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
and honour that is too maynteyne it chaste and holye and not to defyle it with lustes of concupiscence as the Heathen haue giuen themselues leaue without controllement In this place is to bée repeted the whole doctrine concerning chastitie wedlocke and in especially the eyght causes for which al the godly must with singular héede and diligence defend the honour of chast shamefastnesse Which causes are recited in the declaration of the vertues of the sixth commaundement in my rules of lyfe Now will I adde but only one saying of Tertulliā most woorthye to bée borne away Inasmuch as wée all are the temple of God by putting into vs the holy Ghoste who haloweth vs the Churchwarden and chéef Chaplein of that temple is chastitie which may suffer no vncleane or vnholy thing too bée brought in thither least GOD who dwelleth there taking displeasure too sée his abode defyled should vtterly forsake it The third part concerning interchaungeable ryghtfulnesse which shunneth deceyt in bargayning THis is the will of God that no man deceyue and beguyle his brother in chapmanship bycause the Lord is the punisher of all such things The proposition or ground is Let no man deceyue his brother in bargeyning or bée yée iust in your bargaynings The reasons are twoo THe first reason is for that it is honest This is the will of God that no man misuse or deceyue his brother The second is for that it is profitable Bycause God is the punisher of all such things Althoughe the sent of lukre by any meanes séeme swéete for a whyle and that they think it hygh pollicie that their craftinesse is not espyed yet will god fynd out the offender yet hath God a reuenging eye God the reuenger séeth all things And experience proueth the méening of Hesiodus verse too bée true By euill meanes seek not too gain such gain as rendreth losse and pain God hath by wonderfull forecast ordeyned and established lawfull bargayning among men and he hath so diuersly distributed among them the goods that perteyne too the mayntenance of this mortall lyfe that eche hath néede of others help too the intent that in exchaunging of things and in bargeyning they should put in vre ryghtfulnesse loue towardes their neyghbour and other vertues and that many being knit bound togither with these bondes should liue in companie and conuersation toogither and shewe the doctrine concerning God one too another and the examples of vertues one to another Therfore God alloweth lawfull bargenings will haue indifferencie and vpryghtnesse kept and vsed in them And in this place by expresse woords he forbiddeth defrauding which keepeth not equalitie in bargeynes but catcheth too himself a greater part than he ought of ryght too haue For the woord that Paule vseth signifyeth the same thing that it dooth in the fifth booke of Aristotles Ethicks that is too wit Pleonectein of pleon echein whiche is as much too say as too haue more thā ryght or too take of another mānes goods without recompensing as much for it or too encrease a mannes owne stock too another mannes losse The vertue that encounters it is interchaungeable vpryghtnesse which in marchandyze or bargening beguyleth not other men but maynteyneth proportionable indifferencie according too the Lawes of Nature Thou shalt not steale Loue thy neyghbour as thy selfe Doo not too another which thou wouldest not haue doone too thyself Vppon the Sunday called Oculi or the third Sunday in Lent. ¶ The Epistle Ephes v. BEe you the followers of God as deere chyldren and walke in loue euen as Chryste loued vs and gaue himself for vs an offeryng and a sacrifice of a sweet sauour too god As for fornication and all vnclennesse or couetousnesse let it not bee once mamed among you as it becommeth Sainctes or fylthynesse or foolish talkyng or iesting which are not comely but rather giuyng of thankes For this yee know that no whoremonger eyther vncleane persone or couetous persone which is a worshipper of ymages hath any inheritaunce in the kyngdome of Chryste and of god Let no man deceyue you with vayne wordes For bycause of such thyngs cōmeth the wrath of God vppon the chyldren of disobedience Be not yee therfore companions of them Yee were sometymes darknesse but nowe are yee lyght in the Lord walke as chyldren of lyght for the fruite of the spirite consisteth in all goodnesse and ryghtuousnesse and truthe Accept that whiche is pleasing vntoo the Lorde and haue no fellowship with the vnfruiteful workes of darknesse but rather rebuke them For it is a shame euen too name those things which are done of them in secrete but all things when they are brought foorth by the lyght are manifest ▪ For whatsoeuer is manifest the same is light wherfore he sayeth awake thou that sleepest and stand vp from death and Chryste shall gyue thee lyght The disposement THe state of this Epistle is an Exhortation too newe obedience or too good woorkes by name it giueth preceptes of these thrée vertues 1 Of the loue of God and a mannes neyghbour 2 Of chastitie which shunneth whordome filthynesse and all vnclennesse 3 Of frankhartednesse or liberalitie esche wing couetousnesse which is the seruice of Idols And in this exhortation ▪ Paule vseth six Argumentes of which the first is gathered 1 Of the example of God. 2 Of the dutie of children 3 Of the exāple of Chryste who hath loued vs in such wyse that he hath giuen himselfe too bée an offring and sacrifice for vs. 4 Of the comlynesse as it beséemeth the Saints 5 Of the punishements of wickednesse For these things commeth the wrath of God vppon all that bée disobedient 6 Of the finall cause Therefore are yée deliuered out of the darknesse of sinne and endued with a newe lyght and with the holy Ghost that yée should exercise gentlenesse vpryghtnesse and truthe This disposement of the principall members of this Epistle being considered there may a twoo or thrée of the notabler places bée the easlyer picked out and entreated of An exhortation too newnesse of lyfe or too good woorkes in generall MAny when they héere that a man deserueth not forgyuenesse of sinnes by his good woorkes what néede wée say they to employ any studie or care to doo well Therefore let vs giue our selues ouer to all entycements of pleasure and sinne The wicked and horrible talke of these men is playnly confuted by Paule in this Epistle Wée are not able by our vertues to deserue forgiuenesse of sinnes and eternall lyfe but the only sonne of God our Lord Iesus Chryste hathe obteyned these moste hygh benefites for vs by his obedience and death Neuerthelesse there are other foure ryght weightye causes for whiche wée ought too stryue ageynst the entycementes of sinne and to exercyse ryghtuousnesse truthe liberalitie chastitie and other vertues First necessitie of the commaundement and the det For this purpose were men created by God and afterward redeemed
their aūcient sinne with water fresh new Their raimēt whyte betokeneth eke the brightnesse of their mynd It is the shepeherds ioy so fair and whyte a flocke too fynd Therfore also were the reading of this dayes Epistle and the Introit in which mention is made of regeneration ordeyned that the baptized might bée instructed concerning their regeneration or newbirth and of their encounters and victories ageinst the Diuell and the world ¶ The Epistle j. Iohn v. ALl that is borne of God ouercommeth the world And this is the victorie that ouercommeth the world euen our fayth Who is hee that ouercommeth the world but he that beleeueth that Iesus is the sonne of God This Iesus Chryst is he that came by water and blud not by water onely but by water and blud And it is the spirit that beareth witnesse bycause the spirit is trueth For there are three which beare recorde in heauen the Father the woord and the holy Ghoste and these three are one And there are three whiche beare recorde in earth the spirite and water and blud and these three are one If wee receyue the witnesse of menne the witnesse of God is greater For this is the witnesse of God that is greater which he testified of his sonne Hee that beleeueth on the sonne of God hath the witnesse in him selfe He that beleeueth not God hath made him a lier bycause he beleeueth not the recorde that God gaue of his sonne And this is the recorde howe that GOD hath giuen vntoo vs eternall lyfe and this lyfe is in his sonne