Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	know_v	see_v	soul_n	6,285	5	4.9453	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68093	The practise of preaching, otherwise called the Pathway to the pulpet conteyning an excellent method how to frame diuine sermons, & to interpret the holy Scriptures according to the capacitie of the vulgar people. First written in Latin by the learned pastor of Christes Church, D. Andreas Hyperius: and now lately (to the profit of the same Church) Englished by Iohn Ludham, vicar of Wethersfeld. 1577.; De formandis concionibus sacris. English	Hyperius, Andreas, 1511-1564.; Ludham, John, d. 1613.; Orth, Wigand, 1537-1566.	1577 (1577)	STC 11758.5; ESTC S122044	265,657	396

vtilitie of many that shall determin with himselfe to tary somewhat long in those thinges that are briefely touched in the 29. 30. 31. 32. places What néede many words Out of the places hytherto declared thou shalte chose now these now those to bee more at large discoursed and illustrated which thou shalt déeme most conuenient for the state of the Churche the time places and persons We haue exhybited thrée examples of the kynde didascalike deriued out of historycall narrations and howe it behooueth to excrepte and digeste common places oute of euerye member thereof I suppose it is of vs sufficiently declared Now reason requireth that we adde also an example of the other forme in which namely no continuall narration is knit together but some doctrin is simply expressed and the same also with certaine argumentes and reasons confyrmed It is dilligentlye to be prouided and foreséene in this forme that the scope and certaine meaning or doctrine of that part or parcell which is taken out of the holy Scripture to be declared to the people be before all thinges thoroughly knowne and perceiued And that alwaies for the most part is expressely to be founde either in the beeginning or els in the ende of the reading Iohn Baptiste seeing Iesus comminge vnto him had in déede a very briefe but yet a graue and and high Sermon as touching Christ whereof he himselfe maketh this the ende saying I haue seene and testified that this is the sonne of God. It is plaine therefore that all that Sermon of Iohn tendeth to this ende that he might declare Chrst to bee God the sonne of God. In the epistle to the Hebrues it is learnedly declared that Christ is both God the sonne of God and also man and that two natures doe consist in one person Wherfore in the very entrye of the Epistle it is cléerely sayde That God the father as he spake in times paste to our forefathers which beleeued by his Prophets so in these later daies hee hath spoken by his sonne verye God and verye man. And that this scope or state ought alwaies first to be found out before it be pronounced as touching the kinde of the Sermon it is aboue rehearced Secondly in the examples of this forme many and diuers arguments are founde for the most part orderly disposed and applyed to confyrme one and the same state or article of doctrine Those it behooueth alwaies so to be taken and expounded as that they may be vnderstoode to tende directly to the selfe same state For it is necessary that all thinges be directed to one and the same scope which the Scripture it selfe proposeth Further hereof it foloweth thirdly that in examining of euerye argument many and diuers places ought not rashelye to be drawne oute of the partes or members of them and that least suche plentye and diuersitie might withdraw the mindes from the chiefe and principal state or scope of the matter Lastly albeit some places also may be drawne forth such inesp●ciallye as are diuers and some what differente from the state it selfe yet shall it not be expedient to stand ouerlong in the enarration therof For it would be very absurde to turne away the oration from that whiche is the head and fountayne of the busynesse These thinges it séemed good thus briefely to premise Let vs take in hande therefore the short Sermon of Iohn the Baptist touching our Lorde Christe as it is read Iohn 1. Iohn seeth Iefus comminge vnto him and saieth Beholde the lambe of God which taketh awaye the sinnes of the world This is he of whom I saide after mee commeth a man which went before mee for hee was before me and I knew him not but that he shoulde bee declared to Israel therfore am I come baptisinge with water And Iohn bare recorde sayinge I sawe the spirit descende from heauen like vnto a doue and abode vpon him I knewe him not but he that sent mee to baptise in water the same saide vnto me Vpon whom thou shalt see the spirite descende and tary still on him the same is hee which baptiseth with the holy ghost And I saw and bare recorde that hee is the sonne of God. In this briefe Sermon Iohn the Baptist affirmeth and proueth that Christe is not onely man but also God the sonne of god For this is the conclusion likewise the state of this present Sermon Wherevpon euery man may easely consider séeinge there is handled héere a doctrine as touching the diuinitie of Christ that it is of the kinde didascalick The argumentes or proofes how and after what