of the maner how to obtein euerlasting saluation The parts of this Sermon are chiefly three FIrst of the principall efficient cause of oure conuersion and saluation that is to wit of the holy ghost by whom the eternal father kindleth in mens harts the true knowledge of himselfe and true fayth and Inuocation Secondly of the forcing cause or the deseruing of our saluation that is too wit of the death and Resurrection of our lord Iesus Chryst by whom and for whom only forgiuenesse of sinnes the holy ghost rightnousnesse and saluation euerlasting are giuen to them that belâ—eue Thirdly of the means by which the holy ghost worketh and by which he offreth and applyeth vnto vs Chrysts benefites or euerlasting saluation Which are the Woorde Of the law Repentance Of the Gospell Faith. Sacraments Of Baptim Of the Lords supper THe enterance of his oracion though it bâ—e shorte hath neuerthelesse the two places of Beneuolence and attentiuenesse He seeketh beneuolence or the fauour and good will of his héerers by a most honorable title such a one as was wel liked of amoÌ„g theÌ„ Yee men of Iury and ye that dwel at Ierusalem For like as Demosthenes doth ofteÌ„times speak to his couÌ„trimeÌ„ by these words Ye men of Athens bicause they thought theÌ„selues farre to excell the inhabiters of all other cities of Grece for many giftes so it liked well the people of IerusaleÌ„ too bée termed by the name of Iewes as wherby was mente that they were the professers of the true God and of the true doctrine woorshipping of God and that they were better than all other nations And he procureth attentiuenesse in these wordes Let this bee knowen vnto you and geue eare vnto my woordes This doone like as Cicero in his oration for Milo before â—e entreate of the matter dooth dispatch certeine doutes out of the Iudges mindes and preuenteth certeine foredéemings So Peter first of all displaceth out of the minds of his hearers that brute which wandred farre abroade that opinion y the Apostles were dronke with wine Afterward be steppeth too the case it selfe and that it may bée of the more authoritie hée vseth the saying and witnesse of the Prophete Ioel whiche in singular lightesomnesse of woordes comprehendeth the doctrine concerning the persone and benefites of the holy Ghoste Of which doctrine for asmuch as the chéef pointes are touched in the story of Whitsun Sunday I will now breefly
delay For afterward no doute but the reuelacion of the glorie of Gods children shall follow though it be put off for a while Haue patience then a while and stay great profites springs of small delay He enlargeth this minor by the figure Expolition by â—eyning a person in y he sayeth that al creatures do grone endure throwes like women laboring of child which creatures notwithstanding do want sense But the feeling of the peyne commeth to the church the godly which grone for the sorow of Ioseph are sory that the vngodly abuse the creatures that the godly are afflicted murthered as yf I shuld say that the very walles of the church bewaile Luther it were as much to say as the godly men in the Church lament that Luther preacheth no more in that place The. 4. is grounded vpon the exaÌ„ple of the Apostles The sorowes miseries coÌ„mon to men with the chéefest lightes of the Church that is to wit the Apostles who had the first frutes of the spirite or the more excellent gifts of the holy Ghost are to be borne patiently The miseries gréefes of the godly y moorne in theÌ„selues with earnest longing looke for the glorie that shall bee shewed openly vppon Godschildren are but the same that the Apostles suffered Ergo they are too bée endured patiently The fifth argument is grounded vppon the manner of saluacion or of the full deliueraunce of all troubles The maner of saluacion appointed by God is this that in this present lyfe wée should for Christ the mediators sake receyue forgiuenesse of sinnes imputacion of rightuousnes inheritaunce of the glorie to come and the holy Ghost the comforter the earnest penny thereof that in the meane season wée should in this lyfe be subiect too the Crosse and to death and paciently by hope looke for our full saluacion or deliueraunce from the present miseries Wée are saued by hope that is to wit the full deliueraunce from sinne death and all miseries is yet too bée hoped for and looked for but the hope that is séene that is to say of thinges presente that are séene with the eyes is no hope Or the obiect which is séene before vs is not hoped for But the full deliueraunce or glorification of the godly is hoped for Ergo it is too be wayted for by patience And wheras the Papists argue in this wise â–ª Saluacion is Iustification We are saued by hope Ergo we are iustified by hope and not by fayth onely I answer I deny the consequent bycause there is a guyle in the double meening of the woord Saluation For in the maior or first proposition it signifieth remission of sins or recoÌ„cilemeÌ„t to God the heritage of eternall lyfe And in the minor or second proposition it signifieth ful deliuerance froÌ„ all euils or euerlasting glorification as with the mouth is acknowledgmeÌ„t of saluacion the is to say he that will be glorifyed must néedes perseuer The vj. argumeÌ„t is grouÌ„ded vppon the efficient or furthering cause or vpon possibilitie For mens mindes