art my sonne this day haue I begotten thée And in the Gospell he putteth a difference betwene this only begotten sonne the Saints which are his sonnes by adoption and are beloued of the eternall father and taken in place of Gods sonnes and heires of the lyfe and blissednesse that is with God for the intercession of this only begotten sonne Chryst or the anoynted signifieth the hygh Préest or teacher of the Gospell the Spokesman and Redéemer of the Church the King and conquerour of sin death the Diuell and the restorer of rightuousnesse and lyfe euerlasting This Chryst came by water and blud not in water onely but in water and blud for he bringeth the doctrine of the gospell out of the bosom of the eternall Father concerning the forgiuenesse of sinnes rightuousnesse cōfort the holy Ghost and euerlasting saluation too bée bestowed vppon all that are throughly put in feare which wrestle with the terrours with Gods wrath with sinne and with death and thirst or with earnest desire long after comfort and lyfe and are washed with the water of Baptim in token of remissiō of their sinnes as is sayd in Esai lv All yée that thirst come too the waters and Iohn iiij and .vij. If any man drink of the water that I shall giue him it shall become a fountaine of water flowing vntoo euerlasting lyfe Neyther is he come in water only that is too say he is not only a teacher of the gospel wherwith the thirstie harts of the godly are refreshed but also he is a Redéemer which hath with his blud pacified the wrath of the eternal father ageinst our sins redéemed the whole church from sin death euerlasting damnation And this holy blud of his doth he distribute too vs in his holy supper Ebr. ix By his own blud hath he entered intoo the holy place once for all and hath found eternall redemption Rom. iij. Wée are iustified fréely by the grace of God through the redemption made in Iesu Chryste whom GOD hath set foorth a mercy seate by fayth in his bloud Math. xxvj This is my blud of the new Testament whiche is shed for many in remission of their sinnes And it is the spirit that beareth witnesse that is too say the holy ghost beareth witnesse of the persone office of Chryst namely y this Iesus is Chryst the sonne of god the redéemer that was promised too the church as is sayd Iohn j. Vppon whom thou séest the spirit descending abyding vppon him the same is he that baptizeth with the holy ghost and I sawe bare witnesse that this is the sonne of god Rom. j. Who was certeinly shewed too bée the sonne of God by the spirit of sanctification in that he is risen from death Ageine in the publick ministerie the holy ghost preserueth spreadeth abrode and by testimonies of miracles confirmeth the doctrine concerning the persone and benefits of Chryst Ioh. xv When the comforter shal bée come euen the spirit of truthe whom I will send you from my Father he shall beare witnesse of mée and you also shall beare witnesse bycause you haue bin with mée from the beginning Bycause the spirit is truthe or the witnesse of the holy ghost is true like as in Iohn xv and .xvj. he is called the spirit of truthe bycause he is soothfast and maketh folks soothfast kindleth true knowledge of God true rightuousnesse true lyfe in the beléeuers Of the third place THere bee three that beare witnesse in heauen the Father the VVoord and the holy Ghost and these three are one Let this euident witnesse of the one substāce or only one selfsame being godhead power maiestie glorie of the thrée persones of the godhead bée considered in this place and also let the descriptions differēces of the thrée persones namely of the father of the sonne who in this place and in Ioh. j. Apoc. xix is named the woord of the holy ghost bee repeated out of the place concerning God the cheef poyntes whereof I will anon after expound vppon Trinitie Sunday The fourth place THere are three that beare witnesse in earth the spirit and water and blud and these three are one God hath ordeyned the publike preaching of his Gospell too the intent the true doctrine concerning the sonne of God our lord Iesus Christ who suffered death rose agein for vs myght bée knowen and many men bée conuerted too God by the voyce of his Gospell and so becōme heires of ryghtuousnesse and lyfe euerlasting For God gathereth too himself an euerlasting Church by the sound of his woorde wherby he both rebuketh mennes sinnes and allureth them too repentance and also giueth remission of sinnes and euerlasting saluation too such as repent and beléeue the woord And alwayes too the woord God hath annexed outward signes which lyght intoo the eyes as pictures of his promises which signes haue all one méening all one strength all one vse and all one effect or working with the woord For by these twoo meanes namely the woord and the outward signes or Sacraments dooth God beare witnesse of his sonne and offereth too vs forgiuenesse of sinnes and euerlasting saluation for his sonnes sake and also kindleth encreaseth and strenghtheneth fayth in our myndes And therfore Austin termeth a Sacrament a visible woord And like as Chryst sayeth that the holy Ghost reproueth the world of sinne and beareth witnesse of him and like as it is sayd in Genesis My spirit shall not iudge in man bycause he is fleshe that is too say I will take away the ministerie or vse of the holy Ghoste from men So in this place the woord Spirit must most simply bée vnderstood of the holy Ghost reprouing the world of sinne by the ministerie of the Gospell and bearing witnesse of Chrystes persone and benefites and of the eternall lyfe VVater and blud signifie the Sacramentes of Baptim which is the Lauer of water clēzing vs cleane by the woord from all iniquitie and of the Lords Supper in whiche the bodye and blud of Chryst that was shed for vs is distributed in assurance of remission of sinnes And these three are one that is too say they are directed all too one end and haue all one selfsame force vse and effect For the meanes by which God witnesseth of his sonnes benefites and by which he imparteth remission of sinnes and euerlasting lyfe too vs and wherby he rayseth vp encreaseth and confirmeth our fayth are alwayes toogither Vppon the Sunday called Misericordia or the second Sunday after Easter The Introit THe earth is full of the Lords mercy Prayse yee the Lord. The heauens are stablished by the woord of god Prayse yee the Lord. Reioyce yée rightuous in the Lord praising becommeth the ryghtuous c. Psalm xxxij ¶ The Epistle j. Peter ij CHryst also suffred for vs leauing vs an ensample that yee should folowe his steps which did no sinne
Esay xliij xliiij and xlv Before mée there is no God creator neyther shall there bée after mée I am the first and I am the last and béesides mée there is no God Am not I the Lord there is none other God saue I Turne vnto me ye shal be safe al the coasts of the erth For I am God and none other j. Cor. viij There is none other God but one Deut. 4. Herken O Israel the Lord thy God is but one god And this one true God the Scripture nameth the father the sonne and the holy Ghost Math. xxviij Baptise them in the name of the father and of the sonne of the holy ghost These thrée béeing in very deede of one substance fully and perfectly endued all with one Godhed power glory and maiestie and yet verely and really distinct one from another are named in the Church the thrée persons The third place concerning the three persons in the one being or substance of the Godhead NOw although mans reason bée offended and cannot vnderstand how the thrée distinct or seueral persons the father the sonne and the holy ghost are but only one God yet notwithstanding wée must so think and speake of God as he hath manifested himself in his woord which opēly witnesseth that there bée thrée seueral persons of one substance of one continuance as they are called vpon toogither in baptim and equal power and honor is attributed to the father the sonne and the holy ghost And .j. Iohn .v. it is said There are thrée that hear witnesse in heauē the father the sonne the holy ghost these thrée are one Iohn .x. I the father are one But the chéefest cōfirmation of this article that the sonne of God our Lord Iesus Christ is verely by nature God equal with God the father is writen in the first fifth chapters of Iohn wher there be .x. proofes recited in order Now let the godly in their prayers in all their thoughts vpon God haue before theyr eyes the descriptions and differences of the thrée persons The father is the first person of the Godhead which from euerlasting begat the coeternall sonne the image of himself and toogither with the sonne and the holy Ghost made all things of nothing and preserueth them The Sonne is the second person of the Godhed begotten of the eternall father is the substanciall full image of the euerlasting father which sōne became afterward the spokesmā betwéene God and the first men when they were falne and béeing ordeyned mediator toke mannes nature of the virgin Marie and became a sacrifyse for vs and by him and for him only the father giueth remission of sinnes ryghtuousnesse and euerlasting saluation The holy Ghost is the third person of the Godhed euerlastingly procéeding from the father and the sonne and is sent intoo the harts of the beléeuers too kindle in them the light of knowing God aryght and true motions loue lyfe and ioyfulnesse settled in God and too repayre all the powers that they may bée conformable with God himselfe The differences of the persons which God hath disclosed in his woord are of thrée sortes The first is taken of the properties of the peculiar marks of the persons or of their woorkes inwardly or their inward operations The father is the welspring of the Godhead hauing his béeing not of any other person but of himself and communicating his béeing vnto the sonne his image begotten of him and too the holy Ghost procéeding from him Iohn .v. Like as the father hath lyfe in himselfe So also hath he giuen too the sonne too haue lyfe in himselfe But the sonne hath his béeing communicated too him of the father and is the image of the father begotten wythout beginning Psal ij Thou art my sonne this day haue I begotten thée Heb .j. He is the bryghtnesse and expresse image of the fathers substance And the holy Ghost hath his béeing communicated of the father and the sonne and procéedeth euerlastingly from the father and the sonne Iohn .xv. He shall take of myne The second difference is of the outward manifestation of them made in the Baptim of Chryst and at other tymes The eternal father disclosed himselfe made a difference betwéene himselfe and the sonne by this saying This is my beloued sonne in whom Idelyght The Sonne tooke vppon him mannes nature and dwelt among vs and béecame a Sacrifyse and rose ageyne from Death The holy Ghost appéered in the shape of a Dooue and in the likenesse of firie tungs Act. ij The third is of the office of eche person The father sendeth the sonne and the holy Ghost woorketh effectually by their ministerie to the saluation of euery one that beléeueth Rom. j. The sonne is sēt by the father too bring abrode the gospel out of the secret bosom of the father too make intercession for mankynd falne into sinne to bée made a sacrifise for mennes sinnes and by his obediēce bludshed too redéeme the church and in this lyfe too rule it and defend it and afterwarde too raise it vp ageine and too decke it with lyfe and glorie euerlasting The holy Ghost is sent of the father and the sonne that by the gospel he may kindle in mennes harts the lyght of the true acknowledgement of the father of the sonne of himselfe and true rightuousnesse and lyfe that he may comfort and strengthen the godly in all aduersities and sorowes Ioh. xv Whom I will send you from the father But forasmuch as the whole doctrine of this feastful day concerning the vnitie of beeing and the trinitie of persons in the Godhead all of one substance and one euerlastingnesse is comprehended and set out with singular lyghtsomnesse of woordes in the Créede which is vsed in the Church vnder the name of Athanasius I exhort my héerers too learne that whole Créede by heart and too set it continually before theyr eyes as the rule of the true méening and of the Faythe of this Article The Creede of Athanasius WHosoeuer wil bée saued ▪ before all things it is necessarie that he holde the catholike Faith. Which fayth except euery one doo kéepe holy and vndefiled without doubt he shall perish euerlastingly And the catholike fayth is this that wée woorship one God in Trinitie and Trinitie in vnitie Neyther confounding the persons nor deuyding the substaunce For ther is one person of the father another of the sonne and another of the holy ghost But the Godhead of the Father of the Sonne and of the holy Ghoste is all one the glory equall the Maiestie coeternall Such as the father is such is the sonne and such is the holy ghost The father vncreate the sonne vncreate and the holy ghost vncreate The father incomprehensible the sonne incomprehēsible and the holy ghost incomprehensible The father eternall the sonne eternall and the holy ghost eternall And yet they are
is the scepter of thy kingdom But the Angels are but only the seruauntes of this king and impart not their rightuousnesse vnto any others 5 Christ is verely and naturally the sonne of god Ps. 45. O God Christ thy God the eternall father hath anoynted thée with the oyle of gladnesse for thy felowes sakes Now the Angels are not God but creatures 6 Christ is anoynted with fulnesse of the holy Ghost too the entent he may annoynt his felowes that is too say the rest of the members of the church The Angels are not anoynted with fulnesse of the holy Ghost neither can they of their owne power anoynt others and garnish them with the giftes of the holy Ghost 7 Christ sitteth at the right hand of the eternall Father that is too say reigneth in equal maiestie and glory with the euerlasting father The Angels sit not at the right hand of the Father nereigne in equall power with the eternall father but are the ministers of Christ and of the whole churche pitching their tents round about all those that feare him according as is sayd more at large concerning the office and benefites of the holy Angels vppon S. Michaels day ¶ The second Epistle Titus iij. BVT after that the kyndnesse and loue of our sauiour God to manward appeared not of the deedes of righteousnesse which we wrought but of his mercie he saued vs by the fountayn of the newe byrth and with the renewing of the holy Ghost whiche he shed on vs abundantly thorowe Iesus Chryst our sauiour that we once iustifyed by his grace should be heyres of eternal lyfe thorowe hope This is a true saying The disposement IT perteyneth too the kynd of caces that instruct For it is a doctrine cōcerning the benefits of our Lord Iesus Christ the sonne of God borne too vs and giuen too vs comprehending a summe of the Gospel concerning our iustification saluation Now forasmuch as there is no wisdom more néedful and profitable for mākynd neither any other good thing greater to bée sought of mē with more earnest desyre and endeuer than the doctrine that concerneth the maner meane how too atteyne euerlasting lyfe and saluation Let the doctrine of this epistle bée with singular héede and diligence fastened in the innermost closets of mens harts For the righter consideration and weying wherof I wil reduce the same too the accustomed places of instruction or orderly questions This woord Saluation comprehendeth all the good things that God bestoweth vppon his Church for hys sonnes sake which was giuen to vs and borne too vs of the virgin Marie that is too wit forgiuenesse of sinnes attonement with God deliuerance from Gods wrath from sinne from death and from the Deuils tyrannye the gift of the holy ghost regeneration renewing of our nature abolishment of sin and death and restorement of rightuousnesse lyfe and endlesse ioy All these benefits dooth Paule méene in this place when he sayeth he saued vs And the Angell in the first of Mathew Thou shalt call his name Iesus for he shall saue his people from their sinne Paule distinguisheth the parts of Chrystes benefits intoo twoo members which cleaue toogither as it wer the cause the effect namely rightuousnesse and lyfe and these things repeteth he in sundry woords Wée are iustified that is too saye wée obteyne forgiuenesse of sinnes and are accepted for rightuous through his grace or frée good will and are made heires of euerlasting lyfe The same Paule had sayd a little before that wée are saued by the wasshing of regeneration that is too say by Baptim wherwith wee are dipped in token of remissiō by renewing of the holy ghost by whom a new lyfe