sorte they are distincted and deuided we will eftsoones declare And héere we saye againe that our faith in this place ought greatly to be confyrmed as touching the diuine nature in Christ Yea and the example also of Iohn Baptiste doth not a little excite vs to make confession of our faith But let vs examine euery parte and member by it selfe Iohn seeth Iesus comminge vnto hym I. Doctrine Iesus came to Iohn as well that by his presence he might cause him to be strong couragious and constant in the office of teaching as also that by such an occasiō the people might more fully be taught of Iohn that Christ is the Messias promised in times paste to the fathers and that the same also is both true GOD and true man by whom mankinde shoulde be deliuered from sinne and euerlasting damnation Wherevppon truely it becommeth plaine and euident that GOD like as he determined from euerlasting to sende his sonne into the world to the intent those that beléeue in hym might likewise bee made the children of GOD and obtayne saluation euen so when the same his sonne was come downe to the earth he ordayned and woulde haue to be extante certaine fytte and conuenient meanes by which men might bee moued and perswaded to beléeue In these poynts therfore ought to be put the comming of Christ vnto Iohn the Sermon of Iohn that followeth immediately of Christ II Institustion Herevppon we learne that we ought both to minister vnto other all occasion of promotinge the trueth and of preaching Christ and also to take it beinge offred of others Certes where the same may be had ▪ we must in no wise suffer it to slyp away Wherefore the Apostle to what place soeuer he came assoone as he was entred into the Synagogs or Schooles preached Christe with great and inuincible courage and refuted the Iewes that withstoode and contraryed his doctrine III. Correction They are reproued indifferentlye as well that get oportunitie and yet dare not vtter any thing o●enly as touchinge the Gospell neither giue any ynckling or signifycation that they haue any knowledge thereof as also that labour by all meanes to hynder the study of the holy Scriptures and to stop the course of gods worde For in déede eyther of them doe sufficiently declare themselues to be vnwillinge that Christe

susteyne any offyce in the Church And Iohn bare recorde sayinge I sawe the spirite descende from heauen like vnto a doue and abode vppon him and I knewe him not But he that sente me to baptise in water the same saide vnto mee Vppon whom thou shalt see the spirite descende and tarry still on him the same is hee which baptiseth with the holy Ghoste XX. Institution Forasmuch as Iohn goeth still on to confesse and preach Christ wee are admonished also not once or twise but frequently and as ofte as occasion shall serue yea and with greate enforcemente of minde euen before the whole worlde to performe accomplishe the same For Christ himselfe also that we should so do hath most grauely commaunded XXI and XXII Doctrine and Institution God neuer omitteth to reueale those thinges vnto men which are necessarye to be knowne to saluation neither doth he euer omitte to giue that which is required to the accomplishement of those thinges that are agréeable to euery mannes callinge Our heauenly father did louingly reueale vnto Iohn as well how he ought to baptise in the name of him that was to come as also howe amongest many to be baptised he should knowe Christ comminge vnto him and the same also to be very god And that was done to the intente he might most diligently and certainly execute his office of publishinge Christ and remission of sinnes thorough him Let vs not doubt therefore but that our most mercifull father will make manyfest vnto vs also whatsoeuer things are to be beléeued or to be done according to the maner of our callinge And doubteles he dayly reuealeth vnto vs if not by ministring new apparitions or miracles yet by setting forth openly the holy scripture which al is nothing els then a diuine reuelation and the same most absolute and certaine as whereby all other reuelations ought as by a touchstone to be tryed and examined XXIII Doctrine Iohn now putteth forth heere the thirde reason yea and the fourth also whereby he proueth Christe to be very God the former taken of the power or office of Christ the later of the signe and either of them declared of God the father himselfe For thus Iohn reasoneth He is God that can baptise with the holy ghoste that is giue the holy ghoste by his owne authorytie But Christ can this doe Christ therefore is God. The Maior is supposed to be manifest of it selfe forasmuch as so great power can light vpon no man but vpon god The Minor he confyrmeth of the signe or pronunciatum of the heauenly father God the father of heauen whiche commaunded me to baptise signifyed vnto me that he had power to giue the holy ghost vpon whom the holy spirit shoulde desende and abide in lykenes of a doue But this signe I haue founde to be in Christ Christ is he therfore that can giue the holy ghost Wherfore if we duly weigh the matter the diuinitie of Christ is here proued and commended by two signes