Hee that hath the sonne hath lyfe and hee that hath not the sonne of GOD hath not lyfe The disposement THis Epistle is of that kynde of caces that instruct The state of it is a doctrine concerning fayth leaning vppon the sonne of God our Lord Iesus Chryst which fayth ouercommeth sin death and receyueth rightuousnesse and euerlasting lyfe The cheefe places are these 1 Of faith wherby wée are borne of God. 2 Of the obiect of fayth or of the persone and benefites of Chryst 3 A testimonie that the thrée persones of the Godhead are all of one substance 4 Of the ministerie of the Gospel and of the Sacraments of Baptim and the Lords Supper The first place THe welspring aud soule of godlynesse and Chrysten lyfe and the originall and head of our endlesse welfare is fayth in the sonne of God our Lord Iesu Chryst our Mediator King and Préest which fayth is in no wyse an ydle and vayne persuasion but the liuely and effectual instrument of our saluation wherby wée receyue intoo vs the true knowledge of God forgiuenesse of sinnes and all Gods benefites yea and euen God himself and ouercome sin and death and obteyne rightuousnesse lyfe and glorie euerlasting Of this true and effectuall faith there is a notable description in this dayes Epistle which wée will vnfold in these woordes Fayth is a true perceuerance of Chrysts persone and benefites of al the whole doctrine deliuered by God and it is an assent wherby wée persuade our selues that all the Articles of the doctrine are true and in especially beléeue that Iesus is the sonne of God and Chryst or the anoynted of God that is too say our King Hygh preest Mediatour and Redéemer And it is an assured trust stedfastly settled in the sonne of God our Lord Iesus Chryst the vanquisher of sin death and the Diuil assuring a man for a certeintie that for Chrysts sake his sinnes are released and himselfe set in gods fauour who receyueth héereth helpeth defendeth and freely rewardeth with lyfe and glorie euerlasting This fayth in Christ ouercommeth the world that is too say sinne and the entycementes of sin and the Diuell himselfe the Prince of the world and death which is the chéef sinew of the Diuels power as is sayd j. Iohn ij If any man loue the world the loue of the Father is not in him for euery thing that is of the world as the lust of the fleshe the lust of the eyes and pryde of lyfe is not of the Father but of the world Now the lyfe of man vppon earth is a continuall warfare and deadly foode ageinst foure cruell and mightie enemies that is too wit the Diuell who is furnished with a thousand pollicies too anoy the sinfull prouocations of our owne nature rebelling ageinst the Lawe of God the persecutions of Tyrants and the afflictions of all sortes bothe of mynd and bodye With these foure enemies must al godly folke fyght continually as long as they are in this world Neyther is any man able too ouercome them saue he that is borne of god But they are borne of GOD that beléeue in Chryst as is sayd in the beginning of this Chapter Euery one which beleeueth that Iesus is Chryst is borne of God and whiche with stedye fayth embrace and hold fast the woord that is deliuered by God and in whom the holy Ghost dwelling purgeth and putteth away the old Leuen or false opinions and sinfull inclinations and affections kindleth in them a new lyght new ryghtuousnesse new lyfe and newe obedience agréeing with Gods will. For in asmuch as all men are conceyued in sinne and borne the children of wrath and bondslaues of the Diuell they can not become the sonnes of God and inheriters of euerlasting lyfe and saluation before such tyme as they bée borne agein or begotten agein of GOD that is too say endewed with true fayth or new rightuousnesse and lyfe God regenerateth or begetteth men a new by twoo meanes by the Gospell concerning Chryste or by the woord receyued by fayth and by the Sacrament of Baptim j. Pet. j. Yée are borne agein of vncorruptible séede by the woord of the liuing god Iohn iiij Except a man bée borne ageine of water and the holy Ghost c. Tit. iij. He hath saued vs by the fountaine of the newbirth And these woordes or termes iust ryghtuouse godly holy beléeuing in Chryste borne of God childe or sonne of GOD new man perfect swéete or vnleuened bread c signifie in a maner all one thing The second place THe chéef obiect of fayth is our Lord Iesus Chryst And it standeth the godly in hand too haue a ryght opinion and beléef concerning the persone office and benefites of Chryst according as Iohn sayeth in this place that wée must beléeue that Iesus is the sonne of God and that he is Chryste and that he came by water and bloud like as also in this dayes Gospell he appoynteth the same end and shooteanker of the storie of the Gospell and of the whole sacred Scripture These things are written too the intent yee should beleeue that Iesus is Chryst the sonne of God and that by beleeuing yee myght haue lyfe in his name The name of Sonne sheweth that Chryst is in very déed and by nature God begotten of the substance of the eternall father as it is sayd in the Psalme Thou
deliuerāce of the ten commaundements vnto the Pentecost of the new Testament in which the holy Ghost in the visible shape of fire was shed vppon the Apostles are 1542. yéeres And from the first Pentecost in which the ten commaundements wer giuen by God vntoo the Pentecost or Whitsuntide of this yeere from Chrystes birth 1570. are passed 3079. yéeres God ordeyned among the people of Israell the feastes of Easter Pentecost Tabernacles c. that they might mainteine the memorie of the benefites that he had bestowed vppon the Israelites in conueying them out of Egipt and in publishing the lawe in defending them in the wildernesse And too the entent the people myght bée instructed cōcerning the benefites of the sonne of God our Lord Iesus Chryst for whose sake they béeing deliuered out of the thraldome of sinne and endlesse damnation were gouerned by the holy Ghoste and made heires of the euerlasting and heauenly Tabernacle Therefore it was Gods will that the people also should kéepe the Feast of Pentecost chéefely for thrée causes First that the maruelous publishing of Gods lawe which he had set foorthe that day vppon the toppe of mount Sinai with notable tokens might the more certeinly be spred abrode For although he had sowed intoo mennes harts a perceiuerance of his lawe before from their first creation yet notwithstanding he repeated it ageine vppon mount Sinai least béeing darkned in this sorowfull mistinesse which folowed mannes fall it might haue bin vtterly quenched in vs and too the entent wée should know that this natural perceiuerance of the lawe was spred intoo our hartes by God himself and specially that the dreadfull iudgemēt of God ageinst sin myght bée manifested too mankinde by the lawe shooting foorth the thunderbolts and lightenings of Gods wrath Another cause was for that God would haue new loaues of bread made of the corne that grew the same yéere offered too him at the feast of Whitsuntyde too the entēt his presentnesse and goodnesse in cherishing and mainteining this bodely lyfe myght bée acknowledged also Thirdly God would that the people shuld bée put in mind of the Whitsuntyde of the newe Testament which was too come and of the shedding foorthe of the holy Ghost intoo the hartes of the beléeuers by whose help the law of God which otherwise were vtterly impossible too mans nature is begō new rightuousnesse comfort lyfe euerlasting kindled in our harts Of wonderful purpose would God haue the times or dayes in which the law was deliuered and which the holy Ghost was shed foorth and the maner of the manifestation of bothe too agree For looke on what day the lawe of God was published with flames of thunder and lightning vpon moūt Sinai the sameday was the holy Ghoste also sheaded forth vppon the Apostles in the likenesse of flames of firy tunges For the holy Ghost by firie tunges that is too say by preachinge the woorde of the lawe and the Gospell gathered a Churche too God out of nacions of sundry tunges and is effectuall in it And he kindleth in mennes hartes first a fire or a beholding of Gods dreadfull wrath which is a consuming fire and secondly the lyght of faith comfort ioy and lyfe promised for Christes sake and the fire of burning loue towards God and of al other vertues Héerby also is somewhat ment concerning