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
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
things and thy neibor as thy self .j. Tim. j. The summe of the commaundement is loue from a pure hart .j. Ioh. iij. He that loueth not abideth in death Héeruppon Paul reasoneth that the loue of a mannes neybor is too bée preferred beforethe gifts of tungs eloquence miracles learning c whiche are not needfull for all Christians Straunge and vnknowē languages are no more too the profit of the héerers than sounding brasse or a tingling cimball that lulleth the eares with a vayne sound Ageine the giftes of Tungs without charitie is not true godlynesse ne maketh a man a right Christian nor acceptable to god So like wise Prophesying which is able too opē euen the darkest places of al the scripture faith or y gift of working miracles al vnderstanding or the knowledge of all Arts without louingnesse is not the chéef and most excellent seruice of God. Much wrangling is there in the disputations of these dayes about this saying If I haue all fayth and yet haue not loue I am nothing and it séemeth that there is not any more notable saying y can bée set ageinst this proposition Onely fayth iustifyeth But I answer First by the rule of Logicke The truenesse of propositions Hypothetical that is to say of sentences grounded vppon if is not too bée measured by the vntwyning of the proposition intoo his partes but by the knitting togither of his members matching rightly or otherwise among themselues As for examples sake If an Asse flye he hath fethers This proposition or ground is true but the members of it being vnknit are most false An Asse flyeth An Asse hath fethers Also .j. Cor. xv If Chryst bée not risen in vayne is our preaching vayne is your fayth This proposition in the partes knit togyther is true but the partes being vnknit are most vntrue So also this proposition I◠I haue fayth and yet haue no loue I am nothing is very true But if yée take asunder the proposition intoo his partes and say y fayth is nothing or he y is endued w true faith is nothing or is not a godly mā in déed that loue may bée pulled away from fayth all men perceyue that this dissolution or dismembering is false and too bée found fault with Other some answere that Paule in this place speaketh not of the iustifying Faith but of the gift of woorking miracles which may bée euen in the vngodly Mathew vij But were it so that Paule spake of the iustifying Fayth yet can it not bée concluded thereby that wée are not iustified by fayth only or for Chrystes sake only For certeine it is that the loue of God and a mannes neybor doo of necessitie go ioyntly toogither with fayth Like as with the rising of the sunne there goeth ioyntly of necessitie the spreading foorth of his beames or lyght Euen so of necessitie loue foloweth Fayth in those that are iustified in so much as he that loueth not abydeth in death Like as that body wherein there remayneth no féeling or mouing liueth not and yet it foloweth not therupon that feeling and mouing are the cause of lyfe but lyfe is the cause of mouing Euen so the efficient cause of our iustification is God for the obedience passion and death of Chryst only And fayth is the instrument wherby wée take hold of Chryst our ryghtuousnesse Now must the loue of God and a mannes neybor of necessitie folow Fayth in him that is iustified like as mouing and féeling doo of necessitie folow lyfe But loue can not procéede but of fayth like as there can grow no good frutes but of a good trée Of the second A register of the woorkes of charitie or of the vertues that flow out of the true loue of God and a mannes neybor as out of a fountaine LEt them bée conueyed intoo preceptes agréeing too the ten commaundements let them bée set out by adding their definitions and laying the vices too them Loue is long suffering j Long sufferance or patience is a vertue that represseth wrathfulnesse desire of reuenge And though it haue cause too hurt others yet for Gods sake the common peace it remitteth offences beareth with him that did the displeasure as Aristides bare with Themistocles Scipio with the Tribunes and Dauid with Saule It perteyneth too the fifth of the tenne commaundements The vyces that encounter it are desyre of reuenge as in Marius and Sylla also crueltie as in Tyberius Nero And ouermuch forbearing or silinesse Courteous or Gentle. ij Courteousnesse or Gentlenesse not only letteth offences slip and forgiueth them but also by all meanes it cā deuise as by counsell trauell and ayde dooth good to others as well fréends as foes For the Gréeke woord Chrestos which commeth of Chraomai to vse dooth properly signifie such a one as easly and willingly yéeldeth him self to other folk too vse as Aristides by his counsell and trauell benefiteth the common weale of Athens which had bannished him It perteyneth to the fifth and seuenth commaundements The vyces that encounter it are discourtesie or vngentlenesse frowardnesse or chorlishnesse also fond lauishnesse or wastfulnesse and counterfet courtesie or feyned gentlenesse Loue enuieth not iij Freendlynesse modestie or myldnesse which acknowledgeth and loueth Gods gifts in other men willing good too the good and reioycing in their prosperitie Ageinst this vertue fyghteth Enuyousnesse which is gréeued that an other man should excell vs or bée preferred afore vs and longeth too remoue him or take him away to the intent wée lose no part of our estimation as Saul enuyed the glorie of Dauid Pompey enuyed the power of Cesar Marius repyneth for spyght ageinst Sylla Loue dealeth not frowardly or is not giuen to lewdnesse or is not malapert and vngraciouse iiij Good meening modestie or myldnesse which lyeth not in wayte for other folks like the brothers called Perperanes who of a singular vngraciousnesse lewdnesse laying wayt for other mennes lyues were at length taken by Hercules