rightuousnesse is kindled in our harts The chéef efficient cause of our saluation is God regenerating vs iustifying vs and receyuing vs too the inheritāce of euerlasting life of his excéeding great goodnesse and loue towards mankynd and of his frée mercie and grace And the woords are piththye effectual wherwith Paul describeth the efficient cause of our saluation in this place The gréeke woord Chrestótes signifieth properly goodnesse coueting too doo good too profit all men of a frée good will. It cōmeth of the woord Chraomai which signifieth too vse and therupō cōmeth Chrestós which signifieth such a one as willingly easly yéeldeth himself vnto other mē to vse him such a one is Chryst in déed a good man yea a cōmon good thing ▪ Philanthropia louingkindnesse betokeneth not only a courtesie gentlenesse to speak vnto or a méeldnesse in ordinarie méetings in coūtenance in spéech in outward behauiour but in especially a burning loue towards mākind which y sonne of God hath vttered by this notable warrantyze in that he hath by euerlasting and indissoluble bond cuppled too himself the masse of our nature and is becomme our Emanuell and brother flesh of our flesh and bone of our bones and vndertooke the most bitter tormentes of death for vs. Of this louing kindnesse is spoken 1. Iohn 4. Herein is the louing kindnesse of God towardes vs made manifest that he hath sent his only begotten sonne intoo the world that wée might liue through him Also Christ Iohn 3. So God loued the world that he gaue his only begotten sonne c. Eleos Mercy is too bée touched with the féeling of another mannes miserie too succor the distressed and too asswage and take away their miseries of a fréeharted goodnesse and pitifulnesse which executeth not the sharp extremity of the law Therfore albeit that al calamities death and euerlasting torments too which wée are subiecte by reason of sinne bée most rightfull punishments yet notwithstanding God of his excéeding goodnesse pitying vs is in déede sory for our losse lyke the louingharted father that is strikē with great gréefe for the miserie of his sonne and of his woonderfull gentlenesse and mercy helpeth vs and by sending his sonne who for vs was borne crucified and raised from death againe hath restored vntoo vs rightuousnesse and euerlasting saluation Grace signifieth the frée good will or fauor or the mercie of God receiuing vs for his sonnes sake The forcing cause or the mediator and spokesman that moueth God too bestow euerlasting saluation vpō vs wretches and vnwoorthy is the only sonne of God our Lord Iesus Christ who by his birth hath deliuered vs from the Deuils power and voutsaued too become the sonne of man that he might make vs the sonnes of God hath taken vpō him the shape of a seruaunt that he might set vs at libertie And by dying vanquished death that he might giue too vs mortal wightes immortalitie life and glory euerlasting This man alonely dooth truly possesse the name of Iesus or of the sauyoure of mankind neither imparteth he this his honor too any creature too any vertues or too any deserts of oures And like as the Arians by taking away the
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
shalt thou chaunge them and they shal be chaunged But thou art euen the same and thy yeeres shall not faile Vnto which of the angels said he at any time Sit on my right hand till I make thyne enemies thy footstoole Are they not all ministring spirits sent too minister for their sakes which shall bee heires of saluation The disposement The Epistle pertaineth too the kind of cases that teache The partes or chéefe places are twoo 1 A description of the persone of the sonne of GOD our Lord Iesu Chryst 2 A gathering togither of the witnesses which confirme that Christ is more excellent than the Angels shewe the difference betwéene Christ and the Angels The first place IT is a great and wōderfull benefite of the sonne of God woorthy too bée set out cōtinually with thankfull mynd and voyce that of his excéeding goodnesse cōming foorth from hys secret dwelling place he discouered himselfe to mankynd by assured open testimonies Yea euē he himself clothing him with a visible shape or forme of the manhod that was too bée taken vppon him afterward talked with the first men and the rest of the Fathers face and with his own mouth reueled the promis of grace whereby the first parents were receiued oftentimes renewing the same in his communications had with Abrahā Jsaac Iacob Moyses Dauid Esay Ieremie Daniel c and at the length in the yéere of the world 3962 was borne man of the virgin Marie many yéeres togither sowed the doctrin of his gospel among men confirmed it with miracles Of this excéeding great benefit this epistle maketh mention at the beginning afterward ioyneth ther vnto a description of the sonne of God our lord Iesu Christ The sonne of God is the second persone of the Godhead begotten of the euerlasting father and is the substantiall full image brightnesse of the eternal father more excellent than al the Angels by whom al other things in heauen and earth are created preserued The which sonne tooke mans nature of the virgin Marie so as God and man are one persone Iesus Chryst who by himself through his passion and death hath clenzed our sinnes being raysed ageyne sitteth at the right hand of the father giueth remission of sinnes rightuousnesse eternal life to all that flée to him by fayth This ordinarie descriptiō of the person of gods sonne may by good lerning bée builded out of the testimonies of this first Chapter too the Hebrewes For that the sonne of God is a person of the Godhead distinct frō the father it is manifestly confirmed by the .xliiij. Psal The Lord euen thy Lord hath anoynted thée with the oyle of gladnesse Also this day haue I begotten thée Therefore is he God and a persone distinct from the father that begetteth him That he is begotten of the father the very name of Sonne declareth and so dooth the saying of the second Psalme this day haue I begotten thée That he is the substanciall and full image of the father it is manifest in that he is termed the expresse image of the fathers substance The Gréeke woord Apaugasma signifieth the brightnesse that isseweth from another light Therfore like as light and the brightnesse that isseweth from the light are alwayes togither so the father and the sonne are coeternall That he hath created all things susteyneth al things it is manifest by this saying whō he hath made heire that is to say Lord of al things by whom also he made the worlds that is to say al things in the world By him were al things made My father worketh euē vnto this hour I also work Bearing that is to say carying vpholding and maynteyning all things by the woord of his power that is to say by his almightie woord That he tooke vppon him mannes nature he will shewe more at large in the second chapter Héere he setteth foorth but the chéef office and benefite of Chryste for which he became man when he sayeth By himself purged he our sins This short saying conteyneth a summe of the whole doctrine of the Gospell concerning Chrystes benefites concerning the difference betwéene the Law and the Gospell and concerning forgiuenesse of sinnes or iustification The Lawe purgeth not ne taketh away sinnes but encreaseth sinne and maketh it out of measure sinful Rom. 7. The sacrifises of the Leuites purged not sinne but were figures of Christes sacrifice Our owne woorkes and munkish ceremonies purge not sinnes Only Christ by himselfe that is too say by the sacrifise of his body offered vpon the altar of the crosse hath purged vs and hath for euermore made perfect those that are too be sāctified as is said afterward in the 7. 9. 10. chapters And 1. Iohn 1. The blud of Christ the sonne of God clenseth vs from all sinne and iustifieth vs maketh vs heires of euerlasting saluation and glorie For wee shall bée glorified with Christ who sitteth at the right hand of the Maiestie that is too say reigneth in equal power and maiestie with the eternall father The .ij. Of the difference betweene Christ and the angels TOo the intent this thing may bée the more euident first let the definitions of them bée vnderstood Angels are spiritual substances created by God after his own image and ordeined too sing glory too God on high and too bée ministers vppon earth of the churche or of the heires of euerlasting saluation The description of the sonne of God is recited a litle afore By these descriptiōs and the testimonies cited in the text of the Epistle seuen differences may bee gathered 1 Christ is verely and by nature the sonne of God begotten of the substance of the eternall father Psal 2. This day haue I begotten thée 2. Reg. 7. I wil bée a father too him and he shall bée a sonne too mée The Angels are not verely and by nature the sonnes of God but only by adoption or grace Ergo Christ farre excelleth all the Angels 2 Inuocation is an honor too bée attributed only too God the searcher of hartes according too this saying Thou shalt worship the Lord thy God and in general whosoeuer is worshipped is better than he y worshippeth But God cōmaundeth that Christ shalbée called vpon yea euen of the Angels Ps. 96. Worship yée him all yée Angels of God ▪ Ergo Christ is both God and also farre more excellent than all the Angels 3 Christ is the maker of heauen and earth Psa 101. Thou O Lord hast founded the earth from the beginning Angels are substances created as Psal 103. is sayd which makest thine Angels spirites and thy ministers a flame of fire that is too say cléere substances which in shéerenesse force nimblenesse and swiftnesse are like too fire 4 Christ is an euerlasting king bearing a rightful scepter and iustifying all that flée vntoo him Psa 45. Thy throne O God endureth for euer and euer the scepter of rightuousnesse
brethren and fathers herken The God of glory appeered vntoo our father Abraham whyle he was in Mesopotamia before he dwelt in Charran and sayd vntoo him come out of thy countrey and from thy kinred and come into the land which I shall shew thee Then came he out of the lād of Chaldey and dwelt in Charran And after that his father was dead he brought him from thence intoo this lād in which yee now dwell and he gaue him none inheritaunce in it no not the bredth of a foote and promised that he would giue it too him too possesse and too his seed after him when as yet he had no childe God verely spake on this wise that his seede should be a soiourner in a straunge land and that they should keepe them in bondage and entreat them euell 400. yeeres But the nation too whom they shall bee in bondage will I iudge sayd god And after that shall they come foorth and serue me in thys place And he gaue him the couenant of Circūcision And hee begatte Isaac and cyrcumcised hym the eigth day and Isaac begat Iacob and Iacob the twelue Patriarkes And the Patriarkes hauing indignation sold Ioseph intoo Egypt And God was with him and deliuered him out of al his aduersities and gaue him fauour and wisdom in the syght of Pharao king of Egypt And he made him gouernour ouer all his houshold Then came there a dearth ouer all the land of Egypt and Canaan and great affliction that our Fathers found no sustenance But when Iacob herd that there was corne in Egypt he sent our Fathers first And at the second time Ioseph was knowē of his brethren and Iosephs kinred was made knowen vnto Pharao Then sent Ioseph and caused his father to bee brought and all his kin three score and xv soules And Iacob descended into Egypt and died both he and our fathers and were translated into Sychem and were put in the sepulchre that Abraham bought for monye of the sonnes of Emor at Sichem But when the tyme of the promise drewe nye whiche God had sworne to Abraham the people grewe and multiplied in Egypt till another king arose which knewe not of Ioseph The same delt suttely with our kinred and euill entreated our fathers and made them too cast out their yoong children that they should not remayne à lyue The same tyme was Moyses borne and was acceptable vnto God which was nourished vp in his fathers house three moonethes When he was cast out Pharaoes daughter took him vp nourished him vp for hir own sonne And Moses was learned in all maner wysdome of the Egiptians and was myghtie in deedes and in woordes And when he was ful fortie yeere olde it came intoo his hart too visit his brethren the children of Israell And when hee sawe one of them suffer wrong he defended him and auenged his quarell that had the harme doon to him and smote the Egiptian For he supposed his brethren would haue vnderstand howe that God by hys hands should gyue saluation vnto them But they vnderstood not And the next daye he shewed him selfe vntoo them as they stroue and would haue set them at one ageyn saying Syrs yee are brethren why hurt yee one another But he that did his neighbour wrong thrust him away saying who made thee a ruler and a iudge ouer vs What wilt thou kyll mee as thou diddest the Egyptian yesterday Then fled Moyses at that saying and was a straunger in the lande of Madian wher he begat twoo sonnes And when fortie yeares were expyred there appeered too him in the wildernesse of mount Syna an Angell of the Lorde in a flame of fyre in a bushe VVhen Moyses saw it he wondred at the syght And as he drew neer too behold the voyce of the Lord came vntoo him I am the God of thy fathers the God of Abraham the God of Isaac the God of Iacob Moyses trembled and durst not beholde Then sayd the Lord to him Put of thy shoes from thy feete for the place where thou standest is holy ground I haue perfectly seen the affliction of my people which is in Egypt and I haue harde their gronyng and am come downe too deliuer them And now come and I will send thee intoo Egypt This Moses whom they forsooke saying who made thee a Ruler and a iudge The same GOD sent bothe a ruler and a deliuerer by the handes of the Aungel which appeared too him in the bushe And the same brought them out shewing wonders and signes in Egipt and in the red sea and in the wildernes xl yeeres This is that Moses whiche sayed vntoo the children of Israell A prophet shall the Lorde our God rayse vp vnto you of your brethren lyke vntoo mee him shall yee heare This is he that was in the congregation in the wildernesse with the Angell whiche spake to him in the mount Sina and with our fathers This man receyued the worde of life to gyue vntoo vs too whom our fathers would not obey but cast it from them and in their hartes turned backe ageyn intoo Egypt saying vntoo Aaron make vs Goddes too goo before vs For this Moyses that brought vs out of the Lande of Egypt we wote not what is become of hym And they made a Calfe in those dayes and offered sacrifice vntoo the ymage and reioysed in the woorkes of their owne handes Then GOD turned hym selfe and gaue them vp that they should worshippe the host of the sky as it is written in the booke of the Prophetes O yee of the house of Israell gaue yee too me sacrifices and meat offerings by the space of xl yeeres in the wildernesse And yee tooke vntoo you the tabernacle of Moloh and the starre of your God Rempham figures which ye made to worship them And I will translate you beyond Babylon Our fathers had the tabernacle of witnesse in the wildernesse as he had appoynted them speaking vnto Moyses that he should make it according to the fashion that he had seen ▪ which tabernacle also our fathers that came after brought in with Iosue into the possession of the Gentilles which God draue out before the face of our fathers vnto the dayes of Dauid which found fauour before God and desired that he might finde a tabernacle for the God of Iacob But Salomon built him an house Howbeit he that is hyest of all dwelleth not in temples made with handes as sayeth the Prophet heauen is my seate and earth is my footestole what house will yee buyld for mee sayeth the Lord or what place is it that I should reste in hath not my hand made all these things Yee stifnecked and of vncircumcised harts and eares yee haue alwayes resisted the holy Ghost as your Fathers dyd so doo yee Which of the Prophets haue not your Fathers persecuted and they haue slayne them whiche shewed before of the comming of that iust whome yee haue nowe betrayed and murthered And yee also haue receyued