the person of the holy ghost namely that he is the flame of that mutuall loue wherwith the eternal father and the sonne embrace eche other and wherwith they afterward ioyne the Church too them But in especially in the storie of this feastfull day let the comparison of eyther of the Pentecostes bée considered Of which the first dooth with darting the thunderboltes lightning of Gods law so fray the multitude of folk standing by that with quaking and astonyed myndes they flée from the sight and spéeche of god But at this other Pentecost the holy Ghost is poured out vppon the Sainctes and he moueth their harts not too flée from God but too approche vntoo God vppon trust of his sonne and too crie Abba Father Romains the eight The second place Of the persone of the holy Ghost THe holy Ghost began not then first too bée nor was then first shed intoo the harts of the Saincts when he sate vpon the Apostles in shape of firy tūgs y fiftith day after Christes Resurrection but he was with GOD the Father and the sonne from euerlasting created all other things of nought and imparted lyfe and power too thryue and encrease too all things growing in their first creation And afterward at al tymes in the Church he kindled the light of fayth or true acknowledgement of God and spirituall rightuousnesse and eternall lyfe in all the elect as is sayd in Gen. j. The Spirit of the Lord cherished the waters Psal xxxiij By the woord of the Lorde the heauens were stablished and all the host of them by the breth of his mouth j. Pet. j. The spirit of Christ in the Prophetes foretold the passion of Chryst Actes xxviij As the holy Ghost hath spoken by the Prophet Esai Nowe there are an eyght hundred yéeres or there abouts from Esai too the sheading foorth of the holy Ghoste vppon the Apostles Neyther may wée surmyse that the Apostles did then first receyue the holy Ghost whē the tenth day after Christs ascension he was shed out vppon them in the visible shape of firie tungs for in the .xx. of Iohn it is sayd expressely Take yée the holy Ghoste And this generall rule is well knowen Rom. viij They that are led by the spirit of GOD are the sonnes of god If any man haue not the spirit of Chryst he is none of his But there are two manner of gifts of the holy Ghoste One sort is common too all the godly of whiche is spoken Gal. v. The frutes of the spirit are fayth ioy peace and loue c. An other sort are singular and as it were peculiar priuiledges of some certein persones as the sodeine knowledge of diuerse tungs vnappalled courage of mynd in professing and spreading abrode the Gospell the gift of healing and of woorking other miracles Now vpon Whitson Sūday there were poured out vpō the Apostles not only those common and ordinarie things whiche were also begonne in them before but also these wonderfull giftes of the holy ghost and such as were graunted too fewe by speciall priuiledge of god And this maruelous and visible sheading foorth of the gifts of the holy ghost was then doone at that tyme too the intent it myght bée an assured witnesse that the holy Ghoste is at all tymes afterward by the preaching of the gospel without fayle sheaded inuisibly into the hartes of the beléeuers and that he kindleth in them true inuocatiō ioyfulnesse hope and other motions pleasing God and transformeth them to the image of god Now let this ensewing such as it is suffyse for a description of the persone of
the comfort of thy helpe agein and stablish mée with thy frée spirite Let vs harâ—e vppon these requestes dayly For in so great confusion of doutfulnesse in the gréefes of conscience in the perilles of profession in pouertie in contempt in most bitter hatreds and in torments of bodye It is impossible that fayth and godlynesse should staÌ„d stedye and vnmoued if mennes mynds were not strengthened by the holy Ghoste That Steueâ— went with ioyfull mynd too his punishement and eased his harmes with hope That Laurence laye vppon the gredyron broyling on the coales that were vnderneathe him with glad and chéerefull hart and scorned the Tyrant both in countenaunce voyce That Agatha Agnes and such other â—â—â—ie Wenches laughed in the mids of most bitter tormentes and were not ouercome with any terrours or tortures too renounce the profession of the truthe All these things are the benefites and giftes of the holy Ghost And this benefite of the holy Ghost in erecuting the office of an Aduocate in the mynds of men that are afflicted is with most singular and swéete lightsomnesse both of woords and figures expressed in the auncient prayer directed too the holy Ghost which I would wishe yong men too wryte yea and dayly too vse it in their prayers Come holy Ghost and God of myght Send downe from heauen on euery wyght The beames of thy eternall lyght Come Father of the poore in smart Come thou that all good gifts doost part Come only lyght of lyghtlesse hart Of comforters thou art the best Of humane soule the gentle guest And sweete refresher of th' opprest In labour rest and quietnesse In swelting heat coole tempratnesse In moorning comfortablenesse O lyght most blissed too behold Fulfill with grace most manifold The harts of all thy faythfull fold Onlesse thy woorking it begin Man hath not aught at all within Man hath not aught but only sin Wash cleane what euer filth is found And moyst agein eche droughty ground And heale eche thing that is not sound Subdue the sturdy stiffe and hold Releeue the things fernooâ—â—d with cold And on the strayes lay stedfast hold On such as by their frutes doo showe The trust and fayth which they thee â—we â–ª Thy sacred namber seuen bestowe Giue them the hyre of rightuousnesse Giue them the end of blisfulnesse And euer lasting ioyfulnesse Now whereas in this Hymne is sayd Thy sacred noÌ„ber seuen bestowe And in another Hymne Thou seuenfold giuer of thy gift â–ª c. These woords allude to y place of Esai xâ— out of which they coÌ„monly recken vp seuen giftes of the holy Ghost Esai xj A rod shall spring out of the stocke of Iesse and a braunche shal growe out of his roote The spirit of the Lord shall rest vppon him the spirit of wisdome and vnderstanding the spirit of counsell and strength the spirit of knowledge and godlinesse and the spirit of the feare of the Lorde shall fill him This place of Esai is a prophesie concerning Chrystes kingdome whom he foretelleth to come of the stocke of Esai or Iesse or of the linage of Dauiâ— nowe sore decayed and in maner past hope and that this kingdome shalbée spirituall in which Chryst the king and head of the Churche shall bestowe spiritual and euerlasting gifts vpoÌ„ his body or church not by worldly force but by his spirit and woorâ— First the spirit or gift of wisdome is the true knowledge of God and of his sâ—nâ—e â—ur Loâ—d Iesus Chryste and a faith vnderstanding and embracing all the whole doctrine concerning God which is set foorth and is necessarie too bée knowen for the health of the soule Secondly the spirit of Vnderstâ—ding is that whereby wâ—â— discerne opinions and fynd out the true doctrine froÌ„ the false and from that which is shadowed with the sleightes of Sophistrie Thirdly the spirite of Counsell is that whiche in the labours of a mannes vocation in daungers in sorowes and aduersities gouerneth the godly with counsell and susteyneth them with comfort and playeth al the other partes and duties of an Aduocate Fourthly the spirit of Strength or MaÌ„lynesse harteneth and strengtheneth mennes myndes and fenceth the godly with those weapons that are described Ephe. vj. least being vanquished eyther with entycements of pleasure or with the traynes of the Diuell â–ª or with aduersitie they may fal away from true godlinesse Fifthly the spirit of Knowledge doth in our coâ—â—on conuersation so marke the differences of persones tymes and places and so rule a mannes deuyses and dooings too the reason of the circumstances or incidentes that he neyther offendeth others nor withdraweth them froÌ„ the true doctrine Sixthly the spirit of Godlynesse kindleth in our willâ—s â— fréeharted willingnesse too obey God or â—n vniuersall obedience according too the commaundementes of God and dryneth all our dooings too this end that GOD â–ª may bée rightly worshipped glâ—riâ—â—ed â–ª aâ—d magnified at â—â—â—hands Seuenthly the spirit of the Feare of GOD ruleth our haâ—â—es that they may reuerently 〈◊〉 