intreat of euery of these thrée Epistles in order the exposition of which may bée distributed intoo thrée birthdayes But first of all I will recite a disposement of a sermon which may bréefly comprehend a summe of the doctrine concerning the Incarnation or birth of the sōne of God our Lord Iesus Chryst too bée vttered too the people ¶ THE ENTERANCE The consideration of Gods secret purpose concerning the redemption of mankind and the woonderfull coupling of the Godhed and manhod in the sonne of God our Lord Iesus Chryst farre surmounteth the wisdome of all Angels and men Yet will God haue vs too lerne the beginnings of this wisdom in this lyfe and toogither with the Angels and all the sainctes in heauen and earth too béehold this woonderfull birthe of the sonne of God with earnest mind and too magnifie it with true faith and thankfulnesse For the sonne of God hath voutsaued this most hygh honor chéefly vppon vs men that he would take the substance of our nature vppon him And for our saluation sake is he become man that setting vs frée from sinne and endlesse death he might restore vntoo vs rightuousnesse and life And therefore all the church euen from the beginning of the world which is now 5531. yeeres hath kept this feast renewing and spreading abrode the promis concerning the womans séede that should crush the serpents head Wherfore let vs also ioyne our endeuor too the felowship of the whole Church and toogither with all Sainctes consider the beginnings of the doctrine which concerneth the woonderful aliance of the Godhed and manhod in Chryst and the benefites that he hath brought vs by his birth specially seeing the euerlasting saluation of vs all consisteth in the true acknowledgment of our Lord and sauyoure Iesus Chryst the very sonne of God and of Marie The proposition and partition Now will wée distribute all this most large doctrine of this feastfull day intoo thrée places And first by Gods helpe wée will speake of Chrystes persone issuing of the virgin Marie 2. Of the causes of this woonderfull coupling of the twoo natures and of Chrystes benefites 3. Of the applying of the same Of the first IN our Lord and redéemer Iesus Chryst borne of the virgin Marie there bée twoo natures knyt toogither by an indissoluble bond that is too wit the Sonne of God the woord of one selfe same substance and of one selfe same continuaunce wyth the eternall Father and the nature of man taken of the substance of the virgin Marie Iohn 1. The woord became flesh that is too say the sonne of God became man or the sonne of God tooke too him flesh or the nature of man so as they bée one persone Iesus Chryst Philip. 2. Christ being in the shape of God thought it no robbery too bée equall with God but abased himselfe taking vppon him the shape of a seruaunt and became vtterly like too the residue of men Too the intent these things may bée the easlyer vnderstoode the doctrine of the common Cathechisme is too bée repeted in this place What God is how he is too bée discerned frō counterfet Gods how many persons of the Godhead there bée how the thrée persones are too bée discerned one from another by euident markes For only the second persone the sonne of God coupled mannes nature vntoo him And let the description of the persone of Gods sonne bée recited out of the Cathechisme the which I will expound in the disposement of the foresayd Epistle Heb. 1. Also let the names of the sonne of God bée declared among which the chéef is the woord which is attributed to him for many causes But the chéefest are two First for that the sonne is the ful and perfect image of the euerlasting father like as our spéeche is the image that expresseth and sheweth the thoughtes of our mynd Secondly for that by the sonne Goddisclosed his woonderfull purpose concerning the creation and redemption of mankind and vttered to our first parentes his promis concerning the séede that should crush the serpents head Basilius Why is he called the woord Bicause he procéeded out of the mind and was begotten without all affection and is the image of him that begate him Nazianzen He is therfore called the woord bicause he is in respect of the father as the woord is in respect of the mind not only bicause his generation was voide of all affection but also for the knot of coniunction and the liuely representation This only begotten sonne woord of God was alwayes at hand too mankind euen from the beginning of the world He receiued our first parēts he