that are drunken and disordered whom wée fynde by experience not too bée méete too performe aryght the lesser purposes and dueties of mannes lyfe Besides this drunkeÌ„nesse expulseth the spirit of grace praiers out of mennes harts as Basil hath truely sayd Drunkennesse expelleth the holy Ghost And like as smoke driueth out Bées so Gluttony expulseth the gifts of the holy Ghost Therfore some define sobrietie or stayednesse too bée a vertue that ruleth the desires and the vse of meat and drinke so as wée nether hinder prayer by too much cramming nor hinder sléepe by too much for â—earing Watchfulnesse also is necessary vntoo praying which not only measureth the sléepe of the body in suche wise as it alloweth not more tyme too it than is requisite too maynteine health but also shaketh off the restinesse of mynd and drousie sluggishnesse which neglecteth the exercises of true godlynesse and performeth due heede earnestnesse businesse diligence in dayly prayer and in ruling the rest of the attemptes and purposes of a mannes lyfe It neglecteth not â—e consumeth the time in sléepe or idlenesse which is too bée employed in prayer and mynding of godlynesse It bableth not the woords of the prayer with the lips alone coldly and yauningly and with a wandring minde but it is settled and busie occupyed For how can he hope too bee herd of God which héereth not himself when he prayeth not considereth what he prayeth The times that are most fit for godly and earnest prayer are the morning and the tymes immediatly before dinner and supper as it is sayd in the Psalme Early in the morning will I cry vntoo thee early in the morning shalt thou heare mée Also Peter and Iohn go vp intoo the temple the nynthe houre too pray which answéereth too our thrée or foure of the clocke in the after noone The second place COncerning the louing of our neybor there is spoke more largely of it vpon the .iiij. Sunday after Epiphanie and the first and second dayes after Trinitie Therefore I giue but this lesson concerning the Phrase Loue hydeth the multitude of sinnes it is not too bée vnderstoode of hyding a mannes sinnes before God of which is spoken in Psal xxxj and Rom. iiij Blissed are they whose sinnes are couered that is too wit vnder the shadow of the Sonne of God our mediator but of other mennes or of our neybors sinnes infirmities and blemishes which are too bée forgiuen and couered with mutual louingnesse according to this saying Loue suffereth all things loue beareth all things loue woorketh his neybor no harme Also forgiue and yée shalbée forgiuen Also know thy fréends conditions but hate them not He that hateth vyces hatethmen c. One spice of louing a mannes neybor is of hospitalitie which hee will haue too bée vsed without grudging that is too say willingly and with a chéerfull mynd according too this saying God loueth the chéerful giuer And the Gréekes haue giuen the thrée graces their names of chéerfulnesse that is too wit Aglaia â–ª Euphrosyne Thalia méening thereby that good turnes are too bée doone vntoo others with a glad heart and chéerfull countenance The third place GOd framed man in such wyse and distinguished mannes lyfe intoo sundrie degrées dueties and giftes that euery one hath néede of others helpe and eche one too shewe his louingnesse and liberalitie towardes other by franke and free imparting his giftes among them And in déede the best of all laboures is too help a man by such meanes as he hath and can And therfore in this place Peter willeth all men too employ the giftes which they haue not too vainglory and pryde but too this end that they may serue our neybors turne and set foorth the glory of God Like as Paule j. Corinthians xij and xiiij willeth all giftes too bée employed too edefying â–ª and too the profit of the churche If any man speake let him speake as the answers of God. That is too say he that is a Preacher let him teache faithfully and let him handle the word of God aryght and not teach Philosophie nor the traditions of men If any man ministreth let him doo it according to the abilitie that God lendeth him That is too say let euery one that serueth in any other seruice or office abide within the boundes of his vocatioÌ„ which God furthereth let him acknowledge God to bée the efficient cause and end of al wholsom dooings Let him doo all things too the glory of God. Vppon Whitson Sunday ¶ The Epistle Actes ij ANd when the fiftie dayes wer come to an end they were all with one accord together in one place And sodenly there came a sound from heauen as it had bin the comming of a mighty winde and it filled al the house where they sate And there appeared vntoo them clouen tongues like as they had bin of fire and it sate vpon eche one of them and they were al filled with the holy ghost and began to speake with other tongues euen as the same spirit gaue theÌ„ vtterance Then were dwelling at Ierusalem Iewes deuout meÌ„ out of euery nation of them that are vnder heauen When this was noysed about the multitude came together and were astonied bicause that euery man heard them speake with his own language They wondred all and maruelled saying among theÌ„ selues Behold are not all these which speake of Galile And how heare wee euery man his owne tongue wherein wee were borne Parthians and Medes and Elamites and the inhabiters of Mesopotamia and of Iewrie and of Capadocia of Pontus and Asia Phrigia and Pamphilia of Egipt and of the parties of Libia which is beside Syren and straungers of Rome Iewes and Proselites Greekes and Arrabians wee haue heard them speake in our owne tongues the great woorkes of God. The Doctrine concerning the feast of Pentecost or Whitsuntide may be included in foure places 1 Of the woord Pentecost and the stories of Gods shewing of himselfe which were doone in the Church vpon Whitsun Sunday 2 The Doctrine concerning the person of the holy Ghost 3 Of the office and benefites of the holy Ghost 4 Too whom the holy Ghost is giuen and how he is receiued or forgone The first place PEntecost is a Gréeke woorde and signifieth the fiftith day that is too wit from Easter day For the fiftith day after the first passeouer and passage of the children of Israell out of Egipt the lawe of God was published vppon Mount Sinai And the same day a thousand fiue hundred fortie and twoo yéeres after béeing the fiftith day after that our passeouer Chryst was offered in sacrifise vppon the altar of the crosse the holy Ghost was poured out vppon the Apostles Now from the creation of the world vntoo the first Pentecost in which the ten commaundementes were delyuered vppon Mount Sinai there passed twoo thousand four hundred and thrée and fiftie yéeres From the first Pentecost or
the holy Ghost The holy Ghost is the third persone of the Godhead procéeding from the Father and the sonne of one substance and of one euerlastingnesse with the father the sonne which in the first creatioÌ„ togither with the father the sonne did cherish and quicken all things that bréede and afterward at all tymes is sent intoo the harts of those that beléeue the gospel too kindle in them light too the true knowing of God and too bée their Aduocate cherishiug comforting quickning their harts with spiritual rightuousnesse and euerlasting lyfe This description is builded out of the Textes folowing For that the holy ghost is a persone of the Godhead or verely and in nature God of one substance with the father the sonne the institution of our Baptim dooth euidently confirme Mat. xxviij Baptizing them in the name of rhe father and the sonne and of the holy ghost For in Baptim the true and almightie God is called vppon and a record is vttered that the baptized persone is receyued intoo Gods fauor and washed from his sinnes and endewed with rightuousnesse and euerlasting saluation And that on the other syde he ought too acknowledge this only true God and too cal vppon him and woorship him Now seing that in Baptim the father the sonne and the holy ghost are called vppon toogither and ioyned in one selfe same felowship of honour the Godhead might maiestie substance of all the thrée persones must néedes bée all one like as also it is sayd j. Iohn v. There are thrée that beare witnesse in heauen the father the woord and the holy ghost these thrée are one that is too say they are of one selfsame being or substance Basill Wée must bée baptized according as wée haue receiued of Chryst and wée must beléeue as we were baptized and confesse as wée beléeue the father the sonne and the holy Ghost Eusebius Palestinus Wée cal vppon the holy God the fountain of lyght by our Sauiour Iesus toogither with the holy Ghost c. And there bée many Argumentes auouched else where whiche confirme that the holy Ghost is verely and by nature God. Act. xxviij The holy Ghost spake by the Prophet Esai Go and speake too this people say to them Herken c. But Esai in his vj. chapter sayeth he heard the voyce of the Lord God saying Go tell this people c. Ergo the holy ghost is the Lord God or verely and by nature God. Act. v. Peter sayeth that Ananias made a lye too the holy ghost and anon after he sayth Thou hast not lyed to meÌ„ but to god Hereuppon it foloweth that the holy ghost is God. Also the holy ghost is euery where yea and he dwelleth substaÌ„ciallyin the harts of the godly filleth al the saints by imparting his being vnto them he teacheth regenerateth and sanctiâ—ieth them all which things are the properties of the Godhead too doo That the holy ghost procéedeth fruÌ„ the father the soÌ„ne yet is a distinct persone froÌ„ the father the soÌ„ne there be many proofs Ioh. xv WheÌ„ the coÌ„forter shalbecoÌ„me whoÌ„ I wil send you froÌ„ the father the spirit of truth which procéedeth from the father Iohn xvâ— When that spirit of truthe shalbée come he shall take of myne bycause al things whiche the father hath are myne that is too say I am of the same substaÌ„ce with the father I haue the same power maiestie glorie being that the father hath And this my being do I coÌ„municate to the holy ghost who though he take of myne that is too say of my substance yet is he a distinct persone from mée according as it is sayd a little erst If he come not I c. Roma viij And ofte elswhere he is named the Spirit of Chryst and the spirit of the Sonne Therefore he is in very déed the spirit of the sonne and procéedeth from the sonne as well as from the father as in Iohn xx Chryst breathing vppon his Disciples méeneth that he will impart too the Apostles the spirit procéeding out of his owne bresâ— That in the first creation the holy ghost cherished things growing and euer since hath bin present too the Church and gouerned all the godly it is euident by the Textes cited in the beginning of this second place And the rest of the members of this definition which reherse the operations and benefites of the holy Ghost shall bée declared foorthwith The third place THe office and chéef benefites of the holy Ghost are comprehended by Chryste in twoo termes when he nameth him the spirit of Truthe and the Comforter And therefore we will vnfold these two Termes shortly He is termed the spirit of truthe first bycause he is not only soothfast and voyd of vntruthe but also is the authour and preseruer of the true doctrine concerning God in the publike ministerie and the shewer of the true interpretation and discernement of all sectes and opinions Iohn xiiij The holy Ghost shall teache you al things j. Ioh. ij These things haue I wrytten concerning them that seduce you And the anoynting which you haue receyued of God abydeth in you and teacheth you all things and is true and there is no vntruthe with him Secondly bycause that in the hartes of them that beléeue the Gospell he kindleth the lyght of the true knowledge of Gods being and will and true acknowledgement of sinne and true fayth settled in the fatherly good will of God promised for Chrystes sake sake j. Corin. ij None knoweth the things of God but the spirit of god But God hath opened them too vs by his spirite For the spirit sercheth all things yea euèn the bottome of Gods secretes concerning our redemption and saluation Thirdly bycause he stirreth vp true inâ—oâ—ation in meÌ„nes hartes Zach. xij I will poure out the spirite of Thankes giuing and prayer vppon the house of Dauid â—oma viij Yée haue reâ—eyuâ—â— the spirit of adoption of sonnes by which wée â—â—ye â—bba father Fourthly by cause that in the haâ—â—â—â— of the godly he kindleth the fyre of true loue or louingnesse towardes God and our neyghbour out of which flowe all other vertues â—oÌ„ v. The loue of God is shed in our hartes by the holy Ghoste which is giuen vs Gal. v. The frutes of the spirite are ioy peace louingnesse c. The Gréeke woord Paracletus signifieth an Aduocate or coÌ„forter For like as an Aduocate in court matters is at haÌ„d with his clyent couÌ„selling hartening and comforting him so dooth the holy Ghost play the same partes in the myads of the godly For in so great darknesse of mennes mynds and so horrible falles euen of the wyse â—orâ— the holy Ghost hadde néede too stand continually too the helme in all the intentes and dooings of this lyfe according as Dauid prayeth psal lj A pure hart create in mée O God and renew a right spirits in my bowels Giue mâ—â—