The one is that the holy ghost came down vpon Christ and taried on him The other that Christ baptiseth with the holy ghost In which two signes Christe incomparably excelleth all other creatures and all sorts of men though neuer so holy For in déede the holy ghost in lyke maner commeth downe vpon other men and yet doth not so abide in them as that he alwaies worketh effectually in them Inasmuch as the Apostles themselues after they had receiued the holy ghost in a visible forme are read to haue bene touched somwhat with humaine infyrmities that the holy ghost ceassed for a time to put forthe his strength in them Peter Galath 2. went not directly to the trueth of the gospell Paule and Barnabas Act. 15. so bitterly tarred betwixt themselues that the one was sequestred from the other Dauid after he had receiued the holy ghost and many excellent gifts committed adultrye whervnto he adioyned also manslaughter But agayne when his sinnes were forgiuen hym he was confyrmed of the holy ghost Moreouer men in déede doe baptise but yet only with water and administring no other thing then the outward signe but Christ baptiseth with the spirit and ministreth inward and spyrituall effectes It appeareth therefore sufficiently that Christ by those signes is declared to bée very God. XXIIII Redargution They are greatly deceyued that suppose the sacraments either of the externall action it selfe or of the dignitie of the ministers to take force and effect It is nothing so For Iohn baptiseth only w water But Christ alone baptiseth with the spirit The effect therfore of the sacraments procéedeth onely of God the author or of the spirit which in the sacred action is giuen xxv Institution We ought to pray continually to our heauenly father that whilest thinges externall and earthly are ministred vnto vs by the ministers of the Church whether I say we heare the worde from them sounding in our eares or whether we often vse the sacraments we may there with all also receiue internal spirituall and heauenly fruites For all vtter and corporal thinges wyll be vayne yea hurtfull vnto vs vnlesse our whole minde being through fayth fixed vpon the diuine promises God voucheth safe to impart his holy spirit which may puryfy our harts and make vs pertakers of internal and spirituall benefyts And I saw and testifyed that he is the sonne of god xxvi Institution We sayde in the beginninge that the conclusion is such as that it conteyneth both the state and summe of the whole sermon For it is in such wise declared as we may learne that the confession which we make of Christ ought to be frank and aperte then also to be expressed with apt and perspicuous words Thou séest therefore in this sermon thrée or foure argumentes to be heaped together of Iohn Baptiste whereby he manyfestly proueth that Christ is God. Wherfore speciall labour must be imployed in the explanation of the same arguments and it shall be conuenient to declare at large that the power of remittinge sinnes is reserued only to God that God alone is from euerlasting that the holy ghost effectually working is perpetually present with God alone that it pertayneth onely vnto God to baptise with the holy ghost and that all these thinges are apparauntly to be found in Christ Iesu From this state and square line it is not good to digresse Or if there be any other places which in iudgement may profytably be admixed in respect of the time yet shal they not be but briefely and as ye would saye beside the purpose runne ouer Howbeit these thinges peraduenture might better haue bene shewed in the explication of the fourth chapter of the epistle to the Romaines or 3. 4. to the Galathians where it is auouched that man is iustified by faith withoute workes But it is requisite that those lessons be kept in store for the chapters following Now that whiche we haue hytherto exhibited to demonstrate how and after what

and preserued An other example out of Mathew cap. 16. When Iesus was come into the coastes of Cesarea philippi he asked his disciples saying whom do men say that I the sonne of man am And they sayde Some saye Iohn Baptist and some Elias and others Hieremias or one of the prophets He sayd vnto them but whom say ye that I am Then Simon Peter aunswered and said Thou art Christ the sonne of the lyuinge god And Iesus aunswered sayde vnto him Blessed art thou Simon the sonne of Iona for fleshe and bloode hath not reuealed it vnto thee but my father which is in heauen And I say vnto thee againe that thou art Peter and vppon this rocke will I builde my Church and the gates of hell shall not preuayle against it And I will giue thee the keyes of the Kingdom of heauen and whatsoeuer thou shalt binde vppon earth shall be bounde in heauen and whatsoeuer thou shalt lose on earth shall be loosed in heauen There is no man but perceyueth the Euangelist Mathew to commemorate how and after what forte Christe exacted of his diseiples the confession of faith and what maner of confession Peter made in the name of all the reste Therfore we shal not vnaptly affirme the state of this readying to be that the confession of faith ought