can not of theyr owne strength onely yéeld quiet or by any meanes willing obedieÌ„ce too God specially in greate troubles And therefore the holy Ghoste the comforter aydeth vs wretches and weakelings and as it were stretcheth out his hand to vs as wee are falling and holdeth vs vp and stayeth vs and strengtheneth vs that wée may bée able to beare out the burthen layde vppon vs like as hee strengthened Steuen Iohn Husle Laurence others He kindleth our mindes to true prayer and ruleth the sighes and gronings of our heartes that desire too bee soone dispatched out of these miseries inclining them to theyr obedience due to God that wée may pray too bée deliuered according too Gods fatherly good will and not after our owne deuises For wée know not what to pray as wée ought to doo But he taketh pitie of our ignorance as Bernard sayeth and accepting our prayer gently giueth not that thing which eyther is vtterly vnprofitable for vs or not néedefull to be graunted so soone But as for the prayer it shall not bee vnfruteful For eyther it shal obteyne that which we demaund or els that which shall bée more for our profite like as a Father or Phisician doo gently graunt not all things that the childe or the sicke person desire but suche things as they know bée méete for them Vppon the fifth Sunday after Trinitie ¶ The Epistle j. Pet. iij. BE you all of one minde and of one harte loue as brethren be pitifull be curteous meeke not rendring euill for euill or rebuke for rebuke but contrariwise blesse knowing that ye are therunto called euen that ye should bee heyres of the blessing For he that doeth long after life and loueth to see good dayes let him refrayne his tong from euill and his lippes that they speake no guyle Let him eschue euill and doo good let him seeke peace and ensue it For the eyes of the Lorde are ouer the righteous and his eares are open vntoo their prayers Again the face of the Lord is ouer them that do euill Moreouer who is he that wil harme you if ye folow that which is good yea happy are yee if any trouble happen vntoo you for ryghteousnesse sake Bee yee not afrayd for any terror of them neyther bee yee troubled but sanctifie the Lord God in your hearts The disposement THis Epistle is exhortatiue conteyning preceptes of good woorks or the dueties of many vertues of which dyuers perteyne too the fifth commaundement From thence therefore may the orderly expositions of euery of them bée fetched intoo this Epistle The first is of one myndednesse or desire of concord to the mayntenance wherof there are thrée vertues chéefly necessary of which is spoken Ephes iiij With all lowlynesse méeknesse longsufferance or patience endeuering to kéep the vnitie of the spirit in the bond of peace The vices that encouÌ„ter it are quarellousnesse which soweth discordes and debates cowardnesse which fighteth not euen for things néedful as in defence of the truth of Gods doctrin the glory of god c. The second is of like affectionednesse which is touched with the féeling of other folkes estates reioycing in the prosperitie of good men and lamenting their aduersities Or as Paule sayth which is mery with them that bée mery wéepeth with them that wéepe But as Pindarus sayth the most part of meÌ„ are gréeued with their own affairs haue no care for others Peter therfore commauÌ„deth like affectionednesse which coÌ„sisteth of twoo parts First of fréendlynesse which norisheth not maliciousnesse spitefulnesse enuiousnesse but willeth well too the good and is glad of their welfare And secondly of pitifulnesse which is touched with the feling of good mennes miseries is sory that they should fare amisse The vices that encounter it are diuelishnesse which is too reioyce at good mennes harmes and stonehartednesse
are debters not too the fleshe too liue after the fleshe For if yee liue after the fleshe yee shall dye But if yee through the spirit doo mortifye the deedes of the body ye shal lyue For as many as are ledde by the spirite of God they are the sonnes of god For yee haue not receyued the spirit of bondage to feare any more but ye haue receyued the spirit of adoption whereby yee crye Abba Father The same spirite certifyeth our spirite that we are the sonnes of god If wee bee sonnes then are wee also heyres I meane of God and heyres annexed with Chryste if so bee that wee suffer with him that wee may bee also glorifyed togyther with him The disposement THis Epistle perteyneth too those kynd of cases that are persuasiue For it is an exhortation too new obedience The ground thereof is Wee are detters not too liue after the fleshe or new obedience is needfull or those that bée reconciled too God by fayth must néedes from hencefoorth fight ageinst sinne and begin a new obedience agréeing with the will of God. The arguments of his exhortation are seuen drawen out of the places that are of the persuasiue kynd The first is of the impulsiue cause THat which is due must of necessitie bée performed New obedience is due vntoo God. Ergo New obedience must néeds bée performed Or thus ALl reasoneble creatures must néeds reuerently obey the euerlasting and vnchaungeable order of Gods wisdome and iustice But it is the euerlasting and vnchaungeable order of Gods wisdome and rightuousnesse that men who are created by God and by the sonne of GOD redéemed