commaundement in my Rules of lyfe and applyed too this place Vppon the Sunday called Reminiscere or the second Sunday in Lent. ¶ The Epistle ◠thess. iiij VVE beeseeche you brethren and exhort you by the Lord Iesus that yee encrease more and more euen as yee haue receyued of vs howe ye ought too walke and too please god For ye know what commaundementes wee gaue you by our Lord Iesus Chryste For this is the wyll of God euen your holynesse that yee should absteine from fornication and that euery one of you shuld know how too keepe his vessell in holynesse and honoure and not in the lust of concupiscence as doo the Heathen which knowe not God that no man oppresse and defraud his brother in bargaining bicause that the Lord is the auenger of all suche things as wee tolde you beefore and testified For God hath not called vs vntoo vnclennesse but vntoo holynesse He therefore that despiseth despiseth not man but God which hath sent his holy spirit among you The disposement IT pertayneth too that kynd which is perswasiue For it is an exhortation too new obedience or too good woorkes The cheefe places are three 1 A generall precept that wée should directe our intents and dooings according too the rule of the doctrine receiued of the false Apostles yea and too abound that is too say too profit in true godlynesse and too endeuer too surmount ourselues or too bée euery day better than other 2 Of chastitie 3 Of vpright dealing which kéepeth an euen hande in all bargaines Of the first IExhort you by our Lord Iesus Chryst y yée encrease more and more euen as yee haue receyued of vs how yee ought too wakle and too please God. The rule of faith and Christen lyfe is the doctrine deliuered by Chryst and his Apostles which only God wil haue vs folowe bothe in the true knowledge of his beeing and will and in the ordering of our behauyour and lyfe He will not haue vs too wander and folowe our owne opinions as the Heathen men which deuysed sundry Gods and sundry woorshippings neyther will he haue our deuyses and dooings too bée gouerned by oure owne policie as the Heathen mennes were who in whoredome and other lustes in deceytfulnesse of bargayning in ydlenesse and in medling with many matters gaue themselues scope too runne at randon without cōtrolment Therfore Paule by expresse woordes in this place sayeth wée exhort you that according as yée haue receiued of vs so yée walke as yée ought too walke and encreace more and more As if he should say let the Doctrine which yée haue receiued of vs Apostles and not mennes Traditions or wil woorshippings bée the vnmoueable rule and kéeplyne of the true knowledge and seruice of God as is sayd in Ezechiel the .xx. Chapter Walke not in the commaundementes of your fathers I am the Lord god Walke in my commaundements and kéepe my iudgements and doo them Also looke what I commaund thée that only doo thou vntoo the lord Neyther ad nor diminish any thing And Paul commaundeth vs not only too walke that is too say too liue or too frame all the deuyses dooings of our lyfe according too the doctrine of the Apostles but also too profit more and more and too surmount and ouercome our selues in true godlynesse which is in déede a victorie of all others most goodly and most beséeming a man according as is sayd Too ouercome a mannes selfe is of al victories the cheefe and the best For a christen man can neuer long continue abide in one selfe same state of godlynesse But eyther fayth inuocation hope and the rest of vertues encrease and augment in him or els by slaking of their earnestnesse they become more faint and by little and little wex cold specially in prosperitie when the hart is open and not for closed with any sorow thē the diuell créepeth in and casteth occasiōs of falling from without too the entēt he may shake of fayth as he ouerthrew Dauid Wherefore let euery of vs with singular care earnestnesse héede and diligence endeuer to profit let vs with harty request pray dayly vntoo God to rule vs with his holy spirit let vs shun the dangers and occasions of back slydings let vs flée leud company let vs loue stayednesse let vs take vppon vs certein profitable labors exercises of godly discipline and let vs beare in mynd this saying In the way of the Lord not too go foreward is too go backeward The second part THis is the wil of God euen your holynesse that yee should absteyne from fornication Among the testimonies that are the markes of the true church of God and that put a difference betwéene it and Heathenish and vngodly routes a notable and manifest signe is the true doctrine concerning chastitie and the vndefiled bond of wedlocke which is reteyned only in the church of god All nations else haue openly set looce not only whoredom or fornication but all other more horrible and vnspeakable lusts In Asia and Affrike euen at this day the sect of Mahomet practyseth incestuous confusions without punishment In Europe the Popishe faction vnder the false pretence of Religion hathe forbidden a great number of men too marrye whereas Paule notwithstanding hath sayde before in expresse woordes that it is the Doctrine of Diuels too forbid mariage Forasmuch then as in our Churches the lawes of Chastitie and wedlocke are by the benefite of God reteyned and maynteyned truely and soundly wée may assure our selues euen by this signe that wée may the more certeinly warrant our selues to bée the Citizens of the true Churche of God. The cause also why Paule in this place vrgeth so sore this commaundement concerning Chastitie and eschewing the lustes and vices encountering it is for that at Thessalonica like as at Ephesus and Corinth and other Heathen cities and famous mart townes to which great multitudes of men were woont to flocke togither from all Nations there was chéefly great confusion of lustes and vnbrydled libertie of all vyces which ryotousnesse and welth bréedeth Paule therfore both in this place and .j. Cor. vj. Ephes v. teacheth that wandering lustes are not things indifferent neyther that there is any libertie graunted in the Gospell eyther of lustfull likings or of craftynesse in bargeyning but that they are prohibited most straightly by the commaundemēt of God and are most sharply punished by God the iust iudge and reuenger For this is the euerlasting vnchaungeable will of God sayeth Paule euen your holynesse which is in the true acknowledgemēt of God that yée should kéepe your selues cleane both in body and soule according to Gods wil and absteyne from al fornication and all concupiscences forbidden by god and whither it bée in single lyfe or in the lawfull bond of wedlocke euery man to possesse his vessell that is too say his bodye which is the dwelling place of the chaste and holy spirit of God in holynesse
although he excelled Loth his brothers sonne both in age wisdome vertue and authoritie yet giueth he place too him adding this most sage saying I pray thée lette there bée no quarell betwéene thée and mée for wée are brothers Behold the whole land is before thée If thou choose the right hand I will take the lefte or if thou go to the left hand I wil goo too the right So Iacob humbled himself too his brother Esau Gen. xxxiij So Chryst the welspring of vnitie and mutuall loue abased himselfe beneath all men Phil. ij Through humilitie or lowlynesse let eche man think an other better than himselfe And let the same mynd bée in you that was in Chryst Iesu c. Oftentymes also there ryse debats and quarels vpon casting foorth of reprochefull termes of witlessenesse foolishnesse beggerlinesse and rascalnesse But like as the obiecting of such woordes springeth of pryde so dooth the cléering of a mannes selfe of them also Therefore they must bée vtterly vnregarded set light ▪ by and quietly put vp for the common peace sake The second is Meeknesse which represseth yrefulnesse and desirousenesse of reuenge euen when wée are able too defend our selues and too maynteyne sute As for example If thy companion haue vppon spyght sought too diffame thée or too heaue thée out of thy place and gone about too hurte thée thou must passe it ouer like as Moyses for putting vp the wrong that Aaron and Marie did him Numer xij is reported too haue bin the méekest man that euer was And Chryst sayeth of himself Lerne of mée for I am méeke and lowly of hart Dauid is not inflamed with wrathfulnesse ageinst Saule least he should stirre vp greater troubles Ioseph is not desirous too bée auenged of his brothers But Arius burneth as whot as fire with anger and desire of reuenge ageinst Alexander who was preferred before him in sute for the Bishoprike so as he troubled the whole Churche with his noysome doctrine concerning the sonne of God. The third is Longsufferance or Patience whereby wée beare one with another through Charitie For there sticke many blemishes in all men As for Example Some man is more wayward and testye some is more desirous of vayn glorie some is more curiouse some hath lesse staye of himselfe an other is more giuen too ouerearnestnesse and an other is more yresome and hastie These common fraylties of men must wée hyde and beare with if wée will haue true concord too growe strong and continue Paule therefore like a most wyse Gouernour hath put toogither the chéefe sinewes and limbes of Concorde and the vertues that are néedfull too the knitting of mennes fellowshippes in the band of peace There myght bée made a larger discourse of euery of these vertues And the laying of their contraries too them and the Examples of things that maynteyne societie will make the matter both more pleasaunt and more large The second place THe causes or reasons whereby the héerers are too bée in flamed too the desire of cōcord Now all men are too bée inflamed too the maintenance of concord with their fellowe cōpanyons and with other men First by the most streight commaundements of God which enioyne mutuall loue Iohn xiij and .xv. My cōmaundement I giue vntoo you that you loue one another Philip ij Bée of like affection one too an other hauing one loue being of one mynde and of one opinion j. Corinthians j. Let there bée no diuisions among you Secondly by the most large rewardes which GOD hath promised too such as maynteyne concord Mathew v. Blissed bée the peace makers for they shall bée called the children of god Thirdly by the great commodities of concord and the vnmeasurable huge heape of miseries which discord bringeth bothe in the church in the common weale in householdes in vniuersities and in all the whole lyfe And fourthly before al things let the six reasons bée considered which Paule vseth in this Epistle First one bodye and one spirit Like as in mannes bodye there bee diuerse members differing in dignitie and offices and yet agréeing among them selues and too the common vse of the whole bodye which doutlesse are gouerned and moued all by one spirit or soule So in the Church there bée diuers members differing in giftes and yet but one holy Ghost the author of this doctrine set foorth by the Prophetes and Apostles Therefore let there be concord in your doctrine wils This comparison is handled at length in j. Cor. xij 2 Likewyse also as you bee called in one hope All are called too one hope of euerlasting lyfe Therefore let there bée vnitie of spirit and doctrine and consent of wils 3 There is one Lord. There is one Lord Chryst whom only and alonly the eternall Father hath commaunded vs too héere Therefore lette vs all embrace this one doctrine taught by Chryst and let vs bée one mynded like as the seruauntes of one Maister ought too agrée in willes and purposes 4 One Faith. There is but one faith of all the godly in all tymes Therefore let there bée vnitie and consent in the doctrine of the Gospell concerning Chryste whom faith embraceth Héere may the whole doctrine of faith bée set out and specially this warning that the faith and manner of iustification and saluation of all the Saints from the beginning of the world is euermore al one Act. xv Wée beléeue that wée are saued by the grace of our Lord Iesus Chryst like as our Fathers also were saued 5 One Baptim The strength and effectualnesse of the Sacraments in the Church of all ages is alwayes one and wée haue all bound our selues by one Baptim too yéeld faith and obedience too the one Chryst Therfore let vs all bée but as one among our selues let vs teache all one thing and let vs all professe one thing 6 One God and Father of all Therefore let vs all bée as children of one father of one mynd and louing one an other like brothers Who is aboue al. God who is aboue all things and whose being dooth infinitely differ from the creatures is present euery where loueth defendeth and gouerneth all godly folke and all such as are desirous of concord and dwelleth in them as in a temple or house that he liketh well off Vppon the .xviij. Sunday after Trinitie ¶ The Epistle j. Cor. j. I Thanke my God alwayes on your behalfe for the grace of God which is giuen you by Iesus Chryst that in all things yee are made rich by him in all vtteraunce and in all knowledge by the which things the testimony of Iesus Christ was confirmed in you so that yee are behynd in no gift wayting for the appearing of our Lord Iesus Christ whiche shall also strength you too the end that you may bee blamelesse in the day of the comming of our Lord IESVS Chryst The disposement THis Epistle is of those cases that are