sate at the helme in the Ark of Noe he was a guest with Abraham he shewed himselfe too Iacob face too face that is too wit in the selfe same shape and paterne of mannes nature which he should afterward take vppon him he appeared too Moyses in the bush he was with the people of Israell in the wildernesse and he inspired all the Prophets At length when the fulnesse of time foresette of God was come namely the yéere of the world 3962 he tooke vppon him mannes nature in the wombe of the virgin Marie and by personall vnion cuppled it too himselfe according as was foretold of him in the promisses that he should bée borne of a virgin For in this respect is he called the womans seede Gen. 3. and Siloh that is too say the virgins issue Gen. 49. And in Esay the. 7. Behold a virgin shall conceiue and his name shall bée called Emanuell that is too say God with vs Now although wée cannot by the sharpnesse of our owne wit spye out the maner of this wonderfull cuppling of the Godhed and manhood in Chryst yet notwithstanding these entrances which God hathe opened vnto vs are too bée faithfully lerned and beléeued And chilorē may lerne the summe of this doctrine out of the Créede of Athanasius This therefore is the right faith that wée beléeue and acknowledge that our Lord Iesus Christ the sonne of God is both God and man God of the substāce of the father begotten before all worldes and man of the substance of his moother borne in the world Perfect God and perfect man of reasonable soule and humane flesh subsisting Equall too the father as touching his Godhead and lesse than the father as touching his manhood Who though he bée both God man yet is he not twoo but one Christ One not by turning the Godhead intoo flesh but by taking manhood intoo god One altoogither not by confounding the substance but by vnion of persone For like as the reasonable soule and flesh is one man so God and man is one Christ The .ij. Concerning the causes of the coupling of the twoo natures and of the benefites of Chrystes birth THe principall efficient cause of the woonderfull coupling of the Godhed and manhod in Chryst is the very persone of the sonne of God making sute in that secret
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
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
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
bée afrayde bycause thou Lord art with mée Esay and Ezechias although the Citie was beséeged by Sennacherib yet faint they not for pensiuenesse but flée vnto God by earnest prayer and wayt for deliueraunce Hereafter ensue the disposements of of certeyne Epistles which are vsually read to the people vppon the feast dayes of Sainctes Vpon the feast of the Annunciation of our blyssed Lady Sainct Marie or vppon the feast of the conception of Christ The Epistle Esay vij GOd spake once ageyn vnto Ahaz saying require a token of the Lorde thy God whether it bee towarde the depth beneath or towarde the hevghte aboue Then sayde Ahaz I will requyre none neyther will I tempte the Lorde And he sayde hearken to ye of the house of Dauid is it not ynough for you that ye be greuous vntoo men but yee must greeue my God also And therefore the Lorde shall giue you a token Beholde a virgine shall conceyue and beare a sonne and thou his mother shall call his name Emanuell Butter and hony shall he eate that hee may knowe to refuse euill and chose the good Therfore before the childe may know good or euill malice shall dissuade from choosing the good THe first feast of the new Testament and the beginning welspring of our redemption and euerlasting welfare is the wonderful coÌ„ception or cuppling of the two natures of the Godhead and manhood of our Lorde Iesus Christe the Sonne of God the memoriall whereof the Churche celebrateth as this day And of singular purpose was it Gods wil that the times of his wonderfull works and of his reuelementes should agrée For vppon this day beyng the .xxv. day of Marche was the Sonne of God conceyued in the wombe of the Uirgin Marie or as this day he cuppled too himselfe mans nature by eternall alyaunce a thousand fyue hundred thréescore and ten yéeres ago The yeere after the first promis making of the womans séede in Paradise 3962. After the renewing of the same promis vntoo Abraham that all nacions should bée blissed in the same séede 1938. After the prophesiyng of Iacob concerning Syloh or the Uirgins issue a thousand seuen hundred and six yéeres and the same day beyng the xxv