should obey God their creator and redéemer and eschue sinnes which fight ageinst the will of God. Ergo wée must néeds reuerētly obey our creator redemer no more liue after the flesh or yéeld our selues too sinne The second is of the effect of sinne or of the vnprofitablenesse ALl that liue according too the flesh that is too wit which willingly and wilfully folowe sinne or wicked inclinations and affections become giltie of Gods wrath and of endlesse death and damnation All those that bée borne a new by faith must not ageine procure themselues Gods wrath and euerlasting death Ergo they must not liue any more after the flesh but must performe newe obedience agréeable with the will of God. The third is of the profitablenesse or of the rewards of new obedience ALl that are borne a new by faith must with all endeuer and diligence hold fast and mayntein the euerlasting life which is giuen them fréely for Chrysts sake All that mortifie the déeds of the fleshe by the spirite that is too say which bridle and represse their sinfull inclinations and affections and mortifie them not only by philosophicall diligence but also by the spirite or by true fayth prayer and héedfulnesse stirred vp and furthered by the holy ghost doo hold fast Gods grace and euerlasting life Ergo all that be borne a newe must mortifie or bridle put away the déeds of the flesh or the sinfull inclinations and affections of corrupt nature or must eschue sinne The fourth is of the efficient cause THe holy Ghoste woorketh such motions in them that bée borne a new as he himself is The holy Ghost is not the spirit of bondage sinne death but is the spirite of the adoption of Gods children the spirit of true inuocation of vertue of loue and of sobernesse as is sayd ij Tim. j. Ergo in all that be borne ageine of the holy Ghoste there must néedes bée kindled such motions as he himselfe is that is too wit childly obedience inuocation and loue of God eschewing all sinnes that displease GOD their Father The fifth is of the honestnesse of the matter or of the dutie of sonnes CHildren doo by Gods ordinance owe honor obediēce too their parents Christen folk or those that be receiued by Chryst and borne a new by the holy Ghoste are the children of God Ergo they are bound by Gods ordinance too performe obedience too God their father The sixth is Of the possiblenesse of the matter THe holy Ghost confirmeth our mynds that wée may persuade our selues for a certeyntie that wee are the childrē of GOD and helpeth our weaknesse that wée may bée able too stand stedily ageinst the sleyghts of the Diuill the assaultes of our sinfull nature and the enticements of pleasures and bée able too eschue sinne and exercise vertue The seuenth HE repeteth the Argument of the profitablenesse or of the rewardes by fayth and newe obedience in eternall lyfe whereof although wée bée made heyres fréely for Chrystes sake yet is it there withall a recompence or wages which is yéelded too our woorkes not of desert but of promise j. Timot. iiij Godlynesse hath promises of the lyfe present and too come These are the chéef Argumentes wherewith Paule in this Epistle exhorteth all men too eschue sinne warely and too doo good woorkes And there withall are propounded many notable places of doctrine which I wil picke out as bréefly as may bée The first is of the necessitie of new obedience and of the endeuer too doo good woorkes and of sinning no more after the receyuing of remission of sinnes and the holy Ghost The second is of the difference of deadly sinne and venial sinne There remayne in all men yea euen in the Sainctes that are borne a new many euils that fight ageinst the law of God ageinst which sinnes they that bee borne a newe of the spirit doo notwithstanding stryue that is too wit great dimnesse and doutes concerning God and gods promises and thretnings which doutes doo frō tyme to tyme breke in vpon the mind many euil inclinations fleshely carelesnesse selfouer wéening sinful flames of affections many defauts of ignorance ouersight Paule himself complaineth of the remaynder of these euils in him euen after he was borne a newe Rom. vij The good that I would doo that doo I not but the euil that I wold not that doo I. I sée another law in my membres fyghting lyke an enemie ageinst the law of my mynd subduing mée vnto sin Eccl. vij Ther is no ryghtuous man vpō the earth the dooth good sinneth not Agein it is certen that there be som kind of sins wher withal if the saints defile themselues they lose y holy ghost eternal life like as Saul forwent Grace and it is sayd of Aaron that the lord wold beat him into pouder Therfore it is néedful to cōsider the difference betwéen the sins or defaults euil inclinations that remayn in the saints and other sins or offences ageinst conscience which make of saints no saints but thralles of Gods wrath and endlesse damnatiō Which thing is aduouched in this saying If yée liue after the fleshe yée shall dye but if yée mortifie the déedes of the flesh by the spirit yée shall liue The third is an euident testimonie concerning the holy ghost