is too say Heretikes and Tyrants by feruent prayer stout standing too the truth and euident disprouing of errors But the soÌ„ne of God our Lord Iesus Christ is not a shepherd and Bishop of our soules only after the same manner that S. Peter and the rest of the Apostles and ministers that teach the gospel are but also he is our high préest and sacrifise taking vp the lost shéep vpon his shoulders and transferring all our sinnes making satisfaction for them with his death passion and euen by his owne proper power restoring euerlasting lyfe and rightuousnesse vntoo vs He giueth vs the holy ghost he kindleth in vs new lyght coÌ„fort lyfe and ioy settled in God he defendeth vs from all daungers he vpholdeth such as are oppressed with persecution and miseries he healeth our misdeedes and wounds he ruleth the purposes of our vocation he giueth healthful successe he disapointeth the lets and snares of the Diuel he represseth the rage of Tyrantes and in the end deliuering vs from death and all miseries he raiseth vs vp too euerlasting lyfe glorie And so wée sée that in this short text of Peters there are conteyned the chéef and most ample places of Christen doctrine concerning sin true repentance or turning vntoo God the office and benefites of Christ and the health of our soules A more large and ful declaration of which things may bée repeted out of my wrytings that comprehend the summe of the doctrine and out of the proper and peculiar exercyses of repentance and fayth Vppon the Sunday called Iubilate or the third Sunday after Easter The Introit BEe ioyfull vntoo the Lord all the earth Halleluia Sing Psalmes vntoo his name Halleluia Giue glory vntoo his maiestie Halleluia Say vntoo God howe dreadfull are thy woorks O Lord in the abundance of thy power c. Psal lxv◠¶ The Epistle j. Peter ij DEerly beloued I beseech you as straÌ„gers pilgrims abstein froÌ„ fleshly lusts which fight ageinst the soul and se that ye haue honest conuersation amoÌ„g the Gentiles that wheras they backbite you as euil doers they may see your good works and praise God in the day of visitatioÌ„ Submit your selues therfore to euery maÌ„ for the Lords sake whether it be vnto the king as vnto the chefe hed either vnto rulers as vnto them that are seÌ„t of him for the punishment of euil doers but for the laud of theÌ„ that doo wel For so is the wil of God that with wel dooing ye may stop the mouthes of folish and ignorant men as free and not as hauing the liberty of a cloke for maliciousnesse but eueÌ„ as the seruants of god Honor al meÌ„ loue brotherly felowship fear God honor the king â–ª Seruants obey your masters with all feare not only if they be good and curteous but also thoughe they be froward For it is thanks worthy if a man for conscieÌ„ce sake towards God endure greef suffering wrongfully The disposement IT is of those kind of cases that persuade And the state of the Epistle is this I exhort you too liue honestly and too bée obedient too your superiors The places are thrée 1 A general precept coÌ„cerning good maners or new obedieÌ„ce 2 Of obedience too bée performed too the magistrate lawes of the countrie of bearing the burthens of the common weale yea though they bée somewhat too sore 3 Of Christen libertie and the abuse of the same The first place I Beseech you as strangers pilgrims â–ª that you absteine from fleshly lusts which fight ageinst the foul This first part of the Epistle is a generall exhortacion too the desire and diligeÌ„ce of dooing wel or of repressing sinful lusts to gouern all the intents dooings of our lyfe after a godly holy maner Therfore the whole doctrine coÌ„cerning good woorks or new obedience as what it is why it is to be performed how it may bée done in this our weaknesse and in what wise it pleaseth god may be repeated in this place The proposition is Be of good conuersation among the Gentiles that is to say liue honestly or gouern your life behauior honestly For conuersatioÌ„ signifieth the same thing that life or the purposes doings of a mans life This proposition doth Peter coÌ„firm and enlighteÌ„ first by entretaÌ„ce and secondly by setting down the contrary Abstein froÌ„ fleshly lusts that is to say eschue sin or féed not the sinful inclinacions affections of the flesh that is too say of nature corrupted and marred with sin which like enemies kéep war ageinst the mind lightned with the spirit or ageinst the law of God as is said Ro. 8. The méening of the flesh or what soeuer mans flesh méeneth thinketh desireth of it self with out the holy ghost is enmitie ageinst god Ro. vij I sée another law in my members the same law is it that he calleth héer fleshly lusts fighting ageinst the law of my mind renued by the holy ghost and subduing me to the law of sin which is in my members Gal. v. The flesh lusteth ageinst the spirite Now the fleshly lusts signifie not the very desires themselues created in the wil or sense by god but the headinesse of the wicked desires affections doings raging with great violeÌ„ce ageinst the law of God as in the mind darknesse doutfulnesse coÌ„cerning God In the wil distrust fleshly carelessenesse pride c. and in the hart vnlawful loues heats of irefulnesse of hatred of lusts of desire of reuenge of ambition of couetousnesse of singularitie and such other out of which as out of a fountain flow all outward offences and mischéeues according as it is truely sayd The groundes from whence all euils doo commence Is heady lust or foule concupiscence And in the first of the Epistle of S. Iames. Concupiscence conceyuing bringeth foorth sin Peter vseth a very notable and veheemnt kind of spéeche when he sayth that the fleshly lustes or sinfull affections doo keep war ageinst the soule that is to say like sturdy cruell souldiers marche foorth with violent and enemylike rage ageinst the iudgement or commaundement of reason renued by the holy Ghost Which encounter or deadly â—â—â—d betwéene the flesh and the spirit euen in those that bée regenerated Paule describeth with notable woords and sentences Rom. vij Gal. v. And the encouÌ„ter of fayth and vertues kindled by the holy Ghost ageinst vyces and lustes bidding them battell is excellently described in moste lyuely maner by Prudentius in the battell of the soule which encounter the godly doo euery one of them dayly féele within their owne hartes 3 Peter enlargeth his proposition with making mention of the enforcing cause I beseeche you as straungers and Pilgrimes For seeing wée haue not in this world a continuing Citie or a quiet seate and place of rest but that our home is in heauen let vs also cast away the desires and lusts of this world and lead a holy and heauenly lyfe acceptable too
the comfort of thy helpe agein and stablish mée with thy frée spirite Let vs harâ—e vppon these requestes dayly For in so great confusion of doutfulnesse in the gréefes of conscience in the perilles of profession in pouertie in contempt in most bitter hatreds and in torments of bodye It is impossible that fayth and godlynesse should staÌ„d stedye and vnmoued if mennes mynds were not strengthened by the holy Ghoste That Steueâ— went with ioyfull mynd too his punishement and eased his harmes with hope That Laurence laye vppon the gredyron broyling on the coales that were vnderneathe him with glad and chéerefull hart and scorned the Tyrant both in countenaunce voyce That Agatha Agnes and such other â—â—â—ie Wenches laughed in the mids of most bitter tormentes and were not ouercome with any terrours or tortures too renounce the profession of the truthe All these things are the benefites and giftes of the holy Ghost And this benefite of the holy Ghost in erecuting the office of an Aduocate in the mynds of men that are afflicted is with most singular and swéete lightsomnesse both of woords and figures expressed in the auncient prayer directed too the holy Ghost which I would wishe yong men too wryte yea and dayly too vse it in their prayers Come holy Ghost and God of myght Send downe from heauen on euery wyght The beames of thy eternall lyght Come Father of the poore in smart Come thou that all good gifts doost part Come only lyght of lyghtlesse hart Of comforters thou art the best Of humane soule the gentle guest And sweete refresher of th' opprest In labour rest and quietnesse In swelting heat coole tempratnesse In moorning comfortablenesse O lyght most blissed too behold Fulfill with grace most manifold The harts of all thy faythfull fold Onlesse thy woorking it begin Man hath not aught at all within Man hath not aught but only sin Wash cleane what euer filth is found And moyst agein eche droughty ground And heale eche thing that is not sound Subdue the sturdy stiffe and hold Releeue the things fernooâ—â—d with cold And on the strayes lay stedfast hold On such as by their frutes doo showe The trust and fayth which they thee â—we â–ª Thy sacred namber seuen bestowe Giue them the hyre of rightuousnesse Giue them the end of blisfulnesse And euer lasting ioyfulnesse Now whereas in this Hymne is sayd Thy sacred noÌ„ber seuen bestowe And in another Hymne Thou seuenfold giuer of thy gift â–ª c. These woords allude to y place of Esai xâ— out of which they coÌ„monly recken vp seuen giftes of the holy Ghost Esai xj A rod shall spring out of the stocke of Iesse and a braunche shal growe out of his roote The spirit of the Lord shall rest vppon him the spirit of wisdome and vnderstanding the spirit of counsell and strength the spirit of knowledge and godlinesse and the spirit of the feare of the Lorde shall fill him This place of Esai is a prophesie concerning Chrystes kingdome whom he foretelleth to come of the stocke of Esai or Iesse or of the linage of Dauiâ— nowe sore decayed and in maner past hope and that this kingdome shalbée spirituall in which Chryst the king and head of the Churche shall bestowe spiritual and euerlasting gifts vpoÌ„ his body or church not by worldly force but by his spirit and woorâ— First the spirit or gift of wisdome is the true knowledge of God and of his sâ—nâ—e â—ur Loâ—d Iesus Chryste and a faith vnderstanding and embracing all the whole doctrine concerning God which is set foorth and is necessarie too bée knowen for the health of the soule Secondly the spirit of Vnderstâ—ding is that whereby wâ—â— discerne opinions and fynd out the true doctrine froÌ„ the false and from that which is shadowed with the sleightes of Sophistrie Thirdly the spirite of Counsell is that whiche in the labours of a mannes vocation in daungers in sorowes