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
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
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
by the sonne of God our Lord Iesus Christ that they should obey God and set foorth his glorie by liuing vertuously Ephe. ij Wée are his woorke created to doo good woorkes And an eyghtdayes ago wee haue herd this is y wil of God euen that you should bée holy Iohn .v. This is my coÌ„maundement that you loue one another And in this Epistle Bée yée the folowers of God walke in louingnesse as the sonnes of lyght walke yée Therfore are yee deliuered from the darknesse of not knowing God and from the darknesse of sinne and by the Gospell lyghtened with the lyght of knowyng God aryght and endued with the holy Ghoste that yee should liue in new knowledge of God in rightuousnesse in purenesse in dooing of good turnes in truthe and in all other vertues agréeing with the wil of god Nither may al precepts concerning good woorks bee referred Secondly necessitie of eschewing peynes present eternall which vnchaungeably accompanye such as are defiled with sinnes ageinst conscience as in this Epistle there bée moste gréeuous threates Knowe ye this that no whoremonger and vncleane persone or couetous persone whiche is an Idolater haue inheritauÌ„ce in the kingdome of Christ and of god Let no man deceyue yée with vayne talke that is too wit that simple fornication couetousnesse and vsurie are no sinnes for these things commeth Gods wrath that is too say horrible plages vppon the disobedient The horriblenesse of this threatning may bée amplified by expounding the weightynesse of the woords and putting too of like sayings and examples gathered out of the Historie of the whole world Thirdly the necessitie of holding fast fayth Gods grace the holy Ghoste and euerlasting lyfe For all these good things are shaken of by euill woorkes or simes ageinst conscience Fourthly the rewardes of good woorkes promised by God .j. Tim. iiij Godlynesse hath promises of the present lyfe and of the lyfe too come For although remission of sinnes eternall lyfe bée giuen fréely for Chrysts sake onely yet are good woorkes recompénsed with other most bountefull rewardes as well ghostly as bodyly both in this lyfe and in the euerlasting lyfe And Paule giueth commaundement by name concerning loue of our neyghboure which repressing bitternesse yrefulnesse backbyting and all malice honoreth wel dooing mercye and frankhartednesse towardes others For the beginning of the fifth Chapter too the Ephesians hangeth too this part of the fourth chapter Therfore all the whole summe of the doctrine concerning the loue towards a mannes neyghbour c may bée conueyed hither out of the exposition of the first fifth and seuenth commaundements Concerning Chastitie whiche escheweth whordome vnclennesse and filthynesse matter too entreate off may bée taken out of the methodicall exposition of Chastitie whiche I haue registred in the sixth commaundement Concerning Couetousnesse which fyghteth with the first and .vij. commaundements let doctrine bée sought out of the declaration of the vertues of the .vij. commaundement Concerning the sacrifice of Chryst who offered him selfe for vs too the father an oblation and sacrifyce of swéete sent wée will speake about a fortnight hence vppon the Sunday called Iudica Now will I bréefly expound the text Bee yee folowers of God therefore that is too say in loue benefiting .j. Iohn iiij Héerin is Loue not that wée haue loued God but that he hath loued vs and hath sent his sonne too bée a reconcylement for our sinnes Déerbeloued if God haue loued vs so wée also must loue one another GOD is loue and he that dwelleth in loue dwelleth in God and God in him Walke in loue toward God and your neyghbour Too walke is too liue or to rule the will and outward dooings in suche wyse that wée may loue our neybor and doo him good And gaue himselfe for vs. That is also a witnesse of Christes feruent loue towards vs which is set out Rom. v. An offering and sacrifyce The sacrifyse intoo which was conueyed Gods wrath ageinst our sinnes whom it béehoued too bée slayne and put too death too the entent wée myght bée spared For a sent of sweete smell For a swéete sauor and acceptable It is a phrase taken out of Moyses Leuit. j. The Préest shall burne it vppon the Altare for a burnt Offering and a swéete smell vntoo the lord Genes viij The Lord smelled a swéete smell God is woonderfully delyghted in the obedyence of his sonne the sacrifyse And he sheweth that for his sake our prayers also and our thanks giuing and our almefdéedes are acceptable and swéete vntoo him in like wyse as wée are delyghted with the fresh sent of a Vyolet or a Rose And all the sacrifyses and good woorkes of the godly must bée smelles that is too say a farre spred and wel sented fame concerning God. As it becommeth