the comfort of thy helpe agein and stablish mée with thy frée spirite Let vs harâ—e vppon these requestes dayly For in so great confusion of doutfulnesse in the gréefes of conscience in the perilles of profession in pouertie in contempt in most bitter hatreds and in torments of bodye It is impossible that fayth and godlynesse should staÌ„d stedye and vnmoued if mennes mynds were not strengthened by the holy Ghoste That Steueâ— went with ioyfull mynd too his punishement and eased his harmes with hope That Laurence laye vppon the gredyron broyling on the coales that were vnderneathe him with glad and chéerefull hart and scorned the Tyrant both in countenaunce voyce That Agatha Agnes and such other â—â—â—ie Wenches laughed in the mids of most bitter tormentes and were not ouercome with any terrours or tortures too renounce the profession of the truthe All these things are the benefites and giftes of the holy Ghost And this benefite of the holy Ghost in erecuting the office of an Aduocate in the mynds of men that are afflicted is with most singular and swéete lightsomnesse both of woords and figures expressed in the auncient prayer directed too the holy Ghost which I would wishe yong men too wryte yea and dayly too vse it in their prayers Come holy Ghost and God of myght Send downe from heauen on euery wyght The beames of thy eternall lyght Come Father of the poore in smart Come thou that all good gifts doost part Come only lyght of lyghtlesse hart Of comforters thou art the best Of humane soule the gentle guest And sweete refresher of th' opprest In labour rest and quietnesse In swelting heat coole tempratnesse In moorning comfortablenesse O lyght most blissed too behold Fulfill with grace most manifold The harts of all thy faythfull fold Onlesse thy woorking it begin Man hath not aught at all within Man hath not aught but only sin Wash cleane what euer filth is found And moyst agein eche droughty ground And heale eche thing that is not sound Subdue the sturdy stiffe and hold Releeue the things fernooâ—â—d with cold And on the strayes lay stedfast hold On such as by their frutes doo showe The trust and fayth which they thee â—we â–ª Thy sacred namber seuen bestowe Giue them the hyre of rightuousnesse Giue them the end of blisfulnesse And euer lasting ioyfulnesse Now whereas in this Hymne is sayd Thy sacred noÌ„ber seuen bestowe And in another Hymne Thou seuenfold giuer of thy gift â–ª c. These woords allude to y place of Esai xâ— out of which they coÌ„monly recken vp seuen giftes of the holy Ghost Esai xj A rod shall spring out of the stocke of Iesse and a braunche shal growe out of his roote The spirit of the Lord shall rest vppon him the spirit of wisdome and vnderstanding the spirit of counsell and strength the spirit of knowledge and godlinesse and the spirit of the feare of the Lorde shall fill him This place of Esai is a prophesie concerning Chrystes kingdome whom he foretelleth to come of the stocke of Esai or Iesse or of the linage of Dauiâ— nowe sore decayed and in maner past hope and that this kingdome shalbée spirituall in which Chryst the king and head of the Churche shall bestowe spiritual and euerlasting gifts vpoÌ„ his body or church not by worldly force but by his spirit and woorâ— First the spirit or gift of wisdome is the true knowledge of God and of his sâ—nâ—e â—ur Loâ—d Iesus Chryste and a faith vnderstanding and embracing all the whole doctrine concerning God which is set foorth and is necessarie too bée knowen for the health of the soule Secondly the spirit of Vnderstâ—ding is that whereby wâ—â— discerne opinions and fynd out the true doctrine froÌ„ the false and from that which is shadowed with the sleightes of Sophistrie Thirdly the spirite of Counsell is that whiche in the labours of a mannes vocation in daungers in sorowes and aduersities gouerneth the godly with counsell and susteyneth them with comfort and playeth al the other partes and duties of an Aduocate Fourthly the spirit of Strength or MaÌ„lynesse harteneth and strengtheneth mennes myndes and fenceth the godly with those weapons that are described Ephe. vj. least being vanquished eyther with entycements of pleasure or with the traynes of the Diuell â–ª or with aduersitie they may fal away from true godlinesse Fifthly the spirit of Knowledge doth in our coâ—â—on conuersation so marke the differences of persones tymes and places and so rule a mannes deuyses and dooings too the reason of the circumstances or incidentes that he neyther offendeth others nor withdraweth them froÌ„ the true doctrine Sixthly the spirit of Godlynesse kindleth in our willâ—s â— fréeharted willingnesse too obey God or â—n vniuersall obedience according too the commaundementes of God and dryneth all our dooings too this end that GOD â–ª may bée rightly worshipped glâ—riâ—â—ed â–ª aâ—d magnified at â—â—â—hands Seuenthly the spirit of the Feare of GOD ruleth our haâ—â—es that they may reuerently 〈◊〉 themselues to god and stand in awe of the Lord God as of a kyndharted fatheâ— not with slauish feare but with chyldly affection being loth with all our hartes too â—ffend this heaâ—enly Father or too bée cast oâ—â— of his fâ—uouâ— â—â—d althoughe there bée moâ—enefites attribuâ—â—â—â—â—â— the holy Ghoâ—â— in the Seriptures these self seâ—en giftâ—â— of the holy Ghost â—ay bée drawen â—â— feweâ— kynds â–ª yet notwithstaÌ„ding in as much as this distribution is accustomed in the church I thought good â—â— repete a short 〈◊〉 â—â— it in this place The fourth place how the holy ghost is receiued and how he is forgone THe holy ghost imparteth vnto vs both himself his giftes by two means which he hath ordeined stablished that is too wit by the word of the gospel herd red or thought vpon and by the Sacraments of Baptim and the Lords supper as is sayde in the Epistle of to morow Act. x. The holy ghost fel vpon al that herd the woorde And in the sermon of Peter which he made as vpon this day at Hierusalem when his héerers asked him What shal wée doo that wée may obteyn the holy ghost Peter answered Repent be baptized euery one of you in the name of Iesus Chryst yée shal receiue the gift of the holy ghost There is no maÌ„ that can obteyn the holy ghost by his owne power or desert but the spirite of God of his owne infinite goodnesse preuenteth vs offreth himself too vs by the word of the Gospel and kindleth the true knowledge of God faith in our brests and regenerateth renueth our mynd and wil. Therfore being helped of the holy ghost wée both can must stir vp norish encrease in our selues the kindled sparks of faith the beginnings of al other vertues And also must desire of God that this spirite may be the directer of al our deuises and dooings Hervnto perteineth that most sweet