necessarylye to be made of euery one of vs. And that this state pertayneth to the kinde didascalick it is more manifest then that it néedeth to be proued This state being prefixed these thinges may profitablye be noted as referred to the same And they saide ▪ Some say Iohn Baptiste I. It is no easye matter alwayes to render a pure and perfyt confession of the trueth For oft times partl●●y reason of the wonderfull myste and ignoraunce continually cleaning to al men and part●ly through the great plenty of obscure and darke disputations diuers iudgements and varyable opinions of other onē which are supposet to be wise the mindes yea euen of excellent and good men are in suche wise letted hindered us that they can not determin any thing certayne touching matters of religion Examples hereof if euer there were any be in these our dayes most chiefely to be séene In the meane season it standeth euery one greatly in hande that is at the least touched with any ca●e at all of his ●a●●●tion to be fully resolued in his conscience as son●thing matters of faith neyther can he iustlye pretende why excuse why he ●●●lo● refine so to be Christ therefor 〈◊〉 doth 〈…〉 séeke to know what the 〈…〉 are but he 〈…〉 instantly 〈…〉 would fréely confesse at on●● what they 〈…〉 or Flesh and bloud 〈…〉 healed it vnto thee II. Here ●e● see whe●●● the power of makinge a perfect confession commeth The thinges that are of GOD no man truely knoweth but the spirit of God and he whō the holy ghost hath taught The naturall man pere●y●●eth not the thinges of the spirit of God. And our heauenlye father hath hidden those thinges from the wise and prudente and hath reuealed them to Babes And agayne the holy Scripture whiche is the princypall ayde and instruement to procure the knowledge of the trueth is wholl● giue● and opened by the gift of god and without reuelation is not vnderstood To be short God graunteth vnto every man so muche knowledge of spirytuall thinges as he iudgeth to be profytable for hym Vpon this ro●● will I build my Churche ▪ III. The notable 〈◊〉 and effects of a pure confession ▪ Fyrst by the confession of faith the true Churche is knowwen and decerned from all foreine assemblies whether they be of the Iewes Turks or hypocrites Seconde where constancy in a true confession ●●ineth forth there the Churche remayneth 〈◊〉 and the 〈…〉 challenge to hymselfe no ryghte or intereste● Let h●resides springe vp never so fall ●et tyraunts 〈◊〉 hyhypocrits imagine what they can yet as long as the confesson of faith shal be 〈◊〉 whole and it 〈◊〉 so longe shal be 〈…〉 Third 〈◊〉 that 〈…〉 confession is founde to 〈◊〉 and approued with God God giueth power ●oth to iudge au●●●●●● wisely For the iudgements of bindinge and loosinge is no other where rightly lawfully exercised saue in the true church Wherefore a pure confession of Faith by vs made causeth that euery one of vs also is knowen to be a liuely member of Gods Church and that we are safe from the power and snares of the diuill and may besides that iudge prudently of all thinges that are done or ought to be done in the Church And in this wise as well what belongeth to the whole Church which resteth in the pure confession of the Faith of Christ as also what perteyneth vnto all men yeldinge a sounde and sincere confession it séemeth to bée aboundauntly declared But wee will add also a thirde example out of Iohn cap. 4. in which are learnedly discussed certaine poyntes as touchinge the nature of Fayth There was a certaine Ruler whose sonne wa sicke at Capernaum Hee when he hearde that Iesus was come out of Iudea into Galile went vnto him and besought him that he would goe downe and heale his sonne For he was euen at tho point of death Then sayd Iesus vnto him Except ye see signes and wonders ye will not beleeue The Ruler saide vnto him Syr goe downe before my sōne dye Iesus saide vnto him Goe thy way thy sonne liueth And the man beleeued the word that Iesus had spoken vnto him and went his waye And as he was nowe goinge downe his seruantes mette him sayinge thy sonne lyueth Then enquired he of them the hower when he began to amende And they saide vnto him yester daye the seuenth hower the feuer lefte him Then the father knewe that it was the same hower in the which Iesus had saide vnto him they sonne liueth And he beleeued and all his householde Iohn the Euangelist pronounceth very well that the man beleeued the worde that Iesus had spoken vnto him And straight way hée addeth also he beleeued and all his housholde And in the very discourse the narration it is showed how he all his house was induced to beleeue These thinges therfore doe cause me to affirme that in this present reading is declared howe by what meanes faith springeth and is confirmed Wherfore the state shall be touching the nature or beginning and encreasement of faith And that this state is to be attributed to the kinde didascalick ech man may easely without any teacher perceyue He when he hearde that Iesus I. First of all are put forth heard certaine things of god and of his good will and benefites towardes mankinde The beginning of faith commeth of hearing and hearing by the worde of God. He went vnto him and besought him II. By hearing the worde the minde of man is turned vnto god Moreouer man wisheth and praieth that hée may be made pertaker of Gods benefites And so to praye