Bycause yee are sonnes GOD hath sent the spirit of his sonne into our hartes which crieth Abba Father VVherfore now thou art not a seruant but a sonne If thou bee a sonne thou art also an heyre of God through Christ The disposement It perteyneth too the kynd that instructeth For it reckeneth vp in order the effectes or chéef benefites of the sonne of God who is borne too vs and gyuen too vs and he setteth them playnly out by a similitude taken of Seruantes and Heires The chéef benefits which the sonne of God hath obteyned for the churche by his wonderfull birth are fower 1 Redemption from the curse of the Lawe 2 Adoption too bée the sonnes of God. 3 The giuing of the holy ghost who cryeth Abba father 4 The heritage of eternall lyfe Of these benefites will I speake in order and bréefly And I exhorte the héerers too consider diligently and aduisedly and too bestowe in the bottome of their hartes this notable sentence which comprehendeth the summe of the whole Gospell After that the fulnesse of the tyme was come or after that the tyme appoynted by the eternall purpose of God was fully come that is too wit ▪ the yéere frō the creation of the world 3962. God sent his sonne borne of a womā made vnder the lawe too the intent he should redeeme those that were vnder the Lawe that wee myght receyue the adoption of sonnes And bicause wee are sonnes God hath sent the spirit of his sonne intoo our hartes crying Abba father Therfore thou art no longer a seruant but a sonne And if thou be a sonne thou art also an heire of God through Chryst Now let vs first consider the notable record concerning the twoo natures in Chryste God sent his sonne borne of a woman This Iesus borne of the virgin Marie is the onely begottē sonne of God that not by adoption but by nature Ergo he is by nature very God also according as wée haue hard the other day of Chrystes birth out of the first Epistle the first Chap. too the Hebrewes And herevntoo let vs adde the like sayings Iohn iij. So God loued the world that he gaue his only begotten sonne c. and Ioh. j. Wée haue seene the glorie of him as of the fathers only begotten j. Ioh. iiij Herin appéered the louingnesse of God that he hath sent his onely begotten sonne intoo the worlde that wée might liue through him This sonne of God was borne of a woman Ergo he is by nature very man also Paule taketh these woordes out of the first promise concerning Chryst made too Adam Eue the womans seede shall crush the serpents head And it is woorth the considering that he saythe Of a woman that he might gyue vs too vnderstand y the sonne of God tooke vpon him mannes nature of the substance of the virgin Marie and not that he was sent downe from heauen through the Uirgin Marie as through the pype of a conduit Here ensueth a beadrol of the benefits which Christ hath brought vs by his birth MAde bond to the Lawe too redeeme them that were vnder the Lawe Excéeding great and vnserchable wisdom is conteyned in these fewe woords Whiche though wée bée not able too perceyue throughly in this Dimnesse yet is it too bée vnfolded bréefly that the héerers may looke somewhat néerer vppon it Gal. iij. Paule sayeth Chryst hath redéemed vs from the curse of the Lawe and is become accursed for vs For it is written cursed is euery one that abydeth not in all things that are written in the Lawe For it is an euerlasting and vnchaungeable Maximée of Gods iustice that men must eyther obey Gods Lawe without any sinne or else by sinning become accursed and so bée caste intoo eternall peynes Therefore when as all whole mankynd was become subiect too the curse of the Lawe too Gods dreadfull wrath and too euerlasting damnation thorough sinne Rom. iij. Too the intent all mouthes myght bée stopped c It was decréed by the wonderfull aduice of the Godhead that the sonne taking our nature vppon him shold turne vppon himself the burthen of the Lawe of Gods wrath of sinne and of eternall damnation and pay the full raūsome for vs like as if one were greatly oppressed with det or hild prisoner in Turkie and should be set free by another that would vndertake eyther the burthen of the det or of prisonership for him and pay his raunsome Therfore vseth Paule in this place the woord Raunsome whiche is as much too say as too buy a man out by paying his full woorth for him Wée could not bée set frée by our owne deseruings vertues or weldooings Not Abel by his death not the meeknesse and patience of Socrates or Phocion not Royaltie not power not artillerie not welth could compasse this thing Oaly wée may thank God who hathe giuen vs victorie by our Lord Iesus Chryste who hath nayled the curse of the Lawe too his crosse Collos ij And he shall say too vanquished death Death where is thy sting Hel where is thy victorie The sting of death is sinne and the power of sinne is the Lawe j. Corinth xv And death did spred it selfe intoo all men bycause all men haue sinne But sinne is not imputed where there is no Law c Rom. v. All these mischéeues that is too wit sinne Gods wrath the curse of the Lawe the Deuils Tyrannye and endlesse damnation hath the sonne of GOD who is giuen too vs turned vppon himselfe and redéemed vs from these euils That wee by adoption myght receyue the heritage of sonnes The second benefit is Adoption too bée the sonnes of god The only begotten and naturall sonne of God begotten of the substance of the Father before all worlds is our Lorde Iesus Chryst Iohn j. and .iij. j. Jhon iiij By and for this only begotten sonne are wée receyued too bée sonnes by adoption whom the eternal father embraceth with fatherly good will for his beloued sonnes sake as brethren of Chryst and heires of the heauenly light wisdome rightuousnesse and lyfe euerlasting Than which benefite a greater cannot bée deuised j. Iohn iij. Sée what a louingnesse the Father hathe voutsaued vppon vs to name vs the sonnes of god Ryght déerbeloued Now are wée the sonnes of God and yet hathe it not appéered as yet what wée shall bée hereafter But wée knowe that assoone as that shall appéere wée shal bée like vnto him bycause wée shall sée him as he is Iohn j. He gaue them power too become the sonnes of God as manye as beléeue in his name Math. vj. Our father whiche art in heauen And bycause yee are sonnes GOD hath sent the spirit of his sonne intoo our harts crying Abba father The third benefite is the giuing of the holy Ghost who kindleth in our hartes the true calling vppon god Héere must the whole doctrine concerning the holy ghost bée repeted what the holy ghost is how great a benefite of
their aūcient sinne with water fresh new Their raimēt whyte betokeneth eke the brightnesse of their mynd It is the shepeherds ioy so fair and whyte a flocke too fynd Therfore also were the reading of this dayes Epistle and the Introit in which mention is made of regeneration ordeyned that the baptized might bée instructed concerning their regeneration or newbirth and of their encounters and victories ageinst the Diuell and the world ¶ The Epistle j. Iohn v. ALl that is borne of God ouercommeth the world And this is the victorie that ouercommeth the world euen our fayth Who is hee that ouercommeth the world but he that beleeueth that Iesus is the sonne of God This Iesus Chryst is he that came by water and blud not by water onely but by water and blud And it is the spirit that beareth witnesse bycause the spirit is trueth For there are three which beare recorde in heauen the Father the woord and the holy Ghoste and these three are one And there are three whiche beare recorde in earth the spirite and water and blud and these three are one If wee receyue the witnesse of menne the witnesse of God is greater For this is the witnesse of God that is greater which he testified of his sonne Hee that beleeueth on the sonne of God hath the witnesse in him selfe He that beleeueth not God hath made him a lier bycause he beleeueth not the recorde that God gaue of his sonne And this is the recorde howe that GOD hath giuen vntoo vs eternall lyfe and this lyfe is in his sonne Hee that hath the sonne hath lyfe and hee that hath not the sonne of GOD hath not lyfe The disposement THis Epistle is of that kynde of caces that instruct The state of it is a doctrine concerning fayth leaning vppon the sonne of God our Lord Iesus Chryst which fayth ouercommeth sin death and receyueth rightuousnesse and euerlasting lyfe The cheefe places are these 1 Of faith wherby wée are borne of God. 2 Of the obiect of fayth or of the persone and benefites of Chryst 3 A testimonie that the thrée persones of the Godhead are all of one substance 4 Of the ministerie of the Gospel and of the Sacraments of Baptim and the Lords Supper The first place THe welspring aud soule of godlynesse and Chrysten lyfe and the originall and head of our endlesse welfare is fayth in the sonne of God our Lord Iesu Chryst our Mediator King and Préest which fayth is in no wyse an ydle and vayne persuasion but the liuely and effectual instrument of our saluation wherby wée receyue intoo vs the true knowledge of God forgiuenesse of sinnes and all Gods benefites yea and euen God himself and ouercome sin and death and obteyne rightuousnesse lyfe and glorie euerlasting Of this true and effectuall faith there is a notable description in this dayes Epistle which wée will vnfold in these woordes Fayth is a true perceuerance of Chrysts persone and benefites of al the whole doctrine deliuered by God and it is an assent wherby wée persuade our selues that all the Articles of the doctrine are true and in especially beléeue that Iesus is the sonne of God and Chryst or the anoynted of God that is too say our King Hygh preest Mediatour and Redéemer And it is an assured trust stedfastly settled in the sonne of God our Lord Iesus Chryst the vanquisher of sin death and the Diuil assuring a man for a certeintie that for Chrysts sake his sinnes are released and himselfe set in gods fauour who receyueth héereth helpeth defendeth and freely rewardeth with lyfe and glorie euerlasting This fayth in Christ ouercommeth the world that is too say sinne and the entycementes of sin and the Diuell himselfe the Prince of the world and death which is the chéef sinew of the Diuels power as is sayd j. Iohn ij If any man loue the world the loue of the Father is not in him for euery thing that is of the world as the lust of the fleshe the lust of the eyes and pryde of lyfe is not of the Father but of the world Now the lyfe of man vppon earth is a continuall warfare and deadly foode ageinst foure cruell and mightie enemies that is too wit the Diuell who is furnished with a thousand pollicies too anoy the sinfull prouocations of our owne nature rebelling ageinst the Lawe of God the persecutions of Tyrants and the afflictions of all sortes bothe of mynd and bodye With these foure enemies must al godly folke fyght continually as long as they are in this world Neyther is any man able too ouercome them saue he that is borne of god But they are borne of GOD that beléeue in Chryst as is sayd in the beginning of this Chapter Euery one which beleeueth that Iesus is Chryst is borne of God and whiche with stedye fayth embrace and hold fast the woord that is deliuered by God and in whom the holy Ghost dwelling purgeth and putteth away the old Leuen or false opinions and sinfull inclinations and affections kindleth in them a new lyght new ryghtuousnesse new lyfe and newe obedience agréeing with Gods will. For in asmuch as all men are conceyued in sinne and borne the children of wrath and bondslaues of the Diuell they can not become the sonnes of God and inheriters of euerlasting lyfe and saluation before such tyme as they bée borne agein or begotten agein of GOD that is too say endewed with true fayth or new rightuousnesse and lyfe God regenerateth or begetteth men a new by twoo meanes by the Gospell concerning Chryste or by the woord receyued by fayth and by the Sacrament of Baptim j. Pet. j. Yée are borne agein of vncorruptible séede by the woord of the liuing god Iohn iiij Except a man bée borne ageine of water and the holy Ghost c. Tit. iij. He hath saued vs by the fountaine of the newbirth And these woordes or termes iust ryghtuouse godly holy beléeuing in Chryste borne of God childe or sonne of GOD new man perfect swéete or vnleuened bread c signifie in a maner all one thing The second place THe chéef obiect of fayth is our Lord Iesus Chryst And it standeth the godly in hand too haue a ryght opinion and beléef concerning the persone office and benefites of Chryst according as Iohn sayeth in this place that wée must beléeue that Iesus is the sonne of God and that he is Chryste and that he came by water and bloud like as also in this dayes Gospell he appoynteth the same end and shooteanker of the storie of the Gospell and of the whole sacred Scripture These things are written too the intent yee should beleeue that Iesus is Chryst the sonne of God and that by beleeuing yee myght haue lyfe in his name The name of Sonne sheweth that Chryst is in very déed and by nature God begotten of the substance of the eternall father as it is sayd in the Psalme Thou
art my sonne this day haue I begotten thée And in the Gospell he putteth a difference betwene this only begotten sonne the Saints which are his sonnes by adoption and are beloued of the eternall father and taken in place of Gods sonnes and heires of the lyfe and blissednesse that is with God for the intercession of this only begotten sonne Chryst or the anoynted signifieth the hygh Préest or teacher of the Gospell the Spokesman and Redéemer of the Church the King and conquerour of sin death the Diuell and the restorer of rightuousnesse and lyfe euerlasting This Chryst came by water and blud not in water onely but in water and blud for he bringeth the doctrine of the gospell out of the bosom of the eternall Father concerning the forgiuenesse of sinnes rightuousnesse cōfort the holy Ghost and euerlasting saluation too bée bestowed vppon all that are throughly put in feare which wrestle with the terrours with Gods wrath with sinne and with death and thirst or with earnest desire long after comfort and lyfe and are washed with the water of Baptim in token of remissiō of their sinnes as is sayd in Esai lv All yée that thirst come too the waters and Iohn iiij and .vij. If any man drink of the water that I shall giue him it shall become a fountaine of water flowing vntoo euerlasting lyfe Neyther is he come in water only that is too say he is not only a teacher of the gospel wherwith the thirstie harts of the godly are refreshed but also he is a Redéemer which hath with his blud pacified the wrath of the eternal father ageinst our sins redéemed the whole church from sin death euerlasting damnation And this holy blud of his doth he distribute too vs in his holy supper Ebr. ix By his own blud hath he entered intoo the holy place once for all and hath found eternall redemption Rom. iij. Wée are iustified fréely by the grace of God through the redemption made in Iesu Chryste whom GOD hath set foorth a mercy seate by fayth in his bloud Math. xxvj This is my blud of the new Testament whiche is shed for many in remission of their sinnes And it is the spirit that beareth witnesse that is too say the holy ghost beareth witnesse of the persone office of Chryst namely y this Iesus is Chryst the sonne of god the redéemer