Also To those that follow godlynesse The ende brings alwayes sweete successe Vppon the tenth Sunday after Trinitie ¶ The Epistle j. Cor. xij COncerning spirituall things Brethren I would not haue you ignoraunt Ye knowe that ye were Gentiles and went your wayes vnto dumbe ymages euen as yee were led VVherfore I declare vnto you that no man speaking in the spirite of God defieth Iesus Also no man can say that Iesus is the Lorde but by the holy Ghoste There are diuersities of giftes verely yet but one spirite And there are differences of administrations and yet but one lord And there are diuers maners of operations and yet but one God which worketh all in all The gifte of the spirite is giuen to euery man to edifie withall For to one is giuen thorow the spirite the vtteraunce of wisedome To an other is giuen the vtteraunce of knowledge by the same spirite To another the gifte of healing by the same spirite To another power to do miracles To another prophesie To another iudgement to discerne spirites To another diuers tongues To another the interpretation of tongues But these all worketh the selfe same spirite deuiding to euery man a seuerall gift euen as he will. The disposement THe Epistle is of those sort of caces that instruct For it is a doctrine concerning the giftes of the holy Ghost in the Church The cheefe places are foure 1 A definition of the giftes of the holy Ghost consisling of a reckening vp of ten sortes of them 2 Of the efficient cause of the giftes all which are distributed by one self same spirite who diuideth them to euery man according as he listeth 3 Of the finall cause or of the vse of gifts which must bée imployed not too boasting or to nourishment of drawings aside and of sectes but too the common profite of the whole Church 4 A testimonie concerning the thrée persons of the Godhead and in especially concerning the person office and benefites of the holy Ghost The first place THere is one first and principall gift of the holy Ghost which must néedes shine foorth in all the sainctes without fayle namely true acknowledgement and profession of our Lord Iesus Christe the sonne of God or true fayth beléeuing that Iesus is the Lord or in very déede and by nature God and that he is Christ our onely redéemer and Sauiour and disliking and eschewing the worshipping of Idoles Of this first and principall gift which is common to all sainctes speaketh Paule in this place No man speaking by the spirite of God sayeth that Iesus is accursed that is to say all that curse Christ as a mischeuous plage condemned of God and as a thing too bée taken out of the world as the Iewes in these dayes the Turkes and the Heathen men doo or which blasphemously slaunder and corrupte the true doctrine concerning the person and benefites of Christ as the Arians and Papistes doo are no members of the true Church or are not gouerned by the holy Ghost And no man can say that Iesus is the Lorde but by the holy Ghoste that is too say no man can rightly acknowledge and with stedye fayth embrace and constantly euen to the last gaspe of his lyfe confesse Iesus Christ too bee the onely and true redéemer and giuer of eternall lyfe except he bée gouerned and stayed by the holy Ghost For he méeneth not of the bare profession of the name Iesus but of the whole doctrine and the continuall sticking too the fayth of Christe whiche Iohn expoundeth in his x. Chapter these things are written too the intent you should beleue that Iesus is that Christ the sonne of God that by beléeuing you may haue lyfe in his name This fayth is the firste and principall gifte of the holy Ghoste which must shine forth and appeare in all the godly Besides this there bée seuerall gifts of the holy Ghost which are not distributed too all the mēbers of the church togither nor are behouefull too bée in all a lyke but are giuen to some seuerall persones by the frée will of God that they may vse them not to vaunting or too stirre vp debate and enuying But to the comon edifying and welfare of the church And therfore Paule sayeth héere There are diuersities of giftes that is to say the giftes are diuerse or sundry which bée distributed fréely by the holy Ghost And there bee differences of administrations like as the duties of the members of a mans body are diuers and seuerall one from another And there bée diuers maners of operacions of the holy Ghost in vs or diuers executing of administracions And yet there is but one Ghost the holy Ghost who distributeth the gifts not to eche man all but to euery man some But vnto euery man is giuen a manifestacion of the spirite that is to say the giftes of the holy Ghost do vtter and shew themselues apparantly in euery man according as is to the behoof both of the party him self and of the whole Church and of the common weale Homer in his vij booke of Vlisses God giueth not all good gifts too all men And in the xij booke of his Iliades To some God giueth warlike workes to other he giueth a wise minde which gifte manie men enioy and he saueth Cities Paule in this place reckeneth vp nyne kindes of seueuall giftes of the holy Ghost Of which the first is the vtraunce of wisedome or wisedome that is to say a perceyueraunce of all the Articles of the Christian doctrine ioyned with true and earneste godlinesse or with the true feare of God and fayth with the framing of all a mans deuises and dooings agréeably to the will of god For all mans wisdome as sayeth Lactantius consisteth in this one point that he acknowledge God aright and worship him aright now besides the true knowledge of God and honest behauiour which bée common to all the members of the Churche VVisdome in this place comprehendeth also a peculiar and more perfecte light whiche not onely vnderstandeth the true doctrine aright but also knoweth and cunningly discerneth errors and false opinions And such a kinde of spirituall wisdome shone forth in Paule Austin and Luther kindled by the holy Ghost and confirmed by exercise of temptacions and encounters and terrours and comfortes ij The vtteraunce of knowledge or cunning too vnderstand discerne what thing what time before whom and in what wise is too bée chéefly doone and folowed what is méet and behouefull too bée doone in consideracion of the place time and other circumstances where consideracion is too bée had of the weake in bearing with things indifferent and where a man may vse libertie c. iij. Fayth or an assured truste settled in God and woorking greate and wonderfull things with a mighty and inuincible courage and obteyning deliueraunce out of great daungers which too put away seemeth no lesse difficulte to mans reason than to remoue mountaynes out