themselues to god and stand in awe of the Lord God as of a kyndharted fatheâ— not with slauish feare but with chyldly affection being loth with all our hartes too â—ffend this heaâ—enly Father or too bée cast oâ—â— of his fâ—uouâ— â—â—d althoughe there bée moâ—enefites attribuâ—â—â—â—â—â— the holy Ghoâ—â— in the Seriptures these self seâ—en giftâ—â— of the holy Ghost â—ay bée drawen â—â— feweâ— kynds â–ª yet notwithstaÌ„ding in as much as this distribution is accustomed in the church I thought good â—â— repete a short 〈◊〉 â—â— it in this place The fourth place how the holy ghost is receiued and how he is forgone THe holy ghost imparteth vnto vs both himself his giftes by two means which he hath ordeined stablished that is too wit by the word of the gospel herd red or thought vpon and by the Sacraments of Baptim and the Lords supper as is sayde in the Epistle of to morow Act. x. The holy ghost fel vpon al that herd the woorde And in the sermon of Peter which he made as vpon this day at Hierusalem when his héerers asked him What shal wée doo that wée may obteyn the holy ghost Peter answered Repent be baptized euery one of you in the name of Iesus Chryst yée shal receiue the gift of the holy ghost There is no maÌ„ that can obteyn the holy ghost by his owne power or desert but the spirite of God of his owne infinite goodnesse preuenteth vs offreth himself too vs by the word of the Gospel and kindleth the true knowledge of God faith in our brests and regenerateth renueth our mynd and wil. Therfore being helped of the holy ghost wée both can must stir vp norish encrease in our selues the kindled sparks of faith the beginnings of al other vertues And also must desire of God that this spirite may be the directer of al our deuises and dooings Hervnto perteineth that most sweet
promis Luke xj How much more shal the heuenly father giue the holy ghost to those the ask him Therfore let this most large promise stir vs vp to sue daily vnto God with most harty and ernest entreatance that this gouerner the holy ghost may be sent into our harts his gifts be incresed in vs And let vs with so much the more héed circumspectnesse modestie rule our behauior least through our offences coÌ„mitted ageinst coÌ„science the holy ghoste be gréeued and so taking displeasure depart out of the teÌ„ple of our hart vtterly forsake vs Finally let vs coÌ„tinually recite this prayer of Dauids A clean hart create in me O God renue a stedfast spirit in my bowels Cast mée not away from thy face and take not thy holy spirit from mee Restore to mée the gladnesse of thy saluatino and strengthen mée with thy free spirite Vppon Whitson Monday ¶ The Epistle Act. ij BVt Peter stepped forth with the eleuen and lift vp his voyce and sayd vnto them Yee men of lewry all yee that inhabite Hierusalem be this known vntoo you and with your eares heare my wordes These are not drunkeÌ„ as ye suppose for it is yet but the third houre of the day But this is that which was spoken by the prophete Ioell It shal be in the last days sayeth God of my spirit I will poure out vppon all fleshe And your sonnes and your doughters shal prophesy and your yong men shal see visions and your old men shal dreame dreames And on my seruaÌ„ts and on my handmaydens I will poure out my spirit in those days and they shal prophesie And I will shewe woonders in heauen aboue and tokens in the earth beneath bloude and fyre and the vapour of smoke The Sunne shal be turned into darknesse and the Moon into bloud before that great and notable day of the Lord come And it shal be that whosoeuer shall call on the name of the Lorde shal be saued Yee men of Israel heare these woordes Iesus of Nazareth a man approued of God among you with miracles woonders and signes which God did by him in the mids of you as yee your selues know him haue ye taken by the hands of vnryghtuous persons after he was deliuered by the determinate counsell and fore knowledge of God and haue crucified and slayne whom God hath raysed vp and loused the sorowes of death by cause it was vnpossible that he shoulde bee holden of it For Dauid speaketh of him A fore hand I saw God alwayes before me for hee is on my right hande that I shoulde not bee moued Therfore did my hart reioyce my tongue was glad More ouer also my flesh shall rest in hope bicause thou wilte not leaue my soule in Hell neyther wilte suffer thyne holy too see corruption Thou haste shewed mee the wayes of lyfe and shalt make mee full of ioy with thy countenaunce Men and brethren let me freely speak vnto you of the patriark Dauid For hee is bothe dead and buried and his sepulchre remaineth with vs vnto this day Therfore seing he was a Prophete and knew that God had sworne with an othe to him that Chryst as concerning the flesh should come of the frute of his loynes and sit on his seat he knowing this before spake of the resurrection of Chryst that his soule should not be left in hel neither his flesh shoulde see corruption This Iesus hath God raised vp wherof we al are witnesses Since now that he by the ryght hand of God is exalted and hath receiued of the father the promise of the holy ghost he hath shed foorth that which ye now see and heare For Dauid is not ascended into heauen but he sayd The lord sayd to my Lord syt on my right hand vntill I make thy foes thy footestoole So therfore let all the house of Israell knowe for a suretie that God hath made that same Iesus whom ye haue crucified Lord and Chryst When they heard this they were pricked in their heartes and sayde vntoo Peter and vntoo the other Apostles Yee men and brethreÌ„ what shall we do Peter said vnto them repeÌ„t and be baptized euery one of you in the name of Iesus Christ for the remissioÌ„ of sins and ye shal receiue the gift of the holy ghost The disposement of Peters Sermon taken out of the redings vpon the second chapter of the Acts of the Apostles THe state of Peters first Sermon which he made vpon Whitson Sunday is a doctrine concerning the holy ghost of the maner how to obtein euerlasting saluation The parts of this Sermon are chiefly three FIrst of the principall efficient cause of oure conuersion and saluation that is to wit of the holy ghost by whom the eternal father kindleth in mens harts the true knowledge of himselfe and true fayth and Inuocation Secondly of the forcing cause or the deseruing of our saluation that is too wit of the death and Resurrection of our lord Iesus Chryst by whom and for whom only forgiuenesse of sinnes the holy ghost rightnousnesse and saluation euerlasting are giuen to them that belâ—eue Thirdly of the means by which the holy ghost worketh and by which he offreth and applyeth vnto vs Chrysts benefites or euerlasting saluation Which are the Woorde Of the law Repentance Of the Gospell Faith. Sacraments Of Baptim Of the Lords supper THe enterance of his oracion though it bâ—e shorte hath neuerthelesse the two places of Beneuolence and attentiuenesse He seeketh beneuolence or the fauour and good will of his héerers by a most honorable title such a one as was wel liked of amoÌ„g theÌ„ Yee men of Iury and ye that dwel at Ierusalem For like as Demosthenes doth ofteÌ„times speak to his couÌ„trimeÌ„ by these words Ye men of Athens bicause they thought theÌ„selues farre to excell the inhabiters of all other cities of Grece for many giftes so it liked well the people of IerusaleÌ„ too bée termed by the name of Iewes as wherby was mente that they were the professers of the true God and of the true doctrine woorshipping of God and that they were better than all other nations And he procureth attentiuenesse in these wordes Let this bee knowen vnto you and geue eare vnto my woordes This doone like as Cicero in his oration for Milo before â—e entreate of the matter dooth dispatch certeine doutes out of the Iudges mindes and preuenteth certeine foredéemings So Peter first of all displaceth out of the minds of his hearers that brute which wandred farre abroade that opinion y the Apostles were dronke with wine Afterward be steppeth too the case it selfe and that it may bée of the more authoritie hée vseth the saying and witnesse of the Prophete Ioel whiche in singular lightesomnesse of woordes comprehendeth the doctrine concerning the persone and benefites of the holy Ghoste Of which doctrine for asmuch as the chéef pointes are touched in the story of Whitsun Sunday I will now breefly