losse of lyfe for a mannes stedfastnesse in standing too the true and vncorrupt doctrine of Chryst Cōmonly they make difference that those are confessors which haue endured hatred terrours imprisonmentes and some other hurts of the body for confessing Chryste but yet haue not bin put too death as the holy men Athanasius Paphnutius Macarius Iohn Frederick Duke of Sanonie Luther and such others And those are Martyrs that haue spent their blud their lyfe in their confession as Saint Steuen the most of the Apostles Ignatius Bishop of Antioche who was cast vntoo beasts by Traiane Attalus who was rosted vppon a spit at Lyons in the tyme of the Emperour Antonie Vere Vincent who was most cruelly rent a péeces in Spayne by Diocletian Laurence who was broyled vppon a gréedyron by the Emperour Decius Boniface Byshoppe of Mentz who was put too death by the Fryselanders the yéere of Christ 775 Iohn Hus And in our dayes many are slayne for y truthes sake and by cruell woounds doo purchace a noble death The efficient causes are FIrst the holy Ghost the conforter who reléeueth our infirmitie and kindleth in our hartes a myndfulnesse of Gods most streight commaundement too prefer our profession before lyfe and all worldly things and of the promises of lyfe and glorie that shall ensew Ageyn he addeth strength to the will and hart that they may bée both willing and able to endure bodily punishements reproche and death for our professions sake Secondly the woord of God which both enioyneth profession and threateneth the renouncers with most sore manaces of casting away for euer and offereth promises of lyfe glory and crowne euerlasting too those that constantly professe Chrysts truthe Math. x. He that denyeth mée before men him will I also denye before my Father whiche is in heauen ij Cor. iiij The lightnesse of affliction for the twincling of an eye purchaceth an euerlasting weyghtynesse of glorie Psal Cxv. Precious in the sight of the Lorde is the death of his Saincts ij Timoth. Now is there a crowne of rightuousnesse layd vp for mée Thirdly mannes mynd thinking vppon Gods commaūdement and the promises of the Crowne of eternall glorie wherewith the constant witnesses of the true doctrine shall bée adorned And his will and hart which through the help and furtherance of the holy Ghost beléeueth the promises and conceyuing an assured hope of immortalitie and glorie euerlasting endureth death quietly and with a chéerefull mynd as is sayd of Steuen He went reioycing in his brest and through strong hope his harmes supprest Besides these thrée causes of stedfastnesse common too all Martyrs there is another also in Steuen the first Martyr namely the singular comfort by beholding the Sonne of God who shewed himself visibly vntoo him By which shewing wée also may lerne this that the sonne of God sitting at the right hand of the Father is not vtterly gone away from the Church but is in deed present with it regarding it comforting it defending it and helping it like as he is here present with Steuen at his death refreshing and strengthning him by shewing himself too him that he may with a glad chéerfull mynd suffer death for Chrysts quarell and receyue a crowne of glorie that shall neuer wither The matter wherabout martyrdoome is occupied is the true and vncorrupt doctrine set foorth in the Gospel concerning the persone and benefits of Chryst and concerning the true woorshipping of god For as sayeth Apollinaris wheras Chrystes truthe is not there is no true martyrdoome And the saying of Peter is knowen Sée that none of you suffer as a murtherer or an euill dooer c. and Austins not what any man suffereth but wherfore he suffereth is too bée considered Also Ciprians It is the cause that maketh a Martyr and not the martyrdoome Therefore are not mad-braynd felowes too bée honored with the tytle of martyrdoomme which are iustly put too death for their sedition and manifest blasphemies The forme of martyrdoome is the confession of y truth or the witnesse which is borne too the truthe both by the lyuely voyce and by the bludshed and death of the partye The ends effects of martyrdome are these First Gods glorie which is set out and spred far abrode by the witnessebearings of the Martyrs Secondly the preseruation of the true doctrine concerning god For onlesse there should from tyme too tyme bée stirred vp some Martyrs or witnesses of the true doctrine who in the persecutions of Tyrants should preferre the professiō of the truthe before their own lyfe within a whyle the true knowledge of GOD vppon earth would bée quite quenched with ▪ Idolatrie and errours Thirdly that the weaker sort are strengthened and the Churche enlarged by the example of the constancie of the Martyrs The church was founded vppon blud and by blud hath it encreaced Fourthly that the deathes of the Martyrs may bée witnesses of the certeintie of the doctrine of the Gospell lyke as Steuen by his bludshed and death sealeth vp the doctrine concerning the Messias promised too the Fathers and now performed Fifthly that they may bée witnesse of the immortalitie of the iudgment too come wherin Tyrants and Hipocrites shall bée cast intoo endlesse paynes and the holy Martyrs bée honored with euerlasting rewards Sixtly that the godly may not lose the forgiuenesse of sinnes which they haue receyued and the inheritance of euerlasting saluation Math. xxiiij He that continueth too the end shal bee saufe Rom. x. By the mouth is acknowledgement made too saluation The Alyances or neybourvertues of martyrdoome are Stedfastnesse Stoutnesse in bearing out aduersities Patience Continaunce and in especially earnest fayth hope and calling vppon God. The thing that fyghts ageinst martyrdoome is reuolting or renouncing of the true doctrine which eyther procéedeth of an epicurish skornfulnesse and malice as the reuolting of the Emperour Iulian or ryseth of fearfulnesse and infirmitie of mynde as the renyall of Peter and of many others or else is committed in fact as when those that vnderstand the true doctrine of the Gospell are present at the Idolatrous seruice of the Masse and dissemble their méening or when wée beare about the Gospell in our mouth and yet aunswer not too our profession in lyfe and behauiour Vppon the Sunday next after Christmas day ¶ The Epistle Gal. iiij AND I say that the heire as long as he is a chyld differeth not from a seruant though he bee Lord of al but is vnder tutours and gouernours vntill the tyme that the father hath appointed Euen so we also when we were children were in bondage vnder the ordinances of the world but when the tyme was full come God sent his sonne made of a woman and made bond vnto the law to redeeme them which were bond vntoo the law that we through election might receyue the inheritaunce that belongeth vntoo the naturall sonnes
vs too rise froÌ„ sléepe bicause saluatioÌ„ is néerer thaÌ„ wheÌ„ we beléeued Bee enlightened Heare receiue and embrace Chryst the true lyght which lyghteneth euery man that commeth intoo this world by which light the true knowledge of God true rightuousnesse and eternall life is kindled in our hartes The first place is of the person and benefites of Chryst THrée notable names are giuen vntoo Chryst in this prophesie which lernedly describe and beautifully set out his person and benefites For first he is named Lord or Iehoua that is too say in very déed and by nature god Like as also in Ieremy the .xxiij. and .xxxiij. he is called the Lord our rightuousnesse Secondly he is called the glory of the Lord first for his being bicause he is the full and expresse image of the euerlasting father representing and shewing the whole father as in the Epistle too the Hebrewes he is called the bryghtuesse of his glory and the very image of the fathers substance Also Exod. xxxiij Shew mée thy glory And secoÌ„dly bicause that by his gospel he procureth true and due glory too his eternal father according as the angels sung when Christ was born Glory bée too God on hie The foundation of Gods glory are the being the power of god The bound therof is our acknowledgement and setting of it foorth Therfore wee theÌ„ yéeld true glory vnto God when wee acknowledge and confesse that God is that God hath care of mankind that God hath truly opened his wil to mankind in his woord vttered by his soÌ„ne that God is wise rightuous soothfast frée chast pitifull y he releaseth vs our sinnes receiueth vs when wée flée too his sonne of his owne frée grace and not for our worthinesse or deserts that he harkeneth too those that call vpon him and that he saueth them for his sonnes sake who was borne too vs and giuen too vs. This doctrine concerning the true acknowlegement of Gods being and wil and concerning the true seruices too bée performed too God dooth the sonne of God spred abrode among mankynd by his ministers and boweth mennes myndes and hartes too the acknowledging of this doctrine and too true obedience that God may be magnifyed at many mennes hands with true glory which cannot otherwyse bée yéelded vntoo God but by acknowledging of Chryst y lyght of the world For although the heathen Philosophers the hipocrytes doo after a sort graunt that there is a God that the wicked are punished yet yéeld they not too God his true and full glory bicause they are ignorant of Gods wil disclosed in his Gospell Thirdly Chryst is called our lyght bycause y in the harts of men who erst were ouerwhelmed with the mist of ignorance of God of sinne and of death he by his Gospel kindleth the lyght of the true knowledge of God true comfort ryghtuousnesse and eternall lyfe by which lyght they are defended ageinst death sinne the Diuels tyrannye and endlesse damnation Iohn j. The sonne of God is the true lyght which lighteneth euery maÌ„ that commeth into this world Ioh. viij I am the light of the world Esay xlix I haue giuen thée too bée a light too the Gentiles that thou maist bée my saluation too the endes of the world Also Esay ix The people that walked in darknesse hath séene a great light Al whole mankind Kings Princes Philosophers wisemen lerned men euerychone of them walke in most thicke darknesse ouerwhelmed with sinne and death so long as they are without Gods woord vntill the starre that appered too the wise men that is too wit the woord of God doo rise in their hartes and woorke euerlasting life and rightuousnesse in them The second place coÌ„cerning the church of Chryst gathered of the Iewes Gentils or concerning the calling of the Gentils THe true Church or people of God are all those that with stedfast fayth embrace the lyght of the world our Lorde Iesus Chryst or which beléeue in Chryste not only Iewes borne of the offpring of Abraham dwelling at Hierusalem which had the Lawe giuen by GOD himself with notable signes and wonders and the state of gouernement ordeyned by the voyce of God and the kéeping of the promises concerning the Messias which were from tyme too tyme renewed and alwayes preserued in this people But also the Gentyles that walke in the lyght Chryst that is too say whiche are lightened with the true knowledge of Chryste and by fayth receyue forgiuenesse of sinnes ryghtuousnesse and lyfe euerlasting offered too all Nations in the promise of grace made vntoo Abraham Héere may the whole doctrine coâ—cerning the churche and the calling of the Gentyles bée repeted out of Rom. ix x. xj xv Ephe. ij Act. x. xv c. Esay ij xj xlij xlix lj liiij lv lvij c. For vppon singular forecast did God put a difference betwéene the Iewish people and the Gentyles by circumcision and other ceremonies deliuered in the Lawe of Moyses for this cause chéefly that the true church of God the piller and seate of the true doctrine concerning God and his sonne our Lord Iesus Chryst myght bée knowen and séene with mennes eyes For inasmuch as it is his wil that euery man which is too bée saued should bée graffed intoo the Churche and ioyned too Chryste by the ministerie of his Gospell he chose a certein people in which the promises coÌ„cerning Christ should bée preserued and Chryst the redéemer bée exhibited and teache and woork miracles and bée made a sacrifice and bée séene rysen agein from death Excéeding great therefore were the priuiledges of the Iewish people whom God hath chosen too himselfe from among all Nations too bée his peculiar possession a Royall préesthod and a holy Nation with whome he made a couenant with his owne mouth and by circumcision whom God had garnished with his owne woord with his promises with his Testamentes with Fathers Lawes woorshippings euerlasting préesthod and with the birth of Chryste as touching the flesh On the contrarie part the Gentyls wanted all these good things they were without Chryste straungers from the state of Israell forreners from the Testamentes and promises without hope and without GOD in the world And therfore did the Iewes very farre prefer theÌ„selues before the godlesse and Idolaters Gentyls and déemed that Chryst togither with his kingdome and benefites perteyned only too themselues It is then an excéeding great benefite of God that he hath called too the lyght of his Gospell not onely the Iewes but now also the. Gentyles Greekes Arabians Madianits Nabathyes and others according as they are diuided by distribution in this prophesie of Esay But in the doctrine of the calling of the Gentyles these thrée articles are alwayes too bée considered First that the promise of the Gospell is vniuersall and that God is not an accepter of persones but is indifferent too all men according too that one rule expressed in the
dayes but in all our whole lyfe and in our dayly prayers Yea and at all tymes there hath bin sacrifysing in the world euen among the Heathen not only of beasts but also of men as Calchas Alexander lulian the Frenchemen at their passing ouer Po and others slew men and offered them in sacrifise These customes were borowed out of the church of the Fathers which had spred abrode the doctrine concerning the sacrifysing of the man Chryst that was too come and of euill zeale in coūterfetting the example of Abraham And here vntoo were added superstitious opinions that God was pacifyed and made at tone with vs for the preciousnesse and woorthynesse of the sacrifyses But in deed there is but one only sacrifyse of Chryste that reconcyleth too God the merit and recompence whereof pacifyeth Gods displeasure of whiche the other sacrifyses of the Fathers and of the Leuits were but shadowes The second place PAule therfore in this Epistle compareth the figuratiue préesthod of the Leuits with the préesthod of Chryste And before in the vij chapter he rehersed eyght differences which I haue expounded in another place In this dayes lesson are reckened vp foure differēces betwéene the sacrifyse of Christ and the Leuiticall sacrifyses of which the chéefest is First Chryst being a hygh préest of good things too come or of eternall good things that is too wit of blissing and deliuerance from sinne which the Fathers by their sacrifyses witnessed themselues too looke for found euerlasting redemption that is too say deliuerance from sinne frō gods wrath and from euerlasting death and attonement with God and clenzing of the conscience from dead woorkes that is to say from sinnes for which wée are subiect too death and also the frée giuing of the heritage that was promised But the Leuiticall préests by their sacrifysing of Cattel of Calues and of Gotes deserue not eternal redēption but only are figures of the true préest Chryst and make men holy only concerning the outward clennesse of the flesh Secondly Chryst offered but once only and but one sacrifyse by which he purged all sinnes of the whole world But the Leuiticall préests offer sacrifyses dayly and enter intoo the holy of holyes euery yéere and can not deliuer those from sinne for whom they offer as is sayd more at large in the beginning of the .x. chapter Thirdly Chryste is entered in by his owne bludshed or hath purged the sinnes of all men by his owne bludshed as is sayd .j. Iohn .j. The blud of Chryste clenzeth vs quite from all sinfulnesse But the Leuitical préestes sprinkle the altar with the bloud of Calues and Gotes whiche purgeth not sinnes but all the bludsheds of beasts in the Leuiticall sacrifises were only figures of Christs bludshed by which only the church is redéemed as in Act. xx Ephe. j. Col. j. j. Iohn j. Rom. v. and elswhere is written Fourthly the Leuiticall préests when they should make sacrifise entered yéerly intoo the holy place or temple made with mannes hand But Chryste is entered euen intoo heauen that is too say intoo the syght of GOD and is priuie too Gods secret purpose concerning mannes redemption Vppon Palmes Sunday ¶ The Epistle Philip. ij LET the same mynd bee in you that was also in Chryste Iesu whiche when he was in the shape of God thought it no robbery too bee equall with God neuerthelesse he made him self of no reputation taking on him the shape of a seruaunt and became lyke vntoo man and was found in his apparell as a man He humbled himself and became obedient too the death euen the death of the crosse Wherefore God hath also exalted him on