of March now ful a thousand fiue huÌ„dred xxxvij was our Lord Iesus Christ the sonne of God made a sacrifise for vs vppon the Altar of the Crâ—sse The same day also is Adam the first man reported to haue bin created 5532. yéeres ago And afterward about the same time it is thought that Abell was slayne and Isaac layd vppon the Altar to haue bin sacrifised Therefore inasmuch as the day it selfe putteth vs in mind of most weyghty matters as of the sonne of God the founder and redéemer of the Church of the creation of our selues of the wonderfull alyaunce of the Godhead and manhoode made in the Uirgins wombe and of the causes and benefites of this wonderfull vnion let vs with all godlinesse and reuereÌ„ce cast our selues downe before God and yéeld him thankes for his so excellent woorkes and benefites and by deuout and earnest musing vpon so great things kindle and confirme in vs fayth prayer and most assured hope of euerlasting saluation And to the intent our hartes may bée the more fitte and earnest to the reuerent minding of them and to thankesgiuing for the same Let vs also celebrate this feast with greater modestie and sobernesse of behauiour The doctrine of this holy day concerning the causes and benefites of the wonderfull Incarnacion of Gods sonne is all one with the doctrine that is set forth vppon the byrthday of the same sonne of god And therfore the disposement of that matter may bee borowed out of that place into this day Now will I bréefly entreate of the prophesie of this dayes Epistle Behold a virgin shall coÌ„ceyue and bring forth a child and thou shalt call him Emmanuell which was vttered by the Prophet Esay seuen hundred and lvij yéeres before that the Angell Gabriell brought woord of the fulfilling of it too the virgine Marie and conteyneth the doctrine of the conception of the sonne of God whiche is the foundacion of our redemption and saluation I will therefore in few woordes set out the chéef pointes of this doctrine comprised in accustomed questions or orderly instruction The conception or incarnation of the Sonne of God is the wonderfull cuppling or personall vnion of the two natures that is to say of the Godhead begotten of the substance of the euerlasting Father and of the manhood taken in the wombe and of the substaunce of the virgin Marie wrought in Christ our Mediator that he may bée Emmanuell y is to say God with vs of one substaunce both with God the eternall Father and with vs reconciling God vnto vs and by paying the full raunsome for vs appease Gods most iust wrath ageynst sinne and restore to vs men rightuousnesse and eternall lyfe The partes of the Emmanuell conceyued in the virgin Marie may bée sayde to bee two the Godhead or the sonne of God the woorde the manhood taken of Maries substaunce and of the ofspring of Dauid Hither may all the whole doctrine concerning the person of Gods sonne the differences of the persones of the Godhead and of the two natures in Christe c. bée referred The causes THe efficient cause of the conception or incarnacion of the sonne of God is the whole Godhead For although that the persone of the sonne cuppled to it selfe mannes flesh by personall vnion yet is it the worke of all the thrée persones togither which also go ioyntly togither in this saying the holy Ghost shall come vppon thee and the power of the hyghest shall ouershadowe thee The hyghest is God the Father The power of the hyghest is the sonne of God who ouershadoweth the virgine Marie and the whole Churche making intercession for vs too the euerlasting Father cuppling our nature to him selfe and couering vs as a shadow ageynst the heate of Gods wrath The holy Ghost halloweth the flesh taken of the virgine Maries substaÌ„ce therof shapeth in the virgins wombe the body of the Messias redye too bée borne which body togither with a reasonable soule the woord the sonne of God by taking vnited by vniting tooke vnto him And therefore it is sayd in our Créede whiche was conceyued by the holy Ghost The inward forcing cause of the conception byrth passion and death of Christ is al one that is to wit the infinite goodnesse and mercy of God toward manhood tempered with his heauenly Iustice for the full satisfiyng whereof with sufficient amendes the very sonne of God taking our nature vppon him became both man and a sacrifise for vs. The outward forcing cause was the fall of our firste parentes and the sinne that soked from thence into all men with death and moste sorowfull damnacion of all mankind which the sonne of God was Loth should perish vtterly Now the