declare the weight and pithinesse of the woordes I will poure out my spirite vppon all flesh Firste and formost must bée considered the persone of him that speaketh which is the sonne of God our Lord Iesus Christe for so doo the wordes going next before euidently declare And yee shall know that in the middes of Israell I euen I the Lord your God and none other c. By which wordes may bée gathered notable proofes of the two natures in Christ For séeing he shall dwell in the middes of Israell after a farre other nâ—erer sort than be dwelt in the Tabernacle he must néedes bée very man 〈…〉 is â—ayde Iohn â— The woorde became flesh and dwelt among vs Also he is in the middes of you who though â—e were before mée yet came he after me Agein in as much as he is called Iehoua he must néedes bée very God by nature which thing is also gathered manifestely by this that he poureth out the holy Ghost vppon all that call vppon the name of the lord For to giue the holy Ghost is the propertie of the onely true God the lord Christe giueth the holy Ghost â–ª Ioh. xx Receyue ye the holy Ghost Iohn xv whom I will send you from my Father Ergo c. Secondly the poynting of the tyme must be vnderstood aright And it shal be in the later dayes not in the end of the world but at the last cast of the Iewish common weale and of the lawe giuen by Moyses Now there are from the publishing of Moyses lawe vntoo the pouring out of the holy ghost vpon the apostles a thousand fiue hundred and twoo and fortie yeares Thirdly is to be considered the pithinesse of this word Power by which God ment to betoken great aboundance and large plentuousnesse of a moste bounteous gift For whereas before that tyme the giftes of the holy ghoste florished only among the Iewes in the latter dayes not onely these gifts of the holy ghost which are common too the godly but also those peculiar and wonderfull giftes shall be poured by heapes vpon all flesh and vpon all nacions that beléeue the gospell And here withall the Prophet alludeth too the custome of anoynting the préestes which was a foreshadow of the giuing of the holy ghost as appeareth in j. Iohn ij Fourthly the testimonie concerning the person of the holy ghost in the pronoun My is to be obserued For ther is nothing in the godhead of the father the sonne which is not diuine euerlasting and almightie This spirit which is powred out vpon all flesh is the spirite of the Lord God and is poured out of the being of the father and the Son. Ergo he is very God by nature of one selfsame substance with the father and the sonne Although that in the Hebrew it bée written Ruhi my spirite yet notwithstanding the same thing altogither is in the word of Peter I will powre out my spirite whiche things agrée with the maÌ„ner of spéeche that Chryst vseth in Iohn xvj The spirite of truthe shall take of myne All things that my father hath are myne Therfore sayd I that he shal take of myne and shew vnto you For as the father hath a being euerlasting almighty incomprehensible true good of it self and standing by it selfe So also hath the Son the self same things taken of the Father And the holy Ghost is sayde to take the same being of the father and the sonne that in the trinitie wée may beléeue the nature of the holy ghost too bée the same that the nature of the father and the sonne is Fifthly is to bée obserued the moste swéete comfort set foorth in this vniuersal peece vpon al flesh which teacheth that God is not an accepter of persons but vpright to all men that behaue theÌ„selues vprightly For as it is his will to haue al men saued so also poureth he out his spirite vp-all that repent and beleue the Gospell Sixtly ther is also set foorth a swéet coÌ„fort in this woord flesh to be set ageinst the teÌ„ptatioÌ„ of vnworthines Wherby the prophet méeneth that this heauenly gift of the holy ghost is poured out not only vpon angels or holy men and such as excelled in vertue but also vpon the weake wretched y are subiect vnto deth defiled with sins how be it repenting fleing vnto Chryst by fayth and prayer Seuenthly in these woords folowing And your sons daughters your yong men your old men your bondmen your haÌ„dmayds shal prophesy is declared by a distribution y vniuersal parcel al flesh for the differeÌ„ces of sexes ages estates are takeÌ„ away for in Christ Iesu ther is no male or female no bondmaÌ„ or freeman no Iew or Gréeke Gal. iij. but all are one in Chryst all become partakers a like of the benefites of Chrystand the holy Ghost Eightly these spéeches Your sons shal prophesy see visioÌ„s dream dremes ar asmuch to say in this place as they shal know god aright also his son our lord Iesus Christ they shal rightly vnderstaÌ„d in their roome calling teach the gospel they shall direct al their deuises and doings by the woord of God they shal be heires of eternal saluation Ioel speaking of the benefites of the new testament vseth the woords that were best knowne in his tyme lyke as in an other place the true knowledge of God fayth prayer and praysing of God are termed by Malachie a pure incense and a cleane sacrifise And this phrase of Ioels is taken oute of Moyses the schoolemaster of all Prophetes Num. xij If there be any prophet of the Lord among you too him will I appéere in vision or else I wil speake vnto him by dreame And prophesying in the olde Testament signifieth reuelation or foretelling of things to come or of Chrystes kingdom or of Empires or of other things These reuelations did God disclose to the Prophetes eyther by the ministerie of his woorde and the promises written before by Moyses kindlyng a cléerer lyghte in their myndes or else by shewing himselfe in the shape of mans nature which afterwarde was too bee taken vppon him and by talkyng with Moyses and the fathers as Iacob sayeth I haue séene God face too face Or else he cast shapes pictures and images of things before the eyes of the prophets being awake as Esai saw the glorie of Chryst Daniel in his vij chapter séeth foure beastes which paynted oute the foure monarchies of the world Dan. vij being awake he séeth a Ram and a gote by whiche were signified the Monarchies of the Persians and of Alexander Hereafter in the .x. of the Actes Peter séeth a linnen shéete let downe from heauen Heereto perteyne the visions of Ezechiell in his j. x. and .xl. chapters and the Apocalips of Iohn Or else in dreames eyther by himselfe or by his good Angelles he imprinteth in mens myndes euident and notable betokenings or images of things to
the office and benefits of the holy ghost wherof there bée reckened three in the lesson of this Epistle Fyrst the holy Ghost leadeth and ruleth the mynds willes counsels endeuers dooings of the godly so as they may plese God become conformable to the wil and law of God as it is sayd ij Cor. iij. We are transformed into the same likenesse by the spirite of the lord Secondly he is the spirite of the children of adoption witnessing in our mynds that we are the children of God and that the euerlasting father adopting vs for his natural only begotten sonne our Lord Iesus Christes sake loueth vs with a true fatherly affection and that we are heires of al Gods good benefits Thirdly he kindleth in our mynds fayth prayer by means wherof we doo not any more shun God through slauish feare as though he were an angry iudge but approch vnto him as to a kyndeharted father and in all perils doo through stedfast fayth looke for succor and al good things at his hand These two benefites of the holy ghost dooth Zacharie comprehende in twoo woords in his xij chapter I will poure out the spirite of thanksgiuing and prayer vpon the house of Dauid The fourth place is a difference of slauishe fear wherethrough men that are slaues of sinne and death being dismayde at the beholding of Gods wrath and endlesse damnation doo dreadfully shunne God and specially in trouble freat at him and hate him as a cruell tormenter as it appéereth in Saule Iudas and innumerable others And of the chyldly feare wherethrough mens willes and hartes submit them selues to God with a childely awe loue preaching vnto God by faythe and obeying him and resting vpoÌ„ his fatherly good wil promised for his sons sake The fift place coÌ„cerneth the true calling vpon God. The sixth place is of the euerlasting lyfe Vpon the ix Sunday after Trinitie ¶ The Epistle j. Cor. x. THese are ensamples to