and aduersities gouerneth the godly with counsell and susteyneth them with comfort and playeth al the other partes and duties of an Aduocate Fourthly the spirit of Strength or MaÌ„lynesse harteneth and strengtheneth mennes myndes and fenceth the godly with those weapons that are described Ephe. vj. least being vanquished eyther with entycements of pleasure or with the traynes of the Diuell â–ª or with aduersitie they may fal away from true godlinesse Fifthly the spirit of Knowledge doth in our coâ—â—on conuersation so marke the differences of persones tymes and places and so rule a mannes deuyses and dooings too the reason of the circumstances or incidentes that he neyther offendeth others nor withdraweth them froÌ„ the true doctrine Sixthly the spirit of Godlynesse kindleth in our willâ—s â— fréeharted willingnesse too obey God or â—n vniuersall obedience according too the commaundementes of God and dryneth all our dooings too this end that GOD â–ª may bée rightly worshipped glâ—riâ—â—ed â–ª aâ—d magnified at â—â—â—hands Seuenthly the spirit of the Feare of GOD ruleth our haâ—â—es that they may reuerently 〈◊〉 themselues to god and stand in awe of the Lord God as of a kyndharted fatheâ— not with slauish feare but with chyldly affection being loth with all our hartes too â—ffend this heaâ—enly Father or too bée cast oâ—â— of his fâ—uouâ— â—â—d althoughe there bée moâ—enefites attribuâ—â—â—â—â—â— the holy Ghoâ—â— in the Seriptures these self seâ—en giftâ—â— of the holy Ghost â—ay bée drawen â—â— feweâ— kynds â–ª yet notwithstaÌ„ding in as much as this distribution is accustomed in the church I thought good â—â— repete a short 〈◊〉 â—â— it in this place The fourth place how the holy ghost is receiued and how he is forgone THe holy ghost imparteth vnto vs both himself his giftes by two means which he hath ordeined stablished that is too wit by the word of the gospel herd red or thought vpon and by the Sacraments of Baptim and the Lords supper as is sayde in the Epistle of to morow Act. x. The holy ghost fel vpon al that herd the woorde And in the sermon of Peter which he made as vpon this day at Hierusalem when his héerers asked him What shal wée doo that wée may obteyn the holy ghost Peter answered Repent be baptized euery one of you in the name of Iesus Chryst yée shal receiue the gift of the holy ghost There is no maÌ„ that can obteyn the holy ghost by his owne power or desert but the spirite of God of his owne infinite goodnesse preuenteth vs offreth himself too vs by the word of the Gospel and kindleth the true knowledge of God faith in our brests and regenerateth renueth our mynd and wil. Therfore being helped of the holy ghost wée both can must stir vp norish encrease in our selues the kindled sparks of faith the beginnings of al other vertues And also must desire of God that this spirite may be the directer of al our deuises and dooings Hervnto perteineth that most sweet
Also To those that follow godlynesse The ende brings alwayes sweete successe Vppon the tenth Sunday after Trinitie ¶ The Epistle j. Cor. xij COncerning spirituall things Brethren I would not haue you ignoraunt Ye knowe that ye were Gentiles and went your wayes vnto dumbe ymages euen as yee were led VVherfore I declare vnto you that no man speaking in the spirite of God defieth Iesus Also no man can say that Iesus is the Lorde but by the holy Ghoste There are diuersities of giftes verely yet but one spirite And there are differences of administrations and yet but one lord And there are diuers maners of operations and yet but one God which worketh all in all The gifte of the spirite is giuen to euery man to edifie withall For to one is giuen thorow the spirite the vtteraunce of wisedome To an other is giuen the vtteraunce of knowledge by the same spirite To another the gifte of healing by the same spirite To another power to do miracles To another prophesie To another iudgement to discerne spirites To another diuers tongues To another the interpretation of tongues But these all worketh the selfe same spirite deuiding to euery man a seuerall gift euen as he will. The disposement THe Epistle is of those sort of caces that instruct For it is a doctrine concerning the giftes of the holy Ghost in the Church The cheefe places are foure 1 A definition of the giftes of the holy Ghost consisling of a reckening vp of ten sortes of them 2 Of the efficient cause of the giftes all which are distributed by one self same spirite who diuideth them to euery man according as he listeth 3 Of the finall cause or of the vse of gifts which must bée imployed not too boasting or to nourishment of drawings aside and of sectes but too the common profite of the whole Church 4 A testimonie concerning the thrée persons of the Godhead and in especially concerning the person office and benefites of the holy Ghost The first place THere is one first and principall gift of the holy Ghost which must néedes shine foorth in all the sainctes without fayle namely true acknowledgement and profession of our Lord Iesus Christe the sonne of God or true fayth beléeuing that Iesus is the Lord or in very déede and by nature God and that he is Christ our onely redéemer and Sauiour and disliking and eschewing the worshipping of Idoles Of this first and principall gift which is common to all sainctes speaketh Paule in this place No man speaking by the spirite of God sayeth that Iesus is accursed that is to say all that curse Christ as a mischeuous plage condemned of God and as a thing too bée taken out of the world as the Iewes in these dayes the Turkes and the Heathen men doo or which blasphemously slaunder and corrupte the true doctrine concerning the person and benefites of Christ as the Arians and Papistes doo are no members of the true Church or are not gouerned by the holy Ghost And no man can say that Iesus is the Lorde but by the holy Ghoste that is too say no man can rightly acknowledge and with stedye fayth embrace and constantly euen to the last gaspe of his lyfe confesse Iesus Christ too bee the onely and true redéemer and giuer of eternall lyfe except he bée gouerned and stayed by the holy Ghost For he méeneth not of the bare profession of the name Iesus but of the whole doctrine and the continuall sticking too the fayth of Christe whiche Iohn expoundeth in his x. Chapter these things are written too the intent you should beleue that Iesus is that Christ the sonne of God that by beléeuing you may haue lyfe in his name This fayth is the firste and principall gifte of the holy Ghoste which must shine forth and appeare in all the godly Besides this there bée seuerall gifts of the holy Ghost which are not distributed too all the mēbers of the church togither nor are behouefull too bée in all a lyke but are giuen to some seuerall persones by the frée will of God that they may vse them not to vaunting or too stirre vp debate and enuying But to the comon edifying and welfare of the church And therfore Paule sayeth héere There are diuersities of giftes that is to say the giftes are diuerse or sundry which bée distributed fréely by the holy Ghost And there bee differences of administrations like as the duties of the members of a mans body are diuers and seuerall one from another And there bée diuers maners of operacions of the holy Ghost in vs or diuers executing of administracions And yet there is but one Ghost the holy Ghost who distributeth the gifts not to eche man all but to euery man some But vnto euery man is giuen a manifestacion of the spirite that is to say the giftes of the holy Ghost do vtter and shew themselues apparantly in euery man according as is to the behoof both of the party him self and of the whole Church and of the common weale Homer in his vij booke of Vlisses God giueth not all good gifts too all men And in the xij booke of his Iliades To some God giueth warlike workes to other he giueth a wise minde which gifte manie men enioy and he saueth Cities Paule in this place reckeneth vp nyne kindes of seueuall giftes of the holy Ghost Of which the first is the vtraunce of wisedome or wisedome that is to say a perceyueraunce of all the Articles of the Christian doctrine ioyned with true and earneste godlinesse or with the true feare of God and fayth with the framing of all a mans deuises and dooings agréeably to the will of god For all mans wisdome as sayeth Lactantius consisteth in this one point that he acknowledge God aright and worship him aright now besides the true knowledge of God and honest behauiour which bée common to all the members of the Churche VVisdome in this place comprehendeth also a peculiar and more perfecte light whiche not onely vnderstandeth the true doctrine aright but also knoweth and cunningly discerneth errors and false opinions And such a kinde of spirituall wisdome shone forth in Paule Austin and Luther kindled by the holy Ghost and confirmed by exercise of temptacions and encounters and terrours and comfortes ij The vtteraunce of knowledge or cunning too vnderstand discerne what thing what time before whom and in what wise is too bée chéefly doone and folowed what is méet and behouefull too bée doone in consideracion of the place time and other circumstances where consideracion is too bée had of the weake in bearing with things indifferent and where a man may vse libertie c. iij. Fayth or an assured truste settled in God and woorking greate and wonderfull things with a mighty and inuincible courage and obteyning deliueraunce out of great daungers which too put away seemeth no lesse difficulte to mans reason than to remoue mountaynes out
a more sore and heynous name of singular and prepensed malice and of desyre too doo harme which euen delyghteth in wickednesse too whom it is euen meate and drink too doo another man displeasure and to hurt him wickedly as in Nero Diocletian and Iulian c. But with the sweete breade of purenesse and truthe that is too say with the pure doctrine concerning God and with pure acknowledgement and confession of the doctrine and with true faith true feare of God true inuocation true and vnfeyned loue of God and ones neyghbour thankesgiuing and continuall obedience which is not counterfet nor hypocritish but voyd of craft guyle and leude lustes pure and true And so dooth Paule in these twoo woordes purenesse and truthe comprehend the whole lyfe of a Christen man and all the duties of godlynesse or all vertues Vppon the second and third holydayes in Easter weeke ¶ The Epistle j. Cor. xv BRethren as parteyning too the Gospell which I preached vntoo you which yee haue also accepted and in the which yee continue by the which also yee are saued I doo you too wyt after what maner I preached vntoo you if ye kepe it except yee haue beleeued in vaine For first of all I haue deliuered vnto you that which I receyued how that Chryst died for our sinnes agreeing too the scriptures and that he was buried and that he rose ageine the third day according too the scriptures and that he was seene of Cephas then of the twelue After that he was seen of mo than fiue hundred brethrē at once of which many remaine vntoo this day and many are fallen a sleepe After that appeared hee too Iames then too all the Apostles And last of all he was seen of mee as one that was born out of due time For I am the least of the Apostles which am not worthy too bee called an Apostle bicause I persecuted the cōgregation of god But by the grace of God I am that I am And his grace which is in mee was not in vaine but I laboured more abundantly than they all yet not I but the grace of God which is with mee Therfore whether it were I or they so wee preach and so haue yee beleeued If Chryst bee preached how that hee rose from the deade how say some among you that there is no resurrection of the dead If there be no rising agein of the dead then is Chryst not risen If Chryst bee not risen then is our preaching vaine and your faith is also in vain yea and