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
Bycause yee are sonnes GOD hath sent the spirit of his sonne into our hartes which crieth Abba Father VVherfore now thou art not a seruant but a sonne If thou bee a sonne thou art also an heyre of God through Christ The disposement It perteyneth too the kynd that instructeth For it reckeneth vp in order the effectes or chéef benefites of the sonne of God who is borne too vs and gyuen too vs and he setteth them playnly out by a similitude taken of Seruantes and Heires The chéef benefits which the sonne of God hath obteyned for the churche by his wonderfull birth are fower 1 Redemption from the curse of the Lawe 2 Adoption too bée the sonnes of God. 3 The giuing of the holy ghost who cryeth Abba father 4 The heritage of eternall lyfe Of these benefites will I speake in order and bréefly And I exhorte the héerers too consider diligently and aduisedly and too bestowe in the bottome of their hartes this notable sentence which comprehendeth the summe of the whole Gospell After that the fulnesse of the tyme was come or after that the tyme appoynted by the eternall purpose of God was fully come that is too wit ▪ the yéere frō the creation of the world 3962. God sent his sonne borne of a womā made vnder the lawe too the intent he should redeeme those that were vnder the Lawe that wee myght receyue the adoption of sonnes And bicause wee are sonnes God hath sent the spirit of his sonne intoo our hartes crying Abba father Therfore thou art no longer a seruant but a sonne And if thou be a sonne thou art also an heire of God through Chryst Now let vs first consider the notable record concerning the twoo natures in Chryste God sent his sonne borne of a woman This Iesus borne of the virgin Marie is the onely begottē sonne of God that not by adoption but by nature Ergo he is by nature very God also according as wée haue hard the other day of Chrystes birth out of the first Epistle the first Chap. too the Hebrewes And herevntoo let vs adde the like sayings Iohn iij. So God loued the world that he gaue his only begotten sonne c. and Ioh. j. Wée haue seene the glorie of him as of the fathers only begotten j. Ioh. iiij Herin appéered the louingnesse of God that he hath sent his onely begotten sonne intoo the worlde that wée might liue through him This sonne of God was borne of a woman Ergo he is by nature very man also Paule taketh these woordes out of the first promise concerning Chryst made too Adam Eue the womans seede shall crush the serpents head And it is woorth the considering that he saythe Of a woman that he might gyue vs too vnderstand y the sonne of God tooke vpon him mannes nature of the substance of the virgin Marie and not that he was sent downe from heauen through the Uirgin Marie as through the pype of a conduit Here ensueth a beadrol of the benefits which Christ hath brought vs by his birth MAde bond to the Lawe too redeeme them that were vnder the Lawe Excéeding great and vnserchable wisdom is conteyned in these fewe woords Whiche though wée bée not able too perceyue throughly in this Dimnesse yet is it too bée vnfolded bréefly that the héerers may looke somewhat néerer vppon it Gal. iij. Paule sayeth Chryst hath redéemed vs from the curse of the Lawe and is become accursed for vs For it is written cursed is euery one that abydeth not in all things that are written in the Lawe For it is an euerlasting and vnchaungeable Maximée of Gods iustice that men must eyther obey Gods Lawe without any sinne or else by sinning become accursed and so bée caste intoo eternall peynes Therefore when as all whole mankynd was become subiect too the curse of the Lawe too Gods dreadfull wrath and too euerlasting damnation thorough sinne Rom. iij. Too the intent all mouthes myght bée stopped c It was decréed by the wonderfull aduice of the Godhead that the sonne taking our nature vppon him shold turne vppon himself the burthen of the Lawe of Gods wrath of sinne and of eternall damnation and pay the full raūsome for vs like as if one were greatly oppressed with det or hild prisoner in Turkie and should be set free by another that would vndertake eyther the burthen of the det or of prisonership for him and pay his raunsome Therfore vseth Paule in this place the woord Raunsome whiche is as much too say as too buy a man out by paying his full woorth for him Wée could not bée set