behalfe that you bée reconcyled to God Secondly they must exhorte by sound doctrine and allure and incense their héerers to the earnest embracing and practizing the rightuousnesse of fayth and of a good conscience according as Paule exhorfeth and beseecheth the Corynthians in this place Thirdly they must beware that they estraunge not mennes myndes from the Gospell of grace from the ministerie by giuing them cause of offence in their doctrine or conuersation as is sayd héere Gyuing no cause of offence in any thing least the ministerie bée misreported And fourthly that they beautifie the doctrine ministerie of the gospel with examples of al vertues and specially of patience vnder the crosse and of stedynesse in their profession According as Paule sayeth in this place setting foorth your selues in all things as Gods ministers by patience And it is a most weightie saying of Nazianzene They that teache well liue amisse snatch away that thing with the one hand which they reache foorth with the other It is better not too teache at all than too teache for a fashion Thou must not pull too thée with the one hand and thrust away from thée with the other hand Thou shalt néed too talke the lesse if thou doo as thou oughtest too doo The third part of the Epistle is ABundell or beadroll of the vertues with which the ministers of the Gospell and all the godly must serue God and beautifie the Gospell and mortifie and hold in the flesh not only these fortie dayes but also all the whole tyme of their lyfe Paule reckeneth vp in order .x. vertues the which too the entent they may the easlier bée discerned and applied to the preceptes of the ten commaundements agréeable too them I will set them downe by tale i Patience that is too say stedfastnesse in daungers aduersities that accompanie the ministerie of the Gospell Of this vertue there bée six obiectes or six kyndes of miseries in which patience is too bée performed whiche Paule gathereth toogither so as they may bée discerned ij Labour or peynfulnesse performing continuall diligence and earnestnesse in executing faythfully the duties of ones vocation For honest labours are brydles of lustes But ydlenesse bréedeth vyces and men by dooing nothing doo lerne too doo euill iij Watchfulnesse iiij Fasting or sobernesse and measure or abstinence from meate and drink v Chastitie vj Skilfulnesse or true knowledge of Gods being will disclosed in the Lawe and the Gospell wisdome able too iudge what is too bée earnestly followed in what place afore whom vij Long sufferance viij Gentlenesse and Courtesie ix Zeale of the spirit x Loue vncounterfetted VNtoo these vertues he addeth in the ende the touchestone and rule of religion and christen cōuersation The woord of truthe whiche wée must embrace hold fast spred abrode by firme faith And all these things may bée brought to passe and performed of vs not by our owne power but by the myght of God who helpeth those that séeke ayd at his hand The fourth place PAule entreateth in this Epistle chéefly of Patience which is too obey God in suffering miseries plages strypes imprisonment pouertie reuylings slaunder punishments of body death and other daungers which accompanie the godly profession of the Gospell and not too bée so discouraged for these euils that a man should cast away the Gospell but too brydle sorowe and too abyde stedfastly in the acknowledged truthe and by grounded fayth and hope too wayt for deliuerance and euerlasting lyfe And this latter part of the Epistle is pullished and garnished by Paule with shyning lyghts of figures that is to wit with tenne Antithesies and as many Iscolies and moreouer with Homoeoptots and Homaeoteleuts and Anaphoraze Also a little afore with a long heaping vp or gathering toogither and a repetition wherby one selfsame woord is repeted in the beginnings of eyghtéen Cōmaze This is the bréef disposemēt of this Epistle which being wel weyed there may bée set foorth too the héere recerteyne notable places as some Exhortation too fayth embracing the frée fauor of God offered in his gospell or some Doctrine of patience and constancie in tribulation and aduersitie which accompanie fayth or some other of the vertues out of the register which wée haue reckened vp I at this tyme will say some what of Fasting FOr too this entent haue our aunceters apoynted this Epistle in the beginning of Lent bicause in it there is mention made of the fasting watching painestaking and other afflictions in which the godly shew foorth the true and earnest repentance of a sorowfull hart and tame and subdue their flesh And although the olde primitiue Churche prescribed no formes or lawes of meats and fastings yet would it that during these .xl. dayes men should haue more stay of themselues too liue soberly and to forbeare euen their lawful pleasures that their mindes myght bée more fit fit ▪ and ardent in bending themselues too the consideration of Gods wonderful purpose concerning the passion and death of his sōne our Lord Iesus Chryst and also too true repentance and earnest Prayer Afterward also suche as were defiled with outward offences excommunicated were woont this Lent tyme before they were assoyled too bée chastyzed and tryed with certeine ceremonies whither they repented in good earnest and amended from their hart or no. A description of these Ceremonies of open penance woorth the reading taken out of the ninetenth Chapiter of the Agathine Counsell is recited by Gracian in his fiftith distinction in the Chapiter of Lent 33. q. 2. c. beginning with these woordes Laborem praesentium c. admonere The Catechumeni also whom it appéereth by the stories too haue bin baptyzed only vppon Easter day and Whitsunday vntoo the tyme of Charles the great were woont after that they had giuen their names too bée tryed all the Lent season and too bée instructed and apposed in the true Doctryne of Chryste and too bee as it were purged with the Ceremonies of Fasting and other things that they might come the more woorthely and reuerently too the Sacrament of Baptim at Easter And they wryte that Telesphorus was he that first enioyned the fortie dayes Fast before Easter who was Bishop of the Romane Church about the hundred and thirtith yéer after Chryst But it appéereth plainly by Irenaeus who florished about the twoo hundredth yéer after Chrystes birth that as yet in those dayes men were vtterly at theyr owne choyce for their Fastings This mannes woordes which are woorthy too bée marked are recited by Eusebius in the .xxiiij. chapter of his fifth booke Some are of opinion that the Fast ought too bée kept but onely one day some twoo dayes some thrée some mo and many also the whole fortie dayes And yet all these notwithstāding that they disagrée among them selues in keeping the fast haue alwayes bin and are at peace with vs and the disagréeablenesse of the Fast