and he hung them vp at his backe vppon his club It perteyneth to the fifth commaundement Thou shalt not kyll Loue swelleth not v Lowlynesse repressing pryde acknowledging a mānes infirmitie submitting himself vnto others and employing his gifts to the behoof of others without disdeyne It perteyneth to the first and .iiij. cōmaundements The vyces that beset it are pride puffed vp with ouer wéening of itself trusting in his own vertue wisdom welth other gifts and despysing othermen Euery mā may behold an example of pryde in his own hart Loue is not disdeynfull neyther is shee vncomly vj Grauitie whiche is too doo rightful necessarie things constantly so to rule al the outward gestures dooings that they may agrée with the order of nature of persones and of places The vyces that encounter it are lyghtnesse skornfulnesse which proudly disdeyning others doth with vncomlygestures expresse the pryde or the hatred or
warres destructions of Cities and other innumerable miseries of all men and the slaughters of all the Sainctes as of Abel and Iohn Baptist by which notwithstanding Gods wrath could not bée pacifyed but that the sonne of God must bée made a sacrifyse Ageine the greatnesse of Gods wrath is after some manner shewed by the examples of many men who for the conscience of one wickednesse haue bin striken with most heauie fearfulnesse which hathe driuen them too fordoo themselues As the examples of Orestes of Aristobulus king of the Iewes of Iudas the traitor of Theodorich of Verona and of dyuers others Now if the féeling of Gods wrath ageinst one sin alone doo bréede so bitter sorow in the hart that it dispatcheth a mā of his life What an vnmeasurable huge heape of Gods wrath and of horrible sorowes think you wer thronged vppon Chryst who susteined not one sinne alone or the sinnes of some only one mā but mine and thine yea and al mennes offences Idoll gaddings and murders all their sinfull inclinations affections and outward faultes toogither with the fire of Gods wrath ageinst these sinnes Being ouerwhelmed with this houge burthen of Gods wrath he cryeth out Psalm xxij O God my God why haste thou forsaken mée My hart is become like melting wax my strength is withered like a potsherd and thou hast brought mée downe too the dust of death This féeling of the houge and horrible wrathe of God ageinst al the sinnes of all men was the first and chéefest part of Chrystes passion The second part was the heauinesse and excéeding great torment rysing in his hart for the féeling of Gods wrathe ageinst sinnes and for the feare of death and tearing of his bodie which so appalled all the partes of his bodie that he swet droppes of blud The third and lyghtest part of all was the tearing of his bodie and streyning of his sinewes when he was whipped ▪ buffeted and fastened too the crosse with nailes The causes of Chrystes passion IT is not the wisdome of any creature that can serche out the causes of Gods woonderfull purpose concerning the redemption of mankynd too bée brought too passe in this wyse that the sonne of God should make intreatance for vs take our nature vpon him and bee sacrifysed for vs neuerthelesse God will haue the consideration of this woonderfull Decrée begonne in this lyfe The principall efficient cause is the will of Gods sonne making intercession of his owne mere motion for mankind falne intoo sinne and death and offering himself too this obedience and punnishment wherby he myght make satisfaction for mankynd Iohn .x. I am the good shepeherd and I giue my life for my shéepe The inward cause that moued or enforced him too doo so is the vnmeasurable mercy of God tēpered with his iustice For sith that God is vnchaungeably iust he is in déede and horribly angry with sinne and destroyeth sinners like a consuming fire Neyther relenteth he his anger ageinst sinne of a fondnesse lyghtnesse but vnchaungeably most streightly kéepeth this rule of iustice that men shall eyther performe due obedience or else abyde the fire of Gods wrath Therefore God receiueth not men that are faln without equal and sufficient amends which forbicause mākind was not able to yéeld therfore was too bee cast intoo endlesse torments the sonne of God béeing inflamed with vnmeasurable loue and mercy towards mankynd maketh intretance for vs and too the entent Gods iustice should be satisfied he vndertaketh him self the punishmēt amends making for our sinnes taking our nature vppon him becometh a sacrifise susteining Gods dreadful wrath ageinst sin payeth too Gods maiestie a rāsome too the full value of our sin vanquishing sin and death and restoring men too ryghtuousnesse and eternall lyfe The outward cause that moued or enforced him so too doo was the fal of our first parents the sin that frō thens did shed it self intoo all vs who for the same must haue perished in euerlasting paynes had not the sonne of God bin sacrifysed The instrumentall and outward woorking cause are the Diuels and their instruments the Iewes who burning in hatred ageinst Chryste for finding fault with their wickednesse and false opinions coueted too rid him away and too destroy him too the entent they myght without checke maynteine their hypocrisie and wicked lustes These enforcing and finall causes make an infinite difference betwéene the will of the Iewes crucifying Chryste and the will of God Who béeing moued by his owne exceeding mercie toward mankynde and through the entreatance of his sonne would haue Chryst too suffer too dye and too ryse alyue agein too the entent he might restore men too lyfe and euerlasting saluation The matter wherin as in moulds Christes Passion was wrought are the mynd will hart and body of Chryste The forme or manner is the very feeling of Gods horrible wrath and the anguishe as well of Chrystes mynd as of his bodie and his chyldly obedience through which he willingly submitted himselfe with true reuerence and