vs that we should not lust after euill things as they lusted Neyther be ye worshippers of images as were some of them according as it is written The people sat down to eate and drink and rose vp agein too play Neither let vs coÌ„mit fornication as some of them comitted fornication and wer destroyed in one day xxiij thousand Neither let vs tempt Christ as som of theÌ„ tempted and wer destroyed of serpents Nether murmur ye as some of theÌ„ murmured and were destroyed of the destroyer All these things happened vntoo them for ensamples and were written too put vs in remembrance whome the ends of the world are come vpon Wherefore let him that thinketh he staÌ„deth take heed lest he fal Ther hath none other temptation taken you but suche as foloweth the nature of man But God is faithfull which shal not suffer you to be tempted aboue youre strength but shall in the mids of temptation make a way that yee may bee able too beare it The disposement THis Epistle is of those sort that are persuasiue For it is a dehortation The proposition of this Epistle and of the whole viij and .ix. and .x. chapters to the Corinthians is this Flée from idolatry and things dedicated too Idolls And there withall is set forth a generall exhortation to shun backeslydings ageinst conscience The argumentes of his dehortation are taken of foure places First of the examples of the Isralits in the wildernesse who by defiâ—ing themselues with worshipping the golden calfe Baal Peor and by tempting God with grudging ageinst him or with impacience in their troubles were horribly plucked from god ouerwhelmed with dredful punishments These punishments sayth Paul are set before vs as figures exaÌ„ples to warne vs of Gods wrath to shun lyke sinnes for fear of eternall punishments The second is of the effects or punishments which light on those that defile them selues with idols such like fallings The third is of possiblenesse or of gods help who suffreth not those that are newly entred into true godlinesse the exercises of repeÌ„taÌ„ce faith to be teÌ„pted beyoÌ„d their streÌ„gth but withholdeth from them the greater daungers that is to wit the temptations of the diuel aydeth them in their encounters that they may be able to withstaÌ„d the allurements of fallyng and auoyde the snares of the diuell The .iiij. is of the honestnes of the matter or of Gods coÌ„maÌ„dement who giueth most streight charge to eschue with all diligence the infections of worshipping idols and of other fallings ageinst conscience The cheef places of doctrine are these THe first and chéefest is a dehortation from the infection of woorshipping Idols and specially from eating meates offred vnto idols The occasion wherof is this It was a custome in sacrifises too burne part of the offering vpon the Altar and to set parte of it too eate before them that bestowed the offering Vnto these feasts resorted certein of the Corinthians that wer conuerted to the true knowledge of Chryst who vaunting of their lerning and wisdome reasoned that Idols were nothing and that it was laufull too vse indifferent things as men listed and that it is a thing indifferent to eate fleshe offered too idolles or not to eate it That this is the occasion of al this whole discourse and the mark wherat it shooteth it appéereth by the beginning of the .viij. chapter by the latter part of this tenth chapter For Paul answereth that the godly ought in no wise to be present at such feasts where flesh sacrifised to idols is set vppon the table bycause that by their example the worshipping of Idols myght bée confirmed and the consciences of the weak might be offeÌ„ded and wounded For it is the most streyght coÌ„maundement of God which willeth men to eschue idolatrie all the infectioÌ„s of idoll seruice But in this Epistle Paule reasoneth chéefly vppon the discoÌ„moditie or the exaÌ„ples of punishment which lighted vpon the Israelites for lusting to eate of Idoloffrings for eating drinking at the feast of the Idolatrous offerings to the golden Calf Exo. xxxij and when they wer bidden by the Moabits to the sacrifises of Baal Peor Num. xxv Idolatrie is not only the worshipping of images or of the heathen Gods but also of mans owne brayn wilfulnes without gods words either to imagin som thing to be a God which yet is no God or too yéelde to any creature which is not God the honor and seruites due too the only true God as Inuocation and other sacrifices or to worship God with the woorks of mens hands as Paule speaketh in Act. xvij that is to say with images and pictures and to bynde God too those images or to choose and set vp seruices and ceremonies at a mans owne plesure and to imagin that God is therby appeased and made fauorable too vs or to confirme other idolaters by his example and by obseruation of outward ceremonies A larger opening of this description may bée taken oute
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
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
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
the labours of the day defend infantes are an ornament too men giue comfort to old folke decke women with coÌ„linesse replenish deserts with inhabiters accustome men to modestie in their meetings instruct yong beginners in their firste principles help those that haue profited with further aduauntage and strengthen those that be perfect The Psalmes are the common voyce of the Church they beautify the feastfull dayes and they woorke that sorowfulnesse which is according vnto God for they are able to wrest teares euen out of a stony harte To sing Psalmes is an Angelike office a heauenly ministracion and a spiritual perfume O woÌ„derful deuice of a most wise schoolemaster who would haue vs learne profitable things by singing Therefore are his preceptes fastned the surer in our mindes For nothing that is learned by compulsion continueth long in memorie But y which entereth with some swéete kind of delectacion doth settle more stedfastly and roote more déepely For what is it that a man shall not learne out of the Psalmes From thence ye may fetch the assured stoutnesse of harte from thence shall ye draw true rightuousnesse modestie grauitie perfect wisdome the true maner of repentance patience all kind of good things Héere is perfect diuinitie héere is propheâ—ying of Christes coÌ„ming in the flesh threatuing of the last iudgement hope of resurrection feare of punishmentes promises of glorie reuelacions of mysteries All these things are layde vp in the treasurie of the Psalmbooke as in a most large storehouse The fourth place IT entreateth of thankesgeuing wherewithall God is too bée magnified for all his heauenly benefites with a true harte and a liuely voyce in loudsounded songs and Hymnes Moreouer concerning lowlinesse and the feare of â–ª God there may bée declaracions fet out of the rules of life or out of the exposition of the vertues of the first and second Commanndement Vppon the .xxj. Sunday after Trinitie ¶ The Epistle Ephes vj. MY Brethren bee strong through the Lorde and through the power of his might Putte on all the armour of God that ye may stand ageinst all the assaultes of the Diuell for we wrestle not ageynst bloude and flesh but ageynst rule ageynste power ageynst worldly rulers euen gouernours of the darknes of this world ageynst spirituall craftines in heauenly things VVherefore take vnto you the whole armour of God that yee may bee able to resist in the euill day and stande perfecte in all things Stand therfore and your loynes gyrde with the truth hauing on the breste plate of rightuousnesse and hauing shoos on your feete that ye may be prepared for the Gospell of peace Aboue all take to you the shield of fayth wherwith ye may quench all the fiery dartes of the wicked And take the helmet of saluacion the sword of the spirit which is the worde of god And pray alwayes with all maner of prayer and supplication in the spirite and watch thereunto with all instance and supplication for all sainctes and for me that vtteraunce may be giuen vnto me that I may open my mouth fâ—eely to vtter the secretes of my Gospell wherof I am a messanger in bondes that therin I may speake freely as I ought to speake The di sposement IT is that kind of cases that are persuasiue For it is an exhortacion to the godly to continue stedfastely in true godlinesse or in the acknowledgement of God in faith