tryfles which béeing deriued from the Papa●ye do still remaine with vs and to reduce the simplicitye of the olde fathers in the practise of religion he coueted to restore the Ecclesiasticall discipline sore d●●ayed to the great loss● and detriment of Churches In which his holy purpose how farfoorth he trauailed and how great fruite he ministred vnto all Churches we shall thē vnderstand whē as he béeing now dead gon these meditations of which also we haue giuē some ynckeling before although vnperfect shall come into light Concerning which thinges much more might of one be sayde and that with great commendation but that I hasten to the other partes of my Oration In praysing therfore the lyfe and maners of this most famous and excellent man there is no cause why I should much stand especially before you and in your presence He was sufficiently knowen vnto you all euen straungers also knew sufficiently the state of his lyfe In dyet and apparell he was alwayes most temperate in feasting most sober in talke and dealing most friendly and iust As he detested from his hart those vnsatiable quaffinges and vncomely spéeches commonly practized of our Countrymen at the time of their bancquetinges so againe would he now then be willingly present at the moderate feastes and pleasaunt méetinges of his friendes Thus he neither allowed of the things that were vnséemely nor disallowed of the things that might be graunted to the honest recreation of the mynde To be short he so behaued himselfe in all places and towarde all men that his maner séemed not onely pleasaunt to the learned but also most swéete and delectable to the rude and ignoraunt By reason whereof how déere he was not onely to our Scole but also to the whole citie the manyfold teares of all sortes of people which your eyes haue séene shed at the solemnitie of his buriall doe sufficiently declare But when as by the space of 22. yeres and odde monethes he had in such order as wée haue said behaued him selfe as he was a man of no great health so when he had laboured certain wéekes before with cōtinual rhewmes and coughes the xxiii day of Ianuarye he began to wax sore sicke and to kéepe his bedde He complayned most chiefely of the paynes of his head breast and sides and nowe and then all his members so burned that they séemed to be shaken with a certaine quiuering or trembling ague And verily all that wéeke when as yet we did not dispayre of his lyfe he talked conferred many things both with others also especially with mée who was of euer present with him as touching matters perteyning to the Scole as touching Diuine studies as touching the reformation of Churches He sayd amongest other thinges that there should order be taken if he liued for the pertition of certaine labours betwixt vs especially those of ordering of Sermons which for bicause he had hitherto susteined alone he thought that he had lost his health Now the 30. day of Ianuarie which was the Lordes day when the Lordes supper was celebrated in the sacred assembly he desired that the holy bread and cuppe might after the custome of the auncient church be brought also vnto him Of which after that he with his familie had tasted he grew now more sicker thā before And then the day following he began diligently to giue in charge to his wife what he would haue done after his death and to commaunde his children that they should behaue themselues both towards God and their mother godlily and towardes all other vprightly and honestly Amongest the rest when a litle boye of his of thrée yeres old stoode by his beddes side Learne saith he my childe the commaundementes of the Lorde and hee shall take care of thee After much talke had he entreated diligently with those that for duties sake came to visit him as touching the professiō of his fayth and the constancy of that doctrine which he had taught And truely the very first day of Februarie wherein also he departed all his talke was altogether in this that he might testifie vnto those whome he sawe present that he remayned euento the last gaspe constant and inflexible in that profession of fayth doctrine which he so many yeres had professed in the Scole As touching which point I might now make a further discourse most excellent fathers but that the teares for remembraunce of these things breake foorth from mine eyes About the euening of the same day when hee had once againe spoken some things touching the cōstantcy of his faith and perseuaraunce therein he began to take his leaue of vs and euen to labour for lyfe Yet knewe he still euery man and being required would make answere wyth broken wordes and dying speches till after 8. of the clocke at night when it was about halfe an houre to 9. hee gaue vp his spirit vnto God hauing not as yet fully fynished the 53. yeare of his age You haue the history of the life death of the most graue and reuerend Diuine D. Andrew Hyperius which as I coulde