woonderfull lowlynesse too the eternal father and without grudging or repyning endured Gods wrathe poured out vppon him and most bitter formentes for the loue of Gods iustice and mannes saluacion The end of his Passion is first that mankynd béeing redéemed with sufficient ransome from Gods wrath and euerlasting damnacion myght bée rewarded with ryghtuousnesse and euerlasting lyfe Iohn .iij. Like as Moyses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp too the entent that all that beléeue in him should not perishe but haue lyfe euerlasting Secondly that wée myght become conformable too the image of Gods sonne that is too say that wée myght bée like the sonne of God our patterne in bearing the Crosse Romaines .viij. Thirdly that wée should folowe the example of Chrystes patience and méeknesse .j. Peter ij Fourthly that wée in all our lyfe should expresse the humilitie that Chryste performed in his passion Philip. ij Through lowlynesse of mynde let euery man estéeme others better than himselfe And let the same mynd bee in you that was in Iesus Chryst Fifthly that being dead to sinne wée might liue vprightly and blamelesse For like as Chryst caryed downe our sinnes intoo his graue and abolished them by his death euen so wée mortifying the dregges of sinne as yet sticking in our flesh must performe new obedience and ryghtuousnesse agréeing with the will of god j. Peter ij Chryste bare our sinnes in his bodye vppon the trée that wée béeing dead to sinne should lyue too ryghtuousnesse The effectes of Chrystes passion are all his benefites which for instruction sake wee will distribute intoo eyght formes FIrst the redemption of mankynde from Gods wrath sin death and the diuels tyranny j. Tim. ij There is but one mediator betwéene God and man the man Iesus Chryste who gaue himselfe for vs too redéeme vs The
that is vvritten Death is swallovved vppe intoo victorie Deathe where is thy styng Hell where is thy victory The styng of Deathe is sinne and the strength of sinne is the lawe But thankes be vnto God which hath giuen vs victorie through our Lorde Iesus Chryste Therfore my deare brethren be yee stedfast and immoue able alvvayes rich in the woorks of the Lorde for as much as yee know how that your laboure is not in vayne in the Lorde The disposement of the .xv. Chapter of the first Epistle to the Corinthians which is the seat of the Doctrine concerning the Resurrection or rysing of the dead THe most ioyful end and hauen of the whole Christen lyfe and Faith and the souereine and most assured comfort in all the miseries and sorowes of this most flightful and wretched lyfe is the Resurrection from death and the blissed and euerlasting lyfe with God In which not only our soules remayning after death shall enioy the beholding of our Lord God in quiet peace ioyfulnesse but also our bodies which were rotted and consumed in the dust of the earth shall liue ageine and bée repaired and being ioyned with their soules ageine and set frée all sinne and death shall bée glorifyed and receyue immortall honor And where in death they heertofore were dround they shall heerafter weare the rayment bryght Of true renowne and euermore bee found before the Lord in endlesse lyfe and lyght This doctrine concerning the Resurrection of our bodyes which is the peculiar wisdom of the christen church is euidently confirmed and lyghtsomly set out by Paul in this xv chapter of his first Epistle too the Corinthians Therefore it is of that kynd of cases that instruct The cheefe partes of the whole disputation are three 1 Whither there bée any rysing of the dead 2 What manner a one it is or what manner of bodyes they shall ryse with 3 Of the cause of the rysing of our bodies which is Chrystes victorie in which he swalowed vp sin death and hell by his death and restored eternall lyfe and glorie too his Church by his Resurrection THe enterance intoo the matter putteth vs in mynde that the true and néedfull Doctrine concerning the chéefe articles of the Christen faith is often continually too bée repeated and beaten intoo the hearers eares Euen in this consideracion bicause the Gospell is the power of God effectuall in woorking saluacion too euery one that beléeueth I do you too vnderstand or I put you in mynd of the Gospel which I haue preached vntoo you which you haue embraced by fayth by which also you bee saued if you holde it fast by faythe onlesse peraduenture by this tyme hauing shaken off fayth you haue beleeued in vayne This selfsame gospell I say doo I put you in mynd of that you may bethinke you wirh what words I haue preached vntoo you For I haue deliuered c. The proposition state or ground of the first part is The dead shall vndoutedly ryse agein THis proposition doth he warrant by sixe Argumentes First of the efficient cause The totall or sufficient cause of a thing being set downe the effect foloweth of necessitie in such tyme and maner as the cause or the wil of God hathe appoynted Chryst who is the cause of our Resurrection and lyfe is verely risē in his very body from death and hath promysed of certeyntie that he wil rayse vntoo lyfe the bodyes of all men that bée dead Ergo without any dout euen our dead bodyes shall also ryse agein Paul concludeth this argument in the forme of an Ethuthymema Chryst who was dead is risen ageine in very déed Ergo wée also shall ryse agein when wée bée dead The consequent is of force holding from the efficient and sufficient cause too the effect which he will accomplish as he hath promysed This reason of the consequence Paule himselfe poynteth out a little after For séeing that by man came death by a man also must come the resurrection of the dead For like as in Adam all men die So also by Chryst shall all men bée called agein too lyfe The Antecedent which is the ground woorke of the Resurrection of our bodyes and of our whole Fayth and saluacion is confirmed at large by Paule