and to fortifie and strengthen their hartes ageynst the assaultes of the Diuell of naughty nature of Heretikes of Tyrauntes And Paule enlargeth and garnisheth his purposed exhortacion with a lightsome similitude taken of warfare and worldly battels out of Esay lix In which warfare it behooueth first and formest that the enemies bée knowen Secondly that munition bée gotten néedfull for a mans own defence And thirdly artillerie weapon fit to put backe and vanquishe the enemie All the whole lyfe of a Christian man is as it were a warfare againste oure most mischéeuous enemies Of whom y first is y Diuel a lyer a murtherer who lyeth coÌ„tinually in wait to anoy vs in our soules in our bodies in our goods spredding abroad false opinions concerning God dropping into our minds epicurish doutes contempt of Gods word carnall carefulnesse pryde egging vs wretched wights vnto all kind of sinnes with his blast alluremeÌ„ts which he truÌ„peth in our wayes to the inteÌ„t y hauing haled vs from God he may draw vs into euerlasting destruction Agein he empayreth our bodies goods by fires battels robberies slaunders diseases deaths The second enemie is our own flesh y is to say the wandring heady braydes of our own nature corrupted with sin darknesse doutfulnesse concerning God fleshly restynesse the heates of hatred lecherie desire of reuenge of excellencie and money and finally the whole huge heape of naughty inclinacions and sinfull affections cleauing in our hartes Iacob j. Euery one that is tempted is tempted of his owne concupisceÌ„ce The third enemy are Heretikes spreding abrode false opinions which are the very firy weapons wherewith they kill the faith and prayers of many The fourth enimie is the manaces and persecutions of tyraunts of all vngodly persones For through the terrours and displeasures of great men the cruelnesse of persecutions many renounce the profession of true godlinesse many by reason of the contempt néedynesse of the godly ministers are moued to withhold the fat prebends linked with Idolatrie Ageinst these foure enimies doth Paule fortify arme the godly with armour munition weapon néedful for the defence of theÌ„selues the putting backe of the enemie The armour or apparell is this FIrst the sword girdle wherewithall it behooueth vs too bée girded and closed in is truth or the true doctrine of the Gospell and the true knowledge of god They therefore that eyther bée ignorant of the doctrine or haue a delight in the corruptings of the Gospell shall make but an vnlucky match Secondly the Brestplate wherewith the brest is defended is rightuousnesse that is to wit the reconciliation of a man into Gods fauour for Christes sake through fayth Thirdly his shoes are the very profession of the Gospel which directeth the way or vocation of the godly boundeth them about with listes within which they must kéepe their standing The armour necessarie to repulse the blowes of our enemies and to defend our selues are first a Buckler or Sheeld y is to wit faith which quencheth all the firy dartes of the diuell And the firy most noysome dartes of the diuell are these Epicurish and Academical doutings whither there bée any God whither God haue care of vs whither the gospell bée true whither God regard vs in our troubles whither he will giue vs eternall lyfe Also fleshly carelessenesse which neglecteth the wrath and iudgement of God heresies and false pleasurable opinions c. SecoÌ„dly the
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
beware of false teachers and bée stedfast and set folks at one that are at ods The cheefe places are foure FIrst the teachers of the church must bée as patterns or examples for their héerers too looke vppon that they may folow their behauior and doctrine and eschue such as differ and disagrée from this sampler Secondly our conuersation is in heauen that is to say the ministration of the gospell is not a ciuill gouernment but a spirituall and all the whole conuersation and lyfe of a chrysten man must bée ghostly and heauenly not directed too the séeking of the commodities of this present lyfe but too the atteinement of the glory and life that is in heauen Thirdly there is a testimonie concerning the raysing and glorification of our bodyes Fourthly concerning the desire too maintein concord and too knit toogither the minds of those that bée at oddes The first place BRethren bee yee folowers of mee and looke on them that walke euen so as yee haue seene vs for an ensample Paule setteth foorth himselfe too the Philippians as an example for them too folow in Doctrine and maners that they might beware of false teachers whose doctrin maners differ from this patterne And let the studious beare in mynd the counsell of Paules which he setteth foorth too Timothie and all godly teachers as a rule of al their lyfe and of al their deuises and dooings Bee a patterne of the faythful in Doctrine in conuersation in louingnesse in spirit in faith and in chastitie and giue heede too reading The first counsell of Paule is that we shuld be patterns that is too say that we shuld shine before others by our example of Doctrine and conuersation For it is a common ordinarie in this lyfe that wée the inferiour sort doo followe the examples of our gouernours and teachers as these verses admonish In sooth th'examples of rulers flowe too the people And as their Capteins demeane thē so do the whole Cāp And Plato sayeth that the best manner of instructing is If the Teacher shyne before his héerers by his example and bée séene too doo the same things himselfe which he exhorteth other men vntoo Therefore must teachers vse much more warynesse héede and diligence in ruling their behauior than other men must bycause the people must looke vppon their examples according as Paule commaundeth heere that the Philippians should bée followers of him that is too wit in doctrine fayth and other vertues And that they should haue an eye too such as walk so that is too say as liue so teache so beléeue so and professe so namely that wée obteyne remission of sinnes and euerlasting lyfe onely for Chrystes passion and death and not for the woorkes of the Lawe and for our owne vertues But if the teachers eyther spred abroade any false doctrine or bée defiled with heynous offences their héerers are easly infected with their opinions and examples And concerning the faultie behauiour of the teachers it is a cōmon sayd sawe he that teacheth well and liueth amisse reacheth foorth with his one hande and pulleth backe with the other Afterward he peynteth out as it were in a table the chéef vertues wherein the Teachers must shyne before their héerers 1 In talke and doctrine For the true doctrine concerning GOD is the ground woork of Gods Churche and of euery mannes welfare Therefore let the teachers take héede that first they themselues lerne a right and then teache a right orderly properly and playnly too their héerers the true and full doctrine of the Gospell concerning the true knowledge of Gods being and will concerning the persone and benefites of Christe concerning Iustification faith inuocation good woorks affliction and all other articles and also that they learnedly and aptly confute the corruptings of them They must not bée dull in lerning the doctrine and in framing themselues too an apt and lerned trade in teaching They must not bée ambitiouse in deuising newe opinions and formes of speaking They must not rashly alter the accustomed and profitable manner of teaching but must endeuer that one true and agréeable summe of doctrine may bée deliuered ouer too those that come after like as Paule in this place willeth the Philippians too kéepe the doctrine that he had deliuered them concerning iustification as a pattern and so too conuey it ouer to their posteritie 2 In conuersation or in directing all the outward deuyses and dooings of the lyfe according too all the commaundements of god Their manners must not bée defyled with ambition couetousnesse and lustes least eyther mislibertie might bée confirmed in some or occasion ministred the vngodly too slaunder the doctrine Mat. v. Let your light so shyne before men c. 3 In Louingnesse There must bée in you a hartye good will towardes God towardes your fellowministers and towardes your héerers ▪ Yée must bée iust softe beneficiall treatable and séekers of the common concorde and quietnesse Yée must