that was promised too the church as is sayd Iohn j. Vppon whom thou séest the spirit descending abyding vppon him the same is he that baptizeth with the holy ghost and I sawe bare witnesse that this is the sonne of god Rom. j. Who was certeinly shewed too bée the sonne of God by the spirit of sanctification in that he is risen from death Ageine in the publick ministerie the holy ghost preserueth spreadeth abrode and by testimonies of miracles confirmeth the doctrine concerning the persone and benefits of Chryst Ioh. xv When the comforter shal bée come euen the spirit of truthe whom I will send you from my Father he shall beare witnesse of mée and you also shall beare witnesse bycause you haue bin with mée from the beginning Bycause the spirit is truthe or the witnesse of the holy ghost is true like as in Iohn xv and .xvj. he is called the spirit of truthe bycause he is soothfast and maketh folks soothfast kindleth true knowledge of God true rightuousnesse true lyfe in the beléeuers Of the third place THere bee three that beare witnesse in heauen the Father the VVoord and the holy Ghost and these three are one Let this euident witnesse of the one substāce or only one selfsame being godhead power maiestie glorie of the thrée persones of the godhead bée considered in this place and also let the descriptions differēces of the thrée persones namely of the father of the sonne who in this place and in Ioh. j. Apoc. xix is named the woord of the holy ghost bee repeated out of the place concerning God the cheef poyntes whereof I will anon after expound vppon Trinitie Sunday The fourth place THere are three that beare witnesse in earth the spirit and water and blud and these three are one God hath ordeyned the publike preaching of his Gospell too the intent the true doctrine concerning the sonne of God our lord Iesus Christ who suffered death rose agein for vs myght bée knowen and many men bée conuerted too God by the voyce of his Gospell and so becōme heires of ryghtuousnesse and lyfe euerlasting For God gathereth too himself an euerlasting Church by the sound of his woorde wherby he both rebuketh mennes sinnes and allureth them too repentance and also giueth remission of sinnes and euerlasting saluation too such as repent and beléeue the woord And alwayes too the woord God hath annexed outward signes which lyght intoo the eyes as pictures of his promises which signes haue all one méening all one strength all one vse and all one effect or working with the woord For by these twoo meanes namely the woord and the outward signes or Sacraments dooth God beare witnesse of his sonne and offereth too vs forgiuenesse of sinnes and euerlasting saluation for his sonnes sake and also kindleth encreaseth and strenghtheneth fayth in our myndes And therfore Austin termeth a Sacrament a visible woord And like as Chryst sayeth that the holy Ghost reproueth the world of sinne and beareth witnesse of him and like as it is sayd in Genesis My spirit shall not iudge in man bycause he is fleshe that is too say I will take away the ministerie or vse of the holy Ghoste from men So in this place the woord Spirit must most simply bée vnderstood of the holy Ghost reprouing the world of sinne by the ministerie of the Gospell and bearing witnesse of Chrystes persone and benefites and of the eternall lyfe VVater and blud signifie the Sacramentes of Baptim which is the Lauer of water clēzing vs cleane by the woord from all iniquitie and of the Lords Supper in whiche the bodye and blud of Chryst that was shed for vs is distributed in assurance of remission of sinnes And these three are one that is too say they are directed all too one end and haue all one selfsame force vse and effect For the meanes by which God witnesseth of his sonnes benefites and by which he imparteth remission of sinnes and euerlasting lyfe too vs and wherby he rayseth vp encreaseth and confirmeth our fayth are alwayes toogither Vppon the Sunday called Misericordia or the second Sunday after Easter The Introit THe earth is full of the Lords mercy Prayse yee the Lord. The heauens are stablished by the woord of god Prayse yee the Lord. Reioyce yée rightuous in the Lord praising becommeth the ryghtuous c. Psalm xxxij ¶ The Epistle j. Peter ij CHryst also suffred for vs leauing vs an ensample that yee should folowe his steps which did no sinne
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
deliuerāce of the ten commaundements vnto the Pentecost of the new Testament in which the holy Ghost in the visible shape of fire was shed vppon the Apostles are 1542. yéeres And from the first Pentecost in which the ten commaundements wer giuen by God vntoo the Pentecost or Whitsuntide of this yeere from Chrystes birth 1570. are passed 3079. yéeres God ordeyned among the people of Israell the feastes of Easter Pentecost Tabernacles c. that they might mainteine the memorie of the benefites that he had bestowed vppon the Israelites in conueying them out of Egipt and in publishing the lawe in defending them in the wildernesse And too the entent the people myght bée instructed cōcerning the benefites of the sonne of God our Lord Iesus Chryst for whose sake they béeing deliuered out of the thraldome of sinne and endlesse damnation were gouerned by the holy Ghoste and made heires of the euerlasting and heauenly Tabernacle Therefore it was Gods will that the people also should kéepe the Feast of Pentecost chéefely for thrée causes First that the maruelous publishing of Gods lawe which he had set foorthe that day vppon the toppe of mount Sinai with notable tokens might the more certeinly be spred abrode For although he had sowed intoo mennes harts a perceiuerance of his lawe before from their first creation yet notwithstanding he repeated it ageine vppon mount Sinai least béeing darkned in this sorowfull mistinesse which folowed mannes fall it might haue bin vtterly quenched in vs and too the entent wée should know that this natural perceiuerance of the lawe was spred intoo our hartes by God himself and specially that the dreadfull iudgemēt of God ageinst sin myght bée manifested too mankinde by the lawe shooting foorth the thunderbolts and lightenings of Gods wrath Another cause was for that God would haue new loaues of bread made of the corne that grew the same yéere offered too him at the feast of Whitsuntyde too the entēt his presentnesse and goodnesse in cherishing and mainteining this bodely lyfe myght bée acknowledged also Thirdly God would that the people shuld bée put in mind of the Whitsuntyde of the newe Testament which was too come and of the shedding foorthe of the holy Ghost intoo the hartes of the beléeuers by whose help the law of God which otherwise were vtterly impossible too mans nature is begō new rightuousnesse comfort lyfe euerlasting kindled in our harts Of wonderful purpose would God haue the times or dayes in which the law was deliuered and which the holy Ghost was shed foorth and the maner of the manifestation of bothe too agree For looke on what day the lawe of God was published with flames of thunder and lightning vpon moūt Sinai the sameday was the holy Ghoste also sheaded forth vppon the Apostles in the likenesse of flames of firy tunges For the holy Ghost by firie tunges that is too say by preachinge the woorde of the lawe and the Gospell gathered a Churche too God out of nacions of sundry tunges and is effectuall in it And he kindleth in mennes hartes first a fire or a beholding of Gods dreadfull wrath which is a consuming fire and secondly the lyght of faith comfort ioy and lyfe promised for Christes sake and the fire of burning loue towards God and of al other vertues Héerby also is somewhat ment concerning the person of the holy ghost namely that he is the flame of that mutuall loue wherwith the eternal father and the sonne embrace eche other and wherwith they afterward ioyne the Church too them But in especially in the storie of this feastfull day let the comparison of eyther of the Pentecostes bée considered Of which the first dooth with darting the thunderboltes lightning of Gods law so fray the multitude of folk standing by that with quaking and astonyed myndes they flée from the sight and spéeche of god But at this other Pentecost the holy Ghost is poured out vppon the Sainctes and he moueth their harts not too flée from God but too approche vntoo God vppon trust of his sonne and too crie Abba Father Romains the eight The second place Of the persone of the holy Ghost THe holy Ghost began not then first too bée nor was then first shed intoo the harts of the Saincts when he sate vpon the Apostles in shape of firy tūgs y fiftith day after Christes Resurrection but he was with GOD the Father and the sonne from euerlasting created all other things of nought and imparted lyfe and power too thryue and encrease too all things growing in their first creation And afterward at al tymes in the Church he kindled the light of fayth or true acknowledgement of God and spirituall rightuousnesse and eternall lyfe in all the elect as is sayd in Gen. j. The Spirit of the Lord cherished the waters Psal xxxiij By the woord of the Lorde the heauens were stablished and all the host of them by the breth of his mouth j. Pet. j. The spirit of Christ in the Prophetes foretold the passion of Chryst Actes xxviij As the holy Ghost hath spoken by the Prophet Esai Nowe there are an eyght hundred yéeres or there abouts from Esai too the sheading foorth of the holy Ghoste vppon the Apostles Neyther may wée surmyse that the Apostles did then first receyue the holy Ghost whē the tenth day after Christs ascension he was shed out vppon them in the visible shape of firie tungs for in the .xx. of Iohn it is sayd expressely Take yée the holy Ghoste And this generall rule is well knowen Rom. viij They that are led by the spirit of GOD are the sonnes of god If any man haue not the spirit of Chryst he is none of his But there are two manner of gifts of the holy Ghoste One sort is common too all the godly of whiche is spoken Gal. v. The frutes of the spirit are fayth ioy peace and loue c. An other sort are singular and as it were peculiar priuiledges of some certein persones as the sodeine knowledge of diuerse tungs vnappalled courage of mynd in professing and spreading abrode the Gospell the gift of healing and of woorking other miracles Now vpon Whitson Sūday there were poured out vpō the Apostles not only those common and ordinarie things whiche were also begonne in them before but also these wonderfull giftes of the holy ghost and such as were graunted too fewe by speciall priuiledge of god And this maruelous and visible sheading foorth of the gifts of the holy ghost was then doone at that tyme too the intent it myght bée an assured witnesse that the holy Ghoste is at all tymes afterward by the preaching of the gospel without fayle sheaded inuisibly into the hartes of the beléeuers and that he kindleth in them true inuocatiō ioyfulnesse hope and other motions pleasing God and transformeth them to the image of god Now let this ensewing such as it is suffyse for a description of the persone of
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
promis Luke xj How much more shal the heuenly father giue the holy ghost to those the ask him Therfore let this most large promise stir vs vp to sue daily vnto God with most harty and ernest entreatance that this gouerner the holy ghost may be sent into our harts his gifts be incresed in vs And let vs with so much the more héed circumspectnesse modestie rule our behauior least through our offences coÌ„mitted ageinst coÌ„science the holy ghoste be gréeued and so taking displeasure depart out of the teÌ„ple of our hart vtterly forsake vs Finally let vs coÌ„tinually recite this prayer of Dauids A clean hart create in me O God renue a stedfast spirit in my bowels Cast mée not away from thy face and take not thy holy spirit from mee Restore to mée the gladnesse of thy saluatino and strengthen mée with thy free spirite Vppon Whitson Monday ¶ The Epistle Act. ij BVt Peter stepped forth with the eleuen and lift vp his voyce and sayd vnto them Yee men of lewry all yee that inhabite Hierusalem be this known vntoo you and with your eares heare my wordes These are not drunkeÌ„ as ye suppose for it is yet but the third houre of the day But this is that which was spoken by the prophete Ioell It shal be in the last days sayeth God of my spirit I will poure out vppon all fleshe And your sonnes and your doughters shal prophesy and your yong men shal see visions and your old men shal dreame dreames And on my seruaÌ„ts and on my handmaydens I will poure out my spirit in those days and they shal prophesie And I will shewe woonders in heauen aboue and tokens in the earth beneath bloude and fyre and the vapour of smoke The Sunne shal be turned into darknesse and the Moon into bloud before that great and notable day of the Lord come And it shal be that whosoeuer shall call on the name of the Lorde shal be saued Yee men of Israel heare these woordes Iesus of Nazareth a man approued of God among you with miracles woonders and signes which God did by him in the mids of you as yee your selues know him haue ye taken by the hands of vnryghtuous persons after he was deliuered by the determinate counsell and fore knowledge of God and haue crucified and slayne whom God hath raysed vp and loused the sorowes of death by cause it was vnpossible that he shoulde bee holden of it For Dauid speaketh of him A fore hand I saw God alwayes before me for hee is on my right hande that I shoulde not bee moued Therfore did my hart reioyce my tongue was glad More ouer also my flesh shall rest in hope bicause thou wilte not leaue my soule in Hell neyther wilte suffer thyne holy too see corruption Thou haste shewed mee the wayes of lyfe and shalt make mee full of ioy with thy countenaunce Men and brethren let me freely speak vnto you of the patriark Dauid For hee is bothe dead and buried and his sepulchre remaineth with vs vnto this day Therfore seing he was a Prophete and knew that God had sworne with an othe to him that Chryst as concerning the flesh should come of the frute of his loynes and sit on his seat he knowing this before spake of the resurrection of Chryst that his soule should not be left in hel neither his