First by witnesse of the Scripture which testifyeth that Chryste dyed for our sinnes Esay liij Daniel ix Zach. iij. and .xiij. Psalm .xxij. And that he rose agein the third day Osée vj. in the storie of Iones Psalm .xv. Zach. xiij Esay xj Actes .xiij. Secondly by the record of many that sawe Chryst after he was risen and were familiarly conuersant with him full fortie dayes Chryst the same day that he rose from death appéered not only too Cephas or Simon Peter and the twelue Apostles of whom Paule maketh mencion in this place but first of all too Marie Maudlin Iohn .xx. Marke .xviij. next too the rest of the women Math. xxviij Thirdly too a cupple walking intoo the féeldes whom the Apostles beléeued not Mark .xvj. Fourthly too Cephas or Simon Peter Fifthly too Cleophas and Nathanael as they were going toowards Emaus too whome at their returne all the Apostles giue credit Luke the two and twentith Sixthly too all the Apostles as they were assembled toogither sauing Thomas Luke the foure and twentith Iohn the twentith j. Corinthians xv And all these appéerings were made the very day of his Resurrection vppon which day also S. Hierom is of opinion that Chryst shewed himselfe too Iames the lesse of whom Paule maketh mention in this place Afterward he shewed him selfe sundrye tymes too the Apostles when Thomas was with them and at the sea of Tyberias Iohn xx xxj Also in Galilie too mo than fyue hundred brethren at once And also too his Apostles or too the thrée score and tenne and too all the rest of his Disciples Finally after his Ascention Chryste shewed himselfe too Paule also that hée was risen ageyne Paules second argument WE sée the Apostles doo preache that Chryste is risen from death Ergo there is in very deede a rysing ageine of the deade The consequens holdeth of the authoritie of the Apostles who are sent from God and are assured that they cannot erre The third argument is a bringing back by impossibilitie It is impossible that twoo ful contraries should both at once be true or false This Exposition The deade ryse not ageine or no deade folkes ryse ageine is false Ergo the contradictorie or full contrarie proposition The deade shall ryse ageine is true and certeine The minor or Second parte of the Argument is proued thus of truthe there can come nothing but truthe But of this proposition No deade folks rise ageine folow things manifestly false and irkesome too heere namely that not euen Chryste is risen ageyne and that the preaching of the Apostles is vayne whych are false witnesses of GOD and so GOD himselfe who hath auouched that he raysed Chryst
neither was there guile founde in hys mouth which when he was reuiled reuiled not ageine when he suffered he threatned not but committed the vengeance too him that iudgeth ryghteously which his owne selfe bare our sinnes in his bodye on the tree that wee beeing deliuered from sinne should liue vntoo ryghteousnesse By whose stripes yee were healed For ye were as sheepe going astray but are now turned vnto the shepheard and Bishop of your soules The disposement THe state of it is an exhortacion to patience and méeknesse taken of the example of Christ who was patient méek And therwithall is annexed a doctrine concerning the merit and benefites of Chrystes passion The châ—ef places are four 1 Of patience in troubles which are not procured by a mannes owne fault but happen too him vndeserued It belongeth too the first commaundement 2 Of méekenesse repressing desire of reuenge forgiuing euen open wrongs for Gods sake the common quietnesse Which perteyneth too the fifth commandemeÌ„t 3 Of the causes and effects of Christes passion or of remission of sinnes and of the health of our soules restored by Chrystes passion 4 Of true turning vntoo God. The first place COncerning patience and méeknesse and putting vp of reproches quietly let the Methodicall or orderly expositioÌ„s bée rehersed out of the declaration of the vertues of the first fifth and eigth commaundements Concerning the passion of our Lord Iesus Christ and the causes and effectes of his passion which is the chéefe place of this Epistle I haue intreated already the last Sunday after Easter Now therefore wée wil vnfold the last sentence of the Epistle of this day which conteineth the Doctrine concerning true conuersion and the right applyment of the benefites of Chrystes passion Yee were as stray sheep but now ye are turned to the shepherd and bishop of your soules These woords are taken out of the .liij. of Esay and out of the parable of Christ concerning the lost shéep Lu. xv and out of this dayes Gospell Iohn x. and out of Ezech. xxxiiij and out of Psalm xxiij and therfore by conferring these places toogither there may bée gathered a cléere proposition All man kynd without Christ wandreth in the thick mist of ignorance of God and in sorowfull darknesse of sinne and death And the wyser and more religious that men bee and with how much the more earnestnesse and endeuer they goe about too know God and too woorship him aryght so muche the more doo they stray aside from the true God and true godlynesse and from the ryghtuousnesse which pleaseth God. The heathen wysemen Philosophers Poets and the folowers of Mahomet doo openly erre first about the béeing of god For either they alow and woorship a monstrous multitude of Gods surmised powers or at leastwise they deny him y is the father of our Lord Iesus Chryst too bee the only true God creator of heauen earth Yea they vtterly abhor this sonne of God who is all one substance with the father Secondly they erre about the will of god For although they vnderstaÌ„d after a sort that the wil of God reueled in his law is this that wée should liue honestly and vprightly eschue the outward offences of slaughter whordom c. yet are they able too determine nothing of certeintie coÌ„cerning gods loue towards vs coÌ„cerning remission of sinnes concerning