frée by our owne deseruings vertues or weldooings Not Abel by his death not the meeknesse and patience of Socrates or Phocion not Royaltie not power not artillerie not welth could compasse this thing Oaly wée may thank God who hathe giuen vs victorie by our Lord Iesus Chryste who hath nayled the curse of the Lawe too his crosse Collos ij And he shall say too vanquished death Death where is thy sting Hel where is thy victorie The sting of death is sinne and the power of sinne is the Lawe j. Corinth xv And death did spred it selfe intoo all men bycause all men haue sinne But sinne is not imputed where there is no Law c Rom. v. All these mischéeues that is too wit sinne Gods wrath the curse of the Lawe the Deuils Tyrannye and endlesse damnation hath the sonne of GOD who is giuen too vs turned vppon himselfe and redéemed vs from these euils That wee by adoption myght receyue the heritage of sonnes The second benefit is Adoption too bée the sonnes of god The only begotten and naturall sonne of God begotten of the substance of the Father before all worlds is our Lorde Iesus Chryst Iohn j. and .iij. j. Jhon iiij By and for this only begotten sonne are wée receyued too bée sonnes by adoption whom the eternal father embraceth with fatherly good will for his beloued sonnes sake as brethren of Chryst and heires of the heauenly light wisdome rightuousnesse and lyfe euerlasting Than which benefite a greater cannot bée deuised j. Iohn iij. Sée what a louingnesse the Father hathe voutsaued vppon vs to name vs the sonnes of god Ryght déerbeloued Now are wée the sonnes of God and yet hathe it not appéered as yet what wée shall bée hereafter But wée knowe that assoone as that shall appéere wée shal bée like vnto him bycause wée shall sée him as he is Iohn j. He gaue them power too become the sonnes of God as manye as beléeue in his name Math. vj. Our father whiche art in heauen And bycause yee are sonnes GOD hath sent the spirit of his sonne intoo our harts crying Abba father The third benefite is the giuing of the holy Ghost who kindleth in our hartes the true calling vppon god Héere must the whole doctrine concerning the holy ghost bée repeted what the holy ghost is how great a benefite of
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
both for taking vppon him mannes nature subiect to death and other miseries and also for his seruisablenesse in teaching and suffering as he himselfe sayeth Math. xx The sonne of man is not come too haue seruice doone vntoo him but too doo seruice himselfe and too giue his lyfe as a raunsome for the whole multitude of mankynd Also let the yonger sort beare in mynd that this most cōmon and ordinarie maner of spéeche of the Churche wherby wée say that the sonne tooke vppon him the nature of man is taken out of this place of Paule and out of the second too the Hebrewes for hée tooke not vppon him the Angels but the séede of Abraham that is too say he cuppled not too himselfe the nature of Angels but the nature of man of the posteritie of Abraham Framed after the likenesse of men that is too say he became altogither like other men He was no Ghost or counterfet of a man as Marcion and the Manichees surmysed but a very man and in all things like his brethren yea and mortall also sinne only excepted Heb. ij iiij And in fashion he was found as a man that is too say not only in proportion and gesture of bodye but also in inclinations and motions of mynd in fearfulnesse sorowfulnesse ioyfulnesse and other affections whiche notwithstanding were well ordered in Chryste and conformable too his heauenly mynd He humbled or cast himself downe becoōming obedient too death euen too the death of the crosse This notable sentence hathe Ciprian expressed with great lyghtsomnesse of woords in his sermon of Almesdéeds Chryste the sonne of God would become the sonne of man that he myght make vs the sonnes of god He brought himself lowe y he myght lift vs vp which lay vnder foote he tooke vpon him the shape of a seruaūt that he myght make vs frée He was wounded that he might heale our wounds He was contented too dye that he myght gyue vs mortall wyghtes immortalitie Wherfore God hath also exalted him on hygh God hathe exalted Chryst the man and seruant that was crucified and dead for vs as in respect of his manhod He hath giuen him a name which is aboue all names that is too wit Iehoua or the Lorde which is the peculiar name of the onely true and most hygh God the maker of heauen and earth as