the office and benefits of the holy ghost wherof there bée reckened three in the lesson of this Epistle Fyrst the holy Ghost leadeth and ruleth the mynds willes counsels endeuers dooings of the godly so as they may plese God become conformable to the wil and law of God as it is sayd ij Cor. iij. We are transformed into the same likenesse by the spirite of the lord Secondly he is the spirite of the children of adoption witnessing in our mynds that we are the children of God and that the euerlasting father adopting vs for his natural only begotten sonne our Lord Iesus Christes sake loueth vs with a true fatherly affection and that we are heires of al Gods good benefits Thirdly he kindleth in our mynds fayth prayer by means wherof we doo not any more shun God through slauish feare as though he were an angry iudge but approch vnto him as to a kyndeharted father and in all perils doo through stedfast fayth looke for succor and al good things at his hand These two benefites of the holy ghost dooth Zacharie comprehende in twoo woords in his xij chapter I will poure out the spirite of thanksgiuing and prayer vpon the house of Dauid The fourth place is a difference of slauishe fear wherethrough men that are slaues of sinne and death being dismayde at the beholding of Gods wrath and endlesse damnation doo dreadfully shunne God and specially in trouble freat at him and hate him as a cruell tormenter as it appéereth in Saule Iudas and innumerable others And of the chyldly feare wherethrough mens willes and hartes submit them selues to God with a childely awe loue preaching vnto God by faythe and obeying him and resting vpoÌ„ his fatherly good wil promised for his sons sake The fift place coÌ„cerneth the true calling vpon God. The sixth place is of the euerlasting lyfe Vpon the ix Sunday after Trinitie ¶ The Epistle j. Cor. x. THese are ensamples to vs that we should not lust after euill things as they lusted Neyther be ye worshippers of images as were some of them according as it is written The people sat down to eate and drink and rose vp agein too play Neither let vs coÌ„mit fornication as some of them comitted fornication and wer destroyed in one day xxiij thousand Neither let vs tempt Christ as som of theÌ„ tempted and wer destroyed of serpents Nether murmur ye as some of theÌ„ murmured and were destroyed of the destroyer All these things happened vntoo them for ensamples and were written too put vs in remembrance whome the ends of the world are come vpon Wherefore let him that thinketh he staÌ„deth take heed lest he fal Ther hath none other temptation taken you but suche as foloweth the nature of man But God is faithfull which shal not suffer you to be tempted aboue youre strength but shall in the mids of temptation make a way that yee may bee able too beare it The disposement THis Epistle is of those sort that are persuasiue For it is a dehortation The proposition of this Epistle and of the whole viij and .ix. and .x. chapters to the Corinthians is this Flée from idolatry and things dedicated too Idolls And there withall is set forth a generall exhortation to shun backeslydings ageinst conscience The argumentes of his dehortation are taken of foure places First of the examples of the Isralits in the wildernesse who by defiâ—ing themselues with worshipping the golden calfe Baal Peor and by tempting God with grudging ageinst him or with impacience in their troubles were horribly plucked from god ouerwhelmed with dredful punishments These punishments sayth Paul are set before vs as figures exaÌ„ples to warne vs of Gods wrath to shun lyke sinnes for fear of eternall punishments The second is of the effects or punishments which light on those that defile them selues with idols such like fallings The third is of possiblenesse or of gods help who suffreth not those that are newly entred into true godlinesse the exercises of repeÌ„taÌ„ce faith to be teÌ„pted beyoÌ„d their streÌ„gth but withholdeth from them the greater daungers that is to wit the temptations of the diuel aydeth them in their encounters that they may be able to withstaÌ„d the allurements of fallyng and auoyde the snares of the diuell The .iiij. is of the honestnes of the matter or of Gods coÌ„maÌ„dement who giueth most streight charge to eschue with all diligence the infections of worshipping idols and of other fallings ageinst conscience The cheef places of doctrine are these THe first and chéefest is a dehortation from the infection of woorshipping Idols and specially from eating meates offred vnto idols The occasion wherof is this It was a custome in sacrifises too burne part of the offering vpon the Altar and to set parte of it too eate before them that bestowed the offering Vnto these feasts resorted certein of the Corinthians that wer conuerted to the true knowledge of Chryst who vaunting of their lerning and wisdome reasoned that Idols were nothing and that it was laufull too vse indifferent things as men listed and that it is a thing indifferent to eate fleshe offered too idolles or not to eate it That this is the occasion of al this whole discourse and the mark wherat it shooteth it appéereth by the beginning of the .viij. chapter by the latter part of this tenth chapter For Paul answereth that the godly ought in no wise to be present at such feasts where flesh sacrifised to idols is set vppon the table bycause that by their example the worshipping of Idols myght bée confirmed and the consciences of the weak might be offeÌ„ded and wounded For it is the most streyght