life without the gospel of Christ After al this not only they but also euen those that boast themselues to be the chéef meÌ„bers of the true church doo erre manifoldly in dooing seruice to God and specially in praying while some chuse the monkish seruices woorks some pilgrimages to Sainctes some masses some pardoÌ„s some other sacrifices some one woork and some another euery man according too his owne fansie trusting therby too pacifie God too earne life and saluation euerlasting The heathen also offred meÌ„ in sacrifise burned their own children in the fire to the intent by so hard bitter a woork to open to theÌ„selues a néerer accesse vnto god But al these run very far a stray from the true way that leadeth too the true God to eternal saluation Neither caÌ„ they by their own power deuises or endeuer return agein into the way onlesse Chryst the shepherd and Bishop of soules séeke them out and laying them vpon his shoulders cary them home too his flocke and shéepfold that is too say onlesse they bée turned too Christ who only is the way that leadeth bringeth conueyeth vs vntoo God and by which alonly wée may come too the true acknowledgement and woorshipping of God and too the blissed and eternal company with god He is the truth or the welspring founder of the true doctrine concerning God and our own soulhealth he bendeth our minds to giue asseÌ„t too the true doctrine and kindleth true faith and true euerlasting good things in the hartes of the godly He is Lyfe that is too say the author and giuer of lyfe and saluacion euerlasting who by his Death hath pacified Gods wrathe and restored ryghtuousnesse and eternall lyfe vntoo vs Neyther commeth any man too the father that is too say No man acknowledgeth calleth vppon woorshippeth God aryght ne becommeth heire of saluation and eternall lyfe onlesse he bée turned by him and too him who is the shepherd and Bishop of our soules Therfore the Hebrewes terme repentance or the ameÌ„dment and chaunging of a wicked lyfe intoo a lyfe that is vertuous and acceptable too God by the notable pithy woord Tâ—sâ—ubah which signifieth turning backe or retyring of the original woord Shub which is as much too say as he is returned he is come backe he hath called himselfe home For all men being turned from God haue strayed like shéepe euery man away by himselfe as Peter sayeth in this place But by the infinite mercye of God they are called too repentaunce that they should returne vntoo God and by comming home too their shepherd Chryst bée coupled too God ageine through Faith and obey him in new lyght ryghtuousnesse and conuersation In generall there bée twoo chéefe poyntes belonging too a good shepherd The one is to féed his shéep or too lead them too wholsome féeding and the other is to defend them from the wolues For vntoo these twoo poyntes may the other things be referred which are spoken of in Ezech. xxxiiij Psal xxiij So good Princes which maintein their subiects in honest awe peace and foyzon the cheefest benefites in this ciuil societie of men and which defend them ageinst outlawes and forrein enemies are shepherds of the people Good and faithfull Bishops or ministers of Churches are shepherdes which lead their hearers intoo wholsom pastures of the Euangelicall doctrine and of the Sacraments wherby God imparteth remissioÌ„ of sinnes ryghtuousnesse euerlasting saluation to the shéep that embrace their voyce by faith and driue away the Woolues that
you VVee knowe that wee are translated from death vntoo lyfe bycause wee loue the brethren He that loueth not his brother abideth in death Whosoeuer hateth his brother is a manslear And yee knowe that no manslear hath eternall lyfe abyding in him Hereby perceyue wee loue bycause he gaue his lyfe for vs and wee ought too giue our liues for the brethren But who so hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him ▪ My babes let vs not loue in woorde neyther in tong but in deede and in veritie The disposement THis Epistle is of those sort that persuade For first there is a comfort too bée set ageinst the hatreds of the world Secondly there is an Exhortation too louingnesse and liberalitie towardes a mannes neyghbour The first place MAruell not my brethren though the world hate you Mannes reason iudgeth of the tooyles and troubles of the godly and specially of the contentions among the teachers euen for all the world after the same manner as Salust sayeth in his preface too the warres of Iugurth Too labour in vayne and too preache nothing else by ouertooyling a mānes selfe but hatred and slaunder is a poynt of vtter madnesse For all the godly and specially the Ministers of the Gospel who performe the déedes of most singular louingnesse and most earnestly séeke the euerlasting welfare of their héerers and execute their dutie most faithfully doo reape in manner none other reward than most bitter hatred and vtter vnthankfulnesse at the hands of those vppon whom they haue bestowed greatest benefites Ageinst this temptation and the bitter fordoomes spyghts and hatreds of the wysemē of the world whereby many are woont too bée withdrawen from the ministerie Iohn comforteth vs in these woordes Maruell not my brethren though the world hate you as if he had sayd the iudgement of God and of the godly is farre of another sort than is the iudgement of the wicked worlde The greater that any man is before God the more contemned and abiect is he before the world And seing that at many mennes hands there is no token of a thankfull mynd rendred too God for his excéeding great benefites which he poureth out by heapes vppon all men but all kynd of spyght Let not vs wonder if the world hate vs also For the Diuell enuying vs this so greate felicitie that wée are conueyed from death too euerlasting lyfe stirreth vp his instrumentes and inflameth mennes hatreds ageinst vs Therefore ageinst the most bitter hatred of the world