Sainctes The saincts are clean Whore-hunting filthynesse ribaudry c. are vncleane Ergo they become not Sainctes A couetous man whoo is an Idolater He is an Idolater eyther which surmyseth that too bée a GOD which is not God or which yéeldeth to some other thing that is not God the honor peculyarly due vntoo God as fayth feare and loue aboue all things So is a couetous persone an Idolater bycause he bestoweth his loue aboue all things and his trust which are due only too God vppon his mony and setteth more by it than by God. Ye wer sometime darknesse that is too say without knowledge of God nouzeling your selues in all sinnes yée were without true acknowledgement of God without true ryghtuousnesse and without lyfe But now you are lyght in the Lord. Now yée are lightened with true knowledge of God yée know what woorks please God and what woorkes displease him yée are borne ageine by the holy Ghoste Vppon the Sunday called Laetare or the fourth Sunday in Lent. ¶ The Epistle Galath iiij FOr it is wryten that Abraham had two sonnes the one by a bondmaide the other by a free-woman Yea and he which was borne of the bondwoman was borne after the flesh but he which was borne of the freewoman was borne by promys which things are spoken by an allegorie For these are twoo Testamentes the one from the mount Sinai vvhich gendreth vntoo bondage vvhich is Agar For mount Sinai is Agar in Arabia and bordreth vppon the Citie vvhich is novv called Ierusalem and is in bondage vvith hir children But Ierusalem vvhich is aboue is free vvhich is the moother of vs all For it is vvrytten Reioyce thou barren that bearest no chyldren breake foorthe and crye thou that traueylest not For the desolate hath many mo children than shee vvhich hath an husbande Brethren vvee are after Isaac the children of promys But as then he that vvas borne after the flesh persecuted him that vvas born after the spirite Euen so is it nowe Neueâ—thelesse vvhat sayth the scripture put avvay the bondvvoman and hir sonne For the sonne of the bondvvoman shall
woorks or merits of his owne nor too any prerogatiue of the flesh But resteth by fayth vppon the only and frée mercy of God promised for Chrystes sake accounting his owne ryghtuousnesse which is of the lawe too bée but dung so he may win Chryst and obteyne Gods ryghtuousnesse by Fayth This Church embracing the frée promis of the Gospel by Faith is that heauenly or spirituall Hierusalem dispersed through the whole world and the moother of vs all bearing new children and new heirs too God from tyme too tyme by the ministerie of the gospell without the law without woorks Now albeit y this true church which without the law without woorks is madè heire of ryghtuousnesse and euerlasting lyfe bée despysed before the world and oppressed with persecutiō and hath not the lawe too hir husband and therefore séemeth vtterly barrein and hath not so many disciples nor so many sonnes as Agar hath or as the law hath that was made vpon mount Sinai yet is shée before God most glorious and most fruteful and dayly not by hir husband the law but by the gospel and spirit of Chryst conceueth beareth and bringeth vp children without number exempted from the bondage of sin and death and set frée from the tyranny of the law and made heires of all Gods benefites Of this frée woman Sara and this heauenly Hierusalem wée know our selues too bée Citizens and the heirs of God when wée embrace the promis of the Gospell by true and effectuall faith By this applying of the figures too the difference of the old Testament and the new and of the people of grace or of the true Church and the counterfet Church it is no hard matter too espye after what fort eche member in the text agréeth too this Doctrine and how the phrases are too bee vnderstoode Vppon the Sunday called Iudica or the fifth Sunday in Lent. ¶ The Epistle Heb. ix CHrist beeing an hye preest of good things too come came by a greater and a more perfect tabernacle not made with handes that is too say not of this building neyther by the bloud of Goates and Calues but by his owne bloud he entred once intoo the holy place and found eternal redempcion For if the bloud of Oxen and of Goates and the ashes of a yong Cowe when it was sprinkled purified the vncleane as touchyng the purifying of the flesh how much more shall the bloud of Chryst which through the eternal spirit offered him selfe without spot too God purge your conscience from dead woorkes too serue the lyuing God And for this cause he is the mediator of the new Testamēt that through death which chaunced for the redemption of those transgressions that were vnder the first Testament they which are called myght receyue the promis of eternall inheritance The disposement THis Epistle is of that kind that instructeth And the state of it or the matter wherof it entreateth is a doctrine concerning the préesthod and