I haue both briefely and simply declared vnto you I come nowe to our mourning heauines right worshipfull fathers which as it is wonderfull great and incredible so can it not bée lawfull and iust vnlesse wée were moued with most weighty causes to the most bitter sense and sorrowe of our mindes Men are wont for two causes especially to mourne at Funerals First forsomuch as they suppose them to be euill dealt withall whom they bewayle being deade Secondly for bicause they recount with themselues what great incōmodities doe redounde by their death either priuately to themselues or publickely to the commō wealth The former cause taketh no place in our heauines the later ministreth vnto vs sadnes most sorrowfull For wée are not either entāgeled with that error that we should suppose the minde to bée extinguished together with the body Or wée are not so vngodly as to doubt of the eternall felicitie which after this life all that haue lyued with faith and a good conscience shall enioye Naye verily wée are resolued by a most certaine and iust perswasion that our deare Hyperius as hée alwaies liued a godly and holy life so hath he now the full fruition of the most swéete and comfortable presence of Gods maiestie the company and fellowship of Angels and the societie of holy and blessed men Neither truely doe wée suppose that there was in him either any such likement or loue of this life as that wée should thinke him to dye with desire of a longer life He sawe well ynough with what great cares this miserable life was replenished he knewe well ynough that so long as we continew in this tabernacle wee are wanderers from the Lorde he was not ignoraunt that the godly being loosed from the bond of this flesh doe go vnto the lord Wherefore albeit he was in such wise conuersaunt in huge and mighty labours that

is this knowledge touching the condemnation of wicked affections imprinted in the mindes of al men that euen the heathen lawe makers and iudges doubted not to pronounce that the will somtimes is to be estemed as the déede it selfe Which thinge also the Satyricall Poete in his Satyre 13. noted in these verses followinge These paynes and penalties of sinne the onely will sustaynes For looke in whom a secret thought on mischiefe sette remaynes Hee guyltie is of thactuall deed c. Now hitherto doe these thinges tende and therefore are they thus appointed to the intent we may know how that God like as he would haue man by him created to consist of two most excellent partes that is to saye of minde and body so also that he would perpetually kéepe and reteine him wholly adicted to himselfe and bee of him deuoutly worshipped in eyther of the said partes But God veryly is a spirite and therefore that kinde of worship chiefely pleaseth him which procéedeth from the moste noble part of vs to wit the minde the spirite or soule And to the ende this thinge might the more conueniently be in this wise of men accomplished it hath pleased God to impart his spirit also to the faithfull by the which their spirite may be stirred vp gouerned and holpē forward to the right exhibitinge of spirituall worship By meanes whereof the spirite of god also witnesseth together with the spirite of the faythfull that they are the sonnes of god by like indeuoure induceth them to crye Abba Eather Moreouer by this meanes the minde the harte the soule the spirite the affections thoughtes will study and by what name soeuer it may be called whatsoeuer is found to be most excellent in man doe procéede further in the internall and true spirituall seruice of God and in the same are exercised without intermission Againe forasmuch as the same God is the creator also of mannes body it is very méete doubtles that this wonderfull worke in like maner doe acknowledge reuerence and celebrate his maker Wherefore it behoueth vs also to worship God in our body This thinge is the cause why the Apostle Romaines 12. beseecheth all the beleeuers that they woulde make their bodies a quick sacrifice holy and acceptable vnto God their reasonable seruice And Rom. 6. he exhorteth them in this maner As you haue giuen your members seruauntes to vncleānes and iniquitie from one iniquitie to an other Euen so nowe giue your members seruauntes vnto rightuousnes to holines Which thinges forasmuch as they are so consider O mā and applye thy selfe vnto this that thou maist with all thine indeuour consecrate thy selfe wholly vnto god serue him with all thine harte with all thy soule and with all thy strength yea and with all thy bodye also Kéepe thy handes and beware least thou commit anye wicked acte with them Refraine thy tongue neither let any reproch filthy speakinge leasinge scurrilitie or euill language procéede out of thy mouth last of all studye also to bridle thy corrupt affections and cogitations Take héede thou be not brought into that beliefe that thou maiste followe thy fancye as touchinge thoughtes for that they are not séene neither can any man reproue thée for them Inasmuch as out of thē all maner of offences whither they be cōmitted with the tongue or any other members doe take as Christ witnesseth