and of the vngodly let vs set Gods good will and fatherly loue towardes vs which the sonne of God hath shewed by this notable token that he hath spent his lyfe for vs and deliuering vs from death by the death of him selfe hath restored vs to the possession of eternall life Wherefore let eche of vs bee so disposed in mynd that they may with a true harte say thus It is sufficient for mée hauyng my full delyght in Chryst too doo those things which are godly and to speake such as are godly The second place AN exhortation too louingnesse and liberalitie towards a mannes neybour and the argumentes of this exhortation are three Of the honestnesse of it Of the profitablenesse of it And of the example of Chryst FIrst of the honestnesse or the necessary couplyng of the cause and the effects I knowe that we are translated from death too lyfe bycause wee loue the brethren or bycause our fayth is effectuall by loue For too this end are wee washed from our sinnes by the bloud of Chryste and translated from death intoo lyfe that wee shoulde hereafter eschue sinne and earnestly execute loue towardes God and our neybour which is the fountayn of all vertues Now like as mouing in a mannes bodie is an vndouted token effect of lyfe yet left in the body euen so louingnesse is the next effect and an vnfallible signe of fayth shyning in the hart wherby wée are translated from deathe vntoo lyfe And like as in this Euthymeme I knowe there is lyfe still in him bycause there is stirring yet left in his bodye it foloweth not that stirring is the efficient cause of life but by the effect I gather according too reson that the cause is present so in this place of Iohns wee know wee are translated from death to life bycause wee loue the brethren this part of spéeche bycause betokeneth not the efficient cause of whiche is spoken in the fifth of Iohns Gospell in this wyse He that beleeueth in the sonne is passed from deathe vnto lyfe but it betokeneth the effect whervpon the argument is gathered that we are verely translated from deathe vntoo lyfe like as Luke in his vij Chapter reasoneth vppon the effect that many sinnes are forgiuen too the sinfull woman bycause she loued muche Likewise as if I should say I knowe for a certeintie that the Sunne is vp bycause I sée the sunne beames glaring in my chamber And in this selfesame Epistle is sayde In this haue wee knowne his loue bicause he hath spent his life for vs. The second argument of the profitablenesse or of the necessitie of holding faste Fayth lyfe and euerlasting saluation For he that loueth not hath not lyfe euerlasting abyding in him but he continueth in deathe according also as Paule sayth j. Cor. vj. No whoremongers Idolaters abusers of themselues with the mankynde pillers c. shall inherite the kingdome of god Therefore too the intent wee lose not the remission of sinnes receiued the deliueraunce from Deathe the grace of GOD and the euerlasting lyfe wée must of necessitie fall to louingnesse and new obedience agréeable with Gods will. And yet it foloweth not therevppon that oure louingnesse or newe obedience deserueth forgiuenesse of sinnes and eternall lyfe For this louingnesse cannot so muche as bée begon neyther pleaseth it God except remission of sinnes be first freely giuen for Chrystes sake and that faith shyne in the hart Bréefly euen altoogyther after the manner of Logicke hath Iohn included this argument in the forme of reasonyng agréeing to the moode Celarent But in the first place he hath put the conclusion in the second the minor and in the last the maior Ce Euery murderer hath not lyfe euerlasting abyding in him or abydeth in death la Euery one that hateth or loueth not his brother is a murtherer before god Math. v. rent Ergo he that loueth not his brother abydeth in Death or hath not eternall lyfe abyding in him The third Argument OF the example of Chryste who spent his soule or his lyfe for vs as he sayth in Iohn xv Greater loue than this can no man haue than that a man shoulde giue hys lyfe for his freends Paule Rom. v. GOD commendeth his owne loue towardes vs in that when wée were his enemies Chryst dyed for vs. Vntoo these three arguments Iohn addeth a warnyng
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
enlightned with Antithesies examples will bring forth plenteousnesse of matter both manifest and ample Not as vnwise folke men without the true knowledge of God and without the feare of God and fayth Redeeming the time neglecte not onely occasion of walking warely or of liuing godlyly and honestly or of deseruing well at other mens handes or els purchase oportunitie of atteyning the true knowledge of God euerlasting lyfe euen with the losse of all that yée haue Bycause the dayes are euill by reason of the malice and miserie of men It is a figure called Synecdoche wherin the thing that conteyneth is put for the thing that is conteyned For the dayes are good but men that liue in those dayes are euill and wretched Therfore let passe no occasion of liuing godlily and of dooing things acceptable too God to the welfare of men neyther suffer your selues to be plucked away from God by the most corrupt maliciousnesse of this age There happen many lettes many allurementes leude lustes which hale men away from true godlinesie But redéeme yée the time fighte ageynst these impedimentes and walke warely Not like fooles that is to say as folke ignorant of God and voyd of fayth and true godlinesse But as those that vnderstand what is the will of the Lord that is to wit which is reueled in Gods woord to whome as to a rule wée must referre all the deuises and dooings of our life This is the will of the Father that euery one that beléeueth in the sonne should haue lyfe euerlasting This is Gods will euen your holynesse that yée should not liue like the Gentiles that know not God. The second place BE not drunken with wine wherin is ryottousnesse The