coÌ„maundement of God which willeth men to eschue idolatrie all the infectioÌ„s of idoll seruice But in this Epistle Paule reasoneth chéefly vppon the discoÌ„moditie or the exaÌ„ples of punishment which lighted vpon the Israelites for lusting to eate of Idoloffrings for eating drinking at the feast of the Idolatrous offerings to the golden Calf Exo. xxxij and when they wer bidden by the Moabits to the sacrifises of Baal Peor Num. xxv Idolatrie is not only the worshipping of images or of the heathen Gods but also of mans owne brayn wilfulnes without gods words either to imagin som thing to be a God which yet is no God or too yéelde to any creature which is not God the honor and seruites due too the only true God as Inuocation and other sacrifices or to worship God with the woorks of mens hands as Paule speaketh in Act. xvij that is to say with images and pictures and to bynde God too those images or to choose and set vp seruices and ceremonies at a mans owne plesure and to imagin that God is therby appeased and made fauorable too vs or to confirme other idolaters by his example and by obseruation of outward ceremonies A larger opening of this description may bée taken oute
Also To those that follow godlynesse The ende brings alwayes sweete successe Vppon the tenth Sunday after Trinitie ¶ The Epistle j. Cor. xij COncerning spirituall things Brethren I would not haue you ignoraunt Ye knowe that ye were Gentiles and went your wayes vnto dumbe ymages euen as yee were led VVherfore I declare vnto you that no man speaking in the spirite of God defieth Iesus Also no man can say that Iesus is the Lorde but by the holy Ghoste There are diuersities of giftes verely yet but one spirite And there are differences of administrations and yet but one lord And there are diuers maners of operations and yet but one God which worketh all in all The gifte of the spirite is giuen to euery man to edifie withall For to one is giuen thorow the spirite the vtteraunce of wisedome To an other is giuen the vtteraunce of knowledge by the same spirite To another the gifte of healing by the same spirite To another power to do miracles To another prophesie To another iudgement to discerne spirites To another diuers tongues To another the interpretation of tongues But these all worketh the selfe same spirite deuiding to euery man a seuerall gift euen as he will. The disposement THe Epistle is of those sort of caces that instruct For it is a doctrine concerning the giftes of the holy Ghost in the Church The cheefe places are foure 1 A definition of the giftes of the holy Ghost consisling of a reckening vp of ten sortes of them 2 Of the efficient cause of the giftes all which are distributed by one self same spirite who diuideth them to euery man according as he listeth 3 Of the finall cause or of the vse of gifts which must bée imployed not too boasting or to nourishment of drawings aside and of sectes but too the common profite of the whole Church 4 A testimonie concerning the thrée persons of the Godhead and in especially concerning the person office and benefites of the holy Ghost The first place THere is one first and principall gift of the holy Ghost which must néedes shine foorth in all the sainctes without fayle namely true acknowledgement and profession of our Lord Iesus Christe the sonne of God or true fayth beléeuing that Iesus is the Lord or in very déede and by nature God and that he is Christ our onely redéemer and Sauiour and disliking and eschewing the worshipping of Idoles Of this first and principall gift which is common to all sainctes speaketh Paule in this place No man speaking by the spirite of God sayeth that Iesus is accursed that is to say all that curse Christ as a mischeuous plage condemned of God and as a thing too bée taken out of the world as the Iewes in these dayes the Turkes and the Heathen men doo or which blasphemously slaunder and corrupte the true doctrine concerning the person and benefites of Christ as the Arians and Papistes doo are no members of the true Church or are not gouerned by the holy Ghost And no man can say that Iesus is the Lorde but by the holy Ghoste that is too say no man can rightly acknowledge and with stedye fayth embrace and constantly euen to the last gaspe of his lyfe confesse Iesus Christ too bee the onely and true redéemer and giuer of eternall lyfe except he bée gouerned and stayed by the holy Ghost For he méeneth not of the bare profession of the name Iesus but of the whole doctrine and the continuall sticking too the fayth of Christe whiche Iohn expoundeth in his x. Chapter these things are written too the intent you should beleue that Iesus is that Christ the sonne of God that by beléeuing you may haue lyfe in his name This fayth is the firste and principall gifte of the holy Ghoste which must shine forth and appeare in all the godly Besides this there bée seuerall gifts of the holy Ghost which are not distributed too all the mēbers of the church togither nor are behouefull too bée in all a lyke but are giuen to some seuerall persones by the frée will of God that they may vse them not to vaunting or too stirre vp debate and enuying But to the comon edifying and welfare of the church And therfore Paule sayeth héere There are diuersities of giftes that is to say the giftes are diuerse or