sacrifise of Chryst The cheefe places are three 1 Of Chrystes préesthood and of the benefites of his préesthode 2 The foure differences betwéene Chrystes sacrifice and the sacrifyse of the Leuites 3 Of the difference betwéene the old Testament and the new The first place concerning Chrystes preesthod FIrst and formest let vs consider the definition A préest in generall is a person ordeyned of God too teache the gospel and too offer Sacrifyses too pray too God both for himselfe for others hauing Gods promis wherby he may warrant himself that he is herd By this description there appéere too bée thrée chéefe dueties of a préest First too teach not only the lawe but also the Gospel concerning Chryst Secondly too offer Sacrifyses commaunded by god For a Sacrifyse is a ceremonie or woorke commaunded of God which wée yéelde vntoo God too honor him withall that is too say too witnesse that he is the true God whom wée woorship after that sort That preest dooth offer God a sacrifyse That shewes the Gospell foorth in ryghtfull wyse These offices are cōmon too all préestes But in this Epistle is entreated of the hyghest préest of whom let this definition be fastned in mind The high préest Christ is a person immediatly ordeined by the eternal father anoynted with the fulnesse of the holy Ghost too the entent he should bring foorth the Gospel out of the secret bosom of the euerlasting father and make intercession for the whole Churche hauing promise that he shall assuredly bée herd and too offer sacrifice that is too wit himselfe once for all By which sacrifice he deserueth remission of sinnes rightuousnesse and euerlasting saluation too the whole Churche This whole definition may bée builded and warranted out of the textes of the Epistle to the Hebrewes But this dayes lesson of the ninth chapter entreateth chéefly of the third part of Christs préesthod that is too wit of his Sacrifice And too the intent this doctrine concerning the sacrifyce of our hygh préest Chryst may bée drayned from the verye springs first let vs consider that God is verely and vnchaūgeably iust and that it is an euerlasting and vnchaungeable rule of Gods iustice that the reasonable creatures should eyther perfectly and throughly agrée with Gods wisdome rightuousnesse or if they agréed not that they should suffer punishment accordingly and bée horribly destroyed Therefore in as much as the first man and woman had offended forgone the ryghtuousnesse and soundnesse that was giuen them in their creatiō they were too bée cast away intoo eternall damnation But of his vnmeasurable mercie the sonne of GOD made intreatance for mankynd and too the intent Gods Iustice might bée satisfyed he offered himselfe too punishement and too make amendes too Gods most rightfull wrath And so vppon the wonderfull tempering of Gods Iustice and his mercie toogither there was a decrée enacted of receyuing men intoo fauour for the sacrifyce of the sonne of God whereby Gods wrath was too bée pacifyed and rightuousnesse and euerlasting saluation too bée recouered too mankynd For this sacrifyce of the sonne of God all the elect haue at all tymes obteyned remission of sinnes and inheritaunce of eternall lyfe as is sayd Actes iiij There is none other name vnder heauen in whiche wée must bée saued than the name of Iesus Chryst And too the intent men should bée put in remembrance taught of this sacrifyce of Chrystes God ordeyned the sacrifysing of beasts euen frō the beginning of the world whiche in no wyse purchased remission of sinnes as is sayd in this Epistle It is impossible for sinnes too bée taken away by the blud of Buls and Gotes But were figures or images of Chrystes true sacrifice by which is obteyned continual and euerlasting redemption from sinne and the heritage of eternall lyfe This doctrine concerning Chrysts sacrifyce which is the foundation of rightuousnesse saluation fayth and christen Inuocation let vs myndfully think vppon not only these fewe
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
that dye in Chryste shall ryse first then wée that are liuing shal be taken vp with them in the clowds too méete the Lord in the aire and so wée shalbée with the Lord for euer Ioh. xiij In my fathers house bée many dwellings I go too prepare you a place and Iohn xvij Father I will y those which thou hast giuen mée bée where soeuer I am c. This fourth benefit dooth TertulliaÌ„ set foorth with a most graue sentence Iesus sitteth at the right hand of the father Man though also God The last Adam though also the first woord flesh and blud though purer than ours yet notwithstanding he is the selfsame both in substaÌ„ce and shape in which he ascended and such also shal he come down agein as the Angels affirme He being termed the vmper betwéene GOD and man and hauing committed too him a pawne of eyther part too kéepe kéepeth also the pawne of flesh in himselfe