flesh shoulde see corruption This Iesus hath God raised vp wherof we al are witnesses Since now that he by the ryght hand of God is exalted and hath receiued of the father the promise of the holy ghost he hath shed foorth that which ye now see and heare For Dauid is not ascended into heauen but he sayd The lord sayd to my Lord syt on my right hand vntill I make thy foes thy footestoole So therfore let all the house of Israell knowe for a suretie that God hath made that same Iesus whom ye haue crucified Lord and Chryst When they heard this they were pricked in their heartes and sayde vntoo Peter and vntoo the other Apostles Yee men and brethreÌ„ what shall we do Peter said vnto them repeÌ„t and be baptized euery one of you in the name of Iesus Christ for the remissioÌ„ of sins and ye shal receiue the gift of the holy ghost The disposement of Peters Sermon taken out of the redings vpon the second chapter of the Acts of the Apostles THe state of Peters first Sermon which he made vpon Whitson Sunday is a doctrine concerning the holy ghost of the maner how to obtein euerlasting saluation The parts of this Sermon are chiefly three FIrst of the principall efficient cause of oure conuersion and saluation that is to wit of the holy ghost by whom the eternal father kindleth in mens harts the true knowledge of himselfe and true fayth and Inuocation Secondly of the forcing cause or the deseruing of our saluation that is too wit of the death and Resurrection of our lord Iesus Chryst by whom and for whom only forgiuenesse of sinnes the holy ghost rightnousnesse and saluation euerlasting are giuen to them that belâ—eue Thirdly of the means by which the holy ghost worketh and by which he offreth and applyeth vnto vs Chrysts benefites or euerlasting saluation Which are the Woorde Of the law Repentance Of the Gospell Faith. Sacraments Of Baptim Of the Lords supper THe enterance of his oracion though it bâ—e shorte hath neuerthelesse the two places of Beneuolence and attentiuenesse He seeketh beneuolence or the fauour and good will of his héerers by a most honorable title such a one as was wel liked of amoÌ„g theÌ„ Yee men of Iury and ye that dwel at Ierusalem For like as Demosthenes doth ofteÌ„times speak to his couÌ„trimeÌ„ by these words Ye men of Athens bicause they thought theÌ„selues farre to excell the inhabiters of all other cities of Grece for many giftes so it liked well the people of IerusaleÌ„ too bée termed by the name of Iewes as wherby was mente that they were the professers of the true God and of the true doctrine woorshipping of God and that they were better than all other nations And he procureth attentiuenesse in these wordes Let this bee knowen vnto you and geue eare vnto my woordes This doone like as Cicero in his oration for Milo before â—e entreate of the matter dooth dispatch certeine doutes out of the Iudges mindes and preuenteth certeine foredéemings So Peter first of all displaceth out of the minds of his hearers that brute which wandred farre abroade that opinion y the Apostles were dronke with wine Afterward be steppeth too the case it selfe and that it may bée of the more authoritie hée vseth the saying and witnesse of the Prophete Ioel whiche in singular lightesomnesse of woordes comprehendeth the doctrine concerning the persone and benefites of the holy Ghoste Of which doctrine for asmuch as the chéef pointes are touched in the story of Whitsun Sunday I will now breefly
declare the weight and pithinesse of the woordes I will poure out my spirite vppon all flesh Firste and formost must bée considered the persone of him that speaketh which is the sonne of God our Lord Iesus Christe for so doo the wordes going next before euidently declare And yee shall know that in the middes of Israell I euen I the Lord your God and none other c. By which wordes may bée gathered notable proofes of the two natures in Christ For séeing he shall dwell in the middes of Israell after a farre other nâ—erer sort than be dwelt in the Tabernacle he must néedes bée very man 〈…〉 is â—ayde Iohn â— The woorde became flesh and dwelt among vs Also he is in the middes of you who though â—e were before mée yet came he after me Agein in as much as he is called Iehoua he must néedes bée very God by nature which thing is also gathered manifestely by this that he poureth out the holy Ghost vppon all that call vppon the name of the lord For to giue the holy Ghost is the propertie of the onely true God the lord Christe giueth the holy Ghost â–ª Ioh. xx Receyue ye the holy Ghost Iohn xv whom I will send you from my Father Ergo c. Secondly the poynting of the tyme must be vnderstood aright And it shal be in the later dayes not in the end of the world but at the last cast of the Iewish common weale and of the lawe giuen by Moyses Now there are from the publishing of Moyses lawe vntoo the pouring out of the holy ghost vpon the apostles a thousand fiue hundred and twoo and fortie yeares Thirdly is to be considered the pithinesse of this word Power by which God ment to betoken great aboundance and large plentuousnesse of a moste bounteous gift For whereas before that tyme the giftes of the holy ghoste florished only among the Iewes in the latter dayes not onely these gifts of the holy ghost which are common too the godly but also those peculiar and wonderfull giftes shall be poured by heapes vpon all flesh and vpon all nacions that beléeue the gospell And here withall the Prophet alludeth too the custome of anoynting the préestes which was a foreshadow of the giuing of the holy ghost as appeareth in j. Iohn ij Fourthly the testimonie concerning the person of the holy ghost in the pronoun My is to be obserued For ther is nothing in the godhead of the father the sonne which is not diuine euerlasting and almightie This spirit which is powred out vpon all flesh is the spirite of the Lord God and is poured out of the being of the father and the Son. Ergo he is very God by nature of one selfsame substance with the father and the sonne Although that in the Hebrew it bée written Ruhi my spirite yet notwithstanding the same thing altogither is in the word of Peter I will powre out my spirite whiche things agrée with the maÌ„ner of spéeche that Chryst vseth in Iohn xvj The spirite of truthe shall take of myne All things that my father hath are myne Therfore sayd I that he shal take of myne and shew vnto you For as the father hath a being euerlasting almighty incomprehensible true good of it self and standing by it selfe So also hath the Son the self same things taken of the Father And the holy Ghost is sayde to take the same being of the father and the sonne that in the trinitie wée may beléeue the nature of the holy ghost too bée the same that the nature of the father and the sonne is Fifthly is to bée obserued the moste swéete comfort set foorth in this vniuersal peece vpon al flesh which teacheth that God is not an accepter of persons but vpright to all men that behaue theÌ„selues vprightly For as it is his will to haue al men saued so also poureth he out his spirite vp-all that repent and beleue the Gospell Sixtly ther is also set foorth a swéet coÌ„fort in this woord flesh to be set ageinst the teÌ„ptatioÌ„ of vnworthines Wherby the prophet méeneth that this heauenly gift of the holy ghost is poured out not only vpon angels or holy men and such as excelled in vertue but also vpon the weake wretched y are subiect vnto deth defiled with sins how be it repenting fleing vnto Chryst by fayth and prayer Seuenthly in these woords folowing And your sons daughters your yong men your old men your bondmen your haÌ„dmayds shal prophesy is declared by a distribution y vniuersal parcel al flesh for the differeÌ„ces of sexes ages estates are takeÌ„ away for in Christ Iesu ther is no male or female no bondmaÌ„ or freeman no Iew or Gréeke Gal. iij. but all are one in Chryst all become partakers a like of the benefites of Chrystand the holy Ghost Eightly these spéeches Your sons shal prophesy see visioÌ„s dream dremes ar asmuch to say in this place as they shal know god aright also his son our lord Iesus Christ they shal rightly vnderstaÌ„d in their roome calling teach the gospel they shall direct al their deuises and doings by the woord of God they shal be heires of eternal saluation Ioel speaking of the benefites of the new testament vseth the woords that were best knowne in his tyme lyke as in an other place the true knowledge of God fayth prayer and praysing of God are termed by Malachie a pure incense and a cleane sacrifise And this phrase of Ioels is taken oute of Moyses the schoolemaster of all Prophetes Num. xij If there be any prophet of the Lord among you too him will I appéere in vision or else I wil speake vnto him by dreame And prophesying in the olde Testament signifieth reuelation or foretelling of things to come or of Chrystes kingdom or of Empires or of other things These reuelations did God disclose to the Prophetes eyther by the ministerie of his woorde and the promises written before by Moyses kindlyng a cléerer lyghte in their myndes or else by shewing himselfe in the shape of mans nature which afterwarde was too bee taken vppon him and by talkyng with Moyses and the fathers as Iacob sayeth I haue séene God face too face Or else he cast shapes pictures and images of things before the eyes of the prophets being awake as Esai saw the glorie of Chryst Daniel in his vij chapter séeth foure beastes which paynted oute the foure monarchies of the world Dan. vij being awake he séeth a Ram and a gote by whiche were signified the Monarchies of the Persians and of Alexander Hereafter in the .x. of the Actes Peter séeth a linnen shéete let downe from heauen Heereto perteyne the visions of Ezechiell in his j. x. and .xl. chapters and the Apocalips of Iohn Or else in dreames eyther by himselfe or by his good Angelles he imprinteth in mens myndes euident and notable betokenings or images of things to
delay For afterward no doute but the reuelacion of the glorie of Gods children shall follow though it be put off for a while Haue patience then a while and stay great profites springs of small delay He enlargeth this minor by the figure Expolition by â—eyning a person in y he sayeth that al creatures do grone endure throwes like women laboring of child which creatures notwithstanding do want sense But the feeling of the peyne commeth to the church the godly which grone for the sorow of Ioseph are sory that the vngodly abuse the creatures that the godly are afflicted murthered as yf I shuld say that the very walles of the church bewaile Luther it were as much to say as the godly men in the Church lament that Luther preacheth no more in that place The. 4. is grounded vpon the exaÌ„ple of the Apostles The sorowes miseries coÌ„mon to men with the chéefest lightes of the Church that is to wit the Apostles who had the first frutes of the spirite or the more excellent gifts of the holy Ghost are to be borne patiently The miseries gréefes of the godly y moorne in theÌ„selues with earnest longing looke for the glorie that shall bee shewed openly vppon Godschildren are but the same that the Apostles suffered Ergo they are too bée endured patiently The fifth argument is grounded vppon the manner of saluacion or of the full deliueraunce of all troubles The maner of saluacion appointed by God is this that in this present lyfe wée should for Christ the mediators sake receyue forgiuenesse of sinnes imputacion of rightuousnes inheritaunce of the glorie to come and the holy Ghost the comforter the earnest penny thereof that in the meane season wée should in this lyfe be subiect too the Crosse and to death and paciently by hope looke for our full saluacion or deliueraunce from the present miseries Wée are saued by hope that is to wit the full deliueraunce from sinne death and all miseries is yet too bée hoped for and looked for but the hope that is séene that is to say of thinges presente that are séene with the eyes is no hope Or the obiect which is séene before vs is not hoped for But the full deliueraunce or glorification of the godly is hoped for Ergo it is too be wayted for by patience And wheras the Papists argue in this wise â–ª Saluacion is Iustification We are saued by hope Ergo we are iustified by hope and not by fayth onely I answer I deny the consequent bycause there is a guyle in the double meening of the woord Saluation For in the maior or first proposition it signifieth remission of sins or recoÌ„cilemeÌ„t to God the heritage of eternall lyfe And in the minor or second proposition it signifieth ful deliuerance froÌ„ all euils or euerlasting glorification as with the mouth is acknowledgmeÌ„t of saluacion the is to say he that will be glorifyed must néedes perseuer The vj. argumeÌ„t is grouÌ„ded vppon the efficient or furthering cause or vpon possibilitie For mens mindes can not of theyr owne strength onely yéeld quiet or by any meanes willing obedieÌ„ce too God specially in greate troubles And therefore the holy Ghoste the comforter aydeth vs wretches and weakelings and as it were stretcheth out his hand to vs as wee are falling and holdeth vs vp and stayeth vs and strengtheneth vs that wée may bée able to beare out the burthen layde vppon vs like as hee strengthened Steuen Iohn Husle Laurence others He kindleth our mindes to true prayer and ruleth the sighes and gronings of our heartes that desire too bee soone dispatched out of these miseries inclining them to theyr obedience due to God that wée may pray too bée deliuered according too Gods fatherly good will and not after our owne deuises For wée know not what to pray as wée ought to doo But he taketh pitie of our ignorance as Bernard sayeth and accepting our prayer gently giueth not that thing which eyther is vtterly vnprofitable for vs or not néedefull to be graunted so soone But as for the prayer it shall not bee vnfruteful For eyther it shal obteyne that which we demaund or els that which shall bée more for our profite like as a Father or Phisician doo gently graunt not all things that the childe or the sicke person desire but suche things as they know bée méete for them Vppon the fifth Sunday after Trinitie ¶ The Epistle j. Pet. iij. BE you all of one minde and of one harte loue as brethren be pitifull be curteous meeke