sundry which bée distributed fréely by the holy Ghost And there bee differences of administrations like as the duties of the members of a mans body are diuers and seuerall one from another And there bée diuers maners of operacions of the holy Ghost in vs or diuers executing of administracions And yet there is but one Ghost the holy Ghost who distributeth the gifts not to eche man all but to euery man some But vnto euery man is giuen a manifestacion of the spirite that is to say the giftes of the holy Ghost do vtter and shew themselues apparantly in euery man according as is to the behoof both of the party him self and of the whole Church and of the common weale Homer in his vij booke of Vlisses God giueth not all good gifts too all men And in the xij booke of his Iliades To some God giueth warlike workes to other he giueth a wise minde which gifte manie men enioy and he saueth Cities Paule in this place reckeneth vp nyne kindes of seueuall giftes of the holy Ghost Of which the first is the vtraunce of wisedome or wisedome that is to say a perceyueraunce of all the Articles of the Christian doctrine ioyned with true and earneste godlinesse or with the true feare of God and fayth with the framing of all a mans deuises and dooings agréeably to the will of god For all mans wisdome as sayeth Lactantius consisteth in this one point that he acknowledge God aright and worship him aright now besides the true knowledge of God and honest behauiour which bée common to all the members of the Churche VVisdome in this place comprehendeth also a peculiar and more perfecte light whiche not onely vnderstandeth the true doctrine aright but also knoweth and cunningly discerneth errors and false opinions And such a kinde of spirituall wisdome shone forth in Paule Austin and Luther kindled by the holy Ghost and confirmed by exercise of temptacions and encounters and terrours and comfortes ij The vtteraunce of knowledge or cunning too vnderstand discerne what thing what time before whom and in what wise is too bée chéefly doone and folowed what is méet and behouefull too bée doone in consideracion of the place time and other circumstances where consideracion is too bée had of the weake in bearing with things indifferent and where a man may vse libertie c. iij. Fayth or an assured truste settled in God and woorking greate and wonderfull things with a mighty and inuincible courage and obteyning deliueraunce out of great daungers which too put away seemeth no lesse difficulte to mans reason than to remoue mountaynes out
of theyr places Of this fayth he speaketh thus in the chapter folowing If I haue neuer so greate fayth yea that I can remoue mountaynes out of their places Such fayth was in the Apostles and in our dayes with Luther who with a stout and vnabashed courage of hart did spred abroade the doctrine of the Gospell when all the worlde was ageinst him iiij The gifte of healing as the Apostles healed the diseased and S. Pantaleon restored health to many that were sicke in Maximilians Court. v. Operations of power or mightie operacions or working of miracles and wonderfull deliueraunces as Esay deliuered Hierusalem from beséeging or of the dueties of a mans owne calling like as Paule is paynfull and laboursome in his vocation and spréedeth the Gospel further abroade than the rest of the Apostles vj. Prophesying that is to wit the gift of foretelling things too come suche as was in Agabus Act. xj and .xxj. and in the daughters of Philip the Gospeller Act. xxj or els a singular aptnesse and fitnesse in expounding the prophesies of the scriptures and such a singular aptnesse was there in Luther euen by the witnesse of Erasmus vij Iudgement to discerne spirites or discernement of opinions whiche are decked with a counterfet colour of truth like as Malchion was the firste that discouered the slightes of Samosetane Alexander spyed out that Arius taught false doctrine and Hilarius found fault with the crafty conueyaunce of Auxentius viij Diuersitie of tongues as Ierome was séene in diuers tongues as in the Latin Gréeke Hebrew Slauonish and the Chaldey tongues ix The interpretacion of tongues or the ablenesse too translate forreyne languages properly and expressely intoo a mans owne toong as Luther with a singular cléernesse turned the Psalmes and the Prophetes intoo the Dutch toong or generally it is an eloquence or gifte of vtteraunce and handsome expounding of entangled opinions in controuersie whereof many ryse onely of the ignoraunce of the toong and of the phrases of the same Hitherto I haue reckened vp a beadroll of the cheef giftes of the holy Ghost The second place THe efficient cause or author and giuer of all spirituall gifts is the one and self same holy Ghost which distributeth seuerally to eche mā according as he listeth Then it is the greatest foly in the world too bee proude of an other mans goods whiche neyther are in our power nor can bee gotten by our owne cunning and too vaunt ones self aboue other men for them and too kindle harteburning and cherish hatred for them as it happened in the Church of Corinth and in other places at all times The third place IF God of his goodnesse haue bestowed any gifts vpō vs they are to be vsed reuerently not to boasting or to the disdeyne and contempt of other folkes the nurrishment of