The doctrine that concerneth sobrietie the eyght causes for which drunkennesse is to bee eschewed and sobernesse followed may bée set out of the exposition of the vertues of the sixth commaundement The Gréeke woorde Asotia ryottousnesse comprehendeth excesse of fare wastfulnesse wantonnesse vncleane talke chamberings scoldings braulings quarrelinges manquellings and to be short a Cyclopish life ordinarie to dronken folke such as was the excesse or cyclopish life of Alexander the greate described by Plutarche pag. xlj And Cicero in his booke De finibus sayeth I like not of these belly goddes tha◠shall spew into my dish and must bée caried away from the table which fall to cramming them selues fresh and fasting ageyne the next morow The third place Singing Psalmes Himnes and spiritual songs vnto the Lord. Of songs and Musick◠GOd hath put intoo man the knowledge of numbers and tunes and in all ages would haue his doctrine and prayses too bée comprehended in verses and that musicke should bée vsed in his holy seruice chéefly for this cause that the true doctrine concerning God and all the exhortacions comforts prayses thankesgeuing being included in numbers verses or songs might the easlyer bée imprinted in mēs minds sinke déeplyer into their harts kindle more feruent motions of Godlinesse For al folke do more desirously take and with greater pleasure lerne more stedfastly kéepe in mind verses than prose Such an aliance haue our soules with harmonie nūber euen by nature And sith that for this commoditie chéefly singing is wont to be vsed that the holy woordes may sinke the déeper into the mindes of the héerers and kindle more earnest motions in their hartes It were good to reteyne Musicke in Churches not ouer cunning and curious but simple and graue so as the woordes that are knit in number might be hard and vnderstood of the common people Wée sée that both in the Church and also among the Heathen who conterfeyted the example of the first Fathers the doctrine concerning God and other good thinges and thankesgiuings and prayses of God were comprised in verses to be sung in holy seruice and els where The chéef Poetes of such Himnes and songs were Moyses Dauid Asaph the sonnes of Chora Heman Salomon Esay Ieremie c. And in our age God hath raysed vp Luther who as our Orpheus of Germanie hath comprised in Dutch verse the summe of Christian doctrine the holy stories the chéef of Dauids Psalmes hath added to thē so trim and fit notes and so apt to stirre vp mens affections that not onely they bée sung with exceeding pleasure and delight but also perce wondrously intoo the mindes and hartes of the héerers and kindle affections of true godlinesse faith gladnesse and earnest ioy in mens brests as by the note of the Song Christe lag in todes banden c. All the godly euen though they giue but meane héede may easly iudge And forasmuch as S. Basill in his preface to the Psalter hath spoken right grauely concerning this profitablenesse of Musike I will translate the whole place and write it hereunto Psalmes do with a certeine weltuned delightfulnesse and pleasure endue the minde with wholsome doctrine and wisdome For in asmuch as the holy Ghost saw that mankind could hardly bée bent to godlinesse and vertue bycause it neglecteth the manner of liuing well and is caried headlong vnto pleasure He mingled the delightfulnesse of melody with his precepts of instruction to the intent that with the swéetnesse of the delight the doctrine of God profitable thinges might slip into mens mindes according to the custome of wise Phisicians who season the mouth of the cup with a little honny when they minister any sowre medicine to a sicke body For this cause therfore was this fine writing of the Psalmes in méeter deuised that such as are youthfull both in yeares and vertue might in theyr owne opinion sing and in very déede instruct their minds For there is not any of the frantike sort that when he departeth out of the church home to his house doth easly beare away with sinne any Apostolicall or Propheticall precepte But as for the sayinges of the Psalmes they both sing them at home with delight and beare them about with thē to the market many beyng starke mad for anger as soone as they beare the tune of Psalmes that delight them returne home well at ease and quiet in themselues the féerce and heady motions of theyr minds are assuaged with singing Psalmes bring calmnesse to the minde alaying the troublesome waues of mēs thoughts settleth quietnesse in their barts méekeneth the sturdinesse of the mind restreyneth headynesse boweth ment to myldenesse and sobernesie procureth fréendship setteth folkes at one that were at variaunce and reconcileth enemies For who wil take him any longer for his foe with whom he hath with one voyce spoken vnto God therefore singing of Psalmes yeeldeth a most souereyne benefite namely mutuall loue in yelding harmonie as it were a certeine bande to knit mens mindes togither and the tune of one queere linketh togither the whole Church Psalmes chace a way féendes procure the help of Angels driue away feares of the nighte asswage