not rendring euill for euill or rebuke for rebuke but contrariwise blesse knowing that ye are therunto called euen that ye should bee heyres of the blessing For he that doeth long after life and loueth to see good dayes let him refrayne his tong from euill and his lippes that they speake no guyle Let him eschue euill and doo good let him seeke peace and ensue it For the eyes of the Lorde are ouer the righteous and his eares are open vntoo their prayers Again the face of the Lord is ouer them that do euill Moreouer who is he that wil harme you if ye folow that which is good yea happy are yee if any trouble happen vntoo you for ryghteousnesse sake Bee yee not afrayd for any terror of them neyther bee yee troubled but sanctifie the Lord God in your hearts The disposement THis Epistle is exhortatiue conteyning preceptes of good woorks or the dueties of many vertues of which dyuers perteyne too the fifth commaundement From thence therefore may the orderly expositions of euery of them bée fetched intoo this Epistle The first is of one myndednesse or desire of concord to the mayntenance wherof there are thrée vertues chéefly necessary of which is spoken Ephes iiij With all lowlynesse méeknesse longsufferance or patience endeuering to kéep the vnitie of the spirit in the bond of peace The vices that encouÌ„ter it are quarellousnesse which soweth discordes and debates cowardnesse which fighteth not euen for things néedful as in defence of the truth of Gods doctrin the glory of god c. The second is of like affectionednesse which is touched with the féeling of other folkes estates reioycing in the prosperitie of good men and lamenting their aduersities Or as Paule sayth which is mery with them that bée mery wéepeth with them that wéepe But as Pindarus sayth the most part of meÌ„ are gréeued with their own affairs haue no care for others Peter therfore commauÌ„deth like affectionednesse which coÌ„sisteth of twoo parts First of fréendlynesse which norisheth not maliciousnesse spitefulnesse enuiousnesse but willeth well too the good and is glad of their welfare And secondly of pitifulnesse which is touched with the feling of good mennes miseries is sory that they should fare amisse The vices that encounter it are diuelishnesse which is too reioyce at good mennes harmes and stonehartednesse
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
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
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
And he aduoucheth that the law is not only nothing ageynst the testament or promis concerning Christ but also that it confirmeth it yea most manifestly proueth that men must of necessitie be iustified by the frée mercy of God onely for Christes sake For in asmuch as gods law and the whole scripture conuinceth all men to be vnrightuous defiled with sin subiect to Gods wrath endlesse damnacion It is euident that the law it self beareth witnesse that no man can be iustified before God for his own worthinesse clennesse Therfore let no man vpon trust of his own streÌ„gth his own vertues or his own deseruings hope to obteyne rightuousnesse euerlasting lyfe in any other thing than in the onely free promis or in Christ onely Vpon the .xiiij. Sunday after Trinitie ¶ The Epistle Galat. v. I Say walke in the spirite and fulfill not the lust of the flesh For the flesh lusteth contrary to the spirite and the spirite contrary to the flesh these are contrary one to the other so that ye can not doo whatsoeuer yee woulde But and yf yee bee ledde of the spirite then are yee not vnder the lawe The deedes of the flesh are manifeste whiche are these adultrye fornicacion vnclennesse wantonnesse worshipping of Images witchcraft hatred variaunce zele wrath strife sedicions sectes enuying murder dronkennesse gluttonye and suche like Of the which I tell you before as I haue tolde you in times past that they which committe such things shall not be inheritors of the kingdome of god Contrarily the fruyte of the spirite is loue ioy peace long suffering gentilnesse goodnesse faythfulnesse meekenesse temperaunce Ageynst such there is no law They truely that are Christes haue crucified the flesh with the affections and lustes The disposement THis Epistle is of those sortes of cases that persuade For it is an exhortacion to good workes or new obedience agréeing with Gods will amplyfied with two figures Antithesis and Distribution And the state or proposition of the Epistle enlightned with the Antithesis is this sentence VValke in the spirite and fulfil not the lustes of the flesh that is to say obey the holy Ghost which ruleth youre intentes endeuers and dooings that they may agrée with the will or lawe of God and welter not in sinne or the lewde inclinacions and affections of nature corrupted and vnrenewed by the holy Ghoste or too speake shortly do good woorkes and eschue sinne Eyther member of this proposition Paule declareth enlargeth with a distribution of the generalitie into his particulars Now let the termes be vnderstood aright The spirite signifieth God the holy Ghoste and all new motions of true feare fayth and loue of God and of all other vertues stirred vp by the holy Ghoste For to this end is the holy Ghoste poured out into the hartes of the beléeuers that he should do away sinne and kindle new rightuousnesse conuersation agréeing with Gods will. To walke is the same thing that to liue or to rule the purposes and déedes of the whole lyfe Flesh signifieth the whole nature of man vnrenewed by fayth and the holy Ghoste Lust of the flesh signifieth not onely the inordinate desires of the senses or of the affections in the hart as vnlawefull loues hatredes yrefulnesse and the flames of sensualitie but also it signifieth in the will the turning from God distrust carelesnesse in neglecting the displeasure and iudgement of god and standing in a maÌ„s owne conceyt and in the mynd ignorance doutfulnesse concerning the béeing and will of God c. All this whole confused heape of original and inward actual mischéeues the Scripture comprehendeth vnder the terme of lust or concupiscence of which the verse of Crates may most truly bée verified Of euils all that may bee founde Concupiscence or lust is grounde But to good purpose and méening sayeth Paule fulfil not the lustes of the flesh For euen in all the Saincts there remayneth concupiscence of the flesh that is too wit many sinful inclinations and desires darknesse in the mynde and doutfulnesse distrust carnall carelesnesse and standing in a mans owne conceyte in the wil and a great â—able of sinful pangs and affectioÌ„s in the hart These mischéefs like deadly foes kéepe warre in our mindes ageinst the spirite and ageinst the good motions that are stirred vp by the holy Ghost as in Rom. vij Paule describeth this fyght of the flesh ageinst the spirit with many words and also they prouoke and enforce vs to outward sinnes Howbeit these workings of the fleshe must not bée fulfilled but must be kept down and mortified by the holy Ghost who ruleth the mynd will and hart that they may willingly and with a true intent exercise the dedes or vertues agréeing with the will or law of god For they that are led by the spirite are no longer vnder the lawe or vnder sinne which is accused condemned by the law neyther perfourme they their obedience too God by compulsion and constraynt of the law but of a frank and freeharted willingnesse of their owne Paul distributeth the woorks of the flesh and of the spirite or sinnes and good woorkes into certeine particulars which may bée referred too agréeable precepts of the Ten commaundementes The manifest deeds of the flesh he nameth sinnes or wickednesses which men coÌ„mit wittingly and willingly or which the dooer knoweth to bée sinne and sinneth wilfully For he putteth a difference between their synnes that are doone ageynst conscience whiche dwell not in the saintes and the sins of ignorance naturall infirmitie darknesse and the sinfull heates which oftentymes happen ageinst mens wills The first four kindes Aduoutry fornication vnclenenesse and wantonnesse doo fight ageinst the sixt commandement and the vertue contrary to them is chastitie The fifth kynd of the works of the flesh Idolatrie comprehendeth all sinnes ageinst the first table as false opinions concerning God heresies superstitions and al worshippings and seruings of God chosen without the warrant of Gods word as Masses Moonkishe toyes c. The contrary vertue is true godlinesse or fayth and true woorshipping of god The ten termes or sinnes folowing 1. Witchcraft 2. hatred 3. variance 4. spitefulnesse 5. wrath 6. strife 7. seditions 8. sects 9. enuying 10. and murther fyght all ageynst the fyfth commaundment And the contrary vertues are Ryghtfulnesse whiche hurteth not an other mans lyfe body or good name fréendship desire of coÌ„cord méeknesse The exposition of euery of these woords their differences may be taken out of the exposition of the ten coÌ„mandements or out of my rules of lyfe The last two kindes Drunkennesse and gluttonie may in likewise bée referred to the sixt commaundement and the contrary vertue is Stayednesse or sobrietie In the ende he addeth an argumente of discommoditie or of euerlasting paynes They that giue themselues too these sinnes shall not receiue the heritage of Gods kingdome but shall bée cast into endlesse
torments The frutes of the spirit or the vertues that please God which are kindled in the godly by the holyghost are 1. The loue of God and our neighbor which comprehendeth most of the vertues of the first and secoÌ„d table For Loue is the fulfilling of the law Rom. xiij and j. Cor. xiij 2. and. 3. Ioy and peace or quietnesse and gladnesse of the hart setled in God and persuading a man assuredly that God is at one with him and at hand with hym helping him and giuing hym lyfe and gladnesse euerlasting for Chrystes sake 4. Long sufferance or pacience beareth with other folks infirmities and with wrongs doone and is not discouraged with mysdealings or other ouerthwarte things that it should doo ageynst any of Gods commaundements and it perteyneth too the first and the fifth commaundement 5. Gentlenesse or curtesie yéelding it selfe willingly to other folks to vse and willingly dooing good to others perteyneth to the seuenth and fifth commaundements 6. Goodnesse or vprightnesse hurting no man endeuering too doo good and to profit all men is of as greate force as vniuersall ryghtuousnesse whereof men are called good And it comprehendeth chéefly liberalitie and courtesie 7. Faith or true knowledge of god trust settled in Christ the mediator or faythfulnesse performing coÌ„staÌ„cie in woord deed and in true mutuall good will and all dutifull poyntes of Fréendshyp and déemyng fréendly of other mennes willes and meenyngs perteyneth to the fifth commaundement 8. Meeknesse brydâ—yng wrath desire of reuenge perteyneth lykewyse too the fyfth commaundement 9. discretenesse sobernesse stayednesse temperaunce or chastitie perteyneth to the sixth commaundement From thence therefore may a more plentyfull exposition of the vertues bée fetched Ageinste suche there is no lawe that is too say the Lawe prohibiteth not these woorkes or there is no Lawe appaynted for the ryghtuous whiche are guyded by the holy Ghoste That is too say the Lawe dooth not accuse or condemne the ryghtuous neyther dooth it holde shorte or constreyne those that are obediente But as for those that fulfill the lustes of the fleshe or forbeare outward offences ageynst their willes those dooth the Lawe restreyne accuse and condemne They truly that are Chrystes haue crucified the flesh with the affections and lustes therof that is too say those that bée godly in déede or that beléeue in Chryst fulfil not the lusts of the flesh or their sinfull inclinations and affections but doo keepe them vnder and restreine them and mortify theÌ„ with the spirite as is sayd Rom. viij If ye mortifie the déedes of the flesh by the spirite yée shall liue Vppon the .xv. Sunday after Trinitie ¶ The Epistle Gal. v. IF yee liue in the spirit let vs walk in the spirit Let vs not bee vaineglorious prouoking one another and enuying one another Brethren if any man be fallen by chance into any fault ye which are spirituall help to amend him in the spirit of meeknesse considering thy selfe lest thou also be tempted Beare ye one anothers burthen and so fulfil the law of Christ For if any man seme to himself that he is somwhat when he in dede is nothing the same deceiueth himselfe in his imagination Let euery man proue his owne worke and then shall he haue reioycing in his owne selfe and not in another For euery man shall beare his owne burthen Let him that is taught in the woord mynister vnto him that teacheth him in all good things Be not deceiued God is not mocked For whatsoeuer a maÌ„ soweth that shall he reape For he that soweth in the flesh shal of the flesh reape corruption But he that soweth in the spirite shall of the spirite reape life euerlasting The disposement THis Epistle perteineth to the kind of cases that is persuasiue For it conteyneth precepts exhortations too good works and namely too modestie and new obedience The parts or cheef places are two 1 Of modestie and lowlynesse which restreineth pride and beareth with the infirmities and blemishes of the brethren and performeth faythfulnesse and diligence in executing aryght the duties of a mans calling which true glorie that is too say the witnesse or allowment of a mannes own conscience iudging aryght dooth always accompany of it owne accord 2 Of thankfulnesse and courtesy too bée vsed towardes all the godly and specially towards schoolemasters and ministers of the Gospell IN the beginning of the Epistle is set a general exhortation vntoo new obedieÌ„ce If we liue in the spirit let vs walk in the spirite that is too say séeing wée be deliuered from euerlasting death by the sonne of God and the holy ghost and that new lyfe is kindled in our hartes let vs also reuerently obey the holy ghost dwelling in our hartes and directing oure intentes and the dooings of our lyfe according to the rule of Gods lawe Let vs not be desirous of vaynglorie prouoking one an other and enuying one an other Of lowlynesse or modestie MOdestie or lowlynesse and the desire of true prayse fyght not one ageynst an other but are neybour vertues lyke as are liberalitie and sparyngnesse Grauitie and courtesie or gentlenesse iustice and mercy or pitifulnesse For the desire of true glory and of a good name is a vertue commaunded by God which liking wel of a mans owne worke that is too say faythfully executing the duties of a mannes vocation and endeuering to doo well too the church and the common weale in their place obteyneth the allowment of God and his owne conscience déemyng aright which is continually accompanyed with the commendation of other good men iudging aright also as Ionathas j. Reg. xviij Ioseph Gen. xxxix and Paule who though they bée mylde and lowly do not withstaÌ„ding like well of their owne worke and buzyly and faythfully execute the labors of their vocation And therfore they obteined the allowment of God and their own conscience and the commendation of all godly menne and of the whole church This vertue doth God coÌ„mand Philip. iiij What soeuerthings are of honest report if there bée any vertuous thing if there bée any coÌ„mendable thing those same haue yée in mynd which yée haue both lerned séen in mée those things doo yée Also Math. â— Let your lyght so shine before men that they may sée your good works and glorifie your father which is in heauen Good name therefore must of necessitie bée soughte euen for this cause that others may by good exaÌ„ples bée allured to the true acknowledgement of God and the felowship of the Churche But good name cannot bée soughte onlesse wée also earnestly séeke after vertue or true godlynesse to Godwarde and all good woorkes and labours wherby wée may in our vocation deserue wel of the church and the common weale For the foundation of true glorye is excellent vertue which is always accompanied with the glorie or coÌ„mendation of good men and with the enuie of euill