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—
the necessary dueties of his vocation and ruleth all his sayings and behauiours by graue iudgement True glorying or boasting is as Paule defineth it the witnesse of our owne conscience too acknowledge and mainteine the rightuousnesse of a good conscience and Gods gifts and the vertues wel doings and successes giuen vs of God and too set our selues ageinst the lesings of slaunderers that God may bée glorified and other folkes may not bée withdrawne from the ministerie by our misreport dishonestie but rather may bée allured too the knowledge of the gospell and too true godlynesse by the auouchment of our good name and our good examples Paule therefore sayeth that he is vnwoorthy the name of an Apostle that is too wit as in respect of his owne desert or as perteyning too his owne infirmitie and sinnes And agein he gloryeth that he hath labored more than they all that is too wit as in respect of the giftes and good successe of his vocation giuen vntoo him by the frée fauor and ayd of God. The sixth place COncerning the frée fauor and help of God néedfull too the ryght and prosperous performance of all the woorkes of our vocation And also concerning the difference of Gods grace woorking in vs and with vs which the schooles haue taken out of this place of Paules is spoken in the .xxv. and xxvj distinctions of the second booke of sentences Vppon the twelfth Sunday after Trinitie ¶ The Epistle ij Cor. iij. SVch trust haue wee thorowe Chryst too God-ward not that we are sufficient of our selues to thinke any thing as it were of our selues but our ablenesse commeth of God which hath made vs able too minister the new Testament not of the letter but of the sprite For the letter killeth but the sprite gyueth life If the ministration of death thorowe the letters figured in stones was glorious so that the children of Israel could not beholde the face of Moses for the glory of his countenance which glory is done away why shal not the ministration of the sprite be much more glorious For if the ministring of condemnation bee glorious much more doth the ministration of ryghteousnesse exceede in glory For no dout that vvhich vvas there glorifyed is not once glorifyed in respecte of thys exceedyng glorye For if that vvhich is destroyed vvas gloryous muche more shall that which remaineth bee glorious Seeing then that wee haue such trust wee vse great boldnesse and do not as Moises which put a vaile ouer his face that the children of Israell should not see for what purpose that serued which is put away But theyr mindes wer blinded For vntil this day remaineth the same couering vntaken away in the olde testament when they read it which vaile in Chrystis put away But euen vntoo this day when Moses is read that vaile hangeth before their harts Neuerthelesse when they turne to the Lord the vaile shall bee takē away The Lord no doubt is a spryte And where the sprite of the Lord is there is libertie But wee all beehold in a myrror the glory of the Lord with his face open and are changed vntoo the same similitude from glory to glory euen of the sprite of the Lord. The disposement THis Epistle is of those kynd that instruct for it is a Doctrine concerning the ministerie of the Gospell The cheefe places are three 1 Of the effectualnesse of the ministration of the gospell by which there is a new light or knowledge of God new ryghtuousnesse and lyfe kindled in the harts of the héerers 2 Of the efficient cause of conuersion or quickening and of all spirituall dooings that are stirred vp in vs by the Gospell 3 Of the letter and the spirite or the difference of the ministracion of the old testament and the new or of the law and the gospell Now forasmuche as the manner of spéeche and phrase in this whole third Chapter of the second Epistle too the Corinthians is somewhat darke and vneasie I wil toogither with the exposition of the places declare the full text of the whole chapter in a bréefe paraphrasis The first place concerning the effectualnesse of the ministration of the Gospell THe most part of the second Epistle too the Corinthians is spent in this auouchment which Paul setteth ageinst the slaunders of the false Apostles I auouch that I Paule am not a deceyuer or a huckster that corrupteth the truthe for ambition or gaines sake but a faythfull minister and that I haue faythfully deliuered too you the sincere and pure Doctrine of the Gospell vvythout corrupting it Concerning this auouchment he appealeth too the Corinthians themselues for record in the béeginning of this Chapter You are our Epistle vvritten in our hart vvhich is knowne and red of all men in that yee are manifested too bee the Epistle of Chryst ministred by vs and vvritten not vvith inke but vvith the spirite of the liuing God not in tables of stone but in fleshly Tables of the hart As if a man should say I confirme not myne auouchment with forreine and farre fet testimonials or letters of commendation in behalfe of my ministerie But you your selues beare witnesse with mée in my harte that I haue deliuered vntoo you the vncorrupted woorde of the Gospell faithfully as long as all men know and see that you hauing forsaken vngodlynesse and heathenish Idolles are turned too the true knowledge of Chryst by my ministration and as long as you your selues shew that your harts are Chrystes Epistle or the tables wherin Chryst himself is imprinted dwelling in you and woorking in you that there is kindled in you true knowledge of God new ryghtuousnesse and lyfe by the spirit of the liuing God who is effectuall by my ministerie And so the liuely law and obedience agréeing with Gods law is not grauē in tables of stone or in the tables of Moyses wherin were grauen the letters or words of the law written with the finger of God but in your fleshly or obedient hartes with the finger or spirite of the liuing God as is said Ier. xxxj I will put my law in their mindes and in their harts will I wryte it This effectualnesse of my ministerie is an euident token that I am a faithful minister of the gospel and that the woord of the gospel sounding in the mouth of mée and of all faithfull ministers is not a fond tale or emptie woords and a fable as good as a sick mans dreame but a thing effectual that worketh saluation in déede too euery one that beléeueth as is sayd Rom. j. Let such like testimonies full of cōfort bée alwayes in sight which auouche that the church is verely gathered too God by the voyce of the gospel and that by this ministerie God woorketh in déede and imparteth the true knowledge of himself ryghtuousnesse lyfe euerlasting too those that beléeue j. thess. ij Yée haue receiued not the woord of man but as it was in déede the woord of God which