hygh and gyuen him a name whiche is aboue all names that in the name of IESVS euery knee should bowe both of things in heauen and things in earth and things vnder the earthe and that all tongues should confesse that Iesus Chryste is the Lorde vntoo the prayse of God the Father The disposement THis Epistle is of that kynd that is persuasiue For it is an Exhortation too lowlynesse or humilitie taken of the examples and rewardes of Chrystes humilitie The places of doctrine are these 1 A notable witnesse of the twoo natures in Chryst very God and very man to bée ioyned too the rest which are gathered toogither in the place concerning the sonne of God. 2 Of Chrysts passion and death 3 Of the aduauncement or glorie of Christ reigning 4 Of humilitie or lowlynesse The text of the Epistle THe ground of the exhortation whiche Paule purposeth is set downe next before the woordes of this dayes Epistle Let euery one of you through lowlynesse think another man better than himself Bée lowly Too this proposition he addeth a reason grounded vppon the example of Chryst Let the same mynde bée in you that was in Iesu Chryst that is too say Let there bée true lowlynesse of mynd in you as was in Chryste who being in the shape of God that is too say being God in verye déed and by nature did notwithstanding abace himselfe before the eternall Father beneath all Angels and men Who being in the shape of God that is too say in the nature and substance of god For the Gréeke woord Morphe signifieth a substātiall shape or expresse and personal image and not a proportion figure or counterfet wauing before ones eyes This therfore is the méening Chryste when as he was in the shape of God that is when as he was in déed and by nature God or whereas he was the shape and lyuely ymage of God the father begotten of the substance of the father and equall too God the father in power maiestie and glorie Thought it no robberie too bee equall with God. The Gréeke phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is too cōmit robberie Like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too make a passage or too passe So like wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too count it robberie that is too say too robbe So is there a very like phrase Heb. x. Treading the sonne of God vnder foote and accounting the blud of his Testament vnholy that is too say dishonouring it The méening therfore is He thought it no robberie too bée equall with God that is too say He vsurped not equalitie with god In this his calling when it was decréed that the sonne should béecōme a sacrifyse and obey God in suffering death he vsed not his power ageinst his calling nor was proud or haultye for this his equalitie of the Godhead whiche he vsurped not ne possessed too the wrong and dishonour of the other but obteyned it by birth as a good thing of nature But humbled him self that is too say he exercysed not his godly power but humbled and abased himself in such wyse as he tooke vppon him ▪ the shape of a seruaunt that is too say the substantiall shape of man or the verye nature of man bodye and soule He is termed a seruaunt
signifyeth the aire As it is written in the sixthe Chapiter of Saint Mathewes Gospell Beholde the Foules of heauen that is too say that flye in the aire And in the third Chapiter of Salomons Prouerbes The way of an Eagle in the Heauen And in the eight Chapter of the third booke of the kings If the heauen bée shut vp and it raine not Thirdly too bée in Heauen is too enioy the syght of GOD too please GOD and being deliuered from sinne and Death too enioy the wisdome ryghtuousnesse lyfe and ioyes of GOD which are begonne by Faith héere on earth and finished in the euerlasting lyfe in Heauen As Saint Marke in the tenthe Chapter of his Gospell wryteth Suffer chyldren too come vntoo mée for of suche is the kingdome of heauen Fourthly Heauen signifieth the seate and dwelling place of God and of Soules and Aungels namely where God offereth himselfe too the blissed Angels and soules too bée séene face too face As is sayde in the hundred and thrée Psalme of the Prophete Dauid The Lorde hath prepared his seate in Heauen And in the sixte Chapter of Sainct Mathewes Gospell Dure Father which arte in Heauen This heauen in which GOD sheweth himselfe too the Angels and blissed soules openly some lerned men wryght too bée called the heauen of heauens as is sayde in the hundred and thirtéene Psalme of the Prophet Dauid The heauen of heauens too the Lorde but the earth hée hath giuen too the sonnes of men Also the thirde heauen in the second Epistle of Saint Paule too the Corinthians the twelfth chapter where he writeth that he was caught vp aboue the airy heuen or Element and aboue the skye intoo the third heauen that is too wit the heauen of heauens or the Chrystall heauen where he sawe things vnspeakable They are of opiniō y Christ ascended intoo this heauen and that there he imparteth him selfe in his true bodye too bée seene of the blissed Angels and Saintes As the Prophete Dauid sayeth in his three score and eight Psalme Sing vntoo GOD who is ascended intoo the Heauen of Heauens Ephe. iiij He is ascended aboue all heauens that he might fill all things The ryght hand of God dooth in the Scriptures most vsually signifie Gods eternall almyghtynesse maiestie and glorie It is written in the hundred and eightene Psalme of Dauid The right hand of the Lord hath doone mightie things the Lordes right hande is exalted And in the second Chapter of the Historie of the Actes of the Apostles Being exalted by the right hande of God he poured out vppon vs the holy Ghoste that he had promised Also in the thrée score and six Chapter of the prophecie of Esai Heauen is my seate and the earth is my fotestoole All these things hath my hand made And in the fiftenth Chapter of the seconde booke of Moyses called Exodus Thy right hand is magnifyed O Lord. Too sit signifieth too reigne and too execute the power and office of a king As in the ninth Chapter of the Prophete Esai Vppon the throne of Dauid and vppon his kingdome shal he sit Hereupon cometh the seat or Sea of Rome Therefore too sit at the right hand of the Father almightie is the same thing that too reigne in equall almightinesse maiestie and glorie with him is The Prophet Dauid in his hundred and tenth Psalme sayeth thus The Lord sayd vntoo my Lord sit thou at my right hande till I make thyne enemies thy fotestoole This expoundeth the blissed Apostle Saint Paule in the fiftenth Chapter of his first Epistle written too the Corinthians in these woordes Chryste must reigne till he haue made his enimies his fotestoole Sometyme also but very seldome the right hande of God is in the Scripture so termed not in respect of God but of godly men which please GOD and are defended by God and adorned with euerlasting blisse Like as Christ is sayde too haue set the Shéepe on his right hande and the Gotes on his lefte But this signification perteyneth not too this place Textes in which the Apostles and Prophets speake of Chryst reigning at the ryght hand of the eternall father and making intercession for vs may bée gathered out of Psal cx Rom. viij j. Pet. iij. Eph. j. Col. iij. Heb. j. x. and .xij. Mark. xvj Luke xxij c. Vppon the Sunday called Exaudi or the Sunday after the Ascension ¶ The Epistle j. Peter iiij BEe yee therefore sober and watche vntoo prayer But aboue all things haue feruent loue among your selues for loue shall couer the multitude of sinnes Bee yee harborous one too another without grudging As euery man hath receiued the gift euen so minister the same one too an other as good ministers of the manifolde graces of god If any man speake let him talke as the woordes of god If any man minister let him doo it as of the habilitie which God ministreth to him that God in all things may bee glorified through Iesus Chryst Too whome bee prayse and dominion for euer and euer Amen The disposement THis Epistle is altoogither instructiue cōteyning precepts of good woorks And in order it entreateth of vj. vertues 1 Of sobrietie or stayednesse 2 Of watchfulnesse 3 Of praying 4 Of earnest loue 5 Of hospitalitie 6 Of diligence faithfully executing the labors of a mans vocatiō and employing the gifts that God hath lent him too the profit of others or too the common welfare of the Church and his Countrey and specially too the auauncement of Gods glory And there may bée propounded too the people sermon wise thrée places FIrst concerning prayer vntoo which the vertues of sobrietie and watchfulnesse are very necessary Secondly of louing a mannes neybor wherof hospitalitie is a part Thirdly faithfulnesse in dooing aryght the laboures of a mannes own vocation for the glory of God and the welfare of his neybor The first THe definition and partes of true calling vpon God were resited an eyght dayes ago which are néedful too bee repeted and beaten intoo the héerers heads bycause Prayer is the hyghest woorship of God and the chéefe and most acceptable Sacrifyse too God and the strongest defence of the whole Church and the well spring and storer of the rest of the vertues for the most part and the practyse of the whole doctrine of diuinitie And as there is néede of faith persuading a mannes self for a certeintie that he is in Gods fauor that his prayers are herd for the mediator Chrystes sake and also of patience which is not dismayd with long tarianee in afflictions and of hope awaiting for deliuerance or assuagemēt ▪ So also is ther néed of fobrietie watchfulnesse too make true calling vpon God. For when the body being burthened with the former dayes vyces dooth also ouerlode the mynd and beate downe too the ground that part of the heauenly spirit there can no earnestnesse in Prayer or in any thought concerning God or godly matters bée performed of men
the holy Ghost The holy Ghost is the third persone of the Godhead procéeding from the Father and the sonne of one substance and of one euerlastingnesse with the father the sonne which in the first creatioÌ„ togither with the father the sonne did cherish and quicken all things that bréede and afterward at all tymes is sent intoo the harts of those that beléeue the gospel too kindle in them light too the true knowing of God and too bée their Aduocate cherishiug comforting quickning their harts with spiritual rightuousnesse and euerlasting lyfe This description is builded out of the Textes folowing For that the holy ghost is a persone of the Godhead or verely and in nature God of one substance with the father the sonne the institution of our Baptim dooth euidently confirme Mat. xxviij Baptizing them in the name of rhe father and the sonne and of the holy ghost For in Baptim the true and almightie God is called vppon and a record is vttered that the baptized persone is receyued intoo Gods fauor and washed from his sinnes and endewed with rightuousnesse and euerlasting saluation And that on the other syde he ought too acknowledge this only true God and too cal vppon him and woorship him Now seing that in Baptim the father the sonne and the holy ghost are called vppon toogither and ioyned in one selfe same felowship of honour the Godhead might maiestie substance of all the thrée persones must néedes bée all one like as also it is sayd j. Iohn v. There are thrée that beare witnesse in heauen the father the woord and the holy ghost these thrée are one that is too say they are of one selfsame being or substance Basill Wée must bée baptized according as wée haue receiued of Chryst and wée must beléeue as we were baptized and confesse as wée beléeue the father the sonne and the holy Ghost Eusebius Palestinus Wée cal vppon the holy God the fountain of lyght by our Sauiour Iesus toogither with the holy Ghost c. And there bée many Argumentes auouched else where whiche confirme that the holy Ghost is verely and by nature God. Act. xxviij The holy Ghost spake by the Prophet Esai Go and speake too this people say to them Herken c. But Esai in his vj. chapter sayeth he heard the voyce of the Lord God saying Go tell this people c. Ergo the holy ghost is the Lord God or verely and by nature God. Act. v. Peter sayeth that Ananias made a lye too the holy ghost and anon after he sayth Thou hast not lyed to meÌ„ but to god Hereuppon it foloweth that the holy ghost is God. Also the holy ghost is euery where yea and he dwelleth substaÌ„ciallyin the harts of the godly filleth al the saints by imparting his being vnto them he teacheth regenerateth and sanctiâ—ieth them all which things are the properties of the Godhead too doo That the holy ghost procéedeth fruÌ„ the father the soÌ„ne yet is a distinct persone froÌ„ the father the soÌ„ne there be many proofs Ioh. xv WheÌ„ the coÌ„forter shalbecoÌ„me whoÌ„ I wil send you froÌ„ the father the spirit of truth which procéedeth from the father Iohn xvâ— When that spirit of truthe shalbée come he shall take of myne bycause al things whiche the father hath are myne that is too say I am of the same substaÌ„ce with the father I haue the same power maiestie glorie being that the father hath And this my being do I coÌ„municate to the holy ghost who though he take of myne that is too say of my substance yet is he a distinct persone from mée according as it is sayd a little erst If he come not I c. Roma viij And ofte elswhere he is named the Spirit of Chryst and the spirit of the Sonne Therefore he is in very déed the spirit of the sonne and procéedeth from the sonne as well as from the father as in Iohn xx Chryst breathing vppon his Disciples méeneth that he will impart too the Apostles the spirit procéeding out of his owne bresâ— That in the first creation the holy ghost cherished things growing and euer since hath bin present too the Church and gouerned all the godly it is euident by the Textes cited in the beginning of this second place And the rest of the members of this definition which reherse the operations and benefites of the holy Ghost shall bée declared foorthwith The third place THe office and chéef benefites of the holy Ghost are comprehended by Chryste in twoo termes when he nameth him the spirit of Truthe and the Comforter And therefore we will vnfold these two Termes shortly He is termed the spirit of truthe first bycause he is not only soothfast and voyd of vntruthe but also is the authour and preseruer of the true doctrine concerning God in the publike ministerie and the shewer of the true interpretation and discernement of all sectes and opinions Iohn xiiij The holy Ghost shall teache you al things j. Ioh. ij These things haue I wrytten concerning them that seduce you And the anoynting which you haue receyued of God abydeth in you and teacheth you all things and is true and there is no vntruthe with him Secondly bycause that in the hartes of them that beléeue the Gospell he kindleth the lyght of the true knowledge of Gods being and will and true acknowledgement of sinne and true fayth settled in the fatherly good will of God promised for Chrystes sake sake j. Corin. ij None knoweth the things of God but the spirit of god But God hath opened them too vs by his spirite For the spirit sercheth all things yea euèn the bottome of Gods secretes concerning our redemption and saluation Thirdly bycause he stirreth vp true inâ—oâ—ation in meÌ„nes hartes Zach. xij I will poure out the spirite of Thankes giuing and prayer vppon the house of Dauid â—oma viij Yée haue reâ—eyuâ—â— the spirit of adoption of sonnes by which wée â—â—ye â—bba father Fourthly by cause that in the haâ—â—â—â— of the godly he kindleth the fyre of true loue or louingnesse towardes God and our neyghbour out of which flowe all other vertues â—oÌ„ v. The loue of God is shed in our hartes by the holy Ghoste which is giuen vs Gal. v. The frutes of the spirite are ioy peace louingnesse c. The Gréeke woord Paracletus signifieth an Aduocate or coÌ„forter For like as an Aduocate in court matters is at haÌ„d with his clyent couÌ„selling hartening and comforting him so dooth the holy Ghost play the same partes in the myads of the godly For in so great darknesse of mennes mynds and so horrible falles euen of the wyse â—orâ— the holy Ghost hadde néede too stand continually too the helme in all the intentes and dooings of this lyfe according as Dauid prayeth psal lj A pure hart create in mée O God and renew a right spirits in my bowels Giue mâ—â—