men according as one sayth Glory accompanieth vertue as the shadow doth the body wherefore too séeke glorie is too séeke vertue And contrarywise by the contempt of good report or glorie vertue must nedes be contemned also And therfore Paule in this place forbiddeth not simply the desyre of Glorie but the desire of vayneglorie For many doo séeke after the naked commendation and the emptie shadowe of glory and prerogatiue without true vertue Secondly either they chalenge and face their betters or else deface them to the intent too seeme greater themselues by fyndyng fault with them like as Zoilus defaced Homere the Tribunes Scipio and Minutius the maister of the horsemen defaced the dictator Fabius Thirdly they repyne and are sorie that any other excel them or are counted better than themselues and thereuppon endeuour too put them too a foyle or to ridde them out of the waye that they themselues only may bée a flote as Saule enuyed Dauids glorie Pompey enuyed Iulius Cesars preferment 4. Or they bée too streyghtlased and vnappeasable towardes such as bée falne or disteyned with some blemishes of doctrine or maners to the entent they themselues may be counted the better the holier as the Nouatians who vtterly denyed forgiuenesse too such as fel after baptim 5. Or otherwise being puft vp with an ouerwéening of their own wisedom rightuousnes strēgth stand highly in their owne conceyt set great brags or commendations vppon themselues as the Pharisie Luk. xviij And Pyrgopolinices in Plautus and Thraso in Terence 6. Or else not trying their own worke they take in hand vnnecessary and vnrightful dooings out of their vocation vpon truste of their owne strength lyke as Antonie Pompey Antiochus the greate and others haue moued néedelesse warres And in the Church Valentine Arius and others haue sowed straunge opinyons These syxe sortes of vayne and false glorye doothe Saincte Paule forbydde in this place and willeth men too trye theyr intentes and dooings and diligently too wey examin them that they may agrée with the squire and rule of Gods wil and commaundement So shall wée haue true glory in our selues that is the recorde and allowment of God and our owne conscience iudging aright and wée shall not hang vppon the reprofe of other ▪ men or vpon the liking or disliking of the vnskilful multitude For as Plutark saith in the life of Tmoleon The action must not only be good and iust but the glorie which is sought therby must be sure and stable that in doing we may be allowed And Cicero in the same méening sayth Thou must vse thyne owne iudgment If thou like thy selfe in allowing of right things then shalt thou not only ouercom but thou shalt ouercome all men and all things Therefore determine vppon this poynt that honestie and noblenesse of mynd is alone the beautifullest of all things and so much more beautiful if it passe not for the multitude nor hunt foropen prayse but delyght only in it selfe Yea and in myne opinion all things séeme the more commednable that are doone without vaunting and without calling of the people too witnesse Not for that it is vtterly to be eschued for al weldooings desyre too bée shewed in the open lyght but for that there is no stage more noble for vertue than a mans owne conscience This is the chéefe place of the firste parte of this Epistle And herewithall let consideracion be had of notable sentences that concerne the louing and softe admonishment of suche as erre or fall in doctrine or misbehauior of manners according too the processe Math. xviij and the gentle instructing and receyuing them ageine and which concern mildnesse in bearing with y blemishes and infirmities of other folks for Gods sake the cōmon quietnesse and finally which concerne the brydling of statelynesse and pride which fight ageinst the first commandement Let him which is instructed communicate all good things to him that instructeth Of thankfulnesse wel doing towards al the godly specially towards the techers THe Gréeke woorde Catecheim signifieth proprely too teach or instruct by woord of mouth so as the things giuē out may be required agein of the lerners Of echeo to sound ▪ comes Catecheo too herken or too receiue the sounde of any man Thereof commeth Catechesis which is suche a manner of instruction wherein the Doctrine is deliuered too the héerers by woord of mouthe and the héerers on the other side are made too recite and render what they haue herd Now forasmuch as this trade of teaching which is doon by examinatiō is the best and most profitable In olde tyme the sum of the Christen doctrine was woont too bée taught after this maner in the Churche too nouices béefore they were baptised And héereuppon remaineth yet the name of Cathechisme which is vsed for a bréef summe of the christen doctrine comprehended in a certeine order Paule in this place willeth his scholer or héerer that learneth the true Doctrine concerning God too communicate all good things too his teacher that is too wit too render too him ageine true reuerence foode cloth and all duetifulnesse of a thankfull mynd And hee addeth arguments of honestie and profit amplyfied with a similitude taken of seede tyme and haruest God commaūdeth thankfulnesse toward scholemasters and looketh vppon our hartes and abilities dreadfully punisheth the choorles but recompenseth the liberalitie and other good déedes of the godly with bounteous rewards And like as husbandmen the more séede they sowe the greater encrease of corne they receiue at haruest tyme Euen so the bountifuller stypend the schollers giue too their teachers so muche the greater rewardes bothe Ghostly and bodely shal they bée adorned withal agein at Gods hand Also Paul addeth a generall sentence concerning the rewardes of liberalitie and other good woorkes He that soweth in the flesh that is too say hée that doothe the déedes of the flesh or he that giueth himselfe too sinnefull lustes and wickednesse shall reape corruption that is too say he shall perishe and bée cast intoo euerlasting Death But hee that sovveth in spirit or obeyeth the holy Ghost shall bée rewarded with euerlasting rewardes And therefore euen in this respect let vs endeuer too benefite others with more foreward mindes and not suffer our selues too bée discouraged with some mens vnthankfulnesse slaunders and other ouerthwart matters Héere may bée repeted the whole Doctrine concerning benefiting out of the seuenth of the ten commaundements and concerning thankfulnesse out of the exposition of the fourthe commaundement Vppon the .xvj. Sunday after Trinitie ¶ The Epistle Ephes iij. I Desire that you faint not bicause of my tribulatiōs that I suffer for your sakes which is your praise For this cause I bowe my knees vntoo the father of our Lord Iesus Chryste which is father of all that is called father in heauen and in earth that hee would graunt you according too the
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
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
Gods sonne Gods mercie tempered with iustyce The fall of Adam The feendes the Iewes The matter of Chrystes Passion The forme or maner The endes too which Chryst â–ª suffered Redemption Remission of sinnes ReconciliatioÌ„ Iustification The holy Ghost The destruction of the Deuils kingdom Abolishment of sinne and death Euerlasting lyfe and saluacion How Chrystes benefites may bee applyed too vs. Our hauen and comfort â–ª Pascha or Passeouer The true passeouer * Marchâ— The tyme. Chrysts person Chrysts sacrifyse The benefites of Chrystes sacrifyse The applyment New obedieÌ„ce The benefites of Chrystes resurrection A descriptioÌ„ of a Triumph The Triumph of Chryst The true ioy and comfort The true keeping of Easter Leuen New dowe Sweete bred What it is too keepe holyday Old leuen The efficient cause of our resurrection which argument holdeth of consequence That Chryst is risen By testymonies of the prophets By record of such as sawe him Of the authoritie of the Apostles An argument by impossibilitie An argument of ryght and reason A repetition confirmation of the first argumeÌ„t which holdeth of coÌ„sequence or of necessitie An Argument taken of our profession and order in baptim A repetition of the fourth argument which holdeth of ryght reasoÌ„ An Argument taken of the like thing Tokens of the resurrection impressed in nature The Moone The Starres The seasons of the yeere Svvalovves Flyes The Phenix This is the surest ground ArgumeÌ„t for a Christian SufficieÌ„t vvarrant for a true Christian Philosophie knovveth nothing of the resurrection Antiquitie Consent of all Nations The best natures Selfmouing Simplenesse vncoÌ„pounded Ryght and reason Gods almyghtynesse Diuersities of glorie in the resurrection Liuing soule The state of our bodyes in the resurrectioÌ„ Liuing soule The first man. The second man. Flesh blud The efficient cause of our resurrection Death and sin Gods lawe The cheef finewes of the Diuels kingdome Our victorie in Chryst Esays prophesie of the taking away of death by Christ Esays prophesie expounded by Paule Osees prophesie expounded Interpretation of the grammaticall sense of the vvordes The proper meening of Osce An exhortation to stedfastnesse The custome of baptizing in old tyme. The coÌ„mendation of fayth A description of fayth Mannes lyfe a vvarfare Who are borne of God. Hovv folke are borne a nevve The cheef obiect or thing vvhereon fayth resteth The name of Sonne The name Chryst Water blud To come in vvater The spirit is a vvitnesse of Chryst and his doctrine The three persones of the Godhead The end vvhy the ministerie vvas ordeined What the vvoord spirit signifyeth in the foresayd text What vvater and blud signifye MaÌ„kind vvyth out Chryst Errour touching Gods beeing Touching Gods vvill Errours of the papistes in seruing God. Chryst is the only vvay too â–ª God and godlynesse Chryst is lyfe Repentance Pointes of a good shepherd Good Princes be shepherds Bishops and ministers are shepherds Hovv Chryst is a shepherd Fleshly lustes what they be Magistrates ordeyned by God. The definition of a Magistrate Magistrates must be obeyed as God. An excellent saying Obedience too Princes Lords and Maisters for conscience sake Christen libeÌ„â—tie Not God but wee our selues are cause of euil too our selues Good things are all of God and none euill commeth of him Regeneration or newbirth A similitude Against rash speaking and hasty iudgement Against aâ—geâ— and treaâ—nesle Rogation weeke Of Inuocatioâ— and prayer The partes of true prayer What diuinitie is Gods worde a looking glasse True blissednesse The Ankerâ—old of christian welfare Chrystes conuersation with his disciples after his resurrection Chrystes tryumphant Asâ—â—nsion Deliuerance from sin death the Diuell Mediatorship Giuing of gifts vnto men Opening our way intoo heauen Putting away of worldlinesse â–ª Too rayse our myndes tovvards heauen The kingdom of God or of Chryst The right haÌ„d of God. Too sitte A commendation of prayer Ageinst dâ—onâ—â—â—â—esse Sobrietie which is a spice of stay â–ª ednesse Watchfulnesse Of Louâ— Hospitalitie * Pleasantnesse * Gladsomues * Merinesse Doing of good â—urnes Pentecost Why Easter Whitsontyde other feastes were ordeined of God. Why Whitson tide was ordeyned too be continually kept The holy Ghost Two sortes of giuing the holy Ghost A descriptioÌ„ of the holy ghost Proofes of the godhead of the holy Ghost Basill Eusebius Palestinus Proofes that the holy Ghost is a distinct persone from the father and the sonne The office and benefits of the holy Ghost The spirit of Truthe Paracletus The seuen giftâ— of the holy â—host The gift of â—isdome The spirit of Counsell The spirite of Strength or Manlynesse The spirit of Knoâ—ledge The spirit of Godlynesse The spirit of the Feare of God. BeneuoleÌ„ce â–ª Proofes of Christes Godhead Proofes of the Godhead of the holy ghost Fleshe No accepting of persones vvith Chryst Prophesying in the old Testament Diuersities of appeerings Dreames Prophesying in the nevv testament The onely vvay too saluacion The cause of our eternall saluation Iustification Diuersitie of opinions concerning Iustification Ryghtuousnesse what it is The efficieÌ„t forcing cause of iustificacation The meane or Instrument of our saluation what it is to beleeue What ought too bee the cheefe care of men How God wil haue his being knowne What God is The Gods of the Heathen The vnitie and trinitie of the Godhead The first person The second person The third person The marke of the Father The marke of the Sonne The marke of the holy ghost â–ª The offyce of the father The offyce of the sonne The offyce of the holy ghost God is loue Our only haueÌ„ and fortresse The phisike of our soules Examples who loueth God. Sparkes of knowledge in nature why they were giueÌ„ â–ª Loue towardes God. Causes of louing God and â–ª our neighbour â–ª Gods loue towardes vs. Commaundement Woorthinesse and profit What is comprehended in the loue of our neighbour The hatred of the world ageinst the godly This folowing is worth the beating away Necessitie Example of loue Hypocrysie to be eschued Selâ—e loue and selfvveening Vyces accompaning pryde Carelesse Stately Lovvlynesse Vertues conteined in lovvlynesse Causes that should moâ—e to Lowlynesse The profit of Lowlynesse God resisteth the proude The Diuell Snaâ—es wherwith the dyuel intangleth folkes Fortification ageynst the Diuelles traynes Watchfulnesse Remedyageynst the enterance of despayre Sobrietie and stayedensle Fayth Example Gods grace Gods order to be followed This argument holdeth of right and equitie A coÌ„parison of vnequalitie Common harmes ought too greeue the lesse Example of the Apostles The maner of saluation How we be saued by hope Argument of possibilitie One myndednesse Like affectionednesse Brotherly loue Mercifulnesse Gentlenesse Meeknesse Gelons answer too a rayler Patience Faint hartednesse Wilfulnesse or stifnesse of opinion Stedfast profession of the true doctrine The finall cause of iustification The efficient cause of iustification A similitude of baptim Of Chrystes death and resurrection Of Chrystes buryall Ageinst Libertines carnall Gospellers Necessitie of weldooing Christen libertie Eternal lyfe