much as the maiestie brightnesse of the countenance of Moyses the Lawe giuer was so great that the children of Israel by reason of the glorie or glistering cléernesse of his face were not able too hold their eyes ageinst it How should not the ministration of Chrystes spirit which giueth lyfe or the ministration of the Gospell bée much more glorious and effectuall For if the ministering of condemnation bee glorious that is too say if the ministering of the Lawe whiche condemneth all men and soundeth out this voyce Cursed is euery one that abydeth not in all the things that are written in the booke of the Law bée glorious how much more dooth the ministration of rightuousnesse exceede in glorie That is too say in how much greater glorie excelleth the ministration of Chrystes Gospell by which wée are deliuered from the condemnation of the Lawe and made heires of rightuousnesse and euerlasting lyfe For no dout that which was there glorifyed is not once glorifyed in respecte of this exceeding glorie that is too say the ministration of Moyses or of the Lawe which was instituted and glorified with so many signes and woonders is not too bée counted glorious in respect of the excellent glorie of the ministration of the Gospell For if that whiche is put away was glorious much more shall that which continueth bee glorious that is too say If the ministration of Moyses Lawe whiche was too bée doone away the ordinance of a state of gouernemēt which afterward should decay was set vp with so glorious miracles how much more shall the ministration of the Gospell which bringeth not the decaying and flightfull benefites of this lyfe nor vayne shadowes but the true euerlasting and continuall benefites of rightuousnesse lyfe and light in heauen bée glorious and mightie of operation in all those that embrace the Gospell Therefore hauing such hope that is too wit of the true and euerlasting lyfe and glorie set foorth in the Gospell wee vse great assurance and libertie in our ministration and neglecting the figures and shadowes of Moyses lawe preache Chrystes Gospell openly boldely and fréely And not as Moyses did put a veyle before his face that is too say wée doo not hyde ouerwrap or darken Christs Gospell so as Christes face can not bée knowen and séene like as Moyses when he put the veyle afore his face ment that he should kéepe many from looking intoo the ende of the lawe which is abolished that is too say from looking vntoo Chryst who is the end of the lawe whiche was too bée abolished For the ende of the lawe is Chryste too iustifye euery one that beléeueth Rom. x. And Chryst him self sayeth If yée beléeued Moyses yée would also beléeue mée for of mée Chryst hath Moyses written peinting out Christes sacrifise and redemption in the promises of the seede that was too come and in the figure of the Easter Lamb and in all the sacrifises But their senses are blinded Esai vj. For vntoo this present day the same veyle that is too say the same mist and blindnesse of hart in not acknowledging Chryst the end and spirit of the lawe continueth in the reading of the old Testament neyther is this veyle taken away whiche is abolished by Chrystes spirit For Chryst hath reueled him selfe too vs by his spirit j Cor. ij But assoone as the Israelites shall bee conuerted vntoo the Lord that is too wit vntoo Chryst the veyle shall be takē away that is too wit the blindnesse of mynd which kéepeth them frō knowing Chryst and they shal rightly acknowledge Chryst the ende of the lawe whom only GOD hath made our wisdome rightuousnesse holynesse and redemption that he whiche glorieth may glorie in the Lorde The Lord is that quickening spirit or Christ is the spirit and lyfe of the Lawe too whom those that bée conuerted doo vnderstand that the ceremonies and figures of Moyses Lawe were but shadowes of the good things too come and that the bodye of them was Chryst Colos ij Ebr. x. and that the morall law is the letter that killeth or which pronounceth the sentence of death and eternall damnation ageinst this corrupt nature and that wée bée not able too begin obedience of the lawe so as it may please God but if Chrystes spirite or God himselfe shyne in vs and make our hartes comfortable too him Now where soeuer the spirit of the Lorde that is too say of Chryst dwelleth and woorketh there is freedome from the Lawe from sinne from Gods wrath and from euerlasting cursednesse and there is kindled new ryghtuousnesse and lyfe acceptable too God which shall cōtinue world without end But all wee that is too wit as many as are cōuerted vntoo Chryst and embrace his Gospell by fayth beholding in our harts as it were in a myrrour receyuing by faith doo rightly acknowledge the glorie of the Lorde that is too say Christ for so is Christ named Exo. xxxiij Esai lx Ebr. j. Iohn j. and in other places or the true light and glorie of Chryst with his face open that is too say cléerely and manifestly without any veyle without any mistinesse without any comberance and being set frée by the spirit of the Lord or by Chryst himself are chaunged intoo the same likenesse that the like new light or true knowledge of God true rightuousnesse holynesse and lyfe as shyneth in Chryst may bée kindled and framed in vs also from glorie too glorie that is too say with encreasement and augmentation of new light rightuousnesse and lyfe from time to time by the light of the Lordes spirit shyning in vs The terme of glorie or glorification whiche Paule vseth in this Sermon is taken out of Exod. xxxiiij where it is written of Moyses departing from communication with the Lord Cicaran or panau that is too say that his face glistered like vntoo a horne This haue the threescore and ten interpreters translated thus that the beautie of the skin of his face was glorifyed that is too say that the skin of his face was become cléere glistering and bright like the shyning Sunne Of this translation of the threescore and ten Interpreters did Paule borow the woord glorie in this comparison of his which thing it is good for the reader too beare in mynd Vppon the .xiij. Sunday after Trinitie ¶ The Epistle Gal. iij. BRethren I will speake after the manner of men Though it bee but a mannes Testament yet no man despiseth it or addeth any thing thereto when it is once alowed To Abraham and his seede were the promises made He sayeth not in the seedes as many but in thy seede as in one which is Chryste This I say that the law which began afterward beyond foure hundred and thirtie yeeres doth not disanull the testament that was confirmed afore of God vnto Christward to make the promise of none effect For if the inheritaunce come of the lawe it commeth not then of promise But God gaue it vntoo Abraham by promise VVherefore