is sayd in Esai xlij I am the Lord this is my name and I wil not giue my glorie too another This name Iehoua or Lorde is not onely attributed too his Godhead which had it from euerlasting but also too his manhod the which is ioyntly woorshipped and serued in one selfesame woorship and seruice toogither with the sonne of God the woord to which it is vnited That in the name of Iesu euery knee should bowe Some deryue the name Iesu of the Hebrewe woord Iehouah which being vnutterable of it selfe is as they wryght made vtterable by putting in the letler Ieschua and so by contraction Iesu that is too say the Lorde incarnate or God become man Paule taketh these woordes out of Esay xlv Turne vntoo mée and yée shall bée saued all the endes of the earth for I am the Lord and there is none other vntoo mée shall euery knée bow and vntoo mée shall euery tung swere That IESVS Chryste is the Lord that is too say that he is the Lorde or in very déed and nature god By this Grammaticall declaration of the woordes the ruder sorte may the ryghtlyer vnderstand the Text of the Epistle Which in as much as it is red vppon this day chéefly in this respect bycause it maketh mention of the wonderfull abacement and death of the sonne of GOD the memoriall whereof is celebrated by all the Christen Churches of the whole world as the next wéeke Let a summe of the doctrine concerning the passion and death of our Lord Iesus Chryste included in the vsuall questions of Methodicall order bée repeted in this place The consideration of the wonderfull purpose of GOD concerning the redemption of mankynd wrought by the sonne of God our Lord Iesus Chryste who suffered and was crucifyed for vs farre surmounteth the wisdome of all Angels and men Too this end hath God by the wonderfull temperature of his Iustice and mercie stablished this secret decrée and made his sonne who is the Mediator a sinne offering and sacrifyse too the intent that wée men being set frée from Gods wrath from sinne and death might bée made the rightuousnesse of God as is sayd .ij. Cor. v. And in consideration of this maruelous benefite let vs acknowledge the horrible wrath of God ageinst our sinnes and the vnmeasurable largenesse of Gods mercye towardes vs and also let vs stirre vp the feare of God fayth and thankesgiuing in our harts It is an eternall and vnchaungeable Maxime of Gods iustice that the reasonable creatures shold eyther thorowly agrée with the wisdome and rightuousnesse of god or else suffer due punishement and bée horribly destroyed for not obeying Forasmuch therfore as the first man and woman had of their own frank fréewill cast from them the rightuousnesse and purenesse whiche God had giuen them in their creation they ageine on the other syde were too bée cast intoo eternall peynes But the sonne of God of his vnmeasurable goodnesse pitying mankynd made intreatance for vs and too the intent Gods wrath myght bée satisfyed he offered himselfe too punishement and too make amendes vntoo Gods most iust displeasure and so in that secret counsell of the Godhead this decrée was made that the sonne of GOD taking mannes nature vpon him should becōme a sacrifise and by his passion and death pacifye Gods dreadfull wrath and satisfye his iustice and restore forgiuenesse of sinnes ryghtuousnesse and euerlasting lyfe too all those that flée vntoo him by faith Now the passion of Chryst is first a féeling of Gods dredfull wrath ageinst all the sinnes of mankynd which were poured out vppon Chryst as vppon a sacrifyse which great burden of Gods wrath enforceth Chryst too say thus My soul is heauy euen vntoo death And agein my God my God why haste thou forsaken mée Mennes myndes are not able ▪ too sée throughly the greatnes of this extreme vnutterable sorow of Chrystes bicause they vnderstande not she greatnesse of sinne and of Gods wrath which is a consuming fire Notwithstāding mennes myndes are too bée stirred vp too consider truely and earnestly the horrible wrath of God ageinst sinne bothe by the miseries of all mankynd and the examples of the consciences of wicked men and also by the testimonies of Gods woorde too the entent that they on their behalfe may the cléerlyer perceyue the greatnesse of the mercy and benefits of Christ who hathe vndertaken that dreadefull burthen of Gods wrath for vs. Notable testimonies of the true horrible wrath of God are first the innumerable calamities of all mankynd as the death of all men swarmes of diseases fluds burnings