declare the weight and pithinesse of the woordes I will poure out my spirite vppon all flesh Firste and formost must bée considered the persone of him that speaketh which is the sonne of God our Lord Iesus Christe for so doo the wordes going next before euidently declare And yee shall know that in the middes of Israell I euen I the Lord your God and none other c. By which wordes may bée gathered notable proofes of the two natures in Christ For séeing he shall dwell in the middes of Israell after a farre other nâ—erer sort than be dwelt in the Tabernacle he must néedes bée very man 〈…〉 is â—ayde Iohn â— The woorde became flesh and dwelt among vs Also he is in the middes of you who though â—e were before mée yet came he after me Agein in as much as he is called Iehoua he must néedes bée very God by nature which thing is also gathered manifestely by this that he poureth out the holy Ghost vppon all that call vppon the name of the lord For to giue the holy Ghost is the propertie of the onely true God the lord Christe giueth the holy Ghost â–ª Ioh. xx Receyue ye the holy Ghost Iohn xv whom I will send you from my Father Ergo c. Secondly the poynting of the tyme must be vnderstood aright And it shal be in the later dayes not in the end of the world but at the last cast of the Iewish common weale and of the lawe giuen by Moyses Now there are from the publishing of Moyses lawe vntoo the pouring out of the holy ghost vpon the apostles a thousand fiue hundred and twoo and fortie yeares Thirdly is to be considered the pithinesse of this word Power by which God ment to betoken great aboundance and large plentuousnesse of a moste bounteous gift For whereas before that tyme the giftes of the holy ghoste florished only among the Iewes in the latter dayes not onely these gifts of the holy ghost which are common too the godly but also those peculiar and wonderfull giftes shall be poured by heapes vpon all flesh and vpon all nacions that beléeue the gospell And here withall the Prophet alludeth too the custome of anoynting the préestes which was a foreshadow of the giuing of the holy ghost as appeareth in j. Iohn ij Fourthly the testimonie concerning the person of the holy ghost in the pronoun My is to be obserued For ther is nothing in the godhead of the father the sonne which is not diuine euerlasting and almightie This spirit which is powred out vpon all flesh is the spirite of the Lord God and is poured out of the being of the father and the Son. Ergo he is very God by nature of one selfsame substance with the father and the sonne Although that in the Hebrew it bée written Ruhi my spirite yet notwithstanding the same thing altogither is in the word of Peter I will powre out my spirite whiche things agrée with the maÌ„ner of spéeche that Chryst vseth in Iohn xvj The spirite of truthe shall take of myne All things that my father hath are myne Therfore sayd I that he shal take of myne and shew vnto you For as the father hath a being euerlasting almighty incomprehensible true good of it self and standing by it selfe So also hath the Son the self same things taken of the Father And the holy Ghost is sayde to take the same being of the father and the sonne that in the trinitie wée may beléeue the nature of the holy ghost too bée the same that the nature of the father and the sonne is Fifthly is to bée obserued the moste swéete comfort set foorth in this vniuersal peece vpon al flesh which teacheth that God is not an accepter of persons but vpright to all men that behaue theÌ„selues vprightly For as it is his will to haue al men saued so also poureth he out his spirite vp-all that repent and beleue the Gospell Sixtly ther is also set foorth a swéet coÌ„fort in this woord flesh to be set ageinst the teÌ„ptatioÌ„ of vnworthines Wherby the prophet méeneth that this heauenly gift of the holy ghost is poured out not only vpon angels or holy men and such as excelled in vertue but also vpon the weake wretched y are subiect vnto deth defiled with sins how be it repenting fleing vnto Chryst by fayth and prayer Seuenthly in these woords folowing And your sons daughters your yong men your old men your bondmen your haÌ„dmayds shal prophesy is declared by a distribution y vniuersal parcel al flesh for the differeÌ„ces of sexes ages estates are takeÌ„ away for in Christ Iesu ther is no male or female no bondmaÌ„ or freeman no Iew or Gréeke Gal. iij. but all are one in Chryst all become partakers a like of the benefites of Chrystand the holy Ghost Eightly these spéeches Your sons shal prophesy see visioÌ„s dream dremes ar asmuch to say in this place as they shal know god aright also his son our lord Iesus Christ they shal rightly vnderstaÌ„d in their roome calling teach the gospel they shall direct al their deuises and doings by the woord of God they shal be heires of eternal saluation Ioel speaking of the benefites of the new testament vseth the woords that were best knowne in his tyme lyke as in an other place the true knowledge of God fayth prayer and praysing of God are termed by Malachie a pure incense and a cleane sacrifise And this phrase of Ioels is taken oute of Moyses the schoolemaster of all Prophetes Num. xij If there be any prophet of the Lord among you too him will I appéere in vision or else I wil speake vnto him by dreame And prophesying in the olde Testament signifieth reuelation or foretelling of things to come or of Chrystes kingdom or of Empires or of other things These reuelations did God disclose to the Prophetes eyther by the ministerie of his woorde and the promises written before by Moyses kindlyng a cléerer lyghte in their myndes or else by shewing himselfe in the shape of mans nature which afterwarde was too bee taken vppon him and by talkyng with Moyses and the fathers as Iacob sayeth I haue séene God face too face Or else he cast shapes pictures and images of things before the eyes of the prophets being awake as Esai saw the glorie of Chryst Daniel in his vij chapter séeth foure beastes which paynted oute the foure monarchies of the world Dan. vij being awake he séeth a Ram and a gote by whiche were signified the Monarchies of the Persians and of Alexander Hereafter in the .x. of the Actes Peter séeth a linnen shéete let downe from heauen Heereto perteyne the visions of Ezechiell in his j. x. and .xl. chapters and the Apocalips of Iohn Or else in dreames eyther by himselfe or by his good Angelles he imprinteth in mens myndes euident and notable betokenings or images of things to
it is sayd I am the Lord and this is my name I will not giue my glorie too an other Now the name of Iehoua is attributed too Christ in Iere. xxiij xxxiij Dan. ix Num. xxj Therfore Christ is verely by nature God. Againe he cōprehendeth a summe of the doctrine concerning these twoo woordes Remission of sinnes and peace purchased by Christ Wherin hée méeneth not bodyly and worldly peace but the appeasement of Gods wrath against our sinnes attonement with God quietnesse and ioy of conscience in all aduersities and in death and lastly desire too mainteyne outward concord and peace Thirdly that faith is not only a bare knowledge of the persone and benefites of Christ but also a trust settled in Christ it appeareth openly be this phrase All that beleeue in him For it is well doone in the schooles that they make this distinction in the maner of spéeches folowing that too beléeue of God is to beléeue him too bée to beléeue God is to giue credit too him and to beléeue his woorde and to beléeue in God is to trust in him too stay vppon him and too repose the whole hope of our saluation in him These six places conteyned in this notable sentence of Peter To him doo all the Prophetes beare witnesse c. Let the studiouse sorte consider and ioyne thereuntoo a summe of the doctrine concerning the Iustifying of man before God out of the writinges that comprehended the substaunce of the Christen doctrine Vppon Trinity Sunday The Epistle Rom. xj O The deepenesse of the riches both of the wisedome and knowledge of God how vnsercheable are his iudgementes and his wayes past finding out for who hath knowen the minde of the Lorde or who hath bin of counsell with him Eyther who hathe giuen vntoo him first and he shall bee recompenced ageine For of him and through him and in him are all things Too him bee glory for euer Amen The disposement of this Sermon concerning the Trinitie THe first and chéefe care of all men ought too bée too knowe God aryght too call vpon him and too set foorth his praise For too that end chéefly wer they created and redéemed by the sonne Neither is there any other higher or greater wisdom than the true knowledge and woorshipping of God which bringeth most assured cōfort in all tribulations and gouernment of lyfe in greatest affaires and saluation glory euerlasting both of body and soule Now forasmuch as vpon this day the Doctrine concerning the vnitie of the béeing of the Godhead and the Trinitie of the persons is woont too bée set foorth in the Churches we wil distribute this dayes doctrine intoo three places 1 What God is 2 That there is but one God only 3 That there are thrée persons in the one being or in the one substance of the Godhead the father the sonne the holy ghost and of either of their properties and differences First what God is GOd wil haue his béeing and wil knowne too mē this only one way according as he hath manifested himselfe in his church by the certen woord that is to wit by the law and the gospel the notable records deliuered by Chryst the prophets Apostles And there is very great ods in the difference béetwéen the heathenish knowing of God the christen For although the heathen by the natural lyght shed into their minds and by this most beautiful Theatre of natural things doo after a sort know God too bée a mynd euerlasting wyse well dooing iust the beholder of things and the iudger of mennes dooings too whom according too that lyght ingraffed in mens minds which discerneth honest dishonest things a sunder obedience is too bée performed yet haue they not knowne eyther the difference of the thrée persons or the will of God reueled in his gospel Yea and contrarie too this knowledge ingraffed in them by nature they allow the Idolatrous woorshipping of the monstrous multitude of Gods and bicause in the confusion of this present lyfe they sée the good ofte tymes in ill case the ill in good case they are ouerwhelmed eyther with Epicurish or with Academish doutfulnesse wherthrough al that religion of theirs is appalled and falleth too the ground But the summe of the Doctrine concerning the béeing of the Godhead which the vsuall description of God compriseth is this God is a béeing or substance spirituall vnderstanding euerlasting soothfast good ryghtuous mercifull chast most frée of infinite power and wisdome and another from the bodyes of the world The euerlasting Father who begate the Sonne his image from before all worlds and the Sonne the coeternall image of the Father and the holy Ghost procéeding from the Father and the Sonne According as the Godhead hath disclosed it selfe which toogither hath created and mainteyneth heauen and earth and all creatures and in mankynd gathereth too it selfe a Churche too the intent that by the same this one and true Godhed which is manifested by assured testimonies and by the woorde deliuered too the Prophets and Apostles may bée acknowledged and called vppon and glorifyed in the eternall lyfe This definition is compacted out of many recordes of Gods woord which may bée plenteously enlarged And it consisteth of foure members First it reckeneth vp in order the twelue properties peculiar too the béeing of god Secondly it reciteth the thrée persons the differences of them Thirdly it declareth the operations of God and his creation preseruation of all things And fourthly it sheweth the chusing of his eternal church by which he wil be knowne magnified The second place THat there is but one God euen the soūder sort of the heathen being conuicted by demonstrations taken of the orderlynesse of causes in nature haue taught And woorthy of remembraunce are these sentences There is one God onely and there is none other God. Also there is but one God wyse mightie and there withall blissefull And ageine there must needes bee some one thing and that immortall whoo was the first mouer of all things and which preserueth them nowe in good gouernance The rule of many is not good let there bee but one gouernour Notwithstanding contrary too this opinion knowne too nature the Heathen men admitted an abhominable sorte of Gods which as Paul sayth truely an idoll is nothing in the world are not euerlasting Gods but eyther surmysed and vaine names or very féendes or else other things created by god Agein in the very church also the Manichées imagined twoo Gods bothe of them myghtie and eternall the one good and the cause of good in nature the other the cause of euil Ageinst these madnesses let this doctrine bée most firmly held that there is but one God almightie euerlasting good ryghtuous the iudge the maker and the preseruer of all things manifested in the Church by the sōne our Lord Iesus Christ sent among vs and by his Gospel deliuered too vs according too the sayings of
much as the maiestie brightnesse of the countenance of Moyses the Lawe giuer was so great that the children of Israel by reason of the glorie or glistering cléernesse of his face were not able too hold their eyes ageinst it How should not the ministration of Chrystes spirit which giueth lyfe or the ministration of the Gospell bée much more glorious and effectuall For if the ministering of condemnation bee glorious that is too say if the ministering of the Lawe whiche condemneth all men and soundeth out this voyce Cursed is euery one that abydeth not in all the things that are written in the booke of the Law bée glorious how much more dooth the ministration of rightuousnesse exceede in glorie That is too say in how much greater glorie excelleth the ministration of Chrystes Gospell by which wée are deliuered from the condemnation of the Lawe and made heires of rightuousnesse and euerlasting lyfe For no dout that which was there glorifyed is not once glorifyed in respecte of this exceeding glorie that is too say the ministration of Moyses or of the Lawe which was instituted and glorified with so many signes and woonders is not too bée counted glorious in respect of the excellent glorie of the ministration of the Gospell For if that whiche is put away was glorious much more shall that which continueth bee glorious that is too say If the ministration of Moyses Lawe whiche was too bée doone away the ordinance of a state of gouernemēt which afterward should decay was set vp with so glorious miracles how much more shall the ministration of the Gospell which bringeth not the decaying and flightfull benefites of this lyfe nor vayne shadowes but the true euerlasting and continuall benefites of rightuousnesse lyfe and light in heauen bée glorious and mightie of operation in all those that embrace the Gospell Therefore hauing such hope that is too wit of the true and euerlasting lyfe and glorie set foorth in the Gospell wee vse great assurance and libertie in our ministration and neglecting the figures and shadowes of Moyses lawe preache Chrystes Gospell openly boldely and fréely And not as Moyses did put a veyle before his face that is too say wée doo not hyde ouerwrap or darken Christs Gospell so as Christes face can not bée knowen and séene like as Moyses when he put the veyle afore his face ment that he should kéepe many from looking intoo the ende of the lawe which is abolished that is too say from looking vntoo Chryst who is the end of the lawe whiche was too bée abolished For the ende of the lawe is Chryste too iustifye euery one that beléeueth Rom. x. And Chryst him self sayeth If yée beléeued Moyses yée would also beléeue mée for of mée Chryst hath Moyses written peinting out Christes sacrifise and redemption in the promises of the seede that was too come and in the figure of the Easter Lamb and in all the sacrifises But their senses are blinded Esai vj. For vntoo this present day the same veyle that is too say the same mist and blindnesse of hart in not acknowledging Chryst the end and spirit of the lawe continueth in the reading of the old Testament neyther is this veyle taken away whiche is abolished by Chrystes spirit For Chryst hath reueled him selfe too vs by his spirit j Cor. ij But assoone as the Israelites shall bee conuerted vntoo the Lord that is too wit vntoo Chryst the veyle shall be takē away that is too wit the blindnesse of mynd which kéepeth them frō knowing Chryst and they shal rightly acknowledge Chryst the ende of the lawe whom only GOD hath made our wisdome rightuousnesse holynesse and redemption that he whiche glorieth may glorie in the Lorde The Lord is that quickening spirit or Christ is the spirit and lyfe of the Lawe too whom those that bée conuerted doo vnderstand that the ceremonies and figures of Moyses Lawe were but shadowes of the good things too come