bée afrayde bycause thou Lord art with mée Esay and Ezechias although the Citie was beséeged by Sennacherib yet faint they not for pensiuenesse but flée vnto God by earnest prayer and wayt for deliueraunce Hereafter ensue the disposements of of certeyne Epistles which are vsually read to the people vppon the feast dayes of Sainctes Vpon the feast of the Annunciation of our blyssed Lady Sainct Marie or vppon the feast of the conception of Christ The Epistle Esay vij GOd spake once ageyn vnto Ahaz saying require a token of the Lorde thy God whether it bee towarde the depth beneath or towarde the hevghte aboue Then sayde Ahaz I will requyre none neyther will I tempte the Lorde And he sayde hearken to ye of the house of Dauid is it not ynough for you that ye be greuous vntoo men but yee must greeue my God also And therefore the Lorde shall giue you a token Beholde a virgine shall conceyue and beare a sonne and thou his mother shall call his name Emanuell Butter and hony shall he eate that hee may knowe to refuse euill and chose the good Therfore before the childe may know good or euill malice shall dissuade from choosing the good THe first feast of the new Testament and the beginning welspring of our redemption and euerlasting welfare is the wonderful coÌ„ception or cuppling of the two natures of the Godhead and manhood of our Lorde Iesus Christe the Sonne of God the memoriall whereof the Churche celebrateth as this day And of singular purpose was it Gods wil that the times of his wonderfull works and of his reuelementes should agrée For vppon this day beyng the .xxv. day of Marche was the Sonne of God conceyued in the wombe of the Uirgin Marie or as this day he cuppled too himselfe mans nature by eternall alyaunce a thousand fyue hundred thréescore and ten yéeres ago The yeere after the first promis making of the womans séede in Paradise 3962. After the renewing of the same promis vntoo Abraham that all nacions should bée blissed in the same séede 1938. After the prophesiyng of Iacob concerning Syloh or the Uirgins issue a thousand seuen hundred and six yéeres and the same day beyng the xxv of March now ful a thousand fiue huÌ„dred xxxvij was our Lord Iesus Christ the sonne of God made a sacrifise for vs vppon the Altar of the Crâ—sse The same day also is Adam the first man reported to haue bin created 5532. yéeres ago And afterward about the same time it is thought that Abell was slayne and Isaac layd vppon the Altar to haue bin sacrifised Therefore inasmuch as the day it selfe putteth vs in mind of most weyghty matters as of the sonne of God the founder and redéemer of the Church of the creation of our selues of the wonderfull alyaunce of the Godhead and manhoode made in the Uirgins wombe and of the causes and benefites of this wonderfull vnion let vs with all godlinesse and reuereÌ„ce cast our selues downe before God and yéeld him thankes for his so excellent woorkes and benefites and by deuout and earnest musing vpon so great things kindle and confirme in vs fayth prayer and most assured hope of euerlasting saluation And to the intent our hartes may bée the more fitte and earnest to the reuerent minding of them and to thankesgiuing for the same Let vs also celebrate this feast with greater modestie and sobernesse of behauiour The doctrine of this holy day concerning the causes and benefites of the wonderfull Incarnacion of Gods sonne is all one with the doctrine that is set forth vppon the byrthday of the same sonne of god And therfore the disposement of that matter may bee borowed out of that place into this day Now will I bréefly entreate of the prophesie of this dayes Epistle Behold a virgin shall coÌ„ceyue and bring forth a child and thou shalt call him Emmanuell which was vttered by the Prophet Esay seuen hundred and lvij yéeres before that the Angell Gabriell brought woord of the fulfilling of it too the virgine Marie and conteyneth the doctrine of the conception of the sonne of God whiche is the foundacion of our redemption and saluation I will therefore in few woordes set out the chéef pointes of this doctrine comprised in accustomed questions or orderly instruction The conception or incarnation of the Sonne of God is the wonderfull cuppling or personall vnion of the two natures that is to say of the Godhead begotten of the substance of the euerlasting Father and of the manhood taken in the wombe and of the substaunce of the virgin Marie wrought in Christ our Mediator that he may bée Emmanuell y is to say God with vs of one substaunce both with God the eternall Father and with vs reconciling God vnto vs and by paying the full raunsome for vs appease Gods most iust wrath ageynst sinne and restore to vs men rightuousnesse and eternall lyfe The partes of the Emmanuell conceyued in the virgin Marie may bée sayde to bee two the Godhead or the sonne of God the woorde the manhood taken of Maries substaunce and of the ofspring of Dauid Hither may all the whole doctrine concerning the person of Gods sonne the differences of the persones of the Godhead and of the two natures in Christe c. bée referred The causes THe efficient cause of the conception or incarnacion of the sonne of God is the whole Godhead For although that the persone of the sonne cuppled to it selfe mannes flesh by personall vnion yet is it the worke of all the thrée persones togither which also go ioyntly togither in this saying the holy Ghost shall come vppon thee and the power of the hyghest shall ouershadowe thee The hyghest is God the Father The power of the hyghest is the sonne of God who ouershadoweth the virgine Marie and the whole Churche making intercession for vs too the euerlasting Father cuppling our nature to him selfe and couering vs as a shadow ageynst the heate of Gods wrath The holy Ghost halloweth the flesh taken of the virgine Maries substaÌ„ce therof shapeth in the virgins wombe the body of the Messias redye too bée borne which body togither with a reasonable soule the woord the sonne of God by taking vnited by vniting tooke vnto him And therefore it is sayd in our Créede whiche was conceyued by the holy Ghost The inward forcing cause of the conception byrth passion and death of Christ is al one that is to wit the infinite goodnesse and mercy of God toward manhood tempered with his heauenly Iustice for the full satisfiyng whereof with sufficient amendes the very sonne of God taking our nature vppon him became both man and a sacrifise for vs. The outward forcing cause was the fall of our firste parentes and the sinne that soked from thence into all men with death and moste sorowfull damnacion of all mankind which the sonne of God was Loth should perish vtterly Now the