wee are found also false witnesses of god For wee haue testified of God how that he raysed vp Chryst whom hee raised not vp if it bee so that the dead rise not ageine For if the dead rise not agein then is Chryst not risen agein If it bee so that Chryst rose not then is your faith in vain and yet are yee in your sinnes Therfore they which are fallē a sleep in Christ are perished If in this lyfe onely wee beleeue on Chryst then are wee of all men the myserablest But now is Chryst rysen from the dead and is become the first fruites of thē that sleep For by a man came death and by a man came the Resurrection of the deade For as by Adam all die euen so by Chryst shal all bee made alyue and euery man in his owne order The first is Chryst then they that are Chrystes at his comming Then cometh the ende when he hath deliuered vp the kingdome too God the father when hee hath put downe all rule authoritie and power For he must raigne till he haue put all his enemies vnder his feete The last enemie that shall be destroyed is death For he hath put all thinges vnder his feete But when he saith all things are put vnder him it is manifest that he is excepted which did put all things vnder him When all things are subdued vnto him then shall the sōne also him selfe be subiect vntoo him that did put all things vnder him that God may be all in all things Els what do they whiche are baptised ouer the dead if the dead rise not at all Why are they then baptised ouer the dead Yea and why stand we in in ieoperdy euery houre Be my reioysyng which I haue in Chryst Iesu our Lord I die dayly That I haue fought with beastes at Ephesus after the maner of men what auantageth it me if the deade ryse not ageine Let vs eate and drinke For to morow we shall dye Be not deceiued euyll speakings corrupt good manners Awake truly out of sleepe and sinne not For some haue not the knowledge of God I speake this too youre rebuke But some man will say howe aryse the deade with what body come they Thou foole that whiche thou sowest is not quickned excepte it dye And what sowest thou Thou sowest not that body that shall bee but bare corne I meane eyther of wheate or of some other and GOD giueth it a body at his pleasure to euery seede his owne body All flesh is not one manner of fleshe but there is one manner flesh of men another manner fleshe of Beastes another manner flesh of fyshes another of byrdes There are also celestiall bodyes and there are bodies terrestrial But the glory of the celestiall is one and the glorye of the terrestriall is an other there is one maner glory of the Sunne and an other of the Moone and an other glory of the Starres For one Starre differeth from another in glory So is the resurrection of the dead It is sowen in corruption and ryseth in incorruption It is sown in dishonor and ryseth in glory It is sowen in weakenesse riseth in power It is sown in a natural body riseth a spirituall body There is a naturall body and there is a spyrituall bodye as it is also wrytten the first man Adam was made alyuing soule and the last Adam was made a quickenynge spiryte Howbeit that is not first which is spirituall but that vvhiche is naturall and then that vvhiche is spirituall The first man is of the earthe earthy the seconde man is the LORDE from heauen As is the earthy suche are they that are earthy And as is the heauenly suche are they that are heauenly And as wee haue borne the Image of the earthy so shall wee beare the image of the heauenly This say I brethren that flesh and bloud can not enherit the kingdome of god Neither doothe corruption inherite vncorruption Beholde I shewe you a mysterie Wee shall not all sleepe But wee shall all bee changed and that in a mooment in the twinckelyng of an eye at the sounde of the laste trumpe For the trumpe shall blow and the deade shall ryse incorruptible and wee shall bee chaunged For thys corruptible muste put on incorruption and this mortall must put on immortalitie When this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall bee brought too passe the saying
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
stayednesse For drūken folkes do soone slip vnwares into great offences by quenching theyr fayth earnestnesse in prayer in their studies and affaires are euen layd like naked vnarmed folke in daunger of theyr most cruell enemie the Diuell The third chéef defence ageinst the slights of sathan specially ageinst the first kind of temptacions which are most perilous of all is sound fayth not giuing way to the thoughts which the deuill or our owne flesh putteth in our heads but fastening most stedfastly the eyes both of body mind vpon the onely word which god hath deliuered vs which is the onely Ancor of our life and welfare from whiche it muste not suffer it selfe to bee pulled by any thoughts by any prosperitie or by aduersitie The fourth is the example of brotherhoode or of all the brethren and godly men in the worlde who susteyne the same temptations and sleyghts of the Diuell as well as we and yet ouercome them and put them to flight by the help of Gods sonne and by fayth staying vppon the worde of God and by the comfort of the godly brethren The fifth is the God of all grace who hath called vs to his euerlasting glorie by Iesus Christ who suffereth vs not to bée tempted aboue our power but rayseth and settleth and strengtheneth and stablisheth the buylding of our faith that it sinke not but continue and stand stedy and vnmonable against all the stormes of temptacions that the very true God may be truely honored Vppon the fourth Sunday after Trinitie ¶ The Epistle Rom. viij YF we be sonnes we are also heyres the heyres I meane of God and heyres annexed with Christ yf so be that wee suffer with him that wee may also be glorified with him For I suppose that the afflictions of this life are not worthy of the glory which shal be shewed vppon vs For the feruent desire of the creature abideth loking when the sonnes of God shall appere because the creature is subdued to vanitie against the wil therof but for his wil which hath subdued it in hope For the same creature shall bee deliuered frō the bondage of corruption into the glorious libertie of the sonnes of God. For wee know that euery creature groneth with vs also and trauayleth in payne euen vntoo this time Not onely it but euen wee also whiche haue the firste frutes of the spirite mourne in our selues and wayte for the adoption euen the deliueraunce of our bodyes For wee are saued by hope But hope that is seene is no hope For howe can a man hope for that which he seeth But and yf we hope for that we see not then do we with patience abide for it Likewise the spirite also helpeth our infirmities For wee know not what to desire as we ought but the sprite maketh intercession mightily for vs with gronings which can not be expressed with toong And he that searcheth the heartes knoweth what is the meaning of the sprite for he maketh intercession for the Sainctes according too the pleasure of God. The disposement THis Epistle is persuasiue For it is a comforte of the Church vnder the Crosse in this life The proposition or ground of it is The godly must beare the crosse or suffer tribulation paciently and quietly The arguments of comfort are six THe first is vppon the efficient cause or the order established by God and also vppon the example of Gods sonne All godly men are bound to obey Gods wisdome and Iustice méekely and reuerently But Gods wisedom hath appoynted this order that al the children of God and heires annexed with Christ shold bée made conformable too their patterne the sonne of God our Lord Iesu Chryst who suffered excéeding great miseries persecution and death before hée was glorified Ergo all the godly muste reuerentely obey this order of Gods wisedome and become lyke their pattern the Son of God in persecution patiently abide the small troubles of this lyfe whiche are the wicket to life and glory euerlasting Now this conditionall phrase If wee suffer with him signifieth not a cause or desert but the order stablished by God that he whiche desireth to come to the marke of life and glorie euerlasting should paciently endure the peynes and troubles of so short and needfull a iourney For eternall life is giuen fréely for the sonne of Gods sake as it is sayd in Ro. vj. Iohn iij. and .vj. c. And in this place he sayth expressely that our afflictions are not woorthy or deserue not the glorie to come The second chéef argument is grounded vpon the end of persecution or vpon our most gladsome riddance out of all miseries Light discommodities which shall fall out in the end to our welfare and bée recompenced with excéeding great and endlesse glorie are to bee endured with a manly and a quiet minde After the crosse tribulacions of the godly there shall assuredly ensue to them a most ioyfull end and eternall gladnesse and glorie wherwith we shal be crowned after wée haue wrestled out of all miseries and enioying the sight companie of God his Church we shal be filled w the light wisdome of God euerlastingly For to al those that exercise godlinesse the ende shall bée moste swéete Ergo wée must in this very shorte race of our lyfe paciently and with willing mindes endure some troubles of so needfull a iourney Paule enlargeth the minor by a comparison of things that are not matches that is too wit of the miseries of this life the glorie to come For as there is no comparison of one little waterdrop to the whole huge Sea or of one small grayne of duste to the mountayne Imaus euen so the light short troubles of this most short race are not worthy to bée compared with the great eternall glorie of the life to come as is sayd ij Cor. iiij The small continuaunce lightnesse of our afflictions procureth an excéeding eternal weyght of glorie vnto vs while we consider not the thinges that are séene but the things that are not séene So fayeth he héere that the glorie of the godly which is to come is not seene with eyes but that the reuelement thereof is to be wayted for by fayth and hope The 3. argumēt is groūded vpon an exāple of the whole nature of all things or of the frame of the whole world The harmes that are common to many are to be borne the more quietly bycause it is ageinste righte to couet oddes and to refuse such burthens as other men that are much better than our selues are compelled to beare All the whole world is subiect to the fondnesse or abuse of the vngodly to the thraldome of corruption and carefully wayteth for deliueraunce to the intent it may serue to the glorie of Gods children for whom it was made Therefore let vs also suffer the common miseries the quietlyer beare with the