perteine these dueties of louing too woorke none euill too our neybor or too impaire no mannes body good name or goodes but too defend and mayntein them too our power Which vertue is named ryghtfulnesse and manlinesse Also too this commaundement perteineth frindship which is a cherisher of mutual good wil a faithfulnesse a séeking of coÌ„cord a méeknesse which yéeldeth not to anger and desire of reuengement a gentlenesse which beareth with the blemishes or defaults of other men c. Vntoo the sixth commaundement thou shalt not commit aduoutry perteineth the mutual loue of maried couples earnest pure not lusting after other men or other womeÌ„ Also chastitie which appaireth not the cleÌ„nesse of it self or of others And stayednesse which yéeldeth honor to the parties own body Vntoo the sâ—uenth thou shalt not steale belongeth ryghtfulnesse absteining from other mennes goods and weldoing or liberalitie towards whosoeuer is in néede Vntoo the eight thou shalt not bear false witnesse is referred not to hurt a mannes neibor by false witnesse slauÌ„ders back bitings raylings or other vntruths but in al a mannes dooings sayings to be soothfast freÌ„dly curteous faithfull c. In the nynth commaundement thou shalt not couet is required a perfect soundnesse of all the powers and desires of mannes nature agréeable with the rule of Gods law burning with the pure and chast fire of the loue of God and our neybor and voyde of all lust or concupiscence or of all sinfull inclinations affections or desires of corrupted nature wherwith men being now stirred vp do set more by mony or glory than by God himself like as that foolish loouer in Plautus crieth out I had leuer this woman loued mee than all the Gods that â—n the world bee So Paule in this place referreth almost al the vertues of good woorks to this one poynt of louing and maketh the precepts of the. x commaundements too bee the ground and rule of loue or of all good woorks For God wil haue al the whole life of christen folke al their thoughts deuises endeuers and dooings too bée ruled by the squire of the woord which he hath left among vs as he sayth in Deut. xij What I commaund thée that doo thou vnto the Lord neither put thou too neither take thou away Ezech. xx Walk not in the coÌ„maundemeÌ„ts of your Fathers for I am the Lord your God walke in my commaundements and keepe my iudgements and doo them Then are not the .x. coÌ„maundemeÌ„ts to bée hissed out of the church out of the life of christiaÌ„s as the Antinomians cauil which banish the law into the court of the ciuil magistrate or else bear folk in haÌ„d that the law serueth to none other purpose but too accuse condemn For wée see that Paul in this place vrgeth the .x. commaundements vpon christiaÌ„s as the squire and rule of good woorks and of all their lyfe Of the third LOue is the fulfilling of the lawe that is to say sound perfect and continuall obedience towards al the commaundements of Gods law without any sinne or blemish such as is required in the law of god Deut. vj. Math. xxij Loue the Lord thy God with all thy hart with all thy soule thy neybor as thy self .j. Iohn â–ª v. This is the louing of God that wée kéepe al his coÌ„maundements Such a louing of God and our neybor burning perfect with the whole hart without any lusts or sinful inclinatioÌ„s without any sin befalleth to no man Christ only excepted For in al men yeÌ„a euen in those the be regenerated the law of the members or y sinfull inclinations affectioÌ„s keepe war like enimies ageinst the law of god Gal. v. Roâ— vij and they striue against the spirit of god And in al meÌ„ yea eueÌ„ in the holiest there remaines lothsom filthinesse of sin which hindereth our loue obedience that it cannot fully perfectly satisfie y law of God nor of it own woorthynesse please God .j. Ioh. ij If wee say wee haue no sin wée deceiue our selues and the truthe is not in vs. Then séeing no mannes loue bée he neuer so holy is the perfect fulfilling of Gods lawe it is plaine too bee séene that no man is iustified before God by his owne loue or his own good woorks but that wée are freely for Christes only sake deliuered by faith from the cursse of the law from sin death and restored too rightuousnesse and lyfe Gal. iij. Rom. iij. Now when wee through the frée mercy of God for Chrystes sake are receiued and iustified by faith and endued with the holy ghost then also is the law stablished by faith not only bicause that through faith the full perfect rightuousnesse which Gods lawe claimeth is imputed too vs as though wée our selues had throughly satisfied Gods law but also bicause that through faith the true knowledgment of Chryst foreshining in our harts through the help of the holy ghost mouing our harts ther is kindled in our mind a new brighter light a stedier assent a confidence gladnesse settling it selfe in God a childly awe a pure and more burning loue of God a stedier purpose of obeying God according too all the commaundements of his holy law Which newbegonne obedience liketh God not for the owne worthinesse thereof but through faith in Christ that is too wit bicause the person of him that obeyeth is accepted by faith for Chrystes sake as in .j. Pet. ij is sayd Offer spirituall sacrifices acceptable too God by Iesus Chryst Vpon the Sunday called Septuagesima ¶ The Epistle .j. Cor. ix and .x. PErceiue ye not how that they which run in a race run all yet but one receiueth the reward So run that yee may obteine Euery man that proueth masteryes absteyneth from all thinges And they doo it too obteine a corruptible crowne but wee too obteine an vncorruptible crowne I therefore so run not as at an vncertaine thing So fight I not as one that beateth the ayre but I tame my body and bring it vntoo subiection lest by any meanes after that I haue preached to other I my selfe should bee a castaway The .x. Chapter BRethren I would not that yee should be ignoraunt of this how that our fathers were all vnder a cloude and all passed thorowe the sea and were al baptised vnder Moses in the cloud and in the sea and did all eate of one spirituall meat and did all drinke of one maner of spirituall drinke For they dranke of the spiritual rock that folowed them and that rocke was Chryst The cheefe places are three 1 Of diligence and busying our selues in the woorks of our owne vocation and in the folowing of the actions of all our whole lyfe in suche wyse as they may serue too Gods glory and atteine reward in euerlasting life 2 A generall exhortation too new obedience or a lyfe agréeing with Gods will and too shunne the offences
heinous so as sin may become out of measure sinful and being fully felt too bée so may strike dreadfull feares and astraughtments into mennes consciences which immediatly vppon the stirring vp and discouering of sin by the law do giue sentence of death ageinst themselues find themselues giltie of eternall damnation Too this méening it is sayd The power of sin is the law as in Rom. v. The law entred in that sin myght abound Also Rom. vij I had not knowne sin but for the law For when the commaundemēt came sin reuiued and I am dead that is too say the law shewed the hugenesse and heynousnesse of sin and of Gods wrath ageinst sin and assoone as Gods wrath was once known sin which héertofore slept in quietnesse was stirred vp and became more strong and effectual and ouerwhelmed man with the féeling of Gods wrath and with horrible dreadfulnesse and endlesse Death For the law exacteth alwayes of vs suche an obedience and conformablenesse as is vnpossible too mannes nature and too those that are not conformable it thundreth out this thunder bolt Curssed is he that continueth not throughly in all thinges that are wrytten in the lawe And so there was no shift but that all mankynde béeing subdued and oppressed by these moste cruell enemies sinne Deathe and the cursse of the lawe which are the chéefe sinewes of the Diuels kingdome must haue perished vtterly Neyther could he by any power of man or succor of Angels haue rid himselfe out of this cruell Tyrannye onlesse these myghtye and dreadfull enemies of mankynde had bin vanquished and ouerthrowne by the Sonne of God our Lorde Iesus Chryste who was born too vs giuen to vs who died for vs and rose agein for vs that his victory had bin bestowed vppon vs by faith j. Ioh. v. Heb. ij By his own death he put downe him y had Lordship ouer death that is too say the deuil and reconciled those which through feare of death wer all their life time oppressed with bondage Coloss ij Yée are risen ageine with Chryst through faith that is wrought by the operation of God which raised him frō death And with him he hath quickened vs also that were dead in our sinnes and hath forgiuen our trespasses and put out the handwryting that was ageinst vs in the law written and hath takē it away and fastened it too his crosse and spoyled rule and power and made a shewe of them openly and tryumphed ouer them in his owne person Esay ix For the yoke of his burthen that is to wit death and al calamities wherwith mankynd is ouerloden the staffe of his shoulder that is too say sin which is the thing the staffe or the dart with which death pusheth all men through killeth them and the scepter of his exaction that is too say the law which exacteth perfect obedience with horrible wrath condemneth all men that are not conformable vntoo it hast thou ouercome or vanquished as in the day of Madian For like as Gedeon did put the Madianits too flight not with bodyly armor and weapon but only with the sound of a trūpet and by putting them in feare with burning cressets euen so the sonne of God vanquisheth his enemies sin death and the diuel with none other weapōs than a trumpet that is to say the sound of his Gospel and the fire of his holy spirite which kindleth in mennes harts the light of true fayth settled vpon the sonne of God the conqueror of sinne and death as is sayd j. Ioh. v. This is the victorie that ouercōmeth the world euen your faith And .j. Peter v. Whom resist you strong in Faith. This excellent doctrine in al miseries and sorowes the most souerein and assured comfort whereuppon our whole saluation is stayed Paule setteth foorth in this place beautifyed with twoo testimonies Esay xxv Death is swalowed vp intoo victorie Ose xiij Death where is thy sting Hell wher is thy victory ▪ Now too the entent these textes alledged by Paule may bée vnderstood the better and the largenesse of the Doctrine and comfort comprised in them bée looked the néerer vntoo and the easlyer cōsidered I wil adde the grammaticall exposition of them The woordes of Esay are these In this mountaine shal he swalowe vp or deuour the wrapping of faces wherein all people are wrapped and the couering wherewith all nacions are couered And he shall swalowe vp death intoo victorie And the Lord God shall wipe awaye the teares from all faces and shall take away the rebuke or reproche of his people out of all the earth Esay preacheth of the benefites of the sonne of God that he most puissantly deliuereth his Churche bothe from all other moste sorowfull and principall euils and in especially from Death which no force and wisdome of man can ouercome When as by his Death he not only vanquisheth and ouerthroweth our Death but also vtterly abolisheth it and swalloweth it vp and wypeth away and crosseth out the reproche and teares of his people that is too wit sinne and all other miseries and sorowes But in the beginning he speaketh figuratiuely when he sayeth that the wrapping of the face wherwith all people are wrapped shall be deuoured For by the figure Metonimya which is a transposing of names he noteth the thing signifyed by the name of the thing that betokeneth it For the faces of dead folkes are woont too bée wrapped and hidden in clothes These wrappings shall bée taken away that is too say death it selfe shallbée taken away or deuoured according as Esay himselfe anon after expoundeth that properly which he had spoken erst figuratiuely as the Prophets are accustomed too doo He shall deuour or swalow vp death intoo victorie or by swalowing vp deathe the sonne of God shall get the vpper hand and shall reygne and triumph like as death had erst reigned ouer mankinde and made hauocke of all menne and none coulde wythstande him The thrée score and ten interpreters haue trāslated these woordes of Esay thus And Death preuayling deuoured bycause Death wasteth away deuoureth all men But Paul too the intent too set foorth the true and natiue meening of Esay and too shewe that it ought not too haue bin translated Death preuayling deuoured But he that is too say the sonne of God deuoured Death chaungeth the verbe actyue intoo a passiue and so expresseth the same méening how bee it muche more plainly and piththely Death is swallowed vp intoo victorie that is too say Death which héertofore deuoured al mē is now it selfe deuoured and swalowed vp intoo victorie by the sonne of God the conqueror of Death so as nowe from hencefoorth the sonne of God is a continuall conqueror and euerlasting tryumpher ouer Death For the Hebrue woorde Nitzach is as muche too say as too vanquishe too preuayle too tryumph and now and then it signifieth also euerlasting continuall and for euermore Therfore in the Latin translacion of Esay wée