as a scantling of the whole péece For like as he hath left vs the scantling of the spirit so hath hée also receyued of vs the scantling of our fleshe and caried it vp intoo heauen in token that the whole péece shall bée brought thither in tyme too come Bée of good chéere flesh and bloud for you haue gotten both heauen and the kingdome of God in Chryst c. Fifthly Chrystes ascending vp intoo heauen warneth vs too lay a syde all desire of earthly things and too set al our care vppon this poynt how wée may come too our celestiall countrey of the kingdome of heauen Math. vj. First séeke the kingdome of god Coloss iij. Séeke for the things that are aboue where Chryste sitteth at the ryght hand of God regard heauenly things and not earthly things Sixthly the cause why Chryst went vp visibly was too shewe vntoo his Disciples that he vanished not away like a Ghost and that they should not thencefoorth enioy Chrystes visible companie and that his kingdome should not bée worldly wherein there should bée one visible head garded with armour and armyes The third place Of Chrystes kingdome LVke wryteth that Chryste forty dayes full after his Resurrection did talke with his Apostles concerning the kingdome of God and that the Apostles dreaming yet still of a bodily kingdome of the Messias asked Chryst whyther that were the tyme that he would restore the kingdome of Israell And therefore I will in this place repete the whole definition of the kingdome of God. The kingdome of Chryst or the kingdome of God in this lyfe is Gods gouernement whereby he not only maynteyneth and preserueth all things by him created and specially mankynd and punisheth the wicked but also throughe the preaching of the Gospell doone by Chryst and the Apostles other Ministers gathereth too himself a Churche that is too say a companie of men ryghtly acknowledging and calling vppon God who forgiueth their sinnes and deliuereth them from the Diuels Tyranny not by politike Lawes and bodily weapons but by the holy Ghoste and his woord defending them wonderously when they are oppressed with persecution in this lyfe and at length raysing them vp from death and crowning them with glorie and lyfe euerlasting By this definition it appéereth that Chrystes kyngdome is not bodyly or worldly as the Apostles dreamed that the tyme was now at hand in which the Israelites should haue the souereintie of all nations but that it is spiritual which shalbée gouerned mainteyned by y only woord of the gospell the woorking and power of the holy ghost and not by force of armes and mannes power according as Chryst interpreting the sayings of the Prophetes concerning the kingdome of the Messias sayeth in this place yée shall receyue power or strength and ablenesse too spred abrode and too establishe Chrystes kingdome of the holy Ghoste whose gifts shalbée sheaded out abundantly vppon you and you shal bee vntoo mee not Captaynes or warryours but witnesses that is too say Preachers of the Euangelicall doctrine whereby you shall enlarge the bounds of Chrystes kingdome throughout all Iewrie and Samaria yea and too the vttermost costs of the earth and subdue men vntoo Chryst that they may obey and beléeue his Gospell Vntoo this place may the like sayings bée referred Iohn ix My kingdome is not of this world Lur. xxij The Kings of the Gentyles are Lords ouer them â–ª but you shall not bée so Saint Iohn sayth in his twentith Chapter of his Gospell As my Father hath sent mée so send I you And vnder the name of Gods kingdome are comprehended these things folowing First the preseruation and maintenance of the whole nature of things created by God or Gods generall operation and woorking Secondly the gathering of the Churche by the ministerie of the Gospell Thirdly the very doctrine of the gospel it self by which the kingdome of Chryst is mainteyned Fourthly all benefites which Chryst bestoweth vppon his Churche as true knowledge of God forgiuenesse of sinnes deliuerance from sinne and death and the heritage of eternall lyfe And fifthly the beholding and companie of GOD as lyfe lyght ryghtuousnesse wisdome and ioy euerlasting wherewith all the godly shall bée filled in heauen By this declaration of the woord it appéereth that when Chryste talked full fortye dayes with his Disciples he instructed his Apostles â—ath diligently and at large in all the poynts of Christian Doctrine and in all such things as are necessarie too the true knowing of God too the gouernement of the Churche and too true godlynesse and our eternall welfare The fourth place AN exposition of the phrases He ascended intoo heauen and sitteth on the right hand of God the Father almightie The Article of our fayth concerning the Ascension of Chryst intoo heauen is set foorth in the woorde of GOD with many notable recordes As in the foure and twentith Chapter of the Gospell of Saint Luke the Euangelist