are debters not too the fleshe too liue after the fleshe For if yee liue after the fleshe yee shall dye But if yee through the spirit doo mortifye the deedes of the body ye shal lyue For as many as are ledde by the spirite of God they are the sonnes of god For yee haue not receyued the spirit of bondage to feare any more but ye haue receyued the spirit of adoption whereby yee crye Abba Father The same spirite certifyeth our spirite that we are the sonnes of god If wee bee sonnes then are wee also heyres I meane of God and heyres annexed with Chryste if so bee that wee suffer with him that wee may bee also glorifyed togyther with him The disposement THis Epistle perteyneth too those kynd of cases that are persuasiue For it is an exhortation too new obedience The ground thereof is Wee are detters not too liue after the fleshe or new obedience is needfull or those that bée reconciled too God by fayth must néedes from hencefoorth fight ageinst sinne and begin a new obedience agréeing with the will of God. The arguments of his exhortation are seuen drawen out of the places that are of the persuasiue kynd The first is of the impulsiue cause THat which is due must of necessitie bée performed New obedience is due vntoo God. Ergo New obedience must néeds bée performed Or thus ALl reasoneble creatures must néeds reuerently obey the euerlasting and vnchaungeable order of Gods wisdome and iustice But it is the euerlasting and vnchaungeable order of Gods wisdome and rightuousnesse that men who are created by God and by the sonne of GOD redéemed should obey God their creator and redéemer and eschue sinnes which fight ageinst the will of God. Ergo wée must néeds reuerētly obey our creator redemer no more liue after the flesh or yéeld our selues too sinne The second is of the effect of sinne or of the vnprofitablenesse ALl that liue according too the flesh that is too wit which willingly and wilfully folowe sinne or wicked inclinations and affections become giltie of Gods wrath and of endlesse death and damnation All those that bée borne a new by faith must not ageine procure themselues Gods wrath and euerlasting death Ergo they must not liue any more after the flesh but must performe newe obedience agréeable with the will of God. The third is of the profitablenesse or of the rewards of new obedience ALl that are borne a new by faith must with all endeuer and diligence hold fast and mayntein the euerlasting life which is giuen them fréely for Chrysts sake All that mortifie the déeds of the fleshe by the spirite that is too say which bridle and represse their sinfull inclinations and affections and mortifie them not only by philosophicall diligence but also by the spirite or by true fayth prayer and héedfulnesse stirred vp and furthered by the holy ghost doo hold fast Gods grace and euerlasting life Ergo all that be borne a newe must mortifie or bridle put away the déeds of the flesh or the sinfull inclinations and affections of corrupt nature or must eschue sinne The fourth is of the efficient cause THe holy Ghoste woorketh such motions in them that bée borne a new as he himself is The holy Ghost is not the spirit of bondage sinne death but is the spirite of the adoption of Gods children the spirit of true inuocation of vertue of loue and of sobernesse as is sayd ij Tim. j. Ergo in all that be borne ageine of the holy Ghoste there must néedes bée kindled such motions as he himselfe is that is too wit childly obedience inuocation and loue of God eschewing all sinnes that displease GOD their Father The fifth is of the honestnesse of the matter or of the dutie of sonnes CHildren doo by Gods ordinance owe honor obediēce too their parents Christen folk or those that be receiued by Chryst and borne a new by the holy Ghoste are the children of God Ergo they are bound by Gods ordinance too performe obedience too God their father The sixth is Of the possiblenesse of the matter THe holy Ghost confirmeth our mynds that wée may persuade our selues for a certeyntie that wee are the childrē of GOD and helpeth our weaknesse that wée may bée able too stand stedily ageinst the sleyghts of the Diuill the assaultes of our sinfull nature and the enticements of pleasures and bée able too eschue sinne and exercise vertue The seuenth HE repeteth the Argument of the profitablenesse or of the rewardes by fayth and newe obedience in eternall lyfe whereof although wée bée made heyres fréely for Chrystes sake yet is it there withall a recompence or wages which is yéelded too our woorkes not of desert but of promise j. Timot. iiij Godlynesse hath promises of the lyfe present and too come These are the chéef Argumentes wherewith Paule in this Epistle exhorteth all men too eschue sinne warely and too doo good woorkes And there withall are propounded many notable places of doctrine which I wil picke out as bréefly as may bée The first is of the necessitie of new obedience and of the endeuer too doo good woorkes and of sinning no more after the receyuing of remission of sinnes and the holy Ghost The second is of the difference of deadly sinne and venial sinne There remayne in all men yea euen in the Sainctes that are borne a new many euils that fight ageinst the law of God ageinst which sinnes they that bee borne a newe of the spirit doo notwithstanding stryue that is too wit great dimnesse and doutes concerning God and gods promises and thretnings which doutes doo frō tyme to tyme breke in vpon the mind many euil inclinations fleshely carelesnesse selfouer wéening sinful flames of affections many defauts of ignorance ouersight Paule himself complaineth of the remaynder of these euils in him euen after he was borne a newe Rom. vij The good that I would doo that doo I not but the euil that I wold not that doo I. I sée another law in my membres fyghting lyke an enemie ageinst the law of my mynd subduing mée vnto sin Eccl. vij Ther is no ryghtuous man vpō the earth the dooth good sinneth not Agein it is certen that there be som kind of sins wher withal if the saints defile themselues they lose y holy ghost eternal life like as Saul forwent Grace and it is sayd of Aaron that the lord wold beat him into pouder Therfore it is néedful to cōsider the difference betwéen the sins or defaults euil inclinations that remayn in the saints and other sins or offences ageinst conscience which make of saints no saints but thralles of Gods wrath and endlesse damnatiō Which thing is aduouched in this saying If yée liue after the fleshe yée shall dye but if yée mortifie the déedes of the flesh by the spirit yée shall liue The third is an euident testimonie concerning the holy ghost
is woorkfull in you that beléeue ij Cor. v. God hath reconciled vs too himselfe by Iesus Chryst and hath béetaken vnto vs the office of preaching the attonement Therfore are wée messengers in the roume of Chryst euen as though God did exhort you by vs j. Cor. j. It pleased GOD through foolishnesse of preaching too saue them that beléeue Act. xj Peter shall speake woordes vntoo thée by which thou shalt bée saued bothe thou and thy housholde Esay lv The woord that passeth out of my mouthe shall not returne emptie vntoo mée but shall woorke all things that I haue sent it vntoo Rom. x. Faith commeth by heering and héering by the woord of god Rom. xv Whatsoeuer things bee written c. Iohn xvij I pray not for the Apostles c. Iohn xv You are made cleane by the woord The second place Of the efficient cause of the woorkfulnesse of the ministerie and of all good and healthfull deedes NOt by mannes power dooth the preaching of the Gospel woorke saluation too euery one that beléeueth neyther is true knowledge of God and rightuousnesse and eternall lyfe wrought in the hartes of the héerers by the woord of the Gospell for the woorthinesse and vertues of the ministers or preachers but by the woorking of God himselfe who thorough the ministerie and preaching of his woord kindleth godly thoughts or the light of the true knowledge of Chryst which is faith and quickeneth or trāsformeth our harts and mynds intoo the same likenesse that they may bée made partakers of the light and lyfe of god And therefore Paule sayeth Such trust haue wee through Chryst to Godward not that wee are sufficient of our selues too think any thing as of our selues but all our ablenesse commeth of God As though Paule should say Whereas I auouche that you Corinthians being conuerted by my preaching doo beare witnesse of my faithfulnesse and disproue the slaūders of the false Apostles I say so not trusting too myne owne strength but onely vntoo God who wrought mightily by my preaching And herewithall this sentence of Paules concerning the weaknesse of frée will or of mannes owne power dooth vs too vnderstand that it is so poysoned weakened and fordoone with the venim of sinne that of it owne strength it can neither woork the rightuousnesse that liketh God nor atteyne forgiuenesse of sinnes and saluation nor think any thing that pleaseth God or may bée helpfull too it selfe in the conuersion or iustifying of it selfe and much lesse can woork toward it like as also he sayeth j. Corin. ij The naturall man perceyueth not the things that are of Gods spirite For vntoo him they are foolishnesse and he can not vnderstand them bicause they are too bée weyed spiritually ▪ Thirdly also he dooth vs too wit in generall that nothing can bée doone eyther in the spirituall lyfe to soule health or in the ciuill lyfe rightly and fortunatly but by the helpe and gift God as it is sayd Iohn iij. A man can not take aught too himself except it bee giuen him from heauen And Nazianzene Onlesse God giue labour auayleth nothing The third place Of the Letter and the Spirit or the difference betweene the ministerie of the old Testament of the new which is taken of the effects or formall cause THe new Testament dooth most properly betoken the same thing that dooth the Gospell or the promise that concerneth the sonne of God our Lord and redeemer Iesus Christ and Gods grace remission of sinnes and euerlasting saluation too bée giuen fréely for Chrysts sake onely too those that beléeue by the ministerie of which promise the holy Ghost woorketh and kindleth new light new rightuousnesse and euerlasting lyfe in our harts The Letter signifieth the lawe of Moyses both ceremoniall and morall written with letters in tables of stone and all obedience or indeuer of dooing the ceremoniall or moral woorks of the Law without the holy ghost or without true faith kindled by the holy Ghost The Spirit signifieth Chryst himselfe or the holy spirit of Chryst who by the preaching of the gospell kindleth true light of the knowledge of God true comfortablenesse rightuousnesse and lyfe in mennes hartes as is sayd j. Iohn v. This is the witnesse of the Gospell that God giueth vs eternall lyfe of frée gifte and this lyfe is in his sonne Hée that hath the sonne hath lyfe and hée that hath not the sonne of God hath not lyfe Therefore the Spirit and lyfe of the whole doctrine deliuered by GOD in eche of the Testamentes yea and of all good woorkes ceremonies and good intentes is all only Chryst And therefore sayeth Paule that God made him a Minister of the new Testament or of the Gospell and not of the Letter or of the Lawe onely or of figures and woorkes what soeuer c. But of Chrystes Spirit which woorketh by the Gospell For the Letter that is too say Gods Lawe and all manner of doctrine or imitation and obedience and good intent of dooing the Lawe without the holy Ghost killeth that is too say bringeth not lyfe and true comfort too mennes myndes And in especiall the morall Lawe by shewing accusing and condemning sinne and by reueling Gods displeasure dooth onely kill and cast away all men intoo euerlasting damnation And therefore it is called the ministration of death as it is sayd j. Corinthi xv The sting of death is sinne and the power of sin is the lawe And Austin expoundeth this saying lernedly and godlily in his booke Of the spirit and the letter Cap. iiij and in the chapters folowing And Roma vij At the comming of the commaundement sinne reuiued and I was dead But Chrysts Spirite is effectuall by the Gospell and lighteneth and quickeneth mennes hartes and stirreth vp in their myndes not onely the shadowes of outward woorkes or imitations and gestures or vayne conceytes and good intentes but a true and new light rightuousnesse and lyfe and also kindleth and inflameth them with a burning fayth and loue toowardes GOD and other motions conformable too the wil of Chryst Vntoo this auouchement of the effectualnesse of the Gospel Paule addeth a comparison of the ministration of Moyses Lawe with the ministerie of the Gospell and by the figure of Rhetorike called Expolition repeteth the selfsame sentence well néere foure tymes in exchaunge of woordes The pubishing of Moyses Lawe was doone with great miracles and was exceeding glorious Ergo much more shall the publishing of Chrystes Gospell bee glorious and mightie in woorking and in déed bring eternall lyfe and lyght considering how all that ordināce of Moyses ministration was appoynted and all the figures ceremonies and lawes of Moyses were set out for Chryst Now if the ministration of death through the letters written in stones was glorious that is too say if the ministration of Moyses Lawe written with letters in Tables of stone whiche killeth all men and condemneth them too endlesse death were glorious beautifull and cléere in so