Zacharies are taken out of the Prophet Malachie iij. Beholde I will send myne Angell or messenger too prepare my way before my face And by and by after shall the mightie one come too his Temple whom you long for and the messenger of the Testament whom you would haue Also Esay the .xl. Chapter The voyce of a cryer in the wildernesse make redy the way for the Lord. And this is the common dutie of all ministers too prepare the way of the Lord that is too say too prepare the hartes of their héerers by their preaching that they may embrace Chryst by faith For when Chryst is comming towards vs and is offering vs his benefites there are lettes cast in his way eyther our owne rechlesselesse or our presumption or trust of our owne woorkes c. These must bée rid away by the ministration that Chryst may bée receyued by fayth and woork effectually in our hartes 10 To giue knowledge of c. An other dutie of Iohn and of all other Prophetes is too teache the Churche concerning the eternall saluation of mankynd Zacharie in the last thrée verses dooth lernedly comprehend both the definition of our saluation or iustification and the chéef causes and effects thereof and also the meane whereby wée may atteyne to it Our saluation or rightuousnesse is the forgiuenesse of sins which is bestowed vppon them that beléeue through the frée mercie of God for and by Iesus Chryst The efficient cause of our saluation is Gods incōprehensible mercie who being led of his owne frée goodnesse forgiueth vs our sinnes The forcing cause or the desert for whiche wée are receyued is Chryst the sonne of rightuousnesse that ryseth from on high The formall cause of our rightuousnesse is the forgiuenesse of sinnes The effectes are the light of the true knowledge of God deliuerance from the darknesse of sinne and death and peace of conscience before God as in Rom. v. is writtē Being iustified by faith wée haue peace too Godwarde thorough our Lord Iesus Chryst Nowe that the summe of the doctrine which Zacharie cōprehendeth in these last verses is considered and expounded after the manner of Logicke Let vs also wey the piththynesse and weyght of the woords 11 Through the bowelles of the mercie of our GOD in which the rysing from on hygh hath visited vs. By the bowels of mercie he méeneth true earnest vnfeyned and hartie mercie For the Gréek woord Splagchna signifieth properly the inward members of fleshe such as the Hart the Liuer and the Lungs bée Therefore in as much as the Harte is the instrument and seate of loue mercie sadnesse and the rest of the affections Hée méenes by the bowels of mercie not a fayned and cold mercie but a burning mercie issewing euen from the very harte After the same manner speaketh Paule Colloss iij. put on the bowelles of compassion Also Philip. ij and elswhere Mercie properly is too bée touched with the feeling of an other bodyes gréefe and too succour euen those that are falne intoo miserie by their owne default of a frankharted kyndnesse which mitigateth rightfull punishments and releaseth somwhat of vttermost or extréeme rigour with which he hath visited vs with whiche frée incomparable mercie Chryst hath visited vs embraced vs helped vs receyued vs intoo fauoure and accepted vs too lyfe and glorie euerlasting Rysing This woord is a nowne and not a participle and it signifieth Christ the day sunne of rightuousnesse rysing or springing from euerlasting out of the substance of the most high Father and shyning intoo ours hartes by his Gospell whereby he kindleth a new light of the knowledge of GOD of ryghtuousenesse and of eternall lyfe This exposition is taken out of Malach. iiij And the sunne of rightuousenesse shall ryse vppon you that feare my name Also Zacha. iij. I will bring foorth my seruaunt the Rysing Zach. vj. Behold the mā whose name is the Rysing Esai lx Vp and bée enlightened O Ierusalem for thy lyght is come and the glorie of the Lord is rysen vppon thée For behold darknesse shall couer the earth and clowdes shall couer the people But the Lordryseth vntoo thée and the glorie of the Lord shall bée séene in thée 12 Too giue lyght to them c. Chryst is the true lyght whiche lighteneth men walking in the darknesse of ignorance of GOD of sinne of death and of endlesse damnation that is too wit by endewing them with the true knowledge of God true rightuousenesse comfort lyfe and glorie euerlasting For customably in the holy Scripture the woord Lyght signifieth the true knowledge of GOD comforte lyfe deliuerance from death and miserie and all things that bée of the best sorte And contrariwyse Darknesse signifyeth ignorance of GOD sinne death and all most sorowfull euilles Zacharie tooke these woordes of the last Verse out of the nynth of Esay The people that walketh in darknesse hath séene a great lyght Lyght is rysen vppon them that dwell in the lande of the shadowe of death Intoo the way of peace Roman v. Being iustifyed by fayth wée haue peace with GOD through our Lorde Iesus Chryst Philip. iiij The peace of God whiche passeth all vnderstanding kéepe your hartes Vppon the day of the Visitation of our Ladye ¶ The song of Marie Luke j. MY soule dooth magnifie the Lorde And my spirit hath reioysed in GOD my Sauiour For he hath regarded the lowlynesse of his handmayden For behold from hencefoorth all generations shall call me blissed For hee that is mightie hath magnifyed mee and holy is his name And his mercie is on them that feare him throughout all generations He hath shewed strength with his arme hee hath scatered the proud in the ymagination of their heartes He hath putte downe the mightie from their seate and hath exalted the humble and meeke He hath fylled the hungrye with good things and the rich he hath sent emptie away He remembryng his mercie hath holpen his seruaunt Israell as he promysed too our forefathers Abraham and hys seede for euer The disposement THis song of Maries perteyneth too the kynd of cases demonstratiue For it is a Thankesgiuing where withall Marie in the persone of the whole Church setteth out the benefites of God with prayse vntoo God. First for that God loueth preserueth and defendeth Marie and the whole Church being brought lowe despysed weake ageinst the wisdome and power of féendes tyrantes and all enimies Secondly for that he hath sent his sonne Chryste according too the promises made too the Fathers There bée of the whole Song ten verses Whereof the first twoo conteyne the proposition The next six set out the first benefite that is too wit the wonderfull preseruation of the lowly and weake Churche ageinst the wisdome and power of the whole world And the twoo last set out the second benefite that is too wit the sending of Chryste the Redéemer My soule dooth magnifie the Lorde The proposition I yéeld thankes
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
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
the office and benefits of the holy ghost wherof there bée reckened three in the lesson of this Epistle Fyrst the holy Ghost leadeth and ruleth the mynds willes counsels endeuers dooings of the godly so as they may plese God become conformable to the wil and law of God as it is sayd ij Cor. iij. We are transformed into the same likenesse by the spirite of the lord Secondly he is the spirite of the children of adoption witnessing in our mynds that we are the children of God and that the euerlasting father adopting vs for his natural only begotten sonne our Lord Iesus Christes sake loueth vs with a true fatherly affection and that we are heires of al Gods good benefits Thirdly he kindleth in our mynds fayth prayer by means wherof we doo not any more shun God through slauish feare as though he were an angry iudge but approch vnto him as to a kyndeharted father and in all perils doo through stedfast fayth looke for succor and al good things at his hand These two benefites of the holy ghost dooth Zacharie comprehende in twoo woords in his xij chapter I will poure out the spirite of thanksgiuing and prayer vpon the house of Dauid The fourth place is a difference of slauishe fear wherethrough men that are slaues of sinne and death being dismayde at the beholding of Gods wrath and endlesse damnation doo dreadfully shunne God and specially in trouble freat at him and hate him as a cruell tormenter as it appéereth in Saule Iudas and innumerable others And of the chyldly feare wherethrough mens willes and hartes submit them selues to God with a childely awe loue preaching vnto God by faythe and obeying him and resting vpoÌ„ his fatherly good wil promised for his sons sake The fift place coÌ„cerneth the true calling vpon God. The sixth place is of the euerlasting lyfe Vpon the ix Sunday after Trinitie ¶ The Epistle j. Cor. x. THese are ensamples to vs that we should not lust after euill things as they lusted Neyther be ye worshippers of images as were some of them according as it is written The people sat down to eate and drink and rose vp agein too play Neither let vs coÌ„mit fornication as some of them comitted fornication and wer destroyed in one day xxiij thousand Neither let vs tempt Christ as som of theÌ„ tempted and wer destroyed of serpents Nether murmur ye as some of theÌ„ murmured and were destroyed of the destroyer All these things happened vntoo them for ensamples and were written too put vs in remembrance whome the ends of the world are come vpon Wherefore let him that thinketh he staÌ„deth take heed lest he fal Ther hath none other temptation taken you but suche as foloweth the nature of man But God is faithfull which shal not suffer you to be tempted aboue youre strength but shall in the mids of temptation make a way that yee may bee able too beare it The disposement THis Epistle is of those sort that are persuasiue For it is a dehortation The proposition of this Epistle and of the whole viij and .ix. and .x. chapters to the Corinthians is this Flée from idolatry and things dedicated too Idolls And there withall is set forth a generall exhortation to shun backeslydings ageinst conscience The argumentes of his dehortation are taken of foure places First of the examples of the Isralits in the wildernesse who by defiâ—ing themselues with worshipping the golden calfe Baal Peor and by tempting God with grudging ageinst him or with impacience in their troubles were horribly plucked from god ouerwhelmed with dredful punishments These punishments sayth Paul are set before vs as figures exaÌ„ples to warne vs of Gods wrath to shun lyke sinnes for fear of eternall punishments The second is of the effects or punishments which light on those that defile them selues with idols such like fallings The third is of possiblenesse or of gods help who suffreth not those that are newly entred into true godlinesse the exercises of repeÌ„taÌ„ce faith to be teÌ„pted beyoÌ„d their streÌ„gth but withholdeth from them the greater daungers that is to wit the temptations of the diuel aydeth them in their encounters that they may be able to withstaÌ„d the allurements of fallyng and auoyde the snares of the diuell The .iiij. is of the honestnes of the matter or of Gods coÌ„maÌ„dement who giueth most streight charge to eschue with all diligence the infections of worshipping idols and of other fallings ageinst conscience The cheef places of doctrine are these THe first and chéefest is a dehortation from the infection of woorshipping Idols and specially from eating meates offred vnto idols The occasion wherof is this It was a custome in sacrifises too burne part of the offering vpon the Altar and to set parte of it too eate before them that bestowed the offering Vnto these feasts resorted certein of the Corinthians that wer conuerted to the true knowledge of Chryst who vaunting of their lerning and wisdome reasoned that Idols were nothing and that it was laufull too vse indifferent things as men listed and that it is a thing indifferent to eate fleshe offered too idolles or not to eate it That this is the occasion of al this whole discourse and the mark wherat it shooteth it appéereth by the beginning of the .viij. chapter by the latter part of this tenth chapter For Paul answereth that the godly ought in no wise to be present at such feasts where flesh sacrifised to idols is set vppon the table bycause that by their example the worshipping of Idols myght bée confirmed and the consciences of the weak might be offeÌ„ded and wounded For it is the most streyght coÌ„maundement of God which willeth men to eschue idolatrie all the infectioÌ„s of idoll seruice But in this Epistle Paule reasoneth chéefly vppon the discoÌ„moditie or the exaÌ„ples of punishment which lighted vpon the Israelites for lusting to eate of Idoloffrings for eating drinking at the feast of the Idolatrous offerings to the golden Calf Exo. xxxij and when they wer bidden by the Moabits to the sacrifises of Baal Peor Num. xxv Idolatrie is not only the worshipping of images or of the heathen Gods but also of mans owne brayn wilfulnes without gods words either to imagin som thing to be a God which yet is no God or too yéelde to any creature which is not God the honor and seruites due too the only true God as Inuocation and other sacrifices or to worship God with the woorks of mens hands as Paule speaketh in Act. xvij that is to say with images and pictures and to bynde God too those images or to choose and set vp seruices and ceremonies at a mans owne plesure and to imagin that God is therby appeased and made fauorable too vs or to confirme other idolaters by his example and by obseruation of outward ceremonies A larger opening of this description may bée taken oute