Further in the sixtenth Chapiter of Saint Markes Gospell And in the thrée score and eight Psalme of Dauid the Prophet And likewise in the fourth Chapter too the Ephesians Item in the third Chapter of the first Epistle of Saint Peter the Apostle And in the sixth and the twentith Chapters of Saint Iohn the Euangelist And forasmuch as I haue a little afore spoken of the benefites in Chrystes Ascension too the intent the Phrase may bée the ryghtlyer vnderstoode I will now declare the significations of this woord Heauens For the first Heauen in the holy Scripture signifyeth the skie or the nyne Celestiall compasses That is too witte the first moueable or mouer the Firmament or compasse which is decked with the fixed Starres and the seuen compasses or welkins of the Planets which starres the Scripture calleth the powers or hoste of heauen As is sayde by the holy Prophet Dauid in the thrâ—◠〈…〉 thirteth Psalme By the woord of the Lord the heauens are stablished and all the powers or hoste of heauen by the breath of his mouth The second Heauen
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
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
is Gods free gift Necessitie of obedience Difference of deadly sin and veniall sinne Testimonie concerning the holy Ghost Difference of slauish feare and childly avve Ageinst abuse of libertie Idolatry vvhat it is True godlynesse Whordome Of tempting God. Murmuring or grudging Punishments and miseries This place would be red with discretioÌ„ Temptation what it is True godlinesse or true Religion Diuersitie of the giftes of the holy Ghost Vtteraunce of vvisdome Vtteraunce of knovvledge Fayth The gifte of healing Working of miracles Prophesying Iudgement to discerne spirites Tongues Interpretation of tongues The efficient cause of all giftes How Gods giftes are too be vsed Textes that prooue Christes resurrection The cheefe comfort of Christians in all cases Textes confirming the sayd comfort The cause of our resurrection Good things cannot bee repeted to often The effectualnesse of preaching What modesty or mildnesse is True bosting The new Testament The Letter The Spirit A comparison betweene the law of Moyses and the Gospell Obiection ageynst Iustification by fayth onely Aunswer to the sayd obiection An other obiection Answer of the sayd obiection The Gospel The Law. What things are conteyned in the promis made to Abraham concerning Christ Blissing The Law. The Gospel Iustification Fayth The ealling of the Gentiles Originall sinne Christes incarnation The time of the publishing of the law The vse and effect of the moral Law. The Author of the law The Mediator of the law The law a leader to the Gospell The spirite To walke Flesh Lust of the flesh The deedes of the flesh Whordome Idolatrie Ten other sinnes or deeds of the flesh and their coÌ„traries Drunkennesse and gluttonie The frutes of the spirite Loue. Ioy and peace Long sufferaunce Gentlenesse Goodnesse or vprightnesse Faith. Meekenesse Discreetnesse Who be vnder the law and who be not Modestie or myldnesse and how glorie is to be coueted and obteyned Good name is to be sought The foundation of trew glory Facers and braggers Fighters or enuiers Precisians Selfeweners Buzybodies Plutarkes saying Ciceros saying concerning glorie The exposition of this word Catachisme What the lerners ought to render to their teachers Sowing in the fleshe Reping of corruption Sowing in the spirit The iudgemeÌ„t of the vvorlde concerning such as are afflicted What is to bee looked vppon in aduersitie Constancie Reasons vvhy vvee should not take offence at persecution or troubles Prayer the refuge in trouble Too whome and how wee ought to pray What wee ought to pray for Ageinst Stoical destinie The ends of al vocations or callings The welspring of concord Lowlynesse Meeknesse Patience Reasons mouing to coÌ„cord Gods coÌ„maundement Rewards that bee promised The commodities and discommodities Voitie of body and spirit One hope One Lord. One Faith. One Baptim One God. souerein good The souerein blisse of worldlings Philosophicall blissednesse Platos doctrine of blissednesse The law pointeth out true blisse but furthereth not the certainment of it The true souerein good The cheefest richesse Perseuerance The laste iudgement The old maÌ„ Decieueable lustes To put on the new maÌ„ The newe man. What Gods image is What lying is Truth Friendlynesse Paynfulnesse and labour To walke Honest labor To walke warely Redeeming of the time Euill dayes Ageinste all riot and excesse Musicke Musicke in Churches Luther the Germane Orpheus Basil concerning Psalmes and spirituall songs Mans lyfe is a warfare Mans enemies The Diuell The flesh Heretikes The world The sworde girdle of a Christian His brest-plate His shoes His Buckler or sheeld The firy daâ—â—â—s of the Diuell The helmet of a christian His swoord Earnest prayer Testimonles that God