and that the bodye of them was Chryst Colos ij Ebr. x. and that the morall law is the letter that killeth or which pronounceth the sentence of death and eternall damnation ageinst this corrupt nature and that wée bée not able too begin obedience of the lawe so as it may please God but if Chrystes spirite or God himselfe shyne in vs and make our hartes comfortable too him Now where soeuer the spirit of the Lorde that is too say of Chryst dwelleth and woorketh there is freedome from the Lawe from sinne from Gods wrath and from euerlasting cursednesse and there is kindled new ryghtuousnesse and lyfe acceptable too God which shall cōtinue world without end But all wee that is too wit as many as are cōuerted vntoo Chryst and embrace his Gospell by fayth beholding in our harts as it were in a myrrour receyuing by faith doo rightly acknowledge the glorie of the Lorde that is too say Christ for so is Christ named Exo. xxxiij Esai lx Ebr. j. Iohn j. and in other places or the true light and glorie of Chryst with his face open that is too say cléerely and manifestly without any veyle without any mistinesse without any comberance and being set frée by the spirit of the Lord or by Chryst himself are chaunged intoo the same likenesse that the like new light or true knowledge of God true rightuousnesse holynesse and lyfe as shyneth in Chryst may bée kindled and framed in vs also from glorie too glorie that is too say with encreasement and augmentation of new light rightuousnesse and lyfe from time to time by the light of the Lordes spirit shyning in vs The terme of glorie or glorification whiche Paule vseth in this Sermon is taken out of Exod. xxxiiij where it is written of Moyses departing from communication with the Lord Cicaran or panau that is too say that his face glistered like vntoo a horne This haue the threescore and ten interpreters translated thus that the beautie of the skin of his face was glorifyed that is too say that the skin of his face was become cléere glistering and bright like the shyning Sunne Of this translation of the threescore and ten Interpreters did Paule borow the woord glorie in this comparison of his which thing it is good for the reader too beare in mynd Vppon the .xiij. Sunday after Trinitie ¶ The Epistle Gal. iij. BRethren I will speake after the manner of men Though it bee but a mannes Testament yet no man despiseth it or addeth any thing thereto when it is once alowed To Abraham and his seede were the promises made He sayeth not in the seedes as many but in thy seede as in one which is Chryste This I say that the law which began afterward beyond foure hundred and thirtie yeeres doth not disanull the testament that was confirmed afore of God vnto Christward to make the promise of none effect For if the inheritaunce come of the lawe it commeth not then of promise But God gaue it vntoo Abraham by promise VVherefore
too endure it And héer withall let the whole doctrine concerning the true calling vppon God bée repeted in this place which must not roue douting too what God a man speaketh as Hecuba prayeth in Euripides O Iupiter who so euer thou art right hard too bée knowne nor bée directed too surmysed Gods or dead men but must speake vntoo the one true God the father of our Lord Iesus Chryst who hath disclosed himselfe in his Church by his assured woord by recorde of miracles and by sending his sonne our Lord Iesus Chryst which was crucifyed and raised ageine for vs that he myght set vs at one with the eternall father and make our requestes and prayers welcome and acceptable too him Of this true God the father of our Lord Iesus Chryst and of vs all of whom as of their father and creator all Angels and men and all things visible and inuisible in heauē and in earth haue their béeing and preseruacion let vs request not only the ordinarie and flyghtfull commodities of this present life but in especially the souereine and most néedfull gifts that according too his rich glorie and excéeding great goodnesse he will giue vs his holy spirite too strengthen vs with faith and stedfastnesse in the true acknowledgement of Iesus Chryst as touching the inward man which béeing borne a new by the woord of the Gospell and the woorking of the holy Ghoste may no more liue after the flesh but after the sprite that Chryst may dwell and bée effectuall in vs in such wyse that through the feruent and incomprehensible kyndnesse or loue of God towardes vs which he hath shewed by sending his sonne j. Iohn iiij Rom. v. wée béeing grounded in steadie fayth and fastened with déepe rootes may bée able to comprehend what is the bredth and length and depth and heigth of gods excéeding great goodnesse and mercy towards vs which he hath shewed by sending his sonne whereof is spoken in Psal Cij As far as the East is from the West so farre hath he set our iniquities from vs As high as the heauen is aboue the earth so hyghly is the Lords mercy stablished vpon them that feare him That wee may after some sort know the great and woonderfull loue of Chryste towardes vs which is farre more excellent and greater than that man can attaine too it and vnderstand it And that wee may bee filled with all fulnesse of God. That is too say that wée may bée filled too the full with heauenly lyght wisdome ryghtuousnesse and lyfe by God who shall bée all in all and that God himselfe dwelling in vs euerlastingly may euermore shine in vs and lyghten and fulfill our hartes with the flames of all vertues The fourth place IN thankes giuing wherewith he closeth vp this Epystle there is a notable text too bée considered for men too set ageinst Stoicall destinie For the Stoikes surmyse that God is bound too second causes or too the order of nature so as he cānot doo otherwyse thā as the second causes doo suffer This imagination which is slaunderous to God and hindereth the true calling vpon God in daungers that are vnauoydable by mannes wit is cléerely confuted by this sentence of Paules God is able aboue all things and abundantly too help beyond all that wee can aske or conceyue Like as hée helped Moyses standing at the red sea Ezechias beseeged of Sennacherib and the thrée Israelites in the burning Ouen at Babylon what tyme they were destitute of all mannes ayd and counsel and of all second causes altering the vsuall and accustomed order of nature And this is the peculiar and chéese wisdome of Gods Churche too settle our selues in God and his woord by faith and with quiet mindes stedfastly too wait for the promised deliuerance euen when wée were vtterly destitute of all second causes Vppon the .xvij. Sunday after Trinitie ¶ The Epistle Ephe. iiij I VVhich am a prisoner of the Lordes exhorte you that ye walk worthy of the vocation wherwith ye are called with al lowlinesse and mekenesse with humblenesse of minde forbearing one another through loue and bee diligent too keepe the vnitie of the spirit through the bond of peace beeing one body and one spirite euen as ye are called in one hope of your calling Let there bee but one Lorde one faith one baptisme one God and father of all which is aboue all and through all and in you all The disposement THis Epistle is of that sort of cases that persuade And the state of it is this Bee yee one minded It perteineth to the fifth commaundement of the ten Most weightie surely and necessarie in all trades of lyfe is the doctrine that concerneth the cunning too mainteine concord with ones companyons Which thing is set out more lernedly in this Epistle than any where else I will therfore tell 1 What vertues are chéefly néedfull too the maintenance of concorde 2 Of the causes that ought too moue and kindle euery mā too the endeuer of mainteining concorde First Of the vertues that are needfull to the mayntenance of concord PAule exhorteth the Ephesians and all godly folk too walke woorthye the vocation too which they are called that is to say too rule all the intentes endeuers and dooings of their lyfe in such wyse as they may agrée with their calling and the woord of GOD whereby they are called too the setting foorth of Gods glorie and too mutuall loue and concord For of all mennes deuyses and dooings these must bée the twoo chéef endes First that Gods glorie and the true doctrine cōcerning God may bée spred farre abrode and secondly that the fellowship and concord of the Church may bée cherished j. Corint x. Doo all things too the glorie of God and bée not a stumbling blocke too the Church But the foundation or head and welspring of all christen concord is the agréement in doctrine concerning GOD like as the sonne of God prayeth Iohn xvij Father I pray that they may bée one in vs And héere Paule counselleth them to endeuer too keepe the vnitie of the spirit that is too say to kéepe a consent in the one true doctrine which the holy ghost hath deliuered too the church And he reherseth in order three vertues whereof wee haue neede to the mayntenance of concord with our fellowes The vnderstanding of whiche will bée the cléerer if wée adde notable examples The first is Lowlynesse which represseth pryde that picketh quarelles without a cause whereof there are flames in euery man by nature For eche one coueteth by nature too séeme better than others and too bée reuerenced as Gods among men and too kéepe downe and darken others that are thought too shadowe their excellencie Out of this fountayne spring most or rather all debates in all kindes of lyfe Therfore such as bée of our companie haue néede of such a lowlynesse of mynde that they may abase them selues beneath others Like as Abraham Gen. xiij
y spirit y worketh mightely in the childrē of disobediēce Vppon the .xxij. Sunday after Trinitie ¶ The Epistle Phil. j. I Thanke my God with al remembrance of you alwayes in al my prayers for you and pray with gladnesse Bicause ye are come intoo the felowship of the gospell frō the first day vntil nowe And am surely certifyed of this that hee which hath begon a good worke in you shal perform it vntill the day of Iesus Chryste as it becommeth mee that I should so iudge of you all ▪ bicause I haue you in my heart forasmuch as ye are all companions of grace with me euen in my bonds and in the defending and establishing of the gospel for God is my recorde how greatly I long after you all from the very hart roote in Iesus Christ And this I pray that your loue may encrease yet more and more in knowledge and in vnderstanding that ye may accept the things that are most excellēt that ye may be pure and such as offend no man vntill the day of Chryst beeing filled with the frute of rightcousnesse which commeth by Iesus Chryst vntoo the glory and praise of God. The state and cheefe places of this Epistle are all one with the Epistle vppon the xviij Sunday after Trinitie FIrst mannes souereine good wherof wée haue most cause too bée glad and reioyce in the behalfe both of our selues of others is the true acknowledgemēt of God and our Lord Iesu Chryst according too the gospel Therefore he sayeth I make my prayers with ioy for that you take part with the gospel that is to say for that you are come to the knowledge of the gospel or for that yée are made partakers of all Gods benefites which he offereth vs by the gospell or bycause you are become members of the Church Secondly of yéelding thankes vntoo God partly for his other innumerable benefites towards vs and chéefly for these souerein benefits that he hath disclosed his wil by his gospel too our reconciliation and eternall lyfe that he voutsaued too make his sonne our Lord Iesus Chryst a sacrifise for vs and that by the gospel he offereth and imparteth vntoo vs remission of sinnes the holy Ghost ryghtuousnesse and eternal life Thirdly concerning perseuerance too the other woords before rehersed let this most swéete cōfort also bée added which is the chéefe thing too bée considered in this Epistle He that hath begon this good woorke in you shall accomplish it vntoo the day of Iesu Chryst That is too say God that hathe called you too the knowledge of the gospel kindled in you the béeginnings of his lyght faith ryghtuousnesse all good works shal also encrease your faith defend strengthen you vnto y day that Christ shal cal the soule out of your mortal bodies Fourthly let the notable exāple of Paules frendlinesse be thought vpon who vnfeinedly from his hart reioyceth at the singular benefit befalne too the Thessalonians namely that the true knowledge of God euerlasting saluation was hapned to thē saying I bear you in my hart the is I fauor you with all my hart am glad with al my hart that you haue sped wel Also Chryst is my witnesse that I lōg after you in the bowels of Iesus Chryst That is too say I long after you with a pure christenlike affectiō not in hope of any gain but bicause I sée you loue Christ sincerely constantly And I wishe this that your loue that is too say you may encrease more more in knowledge of God and all vnderstanding that is to say in all true iudgement that ye may like of things most excellent and acceptable to God that you may be pure in faith voide of false opinions errors doutings distrustes and stumbling blocks that is to say that yée stumble not nor slip into wickednesse wherby you may forgoe grace and become giltie of endlesse damnation as Caine Saule and Iudas fell Fifthly this sentence fulfilled with the workes of ryghtuousnesse by Iesus Chryst to the glory and praise of God conteineth a sum of the Doctrine concerning the true woorshipping of God or good workes First what they bée that is to wit the woorkes commaunded by God which are wrought by a person iustified by faith for Chrystes sake who dwelling in the beléeuers woorketh good woorks which must shyne foorth among men that God may bée glorifyed and praysed of vs. Secondly what are the efficiēt causes namely first Gods word the true knowledge of Christ 2. Chryst dwelling in vs by his holy spirit filling vs with the frutes of rightuousnesse or ruling our members that they may bée the instrumēts of rightuousnesse vnto God. 3. The mynd and wil of man and his outward members seruiceable to Christ that moueth vs. Thirdly how please they God He answereth by Iesus Chryst not by their owne woorthynesse or desert as is sayd j. Peter ij Offer yée spirituall sacrifyses acceptable too God through Chryst Fourthly too what end are they too bée doon Too the glory and praise of God that is too wit that due obedience honor may bée yéelded vntoo God that God may bée magnified that the true knowledge of God may be spred further abrode and that mo may bée allured too true godlinesse and woorshipping of god Good woorks are not to be doone to the end they shuld iustifie vs before god For woorkes are the frutes of rightuousnesse as Austen sayth Good woorks folow him that is alredy iustified but goe not before him that is too bée iustified Therfore the trée must first be good that is too say the person must first be iustified by Iesus Christe béefore it bring foorth good frutes And so thou seest the whole summe of the doctrine of good woorks too bée lernedly cōprised in this short sentence of Paule Let the héerers beare away cheefly these twoo sentences out of this Epistle that is too wit. God who hath begon this good woorke in you shall accomplish it euen too the day of Iesus Chryst And Fulfilled with the frutes of ryghtuousnesse through Iesus Christ to the glory and praise of god Vppon the .xxiij. Sunday after Trinitie ¶ The Epistle Phil. iij. BRethren be folowers together of mee and loke on them which walk euen so as ye haue vs for an ensample For many walk of whom I haue told you often and now tel you weeping that they are the enimies of the crosse of Chryste whose end is damnation whose belly is their God and glorie to their shame which are worldly minded But our conuersation is in heauen from whence we looke for the sauiour euen the Lord Iesus Christ which shal change our vile body that he may make it like vnto his glorious body according to the working wherby he is able also to subdue al things vnto him selfe The disposement THis Epistle is of the kind of cases that debate matters For it is an exhortation that they should