such like fond affections but too the common profite welfare of the whole Church like the members of mans body which though they bee one vnlike another and some haue more excellent offices than the rest yet striue they not ambitiously among themselues but employ all theyr workings to the common welfare of the whole body And hereuntoo may this most honest sentence of Euripides bée referred If euery man taking the benefite or good gift of God bestowed vppon him would regard it and employ it too the common profite of his countrey then should Cities bée afflicted with fewer inconueniences and become happy hereafter The fourth place LEt the notable testimonie concerning the person and benefites of the holy Ghoste set foorth in this Epistle bée considered For by expresse woordes the title of Lord and God and the peculiar woorkes of the diuine and almightie nature are attributed vnto him which do conuince that the holy Ghost is God in very déede and by nature and that he is of one substaunce and of one continuaunce with God the Father and the sonne But a more plenteous and full declaracion of this doctrine may bée fetched out of the place that concerneth the holy Ghost Vppon the .xj. Sunday after Trinitie ¶ The Epistle j. Cor. xv BRethren as perteyning to the Gospell which I preached vnto you whiche ye haue also accepted and in the which ye continue by the which ye are also saued I do you to wit after what maner I preached vnto you yf ye kepe it except ye haue beleeued in vaine For first of all I deliuered vnto you that which I receyued how that Christ died for our sinnes agreeing to the scriptures and that he was buryed and that he rose ageyne the thirde day according to the scriptures And that he was seene of Cephas then of the twelue After that he was seene of moe than fiue hundreth brethren at once of whiche many remayne vnto this day and many are fallen a sleepe After that appeared he too Iames then to all the Apostles And laste of all he was seene of me as of one that was borne out of due time For I am the least of the Apostles whiche am not worthy to bee called an Apostle bycause I haue persecuted the cōgregacion of God. But by the grace of God I am that I am And his grace which is in me was not in vayne But I laboured more aboundantly than they all yet not I but the grace of God whiche is with me Therfore whether it were I or they so wee preached and so ye haue beleeued The disposement ALl the whole xv Chapter of the firste Epistle too the Corinthians perteyneth too those kinde of cases that instructe For it is a doctrine concerning the resurrection of the dead And the partes of the whole discourse are thrée 1. Whither there shall bée any rysing ageyn of the dead 2. What manner of rysing that shall bée or what maner a bodyes they shall rise withall 3. What is the cause of the rising ageyne of our bodies that is to wit the death and resurrection of Christe whereby he hath swalowed vp our sinne and death restored lyfe and glorie euerlasting to his Church The firste parte of this discourse namely that there shall bée a rising ageyn of the dead is confirmed by Paule with foure reasons of the whiche the firste in this dayes Epistle is taken of the efficient cause Christ hauing bin dead is risen ageyn Ergo wée also shall ryse ageyn He proueth the antecedent first by the holy scripture as Psal xv Esa. liij Ose vj. and also by the story of Ionas And secondly by the record of many that with theyr eyes saw Christ risen from death For Christe the same day that he rose ageyne to lyfe appeared first too Marie Mawdline alone Iohn xx Mar. xvj Secondly to the rest of the womē togither Mat. xxviij Thirdly too the twoo men that were going intoo the féeldes whom the Apostles beléeued not Mar. xvj Fourthly too Simon Peter or Cephas Luk. xxiiij j. Cor. xv And sixthly to all the Apostles at once as
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
through rough vnknown grounds in the deepe and dark night do long for the rising of the morning star and for the breaking of the day with great desire So the miserable mynds of men and theyr blynde harts that walke in the sorowfull and great dangers of this life can neither knowe God aright nor rule the deuyses and doings of this lyfe stedyly nor haue stedfast comfort in tribulatioÌ„s but if the lamp of Gods word shyne before them and the son of God the son of rightuousnesse direct and gouerne their harts And therfore they long most ernestly to see that cléere light in the euerlasting company of the Son of god But concerning the effects profitablenesse of the prophetical and Apostolical doctrin wherby eche man may be enflamed with more ernest desirousnesse of it I shal speake more at large an on after in the second Sunday of Aduent The third place OF the interpretation of propheticall scripture Peter coÌ„mendeth the doctrine of the prophets to the churche by two arguments 1. Of the efficient cause bicause it is deliuered by the instinct and inspâ—ration of the holy ghoste 2. Of the finall cause or the effects bicause it is a burning cresset lyghenyâ—ng our myndes with the true knowledge of God true ryghteonsnesse and lyfe putting away the mist and darknesse of not knowing God of sinne and of death that the very day or the cléere and bryght light of knowing God the very light of the worlde