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
causes why it behooueth our redéemer too bée both God man are twelue which I haue gathered out of the booke of Athanasius concerning the incarnation recited them in another place First it behooued him too be man For like as the impe that is graffed into a trée is borne by the trée and taketh sap and life of it euen so our humane nature shuld haue vtterly perished bin brought to nothing like as the body perisheth that is forsaken of the soule yf the masse of our nature were not vphild and mainteyned by the sonne of God the woorde Secondly forasmuch as man had sinned the order of Iustice required that man should aby the penaltie On the other side it behooued him to bée God that he might be able to pay the full pryce and to vanquish sinne and death and to restore rightuousnesse and lyfe euerlasting The matter wherof the sonne of God our Immanuell tooke mans nature is the virgine Marie according as Esay interpreting the first promis of the séede and the prophesie of Iacob concerning Siloh that is to say the Virgins issue sayeth in this place behold a Virgin shall conceyue and bring forth a Sonne For in asmuch as of the mixture of the séede of man and woman is engendred a nature defiled with sinne according as it is sayde In sinne hath my Mother conceyued mee it was the will of Christ our Immanuell whom it behooued to be vndefiled and faultlesse to bée borne not of the séede of man but onely of the Virgins séede halowed and clenzed by the holy Ghost The manner of this wonderfull cuppling or vnion of the twoo natures is expressed with lightsome and most weyghtie wordes in the Créede of Athanasius The righte fayth therefore is that wée beléeue and confesse that our Lord Iesus Christ is very God and very man God of the substance of the Father begotten before all worldes and man of the substance of his mother borne in the world c. The endes and effectes of Christes conception are described in the two names of Immanuell and Iesus For Christ is called Immanuell that is to say God with vs not only for the taking vppon him of our nature but also bycause he is our patrone and aduocate not accusing and condēning vs any more but stāding on our side couering excusing and defending vs embracing vs with brotherly good will and receyuing vs to the felowship of al heauenly good things according as is sayd in these verses Christ is aright our Immanuell not only because he is bloud of our bloud now and flesh of our flesh alike But for that to the Father in heauen for vs al he becōming our Preest and patrone offreth a sweete sacrifise And for that with an earnest zeale of loue he receyueth all that long for his help or couet health at his hand The other name which the Angell Gabriell interpreting this place of Esay attributeth too Christe is Iesus which is as much to say as a sauiour or deliuerer And in déede the highest benefite of all that redound to vs by Christes incarnacion or conception is deliueraunce from sinne from Gods wrath and from curse of the law and the giuing of rightuousnesse saluacion life euerlasting Too the setting foorth of this benefite may all the sayings of the Gospell bée referred out of the whole scripture Of kin to this wonderfulll vnion of the twoo natures in Christ may these things bée named namely the similitudes and shadowes of that wonderfull alyance which are settled in nature That is to wit the vnion of the reasonable soule and of the body in man The coniunction of the Christall humor and the spirite of sight whiche is as it were a little fire in the apple of ones eye And also a péece of iron or stéele red whot The things that fight ageynst it are the chéef errours wherewith the doctrine concerning the conception or incarnacion of the sonne of God is corrupted by the heretikes Valentine Apelles Marcion Nestorius Eutyches Apollinarius and other The Antheme vppon the day of the Annunciation of our Lady sainct Marie THis is the day whiche the Lorde hath made This day hath the Lord looked vppon the affliction of his people and sent redemption This day hath the séede of a woman chased away the death whiche a woman first brought in This day is God become man continuing still the same thing that he was and taking vppon him that which he was not Therfore let vs deuoutly hallow the beginning of our redemption and let vs leape for ioy saying Glory bée to thée O lord This day is God become man This day is God become man c. Vppon the feastday of Iohn Baptist The song of Zacharie ¶ The Epistle Luc. j. BLessed be the Lord God of Israel for he hath visited and redeemed his people And hath raysed vp an horne of saluation vnto vs in the house of his seruaunt Dauid Euen as he promised by the mouth of his holy Prophetes which were since the world began That wee should be saued from our enemies and from the handes of all that hate vs. To fulfill the mercy promised to our Fathers and to remēber his holy couenaunt And to performe the othe whiche he sware to our Father Abraham for to geue vs. That we deliuered out of the handes of our enemies might serue him without feare all the dayes of our lyfe in holynesse and rightuousnesse before him And thou childe shalt be called the Prophete of the hyest for thou shalt go before the face of the Lord too prepare his wayes And too geue knowledge of saluation vnto his people for the remission of sinnes Through the tender mercy of our God whereby the day spring from an hie hath visited vs. To giue light to them that sate in darknesse and in the shadow of death and to guide our fete into the way of peace The disposement THis song of Zacharie perteyneth too the demonstratiue kind For it is a thanks giuing wherby Zacharie setteth out this excéeding great benefite of God for that according too his promises made too Dauid and Abraham he sendeth Chryst the redéemer too deliuer men from sinne from death and from the Diuels tyrannie and too giue them lyght lyfe and soule health euerlasting The partes of this song are two In the first viij verses be setteth out the benefite of the sending of Chryst And in the last foure verses he entreateth of the office of Iohn Baptist and therwithall of Chrystes benefites also Blissed bee the Lord God of Israell who hath visited and redeemed his people The proposition I thanke the Lord the only true GOD who hath discouered himselfe among the people of Israell by his woorde and by assured witnesse of miracles that he hath exhibited Chryst the redéemer according too the promises made too the fathers The woord blisse signifieth ere whiles too wish good too one and ere whiles too praise or glorifie As in the
vntoo god This dooth Marie garnish with singular lightsomnesse of woordes as it were with an exposition For too yéeld thankes is not onely with wagging of the lippes and with woordes but also with the mynd and the whole hart too acknowledge confesse and publishe that wée haue receyued a benefite at another mannes hand and in respect thereof too submit our selues with our whole hart vntoo him and on our behalfe too obey him and doo him good agein Thus therefore dooth Marie begin My soule dooth magnifie the Lord and my spirite hath reioyced in God my Sauiour that is too say with my whole harte doo I publish this excéeding great benefite of God which he hath bestowed in sending his sonne the Sauiour of the Churche Neyther doo I thanke God with my lippes onely but with my whole soule and with all the motions of my soule quickened vp by the haly Ghoste couet I too shewe the excéeding great gladnesse and thankfulnesse of my harte which triumpheth for ioy and too set out God my Sauiour that he may bée magnified that is that he may bée bruted abrode too bée great and to haue bestowed a singular benefite vppon vs and bée glorified for so dooing and that many men which shall bée borne of mée his lowly handmayd too the true knowledge of GOD and of his sonne our Sauiour may bee allured too acknowledge him and set foorth his prayses For he hath looked vpon the lowlynesse of his handmayd For behold from hencefoorth all Generations shall call mee blissed It reckeneth vp the benefites which God graunteth both too Marie priuately and too the whole Church I yéeld thanks vntoo GOD that out of all mankynde he hath chosen mee a wretched and despysed Handmayd too this hygh honour too bée the mother of his owne sonne our Lorde Iesus Chryste oure Sauiour and that he loueth and defendeth the whole humble and despysed Churche voutsauing eternall saluation vppon it First and formost let the Hebrew phrase bée considered wherein is an ordinarie matter by exchaunge too put the preterperfecttence of the Indicatiue mode for the present-tence which the Hebrews vtterly want Therfore all these spéeches of the preter perfecttence he hath regarded the lowlynesse he hath shewed power with his arme he hath put downe the mightie from their seate he hath exalted the hūble c. are too bee vnderstood of the presenttence GOD alwayes regardeth his humble Churche he preserueth his Church mightily at all times he putteth downe or casteth downe Tyrants and he exalteth or lifteth vp the humble and méeke Secondly woordes of perceyuerance or woords expressing the senses among the Hebrewes signifie not onely the perceyuerance in the mynd or sense but also the verye motions or affectiōs of the hart which accompanie such perceyuerāce Gene. iiij The Lorde looked vppon Abel and his offerings that is too say he did not only behold Abel and his offerings but also loued them allowed them accepted them mercifully liked well of him c. So likewyse in this place he looked vppon the lowlynesse of his handmayde is as much too say as hée not only beholdeth mée with his eyes but also loueth mée regardeth mée cherisheth mée helpeth mée defendeth mée yea and with excéeding great benefits decketh both mée and also his humble and despysed Church Thirdly the Hebrewes are woont too vtter the Adiectiue and the Substātiue in this wyse that they put the one of thē in the Genitiue case and the other in any other case whatsoeuer the maner of spéeche requireth as in this place he hath looked vppon the lowlynesse of his handmayd is as much too say as he hath looked vppon his lowly handmayd that is too say his handmayd that is brought down too the ground vyle and despysed For lowlynesse in this place importeth not the vertue which otherwyse is called humblenesse but an abasing of state and a vylenesse of condition such as is the case of an abiect or outcast among men For hee that is mightie hath doone great things too mee and holy is his name There is no greater or more wonderfull woorke than for GOD too bée conceyued and borne of a Virgine Too brynge thys great and vnspeakable woorke of GOD too passe Mary declareth hirselfe too bee chosen out of all mankynde not for any merites vertues or holynesse of hir owne but shée acknowledgeth that GOD onely is holy that is too saye cleane pure and voyde of all sinne and blemish perfectly ryghtuouse soothfast and good who was induced of hys owne incomparable goodnesse and mercie too sende his owne wel béeloued sonne Hee that is mightye that is too say Almyghtye GOD. For the Incarnation of the sonne of GOD is one of the chéefest woorkes of Gods almightinesse whiche ioyntly toogither with Gods truthe is the foundation of all the Articles of our fayth And holy is his name that is too say he him selfe is holy And his mercie is from generation too generation too them that feare him That is too wit his mercie promysed for Chryst the Mediatours sake is perpetuall and set open too all men and stable and firme at all tymes GOD being led with singular goodnesse and loue towardes mankynde receyueth all that resort too him too fauour and inheritance of eternall lyfe And in this lyfe decketh them with all benefites both bodily and ghostly Mercie properly signifieth the vertue whiche is touched with the féeling of another bodyes gréef and is sorie that other folkes fare amisse and vppon probable reason succoureth those that bée in distresse eyther of frée goodnesse releasing somewhat of extréeme rigour as when GOD pityeth mankynde else for ryghtes sake as when good and gitlesse men are vexed or troubled with wrongfull displeasures Nowe where so euer mention is made of Gods mercie in the Psalmes and the Prophetes alwayes the promise concerning Chryst is too bée added for whose sake GOD is mercifull too vs vnwoorthye persones defyled with much lothsome filthynesse as in the Psalm lj Haue mercie vppon mée O GOD according too thy great mercie namely whiche is promised fréely for oure Lorde Iesus Chryste the Mediators sake Psal Cij The mercie of the Lorde endureth for euer and euer namely whiche is promised for his sonne the mediatours sake Besides this also mercie is oftentymes vsed in the Prophets for benefiting or for the dueties of charitie For all the benefites or duties of charitie that are doone too our neyghbour must procéede of true mercie and loue as in this ordinarie saying I will haue mercie and not sacrifise that is too saye I require the duties of charitie and well dooing more than sacrifise Too them that feare him that is too say whiche acknowledge their owne sinnes and flée vntoo Chryst the Mediator by faith and in the same faith begin new obedience agréeing with the will and woord of god For the feare of God by the figure Synecdoche comprehendeth the whole seruice of god Yet is not Gods mercie