another place bring foorth frutes woorthy repentance that is too say agréeing too repentance that you may please him in all things or that you may please him thorowly Heere is too bée told howe good woorkes please god Which thing is declared in these foure Articles First the persone that bringeth foorth the frutes of good woorkes must bée Gods fauoure for Chryste the Mediatours sake by fayth For without Fayth it is impossible too please god Ebr. xj And all that is not of fayth is sinne Rom. xiiij 2 Wée must acknowledge that many inward sinnes sticke still in vs whiche are a let that our good woorkes are not perfect ne please God of their owne woorthynesse For there is no rightuouse man vppon the earth that dooth good and sinneth not 3 Yet notwithstaÌ„ding wée must bée fully persuaded that it is Gods will that wée should walke agréeably too his wil and yéeld frute in all kynds of goods woorks 4 These good woorkes or new begoonne obedieÌ„ce please God not of their owne woorthynesse but for Chryst the Mediatours sake through faith out of which as out of the trée of all good woorkes spring all good frutes This then is the true woorthinesse of good woorks that they bée Gods seruices and sacrifises acceptable too God through Chryst j. Pet. y. Offer yée spirituall sacrifises acceptable too GOD through Iesus Chryst Paule in this place reckeneth vp six good woorks of which may bée spoken in order The first is the true acknowledging of GOD or faith which is the piller and foundation of all the reste of the vertues The second is Manlynesse or Constancie and Perseuerance whiche continueth in the true knowledge of God and in faith vntoo the houre of death and by the almightie power of God valiantly ouercommeth the Diuels craftes the assaultes of corrupted nature and the outrages of Tyrants The third and fourth are Patience and Longsufferance which calmly outweareth the miseries that accompanie the profession of the Gospell and is not discouraged with continuance of long delay so as it should fret and repyne at God or séeke for other vnlawfull helpes Concerning these vertues is spokeÌ„ alredy in the first and fifth commaundement The fifth is Ioyfulnesse of conscience settling and delighting in God which perteyneth to the first coÌ„mandment The sixth is thanksgiuing wherof I haue spoken in the second commaundement The third place Of Christs benefits or of remission of sinnes and Iustification PAule sayeth VVhich hath made vs mete to be partakers of the lot of saincts in light that is too say who of his owne frée goodnesse and mercy and not thorough our power or for our deseruings hath made vs méete to becom partakers of the lyght or true knowledge of his Gospell and of the lot of the saintes or of the inheritance of lyfe and glorie euerlasting â–ª such shal be bestowed vpon al saintes who hath deliuered vs out of the power of darknesse that is to say of sinne and death wherthrough the diuel kepte all mankynd oppressed in most miserable thraldome and translated vs into the kingdom of his dere son that is to say hath adopted vs to bée the sonnes of God for his déere beloued sonnes sake by whome we haue redemption through his bloud that is to wit forgiuenesse of sinnes This sentence comprehendeth in singular lyghtsomnesse of woorkes a summe of the doctrine of the Iustification of a christen man and in especially these twoo places First what it is â–ª Iustification is a riddance of a man out of the power of darknesse sin death or it is the forgiuenesse of sins the adopting vs to bée the sons of God and a partnershyp with the saincts in lyght that is to say the inheriting of eternall lyfe lyght ryghtuousnesse and all good things whiche are giuen too the Sainctes for the price which our Lorde Iesus Chryst the son of God hath payed for vs by sheading his owne bloud Secondly what is the enforcing cause or the desert for which we are deliuered redeemed made partakers of this light lot of the godly y is to wit the only blud or passion death of our Lord Iesus Christ the sonne of god It was not the bloud of Abell it was not the bloude of the lamb and of all the sacrifises it was not the bloud of all the martirs and much lesse is it the ceremonies and rites of Moyses or of the munks or of the masse or oure owne vertues and good deedes that do it as is sayd more at large Rom. iij. we are iustified fréely by the grace of god through the redemption made by Iesus Chryst whome God hath set foorth a mercy feate through faith in his bloud Vppon the .xxv. Sunday after Trinitie ¶ The Epistle ij Pet. j. NOt with standing I thinke it mete as long as I am in this tabernacle to stirre you vp by putting you in remembrance forasmuch as I am sure how that the tyme is at hand that I must put of my tabernacle euen as our Lorde Iesus Christ hath shewed me I wilenforce therfore that on euery side ye might haue wherwith to stirre vp the remembrance of these things after my departing For we folowed not deceiuable fables when we opened vnto you the power and coming of our Lorde Iesus Chryst but with our eyes we saw his maiestie euen then verily when he receiued of god the father honor and glory and when ther came such a voyce to him from the excelleÌ„t glory This is my dere beloued son in whom I haue delite This voyce wee harde when it came from heauen being wyth him in the holy mount Wee haue also a ryght sure woorde of prophesy wherevnto if yee take heede as vntoâ— a lyght that shyneth in a darke place yee doo well vntill the day dawne and the day starte aryse in youre hartes See that yee fyrste knowe thys that no prophecie in the Scripture hath any priuate interpretation For the Scripture came neuet by the will of manâ— but holy men of God spake as they were moued by the holy ghost The disposement THis epistle is partly persuasiue and partly in structiue The proposition and summe of it is this I counsel you to reteyne stedfastly the true doctrine concerning Chryst deliuered by the Prophets and Apostles which is the only fountayn and rule of the true religion and of oure euerlasting saluation The cheef places of doctrine are these FIrst it belongeth to the duetie of a faithfull Bishop too repete oft and to beate into the heads of his héerers the sum of the true doctrin and to admonish and exhort them continually that they kéep it pure and vn corrupt vnto the last gaspe of theirly â—â— and that they eschue false teachers The second and principal is that there is but one true religion and doctrine concerning GOD which is vttered in the writings of the prophets and Apostles whiche all the Godly are bound diligently to
Gods iustice The duetie of a redeemer hygh preest Sinne damnation Mannes saluation The benefites of Chrystes birth How Christes benefites are applied too vs. How and why glory is giuen too God. Peace Gladnesse Chrysts apperings too the Fathers in old tyme. A description of the second persone in the Trinitie Proues of Christs Godhead Iohn 1. Iohn 5. Chryst onely purgeth sinne What Angels bee The definition of saluation rightuousnesse and life are the sum of Christs benefites The efficient cause of saluation Goodnesse Louing kyndnesse Mercifulnesse Grace Our mediator or spokesman Who they bee that dishonor Christ Our owne rightuousnesse is of no desert The gospell and baptim are instrumēts of saluation Faith the instrumēt vvhervvith vvee take holde of saluation Renevvment of nature The effects of iustification Good vvorkes must folovv iustification Good workes or new obedience Vngodlynesse Concupiscence or lustfulnesse Stayednesse Rightuousnes Godlynesse The causes that moue too good workes Gods commaundement Hope of glory Abolishment of sinne Thankfulnesse How woorks become good Chrystes working in vs by his spirir By his woord By mannes willingnes The points vvherof Steuē is accused Atteynment of gods promises Worshipping of God. The institutiō of a new law What martyrdoome is The parts of martyrdoome Confessors Martyrs The holy Ghost Gods woord Mannes mynd Chryst is alwayes with his Churche The matter that maketh a Martyr Gods glorie Maintenāce of true religion Strengthening of the weake Certeintie of doctrine Witnessing of the immortalitie Reteynement of saluation vertues that go with martyrdoome Vices that fight ageynst martyrdome Chryst is very God. Chryst is very man. Redemption Adoption The gift of the holy ghost Inheritance of endlesse lyfe A warning for Pauls mening The workyng of the lavve The dueties of the lawe too teach vs too knowe God and our selues To frame our maners aright Too correct offenders The law dryueth vs too Chryst In whom Chryst is effectuall The law a shadow of things doo come Things to bee noted concerning the Epiphanie or twelfth day Of the wyse men that came vntoo Chryst The tyme of their cōming The names of the wise men Earnestnesse in receyuing and keeping the truthe The sondry names and glory of Chryst Iehouah or Lord. The glory of the Lord. What it is too giue glory to God. Why Chryst is called our light Who are the true Churche Why God dyd put a difference betweene the lewes and the Gentils The prerogatiues of the lewes The wretched state of the Heathen Gods vnchaūgeable rule in calling men to saluation Saluation is of free gift and not of desert The true seruice or woorshipping of God. What is represented by gold What is represented by Frākincense The Altar of attonement is Chryst Sacrifyce Quicke or liuing Holy. Reasonable seruice Worldlynesse Renevvment of mynd Myldnesse Ouervveening misvveening forvveening Christen wisdome Worldly wisdome Mannes boūds The right vse of gods giftes Prophesie Heretical prophesying Papistical prophesying Ministers Teachers Exhortation How to giue How too rule God graunt there bee none such in England How to shew mercie Loue towards ones neibor or true frendship Brotherly loue ▪ Reuerence Diligence Zele Taking of time Hope Patience Prayer Liberalitie Hospitalitie or house keping Meeknesse Frindlinesse or gladsomnesse ▪ Pitie Concorde Lowlinesse mildnesse Mildenesse Meekenesse Shunning of stumbling blockes Reuengment Rightuousnes comprehendeth all vertues The lawe of God and of nature What it is too loue our neybor The seuerall sorts or degrees of loue towardes ones neybor Gods commaundement is the rule of vertues Antimonians The loue of God. Wee can do no vvoorks to iustify our selues Hovv loue engendreth in vs What is to bee done in all intents drifts and purposes of this lyfe The common ende and drift of al a mannes dooings The endes of authoritie or ciuil gouernement The ends of the ministerie The endes of learning Settlednesse The descriptiō of a good and skilfull minister Vnnecessary dealings The fiue naked Games or exercyses of Actiuitie Running Buffeting Leaping Coyting it vvas like our throvving of the hammer Wrestling The dyet demean or of those that contended in the sayd Games their revvards An excellent similitude A furlong The revvarde of victorie Interpretation of the Greeke vvoords Of the behoue fulnesse of doing vvell Of the discom moditie of doing yll Examples One church of God in al ages gathered by one meane fed vvith one foode Figures of Baptim Figure of the Lords supper The causes of the Lentō fast True glorie or boasting False Apostles Reprofe of vaynglorie Example of christen bosting Who are the children of Abraham Labours Strypes Death Strypes Whippings Stoning Shipwrecke Trauell Ieoperdy Loke for these names in the table in th end of this booke Austin Aretas How manye sortes of visions of reuelations there be Visions of three sortes Difference of heauens Heauen or Paradyse Languages Prophesying and fayth Mark wel this discourse and beare it away True faith and true loue are vnseparable Patience Gentlenesse Freendlynesse Modestie or myldnesse Good meening Lowlynesse Grauitie Iustdealing Equitie Meeknesse Freendlynesse Ryghtfulnesse and mercy Rightuousnesse truthe Patience Freendlynesse Hope Patience Prophesy Tungs Knowledge Differences of knowing God Duties or poynts of a true preacher Vertues that ought too bee in ministers Patience Painfulnesse The touchstone of Religion What patiēce is Look for these in the table at the end of this Booke Why lent was ordeined The first author of the Lenton fast Diuersitie in keeping the Lent. Austin a mainteyner of the Lenton fast Saturdays and Emberdayes Diuersitie of allegoricall fastes Papisticall fast reproued The iudgemēt of gods woord concerning fast How too obserue the outward fast aryght Scripture the rule of christianitie Christians must proceede continually not stay Chastitie a mark of Gods church Tertullians saying Buying and selling Honest Profitable Good counsell Bargaining merchandyse appoynted by God for singular good purposes Confutation of Meritmōgers Necessitie of cōmaundemēt Necessitie of eschewing paynes Necessitie of Gods graces and gifts Rewardes Chastitie Couetousnesse Followers of God. Too walke Sacrifyse Sweete smell Sainctes Whoo is an Idolater Darknesse A Testament or last will. A definition of the new Testament A definition of the old Testament The difference betweene the old ▪ Testamēt and the new Agar Sara Ismael and Isaa◠A very good argument The heauenly Ierusalem What preesthod is in general A definition of the hyghest preest or of Chryst Gods iustice medled with mercy was the cause of christs sacrifyce Why the sacrifysing of beasts was ordeyned The sacrifises of the Hēathē Differences of Chrystes sacrifise and the Leuiticall sacrifises Eternall saluation Leuitical sacrifises are figures Chrystes sacrifice once for al Christ purgeth by his own blud Chryst is entered into heauē Marcion the Manichees Chrystes humilitie IESV Why Chryst was made a sacrifyce The first part of Chrystes Passion Testimonies of gods wrath ageinst sinne The seconde part of Chrystes passion The third part of his passion The loue of
men according as one sayth Glory accompanieth vertue as the shadow doth the body wherefore too séeke glorie is too séeke vertue And contrarywise by the contempt of good report or glorie vertue must nedes be contemned also And therfore Paule in this place forbiddeth not simply the desyre of Glorie but the desire of vayneglorie For many doo séeke after the naked commendation and the emptie shadowe of glory and prerogatiue without true vertue Secondly either they chalenge and face their betters or else deface them to the intent too seeme greater themselues by fyndyng fault with them like as Zoilus defaced Homere the Tribunes Scipio and Minutius the maister of the horsemen defaced the dictator Fabius Thirdly they repyne and are sorie that any other excel them or are counted better than themselues and thereuppon endeuour too put them too a foyle or to ridde them out of the waye that they themselues only may bée a flote as Saule enuyed Dauids glorie Pompey enuyed Iulius Cesars preferment 4. Or they bée too streyghtlased and vnappeasable towardes such as bée falne or disteyned with some blemishes of doctrine or maners to the entent they themselues may be counted the better the holier as the Nouatians who vtterly denyed forgiuenesse too such as fel after baptim 5. Or otherwise being puft vp with an ouerwéening of their own wisedom rightuousnes strēgth stand highly in their owne conceyt set great brags or commendations vppon themselues as the Pharisie Luk. xviij And Pyrgopolinices in Plautus and Thraso in Terence 6. Or else not trying their own worke they take in hand vnnecessary and vnrightful dooings out of their vocation vpon truste of their owne strength lyke as Antonie Pompey Antiochus the greate and others haue moued néedelesse warres And in the Church Valentine Arius and others haue sowed straunge opinyons These syxe sortes of vayne and false glorye doothe Saincte Paule forbydde in this place and willeth men too trye theyr intentes and dooings and diligently too wey examin them that they may agrée with the squire and rule of Gods wil and commaundement So shall wée haue true glory in our selues that is the recorde and allowment of God and our owne conscience iudging aright and wée shall not hang vppon the reprofe of other ▪ men or vpon the liking or disliking of the vnskilful multitude For as Plutark saith in the life of Tmoleon The action must not only be good and iust but the glorie which is sought therby must be sure and stable that in doing we may be allowed And Cicero in the same méening sayth Thou must vse thyne owne iudgment If thou like thy selfe in allowing of right things then shalt thou not only ouercom but thou shalt ouercome all men and all things Therefore determine vppon this poynt that honestie and noblenesse of mynd is alone the beautifullest of all things and so much more beautiful if it passe not for the multitude nor hunt foropen prayse but delyght only in it selfe Yea and in myne opinion all things séeme the more commednable that are doone without vaunting and without calling of the people too witnesse Not for that it is vtterly to be eschued for al weldooings desyre too bée shewed in the open lyght but for that there is no stage more noble for vertue than a mans owne conscience This is the chéefe place of the firste parte of this Epistle And herewithall let consideracion be had of notable sentences that concerne the louing and softe admonishment of suche as erre or fall in doctrine or misbehauior of manners according too the processe Math. xviij