heereth our prayers Manlynesse Examples of manlynesse Flesh blud â–ª The povvers of darknesse Our souereine or cheef good Thanksgiuing â–ª Perseuerance Frendlynesse The doctrine of good vvoorkes Prechers must be patternes too theyr flocke In doctrine In coÌ„uersation In louingnesse In spirit or zelousnesse In fayth or faythfulnesse Enimies of Christs crosse Belly gods Worldly minded The difference of the gouernments of Moses of the world and of Chryst What Faith is The parts of Faith. True knovvlegde Too Walke How good woorks please God. Six good woorks First Fayth 2. Manlynesse 3. and. 4. Patience Long sufferance 5. Ioy of conscience 6. Thanksgiuing Of iustification What iustification is The desert of iustification In teaching thiogs must be repeted oft Tabernacle or tent The foundation of religion The matter or substance of the christian doctrine Witnesse by syght The record of god the father The record of the prophets To take heede Gods worde the lanterne of lyght The commendation of scripture The marke wheâ— at the prophets shoote How scripture is to be interpreted Interpretation what it is in generall Interpretation of scâ—â—pture Best interpretacion of the scripture by conference of textes The prating of the Papistes The comforte of all persecutions troubles and greefes Testimonies of the resurrection Philosophicall consolatious ageynst death and all grief It behoueth Christians to reade the Philosophers and Pâ—â—â—es The proposition or ground of Ciceros first Tusculane question and his argumeÌ„ts vppon the same The blindnesse of mans reason in the cheef pointes of knowledge Watchfulnesse Sobernesse Chastitie Meeknesse Gouernement Of the institution of Aduent Take tyme vvhen it commeth for tyme vvill avvay The gospell is the cheef of all doctrines All folke of all ages haue but one way too saluation The vvorks of darknesse The armor of lyght The day light Feasting Chambering and vvantonnesse Stryfe and enuying Too put on Chryst Prouision for the flesh Of bearing vvyth the vveake The profit of holy scripture The vncerteintie of mennes lerning The errour of the Enthusiastes wherfore scripture serueth The vses or effects of holy writ Patience True and stedfast comfort The doctrine of Gospell Assured hope of deliueraÌ„ce The ministerie of the Gospell The definition of a Minister Faithfulnesse in teaching The mysteries of God. Ministration of the sacraments Austin The authoritie of bynding and losing Excommunication Good example Ordering of ceremonies or orderlynesse All ministers equall Degrees of ministers Difference of the minister and ciuile magistrate 1. Outward discipline The temporall svvoord Of taking office or charge vpon a man. Conueniene skill Heede and diligence Constancie Earnest prayer All men by nature couet contentation of mynd Christen ioy Why men run in darknesse The felicitie of worldlings Christen ioy The firste feast of the new Testament Emmanuell What incarnation is The efficieÌ„t cause of Christes incarnation The inward forcing cause of Christes incarnation The outward forcing cause Why it behooueth Christ to bee both God and man. The matter whereof Christ tooke flesh The endes and effectes of Christes incarnation Iesus Aliaunces of naturall things to Christes incarnation What blissing is Redemption Too visit Redemption Horne of saluation The house of Dauid Promises concerning Chryst Saluation Mercy Testament promisse couenant leage agreement Deliuerance from the hand of our enimyes Without feare Holynesse and ryghtuousnesse Before God. Chrystes benefites Significations of this woorde Prophet To go beefore the face of the Lord. To giue knovvledge of saluation Bovvels of mercie What mercie is Rysing or Dayspring To giue light Lyght Darknesse The way of peace What it is too yeeld thanks The Hebrew Phrase â–ª Words of seÌ„ce or perceueraÌ„ce Turning of the proper Adiectiue intoo a Substantiue Great things Myghtye Gods stedfast mercy The definition of Mercy Who they bee that feare God. Too shevve strength Gods arme The proud Putting dovvne of the mighty Exalting of the lovvly Filling of the hungry To hold vp Israell Child To whom the promises were made Afflictions are healthfull Platos opinion concerning afflictions Obiection Aunswer Obiection Aunswer Places of doctrine conteyned in this Epistle The efficient cause of the ministerie Degrees of Ministers The finall cause of the ministerie Why God gathereth a church and apoynteth ministers The first preacher of the gospell Apostles Prophets Euangelists â–ª or gospellerâ— Shepherds Teachers Chrystes body A perfect man. Children Leavvdnesse and crafâ—inesse Truth The knitting of the head and the body togither Of the apostel Mathew The definition of an Angell The creation of Angels The degrees of Angels Names of certeine Angels Offices or duetie of Angels Cygnaeus Symon Grynaeus Satan Diuell Sathan a lyer Sathan a murtherer