a churche out of mankynde too acknowledge him and set foorth his prayse and that God ageyne on the other syde may communicate himselfe too those that acknowledge hym And too the intent hée myght bee knowne hee hath of his excéeding greate goodnesse disclosed himselfe to mankind by deliuering him a certeyn doctrine of the Law and the Gospell concerning his sonne our Lord Iesus Christ whom he hath set foorth too bée a mediator and redéemer too the ende that men being receyued for his sake myghte bée endued with godly lyght wisedome ryghtuousnesse and eternall lyfe For although God could without mean haue conuerted men vntoo him and coulde garnysh them with hys lyghte and glorie yet notwithstanding of his woonderfull wisedom he hath appointed this order to the intent that men in this lyfe myght thorough the doctrine of the lawe bée stirred vp to acknowledge their sinnes and too repent them earnestly for the same and by the Gospell conceyue Fayth wherthrough they may in their extréeme gréefes flée vntoo the sonne of God our Lord Iesus Chryst who dyed and rose ageyne for vs and for his sake obteyne forgiuenesse of sinnes ryghtuousnesse and the inheritance of euerlasting life Wherefore too the intent this doctrine of the lawe and the gospell by whiche only and not any otherwise God hath determined to conuert men vntoo him and too gather an euerlasting church too himselfe myght bée continually knowne and spread abroade among mankynde GOD of his vnmeasurable goodnesse hath ordeyned the ministerie of publik teaching and preaching his doctrine and hath appointed certeyne persons to teache partely by him selfe without meanes and partly by his Church And the sonne of God himselfe was the first preacher or minister of the Gospell in Paradyse vttering the woonderfull promis concernyng the séede by which our first parentes were receyued intoo fauour Afterward hée raysed vp Patriarks and Prophets and by his power in them maynteined the ministration of his doctrine ageynst the furiousnesse of féendes and tyrants At length taking mans nature vpon him he hym selfe preached visibly vpon earth and wrought miracles And as soone as he was risen from death he sent his apostles sainct Mathew and the rest too spreade this doctrine abroade through the whole world By these were others called too bée teachers and ministers of the Churche and so from thensfoorth by continuall succession vntoo our tymes the ministerie of the Gospel hath bin preserued and maynteined by the infinite goodnesse and power of the son of god And therfore sayth Paule in this place And the very Son of God our Lorde Iusus Christe hathe gyuen some apostles that is too say ministers called and sent immediatly by Chryst him selfe too teache the Gospell euery where hauing assurednesse that they doo not erre To the doctrine of these must wée certeinly giue credit as too the voyce of God sounding from heauen Some prophets that is to say teachers or interpreters of the scriptures written by the prophetes and Apostles furnished with singular giftes for the setting vp ageyne of the doctrine héeretofore darkened and decayed such as were Austin Luther and others Some Euangelists that is to say ministers that teach the Gospell receyued of the Apostles and sette vp churches in mo places as Timothie ij Tim. iiij Some shepherds that is to say ministers called not immediatly of God but by men to teach the Gospell to minister the Sacraments and to rule some one churche in some certeine place These doothe Paule call Elders and Bishops who when they step asyde from the rule of the Apostles doctrine do erre and fall And some teachers which in the churche in schooles or in mens houses doo teach the true doctrin of God but minister not the Sacramentes To the building vp of the Saincts intoo the woorke of the ministerie that is to say that the holy church may be builded vp by the ministerie of the Gospel and that mē which are drawen away from God may bée lynked too GOD ageyne To the building vp of the bodie of Chryst that is too say that the Church which is Chrystes body may be buylded that is to say that out of mankynde there may bée gathered a congregation of men that rightly acknowledge and prayse God and his sonne our Lorde Iesus Christe and become heires of the euerlasting lyfe Till wee come into the vnitie of faith and of the knowledge of Gods sonne that is too say vntill we all come too one fayth whiche is the acknowledgement of the Sonne of God. Intoo a perfect man after the measure of age of the fulnesse of Chryst that is too say vntill fayth which at the beginning is small babish and weake may by little and little grow and become strong manly and fulsome or perfect For he taketh a similitude of the age of men whervnto he compareth the encreasments of Faith. That we may be no longer children wauering and caryed about with euery wynde of doctrine that is too say that the one true and vncorrupt doctrine of the gospel may be preserued among men the losse whereof maketh infinite errours to créepe in as it is to bée séene among the Heathen folke and the Papistes And Paule vseth lyghtsome metaphors 1. First of the childish age whiche is vnconstant and easy to be bowed changed 2. Of a ship floting on the waues 3. of a réed which yeldeth to euery blast of wind In the lewdnesse of men and craftynesse wherby they hem vs in with errour That is to say by the sleights and wyles of men wherwith they compasse vs to deceiue vs. But let vs folow the truth in loue and in all things let vs grow into him that is the head euen Chryst that is too say Wée that bee godly teachers let vs with agreeable endeuer spreade abroade the true doctrine of the Gospell and by our ministration knit ageyn vnto our one head Chryst all men that bée pulled away from God. In whome all the bodie is coupled and knit togither in euery ioynt by the ministration according too the operation as euery part hath his measure and encreaseth the bodie too the edifiyng of it selfe in loue that is to say Like as in mās body the power or spirite of lyfe spreadeth from the head into the rest of the membres knitte togyther by ioyntes that they maye excecute their propre seruices or offices according too the operation that is giuen too eche seuerall limbe whiche serue too the encrease perfection and welfare of the whole body Euen so in the churche gathered togither by the ministerie of the Gospel all the members of the churche being knit too Chryst the head by ioyntes that is to say by the ministers of the gospel doo vndertake sundry seruices and duties according as Christ hath giuen too euery of them conuenient power and ablenesse woorking in suche wyse that the body of the Church may growe and bée buylded in
is Gods free gift Necessitie of obedience Difference of deadly sin and veniall sinne Testimonie concerning the holy Ghost Difference of slauish feare and childly avve Ageinst abuse of libertie Idolatry vvhat it is True godlynesse Whordome Of tempting God. Murmuring or grudging Punishments and miseries This place would be red with discretioÌ„ Temptation what it is True godlinesse or true Religion Diuersitie of the giftes of the holy Ghost Vtteraunce of vvisdome Vtteraunce of knovvledge Fayth The gifte of healing Working of miracles Prophesying Iudgement to discerne spirites Tongues Interpretation of tongues The efficient cause of all giftes How Gods giftes are too be vsed Textes that prooue Christes resurrection The cheefe comfort of Christians in all cases Textes confirming the sayd comfort The cause of our resurrection Good things cannot bee repeted to often The effectualnesse of preaching What modesty or mildnesse is True bosting The new Testament The Letter The Spirit A comparison betweene the law of Moyses and the Gospell Obiection ageynst Iustification by fayth onely Aunswer to the sayd obiection An other obiection Answer of the sayd obiection The Gospel The Law. What things are conteyned in the promis made to Abraham concerning Christ Blissing The Law. The Gospel Iustification Fayth The ealling of the Gentiles Originall sinne Christes incarnation The time of the publishing of the law The vse and effect of the moral Law. The Author of the law The Mediator of the law The law a leader to the Gospell The spirite To walke Flesh Lust of the flesh The deedes of the flesh Whordome Idolatrie Ten other sinnes or deeds of the flesh and their coÌ„traries Drunkennesse and gluttonie The frutes of the spirite Loue. Ioy and peace Long sufferaunce Gentlenesse Goodnesse or vprightnesse Faith. Meekenesse Discreetnesse Who be vnder the law and who be not Modestie or myldnesse and how glorie is to be coueted and obteyned Good name is to be sought The foundation of trew glory Facers and braggers Fighters or enuiers Precisians Selfeweners Buzybodies Plutarkes saying Ciceros saying concerning glorie The exposition of this word Catachisme What the lerners ought to render to their teachers Sowing in the fleshe Reping of corruption Sowing in the spirit The iudgemeÌ„t of the vvorlde concerning such as are afflicted What is to bee looked vppon in aduersitie Constancie Reasons vvhy vvee should not take offence at persecution or troubles Prayer the refuge in trouble Too whome and how wee ought to pray What wee ought to pray for Ageinst Stoical destinie The ends of al vocations or callings The welspring of concord Lowlynesse Meeknesse Patience Reasons mouing to coÌ„cord Gods coÌ„maundement Rewards that bee promised The commodities and discommodities Voitie of body and spirit One hope One Lord. One Faith. One Baptim One God. souerein good The souerein blisse of worldlings Philosophicall blissednesse Platos doctrine of blissednesse The law pointeth out true blisse but furthereth not the certainment of it The true souerein good The cheefest richesse Perseuerance The laste iudgement The old maÌ„ Decieueable lustes To put on the new maÌ„ The newe man. What Gods image is What lying is Truth Friendlynesse Paynfulnesse and labour To walke Honest labor To walke warely Redeeming of the time Euill dayes Ageinste all riot and excesse Musicke Musicke in Churches Luther the Germane Orpheus Basil concerning Psalmes and spirituall songs Mans lyfe is a warfare Mans enemies The