and the gentle instructing and receyuing them ageine and which concern mildnesse in bearing with y blemishes and infirmities of other folks for Gods sake the cōmon quietnesse and finally which concerne the brydling of statelynesse and pride which fight ageinst the first commandement Let him which is instructed communicate all good things to him that instructeth Of thankfulnesse wel doing towards al the godly specially towards the techers THe Gréeke woorde Catecheim signifieth proprely too teach or instruct by woord of mouth so as the things giuē out may be required agein of the lerners Of echeo to sound ▪ comes Catecheo too herken or too receiue the sounde of any man Thereof commeth Catechesis which is suche a manner of instruction wherein the Doctrine is deliuered too the héerers by woord of mouthe and the héerers on the other side are made too recite and render what they haue herd Now forasmuch as this trade of teaching which is doon by examinatiō is the best and most profitable In olde tyme the sum of the Christen doctrine was woont too bée taught after this maner in the Churche too nouices béefore they were baptised And héereuppon remaineth yet the name of Cathechisme which is vsed for a bréef summe of the christen doctrine comprehended in a certeine order Paule in this place willeth his scholer or héerer that learneth the true Doctrine concerning God too communicate all good things too his teacher that is too wit too render too him ageine true reuerence foode cloth and all duetifulnesse of a thankfull mynd And hee addeth arguments of honestie and profit amplyfied with a similitude taken of seede tyme and haruest God commaūdeth thankfulnesse toward scholemasters and looketh vppon our hartes and abilities dreadfully punisheth the choorles but recompenseth the liberalitie and other good déedes of the godly with bounteous rewards And like as husbandmen the more séede they sowe the greater encrease of corne they receiue at haruest tyme Euen so the bountifuller stypend the schollers giue too their teachers so muche the greater rewardes bothe Ghostly and bodely shal they bée adorned withal agein at Gods hand Also Paul addeth a generall sentence concerning the rewardes of liberalitie and other good woorkes He that soweth in the flesh that is too say hée that doothe the déedes of the flesh or he that giueth himselfe too sinnefull lustes and wickednesse shall reape corruption that is too say he shall perishe and bée cast intoo euerlasting Death But hee that sovveth in spirit or obeyeth the holy Ghost shall bée rewarded with euerlasting rewardes And therefore euen in this respect let vs endeuer too benefite others with more foreward mindes and not suffer our selues too bée discouraged with some mens vnthankfulnesse slaunders and other ouerthwart matters Héere may bée repeted the whole Doctrine concerning benefiting out of the seuenth of the ten commaundements and concerning thankfulnesse out of the exposition of the fourthe commaundement Vppon the .xvj. Sunday after Trinitie ¶ The Epistle Ephes iij. I Desire that you faint not bicause of my tribulatiōs that I suffer for your sakes which is your praise For this cause I bowe my knees vntoo the father of our Lord Iesus Chryste which is father of all that is called father in heauen and in earth that hee would graunt you according too the
riches of his glory that yee may bee strengthned with might by his spirit in the inner man that Chryst may dwel in your hearts by faith that yee beeing rooted and grounded in loue might bee able too comprehend with all sainctes what is the bredth length depth and height and too know the excellent loue of the knowledge of Christ that ye might bee fulfilled with all fulnesse which commeth of god Vntoo him that is able too doo exceding aboundantly aboue all that wee aske or thinke according too the power that woorketh in vs bee praise in the congregation by Christ Iesus throughout all generations from time too time Amen The disposement THis Epistle is of that sorte that is persuasiue For it is an encouragement that they should stedfastly reteine the Doctrine of the Gospell that they had receyued and not faint for offence of persecution And it is a prayer that God will preserue confirme and strēgthen true faith and stedfast loue among them The cheefe places of Doctrine therfore are these 1 Of constancie or continuance 2 Of true Inuocation 3 Of faith which embraceth Chryst that he may dwel in our harts acknowledgeth the largenesse of Christes mercy and excéeding great loue towardes vs. 4 Of thankes giuing or praysing God concerning whose almyghtinesse not tyed too second causes héere is put in a notable testimonie méete too be set ageinst Stoicall madnesse Of the first place I Beseeche you that you faint not in my tribulations for you which is your glory Like as Cicero in his Oration for Flaccus giueth his opinion concerning the miseries of the Iewes saying this nation hath well shewed how déere it was too the God immortall in that it is subdued in that it is let out too ferme in that it is reserued too bondage So also doo the wise men in the world iudge of the Church and of euery godly member of the same that are oppressed with the houge heape of miseries Namely that God regardeth not and much lesse loueth and receyueth too the felowship of eternall lyfe and ioy men so miserable néedie fewe in number drawne asunder with inward debates and laid open to the most bitter hatred of the world and too most cruell tormentes suche as in Paules tyme he himselfe and the rest of the Apostles were and suche as our congregations are in these dayes the wretched soules that are put too deathe for the pure Doctrine of the Gospell in Fraunce in Spaine and in the kingdome of Naples like as nowe of late at Montola in the kingdome of Naples foure score godly men like shéepe in a slaughterhouse had their throtes cutte by the hangman at the commaundement of the Romishe Bishop In this sorowfull shew of the fewnesse miseries and infirmities of the professers of the gospel all men perceyue this encouragement and entreatance of Paules too bée néedfull least the weaker sort taking offence at the miseries imprisonments and tortures of themselues and of other godly folke should reiect Chrystes true doctrine But let them turn away their eyes from the prosperitie power authoritie and multitude of the persecutors and from the fewnesse and the miseries of the godly let them settle themselues only vppon the word and the truthe deliuered by God Like as Noe in tyme of the flud Loth in Sodom the Machabées in the time of Antiochus and Paule and the rest of the Apostles in the time of Nero held fast the profession of the true doctrine though they had neuer so many wyse men and mightie enemies ageinst them Constancie or continuance is a vertue which abideth firm and stable in the true knowledge of Chryst and in faith and in profession of the true doctrine and cannot be quailed with any prosperities or aduersities that it should faynt from the truthe and giue ouer Now forasmuch as this stoutnesse of courage and strēgth that yéeldeth not too terrors torments farre surmounteth the power of man Paule beséecheth God with most earnest desire too strengthen the myndes of the Ephesians with his holy spirit and too stablish and vpholde their inward man or their fayth in Christ Like as he armed the Apostles at that tyme now in our dayes Luther with stoutnesse and strength of haultie and inuincible hart so as no threainings and terrors could make them faint but that they spred abrode the true doctrine of the gospell though the wisdome and power of the whole world fretted and fought ageinst it neuer so much Now Paul in this Epistle addeth two reasons why they should not take offence at his troubles and afflictions or bée moued too fall away from the true Doctrine For first I suffer these afflictions for you or for your sake not for any offence of myne but bycause I haue by preaching the Gospel called you Gentyles too the felowship of the Churche and eternall saluation too bée giuen fréely for Chrystes sake And by these my troubles and bandes I beare recorde that I doo in very déede and in good earnest thinke that the Doctrine of the Gospell is not a fond fable but true assured and taught by God in the behalfe whereof I endure so great miseries emprisonment yea and death also And so by mine example I confirme your faith Ageine my afflictions are your glorie That is too say they are not slaunderous and shamefull too mée or you they are not signes of Gods wrathe and casting of mée away But they are things that bée good healthfull honourable and too the glory of Gods Churche as in the fifth of the Actes the Apostles reioyce that they were counted woorthy too bée put too rebuke for the name of Chryst And Romaines the fifth Paule sayth wée glory in afflictions bycause affliction bréedeth patience patience bréedeth triall triall hope and hope of eternall lyfe maketh not a man ashamed or disappointeth not him that hopeth And the lyghtnesse of afflictions for the turning of a hand procureth an inestimable weight of glory for euer and euer j. Cor. iiij The second place I Bowe my knees muche more weake and féeble is mannes nature than that it can of it owne power continue stedfastly in the true acknowledgement of God and in Faith and despise and ouercome the terroures hatred imprisonments and other perils that accompanie the profession of the Gospell Therefore let euery one of vs daily make our hartie and earnest Prayer vntoo God the father of our Lord Iesus Chryst that he wil stablish and strengthen our hartes with his holy spirit that wée may hold fast the true acknowment of Chryst true faith euen too our last gasp according as he hath promised I haue praied for thée that thy faith may not faile And my shéepe héere my voyce I giue them eternall life no man shal pul them out of my hands Also God is faithful who suffereth vs not to be tēpted aboue our power but with the temptation maketh a way out y we may bée able
the holynesse and ryghtuousnesse propre vntoo God and too bée imparted too vs for thy Sonnes sake and concerning the Gospell by which alonely God will bée glorifyed and by which the glory may bée giuen too God not only for ryghtuousnesse and almightinesse but also for mercy and soothfastnesse How bée it concerning the benefites of Angels let the héerers beare in mynde specially these twoo textes of the Psalme Psalme thirtie and thre The Angel of the Lord pitcheth his tentes about or entrencheth those that feare the Lord and shall deliuer them which saying is taken out of the .xxxij. of Genesis Where Iacob beholding the host of Angels named the place Mahanaim that is too say the camp or host of god Psalm xcj. He hath giuen his Angels charge of thée too keepe thée in all thy wayes These hath GOD made kéepers of our soules bodyes lyfe name houses children and substaunce These chase away the Diuels when they practyse the destruction of the Churche or of any seuerall persone And doubtlesse they fight ageinst the féendes according as the lesson of this dayes Epistle and the tenth Chapter of Daniel testifie And although wée vnderstand not what maner of encounters they bée yet considering the greatnesse of our daungers let vs the more earnestly giue thankes too God for these kéepers and gather toogither the sayings and stories of the holy Scripture and of other wrytings too our instruction and comfort The Angels deliuer Loth out of Sodom Genes xix And an Angell succoureth Agar and Ismael Genes xxj xvj Angels come vntoo Abraham and beare Rebecca companie Genes rviij xxij xxiiij and in other places An Angell deliuereth Iacob out of all perils Genes xlviij The Angels go before the Israelites and defend them at their going out of Egipt and in the wildernesse An Angell appéereth too Iosua An hoste of Angels defend Elizeus ageinst the Syrians iiij Reg. vj. Angels make a slaughter in the hoste of Sennacherib and deliuer Ezechias iiij Reg. xix Esay xxxvij An Angell leadeth Peter out of prison Act. xij A childe called Cygnaeus being in the middes of winter left in a wood ouercouered with snow was kept and fed the space of full thrée dayes toogither by the ministerie of an Angell Simon Grynaeus escaped the handes of certeine Serieantes by the warning of an Angell which storie woorthy of remembrance Philip Melancthon recyteth in his exposition of the .x. chapter of Daniel But the benefites of the good Aungels will the better bée perceiued if wée consider the manifold dangers that hang ouer our heads by meanes of the Diuell The third place THe Diuell is of the Hebrues named Sathan that is too say an enimie or foe The Gréekes call him Diabolos that is too say a slanderer He is a cruel suttle mercylesse spitefull enimie of God and of all mankind and specially of Gods church At the first truly all Angels were created good by God but some Angelles through Pride and Ambition wherethrough they sought for a hygher degrée of the image of God fell and were cast by God intoo endlesse damnation Now although in this lyfe wée bée not able too serche out the cause why God suffereth the euill Angels which are the authors of all sinne and wickednesse séeing he could vtterly destroy them if he listed yet must wée bothe thinke vppon and also beléeue the things that are reported in the woord of god Iohn viij He was a murtherer from the beginning abode not in the truthe Therfore there is no truthe in him when he speaketh lyes he speaketh of his owne For he is a lyer and the father of lying He is a lyer and the father of lying that is too say he dréepeth into mennes mindes false and wicked opinions concerning God and Epicurish and Academicall doutings he rayseth vp corruptions of Gods woord he confirmeth Epicurish blasphemies and al vntruthes in the first and second Table And this Sathan like an enimie or a Serpent in déede led Eue and all the whole world astray as it is sayd in the Epistle He is a murtherer for by his outrageous crueltie and most trayterous craftes he practyseth mischéefe too our soules too the lyfe of our bodyes too our wyues children landes and houses and finally manaceth destruction too whole realmes and kingdomes Ageinst this cruell enemie fighteth our Michael the sonne of God who came too destroy the woorkes of the Diuell He being captaine of the holy Angels casteth the Diuel out of heauen and out of the heauenly Church Therfore let vs giue God thanks y he hath appoynted the Angels too bée our kéepers in so great daunger of our soules and bodyes and of all that euer wée haue And let vs endeuer by godlynesse and chast behauyor too reteine them still Vppon the feast day of all Sainctes ¶ The Epistle Apoc. vij AFter this I beheld lo a great multitude which no man could number of all nations and people and tongues stode before the seat and before the Lambe clothed with long whyte garments and palmes in theyr handes and cryed with a loude voyce saying saluation bee ascribed too him that sitteth vppon the seat of our God and vntoo the Lambe And all the Angels stode in the cōpasse of the seat of the elders and of the foure beastes and fell before the seat on their faces and woorshipped God saying Amen Blissing and glory wisdome and thankes and honour and power and might bee vntoo our God for euermore Amen And one of the elders answered saying vntoo mee what are these which are arayed in long white garments and whence came they And I said vntoo him Lord thou wottest And he sayde too me these are they which came out of great tribulation and made their garments large and made them white in the bloud of the Lambe therfore are they in the presence of the seat of God and serue him day and night in his temple and he that sitteth in the seat will dwell among them They shall hunger no more neither thirst neyther shall the funne light on them neither any heat For the Lambe which is in the middest of the seat shall feede them and shall leade them vntoo fountaines of liuing water and GOD shal wype away all teares from their eyes The disposement ALl the whole booke of the Apocalyps is a Prophesie concerning the persecutiōs and troubles that were too come vppon the christen Churche and wherewithall it should bée disquieted partly by Tyrantes and partly by Heretickes through the instinct of the Diuell And euer now and then there * This is to be vnderstode of the memoriall of the promysed seede kept alwayes in the hartes of the faithfull and renued by preching and talk and not of the keeping of any appointed holyday Twoo natures in Chryst Why Christ is called the woord The sonne of God was alwayes with the fathers Why Christ is called the womans seede The creede of Athanasius Gods mercie and louing kindnesse