y spirit y worketh mightely in the childrē of disobediēce Vppon the .xxij. Sunday after Trinitie ¶ The Epistle Phil. j. I Thanke my God with al remembrance of you alwayes in al my prayers for you and pray with gladnesse Bicause ye are come intoo the felowship of the gospell frō the first day vntil nowe And am surely certifyed of this that hee which hath begon a good worke in you shal perform it vntill the day of Iesus Chryste as it becommeth mee that I should so iudge of you all ▪ bicause I haue you in my heart forasmuch as ye are all companions of grace with me euen in my bonds and in the defending and establishing of the gospel for God is my recorde how greatly I long after you all from the very hart roote in Iesus Christ And this I pray that your loue may encrease yet more and more in knowledge and in vnderstanding that ye may accept the things that are most excellēt that ye may be pure and such as offend no man vntill the day of Chryst beeing filled with the frute of rightcousnesse which commeth by Iesus Chryst vntoo the glory and praise of God. The state and cheefe places of this Epistle are all one with the Epistle vppon the xviij Sunday after Trinitie FIrst mannes souereine good wherof wée haue most cause too bée glad and reioyce in the behalfe both of our selues of others is the true acknowledgemēt of God and our Lord Iesu Chryst according too the gospel Therefore he sayeth I make my prayers with ioy for that you take part with the gospel that is to say for that you are come to the knowledge of the gospel or for that yée are made partakers of all Gods benefites which he offereth vs by the gospell or bycause you are become members of the Church Secondly of yéelding thankes vntoo God partly for his other innumerable benefites towards vs and chéefly for these souerein benefits that he hath disclosed his wil by his gospel too our reconciliation and eternall lyfe that he voutsaued too make his sonne our Lord Iesus Chryst a sacrifise for vs and that by the gospel he offereth and imparteth vntoo vs remission of sinnes the holy Ghost ryghtuousnesse and eternal life Thirdly concerning perseuerance too the other woords before rehersed let this most swéete cōfort also bée added which is the chéefe thing too bée considered in this Epistle He that hath begon this good woorke in you shall accomplish it vntoo the day of Iesu Chryst That is too say God that hathe called you too the knowledge of the gospel kindled in you the béeginnings of his lyght faith ryghtuousnesse all good works shal also encrease your faith defend strengthen you vnto y day that Christ shal cal the soule out of your mortal bodies Fourthly let the notable exāple of Paules frendlinesse be thought vpon who vnfeinedly from his hart reioyceth at the singular benefit befalne too the Thessalonians namely that the true knowledge of God euerlasting saluation was hapned to thē saying I bear you in my hart the is I fauor you with all my hart am glad with al my hart that you haue sped wel Also Chryst is my witnesse that I lōg after you in the bowels of Iesus Chryst That is too say I long after you with a pure christenlike affectiō not in hope of any gain but bicause I sée you loue Christ sincerely constantly And I wishe this that your loue that is too say you may encrease more more in knowledge of God and all vnderstanding that is to say in all true iudgement that ye may like of things most excellent and acceptable to God that you may be pure in faith voide of false opinions errors doutings distrustes and stumbling blocks that is to say that yée stumble not nor slip into wickednesse wherby you may forgoe grace and become giltie of endlesse damnation as Caine Saule and Iudas fell Fifthly this sentence fulfilled with the workes of ryghtuousnesse by Iesus Chryst to the glory and praise of God conteineth a sum of the Doctrine concerning the true woorshipping of God or good workes First what they bée that is to wit the woorkes commaunded by God which are wrought by a person iustified by faith for Chrystes sake who dwelling in the beléeuers woorketh good woorks which must shyne foorth among men that God may bée glorifyed and praysed of vs. Secondly what are the efficiēt causes namely first Gods word the true knowledge of Christ 2. Chryst dwelling in vs by his holy spirit filling vs with the frutes of rightuousnesse or ruling our members that they may bée the instrumēts of rightuousnesse vnto God. 3. The mynd and wil of man and his outward members seruiceable to Christ that moueth vs. Thirdly how please they God He answereth by Iesus Chryst not by their owne woorthynesse or desert as is sayd j. Peter ij Offer yée spirituall sacrifyses acceptable too God through Chryst Fourthly too what end are they too bée doon Too the glory and praise of God that is too wit that due obedience honor may bée yéelded vntoo God that God may bée magnified that the true knowledge of God may be spred further abrode and that mo may bée allured too true godlinesse and woorshipping of god Good woorks are not to be doone to the end they shuld iustifie vs before god For woorkes are the frutes of rightuousnesse as Austen sayth Good woorks folow him that is alredy iustified but goe not before him that is too bée iustified Therfore the trée must first be good that is too say the person must first be iustified by Iesus Christe béefore it bring foorth good frutes And so thou seest the whole summe of the doctrine of good woorks too bée lernedly cōprised in this short sentence of Paule Let the héerers beare away cheefly these twoo sentences out of this Epistle that is too wit. God who hath begon this good woorke in you shall accomplish it euen too the day of Iesus Chryst And Fulfilled with the frutes of ryghtuousnesse through Iesus Christ to the glory and praise of god Vppon the .xxiij. Sunday after Trinitie ¶ The Epistle Phil. iij. BRethren be folowers together of mee and loke on them which walk euen so as ye haue vs for an ensample For many walk of whom I haue told you often and now tel you weeping that they are the enimies of the crosse of Chryste whose end is damnation whose belly is their God and glorie to their shame which are worldly minded But our conuersation is in heauen from whence we looke for the sauiour euen the Lord Iesus Christ which shal change our vile body that he may make it like vnto his glorious body according to the working wherby he is able also to subdue al things vnto him selfe The disposement THis Epistle is of the kind of cases that debate matters For it is an exhortation that they should