or the morning star our Lord Iesus Christ may arise in our hartes For the common ground the very drift of al the Prophetes or the marke that they shoote at is the promysed Redéemer our Lorde Iesus Christe as it is sayde Act. x. All the Prophets beare record vnto Chryst Rom. j. Put a part for the Gospel of God which he promised afore by his prophets in the holy scriptures concerning the son And Peter addeth That no prophesie in the scripture hath any priuate interpretation that is too say it is not too bée expouÌ„ded according to euery mans fansie nor according to the iudgements and lykely persuasions of mans reason nor as euery man listeth but accordyng as the very holy ghost the best interpreter of hymselfe hath opened it in the cleere and lyghtsome testimonies of the woord by him deliuered As Chryst sayeth Iohn xvj The holy ghost shal teach ye al things and shal bring you in remembrance of those things that I haue sayd vntoo you j. Cor. u. He hath reueled these things to vs by his spirite For the naturall man perceyueth not the things which are of Gods spirit For they are foolishnesse too him and he is not able to vnderstand them bicause they must be weyed spiritually Of interpretation IN the good writings and authors of other arts in generall Interpretation is to shewe the proposition state or ground of the matter written and the order of the partes and Arguments and aptly to bring the cheef poynts into the common places of the same arte of which the writing entreateth and too enlyghten them by putting them intoo theyr definitions diuisions sentences and examples and to open the maner of handling it with the phrases and figures of the wordes according to the preceptes of the artes after the order of Rhetorike But in the right vnderstanding and expounding of the propheticall Scripture beside these ordinarie tricks of all good interpreters it behoueth that a lyght be kindled by the holy ghoste in the myndes of the godly by the foreshinyng wherof they may handsomly receiue and vnderstand the doctrine of the Gospel concerning Chryst which is set aboue and beyonde the sight of mans reason and discerne it aryght from mans wisedome This lyght dooth the holy ghost kindle by the woord which himself teacheth whyle it is herd red and thought vppon and when the textes are conferred by the godly who are more skilfull too learne than to presume more earnest to beléeue than to stryue more in loue with Gods wisdome than in liking with theyr owne as Tertullian sayeth The best manner of interpreting the Prophetes is which wée sée Luther hath folowed in his thirde fourth Tome that firste a man do thorowly consider wey the naâ—â—ue signification of the wordes and weyghtinesse of the phrases and then reducing the matters to the places of the Gospell enlighten them by comparing them with the textes of the new Testament For it is as true as coÌ„monly sayd y there is no better way to interprete scriptures than to expound one text by another and that the old Testament or the Prophetes is the fountaine of the new Testament the new Testament ageyn the light of the olde Testament Wée sée all of vs that there commeth a wonderfull light to the sayings of the Prophetes by laying to them the like textes whiche are in the wrytings of y Apostles like as Paule expoundeth very lightsomly the promis made to Abraham coÌ„cerning the seede Galat. iij. and. Rom. iiij And the whole doctrine touching the passeouer mencioned in Exod. xij is expouÌ„ded in this short saying of Paule Christ our Easterlambe is offered vp for vs. All the whole Prophesie of Esay is enlightened in the sayings cited by christ the Apostles through whose fore-light the true and natiue méening of the whole Prophete may bee the easlyer and rightlier vnderstood Now whereas the Papistes prate that the holy scripture is darke and doutfull and therfore there is néede of some other more certeine rule to interpret it by they are manifestly conuinced by this place of Peters which compareth the scripture to a cresset or a light like as the Psalme also sayeth Thy woord is a lanterne to my féete Also the commaundement of the Lord is bright and giueth lighte to the eyes And it is manifeste that the chéef pointes of the Christian doctrine the ten Commaundementes and the promis of the Gospell are not written darkely or doutfully but in euident and propre termes And bycause the ruder sorte in some places vnderstande not the kindes of spéeche phrase and figures of woordes and the matters them selues set aboue the reach of mans reason It is Gods will that the voyce of interpreters should sound in his Churche and he hath giuen moreouer the giftes of tongues of eloquence and of other artes which are helpes of learned interpretacion But concerning the whole maner of interpreting scripture there is more sayd in another place And certeine rules of the maner of interpreting sayings that are contrarie in Rhetoricall order one to another are recited in the case of coÌ„trarietie of lawes Vppon the .xxvj. Sunday after Trinitie ¶ The Epistle j. Thes iiij I Would not Brethren haue you ignorant concerning them which are fallen a sleepe that ye sorow not as other do which haue no hope For yf wee beleeue that Iesus dyed and rose ageyne euen so them also which sleepe by Iesus will God bring ageyne with him For