Diuell The flesh Heretikes The world The sworde girdle of a Christian His brest-plate His shoes His Buckler or sheeld The firy daâ—â—â—s of the Diuell The helmet of a christian His swoord Earnest prayer Testimonles that God heereth our prayers Manlynesse Examples of manlynesse Flesh blud â–ª The povvers of darknesse Our souereine or cheef good Thanksgiuing â–ª Perseuerance Frendlynesse The doctrine of good vvoorkes Prechers must be patternes too theyr flocke In doctrine In coÌ„uersation In louingnesse In spirit or zelousnesse In fayth or faythfulnesse Enimies of Christs crosse Belly gods Worldly minded The difference of the gouernments of Moses of the world and of Chryst What Faith is The parts of Faith. True knovvlegde Too Walke How good woorks please God. Six good woorks First Fayth 2. Manlynesse 3. and. 4. Patience Long sufferance 5. Ioy of conscience 6. Thanksgiuing Of iustification What iustification is The desert of iustification In teaching thiogs must be repeted oft Tabernacle or tent The foundation of religion The matter or substance of the christian doctrine Witnesse by syght The record of god the father The record of the prophets To take heede Gods worde the lanterne of lyght The commendation of scripture The marke wheâ— at the prophets shoote How scripture is to be interpreted Interpretation what it is in generall Interpretation of scâ—â—pture Best interpretacion of the scripture by conference of textes The prating of the Papistes The comforte of all persecutions troubles and greefes Testimonies of the resurrection Philosophicall consolatious ageynst death and all grief It behoueth Christians to reade the Philosophers and Pâ—â—â—es The proposition or ground of Ciceros first Tusculane question and his argumeÌ„ts vppon the same The blindnesse of mans reason in the cheef pointes of knowledge Watchfulnesse Sobernesse Chastitie Meeknesse Gouernement Of the institution of Aduent Take tyme vvhen it commeth for tyme vvill avvay The gospell is the cheef of all doctrines All folke of all ages haue but one way too saluation The vvorks of darknesse The armor of lyght The day light Feasting Chambering and vvantonnesse Stryfe and enuying Too put on Chryst Prouision for the flesh Of bearing vvyth the vveake The profit of holy scripture The vncerteintie of mennes lerning The errour of the Enthusiastes wherfore scripture serueth The vses or effects of holy writ Patience True and stedfast comfort The doctrine of Gospell Assured hope of deliueraÌ„ce The ministerie of the Gospell The definition of a Minister Faithfulnesse in teaching The mysteries of God. Ministration of the sacraments Austin The authoritie of bynding and losing Excommunication Good example Ordering of ceremonies or orderlynesse All ministers equall Degrees of ministers Difference of the minister and ciuile magistrate 1. Outward discipline The temporall svvoord Of taking office or charge vpon a man. Conueniene skill Heede and diligence Constancie Earnest prayer All men by nature couet contentation of mynd Christen ioy Why men run in darknesse The felicitie of worldlings Christen ioy The firste feast of the new Testament Emmanuell What incarnation is The efficieÌ„t cause of Christes incarnation The inward forcing cause of Christes incarnation The outward forcing cause Why it behooueth Christ to bee both God and man. The matter whereof Christ tooke flesh The endes and effectes of Christes incarnation Iesus Aliaunces of naturall things to Christes incarnation What blissing is Redemption Too visit Redemption Horne of saluation The house of Dauid Promises concerning Chryst Saluation Mercy Testament promisse couenant leage agreement Deliuerance from the hand of our enimyes Without feare Holynesse and ryghtuousnesse Before God. Chrystes benefites Significations of this woorde Prophet To go beefore the face of the Lord. To giue knovvledge of saluation Bovvels of mercie What mercie is Rysing or Dayspring To giue light Lyght Darknesse The way of peace What it is too yeeld thanks The Hebrew Phrase â–ª Words of seÌ„ce or perceueraÌ„ce Turning of the proper Adiectiue intoo a Substantiue Great things Myghtye Gods stedfast mercy The definition of Mercy Who they bee that feare God. Too shevve strength Gods arme The proud Putting dovvne of the mighty Exalting of the lovvly Filling of the hungry To hold vp Israell Child To whom the promises were made Afflictions are healthfull Platos opinion concerning afflictions Obiection Aunswer Obiection Aunswer Places of doctrine conteyned in this Epistle The efficient cause of the ministerie Degrees of Ministers The finall cause of the ministerie Why God gathereth a church and apoynteth ministers The first preacher of the gospell Apostles Prophets Euangelists â–ª or gospellerâ— Shepherds Teachers Chrystes body A perfect man. Children Leavvdnesse and crafâ—inesse Truth The knitting of the head and the body togither Of the apostel Mathew The definition of an Angell The creation of Angels The degrees of Angels Names of certeine Angels Offices or duetie of Angels Cygnaeus Symon Grynaeus Satan Diuell Sathan a lyer Sathan a murtherer
and honour that is too maynteyne it chaste and holye and not to defyle it with lustes of concupiscence as the Heathen haue giuen themselues leaue without controllement In this place is to bée repeted the whole doctrine concerning chastitie wedlocke and in especially the eyght causes for which al the godly must with singular héede and diligence defend the honour of chast shamefastnesse Which causes are recited in the declaration of the vertues of the sixth commaundement in my rules of lyfe Now will I adde but only one saying of Tertulliā most woorthye to bée borne away Inasmuch as wée all are the temple of God by putting into vs the holy Ghoste who haloweth vs the Churchwarden and chéef Chaplein of that temple is chastitie which may suffer no vncleane or vnholy thing too bée brought in thither least GOD who dwelleth there taking displeasure too sée his abode defyled should vtterly forsake it The third part concerning interchaungeable ryghtfulnesse which shunneth deceyt in bargayning THis is the will of God that no man deceyue and beguyle his brother in chapmanship bycause the Lord is the punisher of all such things The proposition or ground is Let no man deceyue his brother in bargeyning or bée yée iust in your bargaynings The reasons are twoo THe first reason is for that it is honest This is the will of God that no man misuse or deceyue his brother The second is for that it is profitable Bycause God is the punisher of all such things Althoughe the sent of lukre by any meanes séeme swéete for a whyle and that they think it hygh pollicie that their craftinesse is not espyed yet will god fynd out the offender yet hath God a reuenging eye God the reuenger séeth all things And experience proueth the méening of Hesiodus verse too bée true By euill meanes seek not too gain such gain as rendreth losse and pain God hath by wonderfull forecast ordeyned and established lawfull bargayning among men and he hath so diuersly distributed among them the goods that perteyne too the mayntenance of this mortall lyfe that eche hath néede of others help too the intent that in exchaunging of things and in bargeyning they should put in vre ryghtfulnesse loue towardes their neyghbour and other vertues and that many being knit bound togither with these bondes should liue in companie and conuersation toogither and shewe the doctrine concerning God one too another and the examples of vertues one to another Therfore God alloweth lawfull bargenings will haue indifferencie and vpryghtnesse kept and vsed in them And in this place by expresse woords he forbiddeth defrauding which keepeth not equalitie in bargeynes but catcheth too himself a greater part than he ought of ryght too haue For the woord that Paule vseth signifyeth the same thing that it dooth in the fifth booke of Aristotles Ethicks that is too wit Pleonectein of pleon echein whiche is as much too say as too haue more thā ryght or too take of another mānes goods without recompensing as much for it or too encrease a mannes owne stock too another mannes losse The vertue that encounters it is interchaungeable vpryghtnesse which in marchandyze or bargening beguyleth not other men but maynteyneth proportionable indifferencie according too the Lawes of Nature Thou shalt not steale Loue thy neyghbour as thy selfe Doo not too another which thou wouldest not haue doone too thyself Vppon the Sunday called Oculi or the third Sunday in Lent. ¶ The Epistle Ephes v. BEe you the followers of God as deere chyldren and walke in loue euen as Chryste loued vs and gaue himself for vs an offeryng and a sacrifice of a sweet sauour too god As for fornication and all vnclennesse or couetousnesse let it not bee once mamed among you as it becommeth Sainctes or fylthynesse or foolish talkyng or iesting which are not comely but rather giuyng of thankes For this yee know that no whoremonger eyther vncleane persone or couetous persone which is a worshipper of ymages hath any inheritaunce in the kyngdome of Chryste and of god Let no man deceyue you with vayne wordes For bycause of such thyngs cōmeth the wrath of God vppon the chyldren of disobedience Be not yee therfore companions of them Yee were sometymes darknesse but nowe are yee lyght in the Lord walke as chyldren of lyght for the fruite of the spirite consisteth in all goodnesse and ryghtuousnesse and truthe Accept that whiche is pleasing vntoo the Lorde and haue no fellowship with the vnfruiteful workes of darknesse but rather rebuke them For it is a shame euen too name those things which are done of them in secrete but all things when they are brought foorth by the lyght are manifest ▪ For whatsoeuer is manifest the same is light wherfore he sayeth awake thou that sleepest and stand vp from death and Chryste shall gyue thee lyght The disposement THe state of this Epistle is an Exhortation too newe obedience or too good woorkes by name it giueth preceptes of these thrée vertues 1 Of the loue of God and a mannes neyghbour 2 Of chastitie which shunneth whordome filthynesse and all vnclennesse 3 Of frankhartednesse or liberalitie esche wing couetousnesse which is the seruice of Idols And in this exhortation ▪ Paule vseth six Argumentes of which the first is gathered 1 Of the example of God. 2 Of the dutie of children 3 Of the exāple of Chryste who hath loued vs in such wyse that he hath giuen himselfe too bée an offring and sacrifice for vs. 4 Of the comlynesse as it beséemeth the Saints 5 Of the punishements of wickednesse For these things commeth the wrath of God vppon all that bée disobedient 6 Of the finall cause Therefore are yée deliuered out of the darknesse of sinne and endued with a newe lyght and with the holy Ghost that yée should exercise gentlenesse vpryghtnesse and truthe This disposement of the principall members of this Epistle being considered there may a twoo or thrée of the notabler places bée the easlyer picked out and entreated of An exhortation too newnesse of lyfe or too good woorkes in generall MAny when they héere that a man deserueth not forgyuenesse of sinnes by his good woorkes what néede wée say they to employ any studie or care to doo well Therefore let vs giue our selues ouer to all entycements of pleasure and sinne The wicked and horrible talke of these men is playnly confuted by Paule in this Epistle Wée are not able by our vertues to deserue forgiuenesse of sinnes and eternall lyfe but the only sonne of God our Lord Iesus Chryste hathe obteyned these moste hygh benefites for vs by his obedience and death Neuerthelesse there are other foure ryght weightye causes for whiche wée ought too stryue ageynst the entycementes of sinne and to exercyse ryghtuousnesse truthe liberalitie chastitie and other vertues First necessitie of the commaundement and the det For this purpose were men created by God and afterward redeemed