of their hartes they thinke so as did that Cyclops in Euripides who sayeth that he acknowledgeth no other God nor offereth sacrifises too any other than too him selfe and too his belly whiche is the greatest of all Gods. And their glorie is in their shame Although false teachers bée a whyle in glorie and estimation among Noble men and with the common sorte yet dooth this reputation turne too their owne shame VVhiche are worldly mynded that is too say haue an eye onely too ease promotion and riches and too the intent they may liue at ease and not bée persecuted by the Iewes they vrge earthly things or worldly pelf vppon men as ceremonies differences of meates and such like Iewish obseruations Our conuersation is in heauen or is heauenly First he sheweth the difference betwene the ministration of the gospell and the Lawe and the ciuill gouernement The ministration of Moyses Lawe was partly heauenly or spiritual and partly earthly or ceremoniall whiche being bound too a certein policie consisted for the most part in ceremonies sacrifises circumcision differences of dayes and meates ▪ c. But the ministration of the Gospell is altogither heauenly or spirituall neyther dooth it appoynt any certeine state of gouernement or kingdome in this mortall lyfe according too this saying Iohn xix My kingdome is not of this world ▪ ij Cor. iij. The Gospell is the ministration of the Spirite whereby the true knowledge of God faith rightuousnesse and eternall lyfe is begonne in the godly who after this life shall liue in heauen as it were in one Citie with God and enioy his wisdome and goodnesse This heauenly conuersation dooth Paule will vs too séeke after and too looke for and not too dreame of any worldly kingdome such as the Iewes looke for and such as the Anabaptists in West phalye and the seditious Bouers would haue had Secondly the lyfe or conuersation of a Christian is heauenly that is too say it is not employed about earthly things too the atteynement of authoritie riches and pleasures but too the compassing of heauenly benefites as remission of sinnes rightuousnesse and euerlasting welfare The third place COncerning the resurrection and glorification of our bodyes let the whole doctrine bée taken out of j. Corin. xv ◠thess. iiij Mat. xxij Daniel ▪ xij The fourth place COncerning the desire of concord let the declaration therof bée taken out of the Exposition of the fifth commaundement Vppon the .xxiiij. Sunday after Trinitie ¶ The Epistle Colos j. FOr this cause wee also since the day wee herd of it haue not ceased praying for you and desiring that ye might bee fulfilled with the knowledge of his will in all wisdome and spirituall vnderstanding that yee might walke woorthy of the Lord in all things that please being frutefull in all good woorkes and encreasing in the knowledge of GOD strengthed with all might through his glorious power vntoo all patience and long suffering with ioyfulnesse gyuing thankes vntoo the Father which hath made vs meete too bee partakers of the inheritance of sainctes in lyght Which hath deliuered vs from the power of darknesse and hath translated vs intoo the kingdome of his deare sonne in whom wee haue redemption thorowe his bloud that is too say the forgiuenesse of sinnes THe proposition of this Epistle is this I beséeche the sōne of GOD too encrease in you faith and all other vertues kindled by his Gospell The cheef places of doctrine are three 1 Of the true knowledge of God and of faith 2 Of good woorks or the frutes of faith 3 Of the benefites of the soune of God or of forgiuenesse of sinnes and iustification Paule speaketh of fayth when he sayeth VVee pray vntoo God that ye may be filled with the knowledge of his will in all wisdome and spirituall vnderstanding Now let vs alwayes haue in sight the lerned definition of faith builded vppon the woords of this Epistle Faith is a knowledge of Gods being and will reueled in the Lawe and the Gospell kindied by the holy Ghoste who boweth the hartes of the godly too assure them selues that it is the vnmouable wil of the euerlasting Father that all which beléeue in the sonne should not perishe but haue forgiuenesse of sinnes and eternall lyfe by the bludshed of the sonne of God. The partes of Faith are twoo Knowledge or perseuerance and confidence certeynly assuring a man that his sinnes are forgiuen him and he deliuered out of the power of darknesse by the blud of Gods sonne And the knowledge is eyther of the being of the eternall GOD which is soothfast iust mercifull and chaste in which there bée thrée seuerall persones the Father the Sonne and the holy Ghoste or else it is of Gods will vttered both in his Lawe whiche sayeth thus Cursed is euery one that continueth not in all the things that are written in the booke of the Lawe and also in the Gospell concerning Chryst who sayeth him selfe Iohn vj. This is the will of the eternall Father ▪ that euery one which séeth the sonne and beléeueth in him should not perish but haue lyfe euerlasting This will of GOD reueled in his Gospell is it with knowledge wherof Paule in this place wisheth vs too bée fulfilled that is too wit that wée might fully knowe the fatherly good will and excéeding great mercie of God promised in his sonne This knowledge of GOD is the true wisdome and vnderstanding that discerneth true or false opinions or doctrines concerning GOD asunder and it springeth not eyther of mennes imaginations or of Philosophicall or Pharisaicall wisdome which vnderstandeth the Lawe of outward Discipline and the promise made vntoo Abraham too bée ment of a ciuill gouernement and worldly kingdome But it is a spiritual wisdome kindled and strengthened by the holy Ghost which vnderstandeth that the Lawe is the spirituall iudgement of GOD ageinst sinne and the Gospell behyghteth not a worldly kingdome but spirituall and euerlasting good things true and effectuall comfort ryghtuousnesse lyfe and ioy In this place may bée recited the whole doctrine concerning the knowledge of God and concerning faith whiche is an assurance of Gods mercie or of forgiuenesse of sinnes promised for Chrystes sake The second place COncerning the frutes of fayth or good woorkes Paule sayeth That yee may walke woorthye of the Lord so as yee may please him being frutefull in all good woorkes and encreasing in the knowledge of GOD strengthened with all myght through his glorious power vntoo all patience and long suffering with ioyfulnesse giuing thankes too God the Father By the way let the phrase bée considered That yee may walke that is too say that yée may liue or that yée may gouerne your intentes deuises and dooings as is woorthye the Lord or as agréeth with the will and woord of the lord For woorthynesse in this place signifieth not a deseruing or recompensing or a perfect fulfilling of the Law but according as he sayeth in