Marke 7. their beginninge But when thou féelest thy selfe ouer weake and almost destitute of strength knowe that it is thy part duty to cal cōtinually vpon god thy heauenly father and with inwarde groninge teares to praye vnto him that he would create a pure harte within thée that he would turne awaye thine eyes least they behold vanytie that he would apply thy tongue to speake that which is good and godly that he would direct thy handes to the doinge of laudable actions and such as are acceptable vnto him that he would kéepe thée wholly both in minde and body harmeles and innocent and that he would alwaies further thée to the exercising of the duties of godlynes and pietie For vndoubtedly except God of his mercy doe prouide that thou be not tempted or if temptation come that thou bée spéedily deliuered from it thou canst in ●o wyse be frée from sinne But thus far touchinge the question what the thing is I feare least ouer much For in case wee should séeme to proséede in this order our discourse would grow to be ouer tedious It is requisite therefore that we vse henceforwarde breuitie and note onely certayne poynts of things briefely as touching the seconde question The sinne in which we are borne is by the fall of our first parentes deriued into all their posteritie wherof so great is the force that we can neuer be inclyned to that whiche is good nor obey the law of God wherefore we are founde guilty also through our owne offence There is a sinne the euery man whē he is now come to perfect reasō vnderstanding cōmitteth of his owne wil by transgressing the law of god either in thought word or déede That sinne they cal oryginall this actual of which chiefely we haue hitherto entreated Moreouer the holy scripture cōmemorateth sins of omission ignoraunce as namely when one is founde to be gilty for that he hath not perfourmed those things which he ought or in such order as he ought to haue done agayne when he sinneth where he least thought yea supposed also the he had done well after which sorte S. Paule confesseth in moe places then one the he had grieuously offended Furthermore some sins are called straunge or extraordinary as when a man commeth into daunger sustayneth blame for an other mans offence And what wil ye say to that sinne where Christ pronounceth him worthy of most grieuous punishmēt which shal minister to an other an offēce occasiō of falling But how hard a thing is it to know whether the brethren the are present be weake soone offended or whether they be strong throughly instructed Againe further the sin committed against the holy ghost is saide neuer to be forgiuen Now among so many sundry sorts of sins Iohn teacheth 1. epist. cap. v. the there is one kinde of sin vnto death an other not vnto death But what shal néede many wordes We are compelled to ●btles to say with the prophet Our errors or sinnes who may comprehend So great therfore is the varyetie in sinnes that it enforceth vs to confesse the law of god to be most largely spred abroad neither that we can so easely attayne the sence and effect thereof as a great number doe suppose For what soeuer thinges are any where discoursed or rehersed in the sacred scriptures as touching good or euill déedes those thinges ought with very good right to be taken of vs for a commentary and interpretation of the same law Moreouer it behoueth vs héere to consider the seuerytie of Gods

the presence of Christ which he had pronounced before of Christ being absente Nothinge is to be altred or transposed in the substance of doctrine or foundation of faith The doctrine that hath once bene sounde and true must of necessitie alwayes be true like as God himeselfe also of whom all sounde doctrine doth procéede is altogether immutable XII Doctrine Here is a notable confession of the two natures in Christ when as Christ is described by the one to haue bene before Iohn and by the other to haue come after Iohn Therfore Iohn sheweth Christ openly and commendeth him takinge awaye the sinnes of the worlde as he is one person in which two natures are ioyned together For truely it behoueth vs that wee vnderstande Christe to haue accomplisshed accordinge to eyther nature the thinges that pertayne to our saluation For in cace Christ ought to haue executed the busines of our saluation onely after his diuine nature then it had in no wise bene néedefull for him to haue put on humaine flesh XIII Redargution By what meanes shall they defende their cause which affirme That the Worde or Sonne beinge the seconde person in the diuine essence did then first take his beginning when hée tooke vppon him mannes fleshe Iohn very wisely confesseth that he was before him God vndoubtedly begotten of God before all worldes in which respect Christ also himselfe said that he was before Abraham was borne XIIII Institution Of some peraduenture might be suspected so diligent and ofte repeted a cōmendatian of Christ by Iohn as though thorough a certaine humaine affectiō perhaps for kinredes sake Inasmuch as Elyzabeth Luc. 1. is accounted to be Maries cousin the one fawned vppon the other Iohn aunswereth How should I either by reason of flattery or any other sinister affection commend Christ when as I neuer before this time had any kinde of acquayntaunce with him neyther dyd I euer sée him till nowe I saith he knewe him not And it is very likely that Christ was vnknowe to Iohn not only bycause Iohn kept in the Countreye and in the defart far off and Christ lyued alwayes in townes néere to Hierusalem but also for that Christ vntill that present time wherein he was baptised had as yet gotten himselfe no name and renowne by reason of any myra●les But then did Iohn beginne to know Christ when he came to be baptised of him at what time Iohn was taught by diuine reuelation that Christe was present whiche had bene promised a redeemer to the fathers and of whom he longe before had begonne to preach Wherefore here are all men admonished and especially those that teach in the Church or that are occupied by any meanes about th affayres of religion that they both speake warely and deale wisely and put forth nothinge after the corrupte affection of minde Where if they smell any offendicles to be imminente then that they prudently turne them awaye with some Preoccupation or preuention by premonishinge all their hearers in time and finally that they labour by all meanes possible to bring to passe that all men may vnderstande that they sincerely and vprightely doe accomplyshe their dutie And let them in the meane season goe forwarde stoutly to execute the office ioyned them of GOD as Iohn also saith when he was commaunded to baptise he was then likewise cōmaunded to celebrate and preche Christ to the intent he might become knowen vnto all Israell For so was Iohn appointed by the prouidence of God that he shoulde informe the mindes of all men to the doctrine of Christ and also to the sacrament by Christ after to be instituted XV. Correction Woe therfore vnto them that bothe speake and doe all thinges after their owne fantasye and affection to the greate offence of all good men that I say nothing of the huge losse and detriment of Churches and of the corruption of pure religion that doth follow therevppon Those that can not saye of them whom they commende I knewe them not do not well prouide doubtlesse for the behouse of the Church For I speake chiefely of them that are placed in the ecclesiasticall function albeit euen in the ciuile state also we maye perceye ouer many things to be determined and done after the corrupte affections of men which no doubt deserue sharply to be reproued XVI Doctrine Vocation to a certaine office is the gift of god Neither is any man apte to teach the Gospel or to accomplishe any thing as it ought to be excepte God himselfe will first call him For he assone as he calleth ministreth gifts also by which a man becommeth méete for his callinge And here vpon truely it commeth to passe that those men that thrust in themselues before they be called doe hardely proue euer fytte for the turne or at leaste doe féele by experience no happy successe to follow of theyr doinges XVII Institution They therefore that perceyue themselues to be called of God and especially to the function of preachinge the gospell let them take dilligente héede that they omitte not to doe those thinges that are beseminge for them In all their sermons and actions let them declare themselues to be desirous of nothinge more then that Christ may bee manyfested to Israell that is to say to the Church of God. Neither let them suffer themselues either by threateninges or flatteries of any men to be letted and sequestred from their godly purpose XVIII Correction They incurre reprehension that either doe not their office committed vnto them at all or els doe it neglygently neyther preache Christ but themselues and doe séeke more carefullye after the thinges that are their owne then after the thinges that are Iesus Christes Against which hipocrites the Apostle oftetimes very sharpely as they are worthy inueigheth XIX Doctrine These offyces are ioyned together to manifest Christ to Israell and to baptise with water that is to say to preach the worde and administer the sacramentes For doctrine and the sacramentes rightly ministred are two markes declaringe the true Church and of necessitie where Christ beareth rule there either office is dilligently exercysed with out intermissyon as Iohn also confesseth both of them to be committed vnto him of God. But there is moreouer in the words water a certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be obserued For Iohn signifieth that he is not the author of any new doctrine or baptisme but onely the minister of eyther of them and that the inwarde workinge therof is to bee loked for of an other more worthy namely of Christ himselfe true and very God which alone as it is saide a litle after baptiseth with the holy Ghost and ought alone to bee acknowledged the authoure as well of the Euangelycall Doctrine as also of the Sacramente of Baptisme ▪ Therefore by thys meanes Iohn maketh it knowen that he doth all thinges not after his owne arbitremente but by the commaundement of God himselfe Which thinge let al men worthily endeuoure to followe that