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
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
helmet which chéefly fenceth the head is the assured hope of eternal saluation wherwith wée being strengthened do beare out al the perils and miseries of this life with the stouter stomacke with this helmet did Steuen couer his head what time he went reioysing in his hart and through strong hope did ease his harme smart with the like armor did Paule Polycarpe Laurence and all the holy Martyrs sustein most bitter torments of bodie that they might atteine lyfe and blisse euerlasting The weapons which he appoynteth vs too repulse and too strike the enemie with all are twoo First a sword not of stéele but spirituall that is too wit Gods woord wherwithal bothe the féendes are chased as Christ hath taught vs by his owne example Math. iiij and the noysome opinions of heretikes disprâ—â—ed and put away like as the herisies of the Manichées and Arians in old time and in our dayes the herisies of the Papists of the Anabaptists of Swinkféeld of others are chased by y woord of god Let all christen souldiers whet this swoord with earnestnesse in lerning teaching continual minding it and let them haue it alwayes redy at hand The other kynd of armor is continuall and feruent prayer whereby wée must séeke and looke for Gods helpe and for luckie successe in our warfare and for victory by the graundcapteine of our armie our Lord Iesus Chryste the sonne of god For without Gods assistence euen the heathen meÌ„ saw it was but vain too draw weapon in battel or too take pains to fight Pindarus loue of contention loue of warre if God be not on thy side O sonne win with thy launce but win alwayes with God. But more notable are the testimonies of Gods woorde which shew vs the true calling vpon God vnknowne too the heathen and warrant the godly souldiers that they may certeinly beléeue their prayers too bée receiued and herd of God and themselues too bee helped in déede in their calling by the sonne of god Psalm xx Some trust in chariots and some in horses but wée wil call vpon the name of the Lord our God â–ª Psal l. Cal vppon mée in the day of trouble Psal xc He shall cry vntoo mée and I will héere him I will deliuer him and shew him my sauing health â–ª Ps. cxlvij. He shal not obtein his purpose in the strength of a horse Theréfore let vs vse these weapons when wée are like too bée anoyed by dangers of the deuill by our owne flesh and by tyrannous bishops kings Let vs not cast downe our courages let vs not quake â–ª let vs not moue sedition as Muncer and the Anabaptists of Munster did But let vs strengthen our selues with the promises of Gods woord and commit our daungers too God and with quiet myndes looke for an end too our welfare at the hand of Gods sonne the captein general of our warres like as Ezechias and Esay fought ageinst Sennacherib and Moises ageinst Pharao only by prayer So Luther with vnappalled courage susteined the assaults of the Romish Bishop of the Emperor and of many Kings Princes and Bishops and by continual prayer and earnest faith vanquished them and pal them too flight Take strong fayth for a sheelde and for thy dart stedy prayer Let Gods woord bee thy sword Chryst will alone doo the rest Hitherto I haue bréefly passed ouer the state of the Epistle and the chéefe members of the same too the entent that the summe of the matter béeing set out seuerally in order might with y more ease bée caryed away And I wold counsel those that bée well mynded too adde too this bréefe distribution Luthers most lyghtsome Sermon wherein he hath enlyghtened this part of this vj. chapter Now will I bréefly expound certeine of the harder woordes and phrases Bee manly in the Lord â–ª A néedful vertue for al godly folke is manlynesse I méene not that knightly and warlike valeantnesse that chaseth enemies with worldly weapoÌ„s such as appered in great Alexander in Iulius Caesar but the grown manlynesse as they terme it that is too wit stedfastnesse of mynd continuing throughout in true godlynesse profession of the heauenly doctrine and by patience faith prayer fighting ageinst al dangers and allurements that withdraw the mind from possession of true godlinesse As for example Daniel is manly in the Lord when he starteth not from profession of the true doctrine for feare of death which hung ouer his head by the Lyons The thrée yoongmen in the burning Ouen at Babilon were manly or valeant in the Lord wheÌ„ they forsooke not the acknowledgement of the true god All the Apostles and Martyrs were manly in the Lord bycause they chose rather too die than too breake their fayth due too Chryst â–ª and the profession of the gospell Put on the complet armor of God. The complet armor of the Romanes is described by Polybius in his vj. booke pa. 181. too bée a swoord a iaueling a buckler or a shéeld a burganet a pike a brigand â–ª c. But this armor boteth vs nothing ageinst the traines assaultes of the diuell the enimie of our soules But the complet armor wherwith Paule apparelleth christen souldiers in this place dooth defend and garde the godly in such wyse as they may bée able too stand safe and without daunger ageinst the policies and assaultes of the Diuell yea and also ouercome them Ageinst the craftie assaultes of the Diuel There bée chéefly fiue kindes or wayes and manners of craftie traines wherwithall the Diuell is woont too assault the fayth of the godly and too cast them headlong intoo eternall destruction by pulling their mindes from god Of these things wée haue giuen an inkling héertoofore in the latter part of the Epistle vppon the third Sunday after Trinitie We wrestle not ageinst flesh and blud that is to say ageinst bodily enimies that may bée séene with eyes striken with swoords or driuen away with gun shot But ageinst rule and power and ageinst the rulers of the darknesse of this worlde and ageinst spirituall craftynesse in heauenly things there be most puissant and ghostly enemies wandering with the heauenly things or in the air Eph. ij Whose suttleties strokes can neither bée vewed nor forséene with bodely eyesight nor fensed and put backe with bodily armor â–ª And as among maÌ„kynd there bée degrées of kings Princes other gouernors So are there also distinct orders and offices among Angels diuels which are ment in this place by the termes of rule power He nameth them worldly rulers of the darknesse of this world bicause they beare rule in the myndes of the vngodly or of those that want the lyght of the true knowledge of God and of fayth and hold their hartes so blinded yea and the most part of mankind captiue as he sayeth before in the second chapter after the Prince that hath power in the aire who is