not nourish spyte malice hatred quarels backebytings or priuie mischéeues Yée must not trouble the quietnesse of the Churche But yée must bée the sinewes and bandes of louingnesse and fellowshippe or of the glewing toogyther of the reste of the congregation in the Churche 4 In Spirite Vntoo your Louingnesse yée must mingle sharpnesse of Spirit not winking at the falsifying of doctrine at Heresies Blasphemies and wicked behauiours but endeuering too hold shorte both false opinions and blasphemies and also dishonest demeanours throughe earnest zele of the Spirite 5 In Fayth which is stayed vppon GOD looking for helpe and defence at Gods hande in all perilles and continuing firme and stedfast in teaching and professing the true doctrine without wresting the doctrine too the willes of great men or without starting from the true profession for feare of forgoing office glorie riches or pleasures as doo the false Teachers whom Paule describeth in this place too bée The enimies of Chrystes Crosse bycause that too the intente they myght escape trouble and persecutions at the Iewes handes they taught that wée are iustifyed not for Chrystes sake onely who was crucifyed for vs but also that the woorkes of the Lawe are néedfull too saluation The ende of these men is destruction that is too say Althoughe they florish a whyle in lyfe yet shall they at length bée ouerwhelmed with endlesse tormentes VVhose belly is theyr God that is too say they preferre the belly and the pleasures of the belly before God and all other things and imploye all the déedes of their lyfe too the atteynement thereof And therefore they bée Idolaters For looke what thing euery mā loueth and woorshippeth aboue al other things the same is his God who onely ought too bée loued and woorshipped aboue all things Now the greatest part of men being Epicures make a God of their belly and though that all of them be wray not the méening of their mynde in so grosse woordes yet in the inwarde bowelles
through rough vnknown grounds in the deepe and dark night do long for the rising of the morning star and for the breaking of the day with great desire So the miserable mynds of men and theyr blynde harts that walke in the sorowfull and great dangers of this life can neither knowe God aright nor rule the deuyses and doings of this lyfe stedyly nor haue stedfast comfort in tribulatioÌ„s but if the lamp of Gods word shyne before them and the son of God the son of rightuousnesse direct and gouerne their harts And therfore they long most ernestly to see that cléere light in the euerlasting company of the Son of god But concerning the effects profitablenesse of the prophetical and Apostolical doctrin wherby eche man may be enflamed with more ernest desirousnesse of it I shal speake more at large an on after in the second Sunday of Aduent The third place OF the interpretation of propheticall scripture Peter coÌ„mendeth the doctrine of the prophets to the churche by two arguments 1. Of the efficient cause bicause it is deliuered by the instinct and inspâ—ration of the holy ghoste 2. Of the finall cause or the effects bicause it is a burning cresset lyghenyâ—ng our myndes with the true knowledge of God true ryghteonsnesse and lyfe putting away the mist and darknesse of not knowing God of sinne and of death that the very day or the cléere and bryght light of knowing God the very light of the worlde or the morning star our Lord Iesus Christ may arise in our hartes For the common ground the very drift of al the Prophetes or the marke that they shoote at is the promysed Redéemer our Lorde Iesus Christe as it is sayde Act. x. All the Prophets beare record vnto Chryst Rom. j. Put a part for the Gospel of God which he promised afore by his prophets in the holy scriptures concerning the son And Peter addeth That no prophesie in the scripture hath any priuate interpretation that is too say it is not too bée expouÌ„ded according to euery mans fansie nor according to the iudgements and lykely persuasions of mans reason nor as euery man listeth but accordyng as the very holy ghost the best interpreter of hymselfe hath opened it in the cleere and lyghtsome testimonies of the woord by him deliuered As Chryst sayeth Iohn xvj The holy ghost shal teach ye al things and shal bring you in remembrance of those things that I haue sayd vntoo you j. Cor. u. He hath reueled these things to vs by his spirite For the naturall man perceyueth not the things which are of Gods spirit For they are foolishnesse too him and he is not able to vnderstand them bicause they must be weyed spiritually Of interpretation IN the good writings and authors of other arts in generall Interpretation is to shewe the proposition state or ground of the matter written and the order of the partes and Arguments and aptly to bring the cheef poynts into the common places of the same arte of which the writing entreateth and too enlyghten them by putting them intoo theyr definitions diuisions sentences and examples and to open the maner of handling it with the phrases and figures of the wordes according to the preceptes of the artes after the order of Rhetorike But in the right vnderstanding and expounding of the propheticall Scripture beside these ordinarie tricks of all good interpreters it behoueth that a lyght be kindled by the holy ghoste in the myndes of the godly by the foreshinyng wherof they may handsomly receiue and vnderstand the doctrine of the Gospel concerning Chryst which is set aboue and beyonde the sight of mans reason and discerne it aryght from mans wisedome This lyght dooth the holy ghost kindle by the woord which himself teacheth whyle it is herd red and thought vppon and when the textes are conferred by the godly who are more skilfull too learne than to presume more earnest to beléeue than to stryue more in loue with Gods wisdome than in liking with theyr owne as Tertullian sayeth The best manner of interpreting the Prophetes is which wée sée Luther hath folowed in his thirde fourth Tome that firste a man do thorowly consider wey the naâ—â—ue signification of the wordes and weyghtinesse of the phrases and then reducing the matters to the places of the Gospell enlighten them by comparing them with the textes of the new Testament For it is as true as coÌ„monly sayd y there is no better way to interprete scriptures than to expound one text by another and that the old Testament or the Prophetes is the fountaine of the new Testament the new Testament ageyn the light of the olde Testament Wée sée all of vs that there commeth a wonderfull light to the sayings of the Prophetes by laying to them the like textes whiche are in the wrytings of y Apostles like as Paule expoundeth very lightsomly the promis made to Abraham coÌ„cerning the seede Galat. iij. and. Rom. iiij And the whole doctrine touching the passeouer mencioned in Exod. xij is expouÌ„ded in this short saying of Paule Christ our Easterlambe is offered vp for vs. All the whole Prophesie of Esay is enlightened in the sayings cited by christ the Apostles through whose fore-light the true and natiue méening of the whole Prophete may bee the easlyer and rightlier vnderstood Now whereas the Papistes prate that the holy scripture is darke and doutfull and therfore there is néede of some other more certeine rule to interpret it by they are manifestly conuinced by this place of Peters which compareth the scripture to a cresset or a light like as the Psalme also sayeth Thy woord is a lanterne to my féete Also the commaundement of the Lord is bright and giueth lighte to the eyes And it is manifeste that the chéef pointes of the Christian doctrine the ten Commaundementes and the promis of the Gospell are not written darkely or doutfully but in euident and propre termes And bycause the ruder sorte in some places vnderstande not the kindes of spéeche phrase and figures of woordes and the matters them selues set aboue the reach of mans reason It is Gods will that the voyce of interpreters should sound in his Churche and he hath giuen moreouer the giftes of tongues of eloquence and of other artes which are helpes of learned interpretacion But concerning the whole maner of interpreting scripture there is more sayd in another place And certeine rules of the maner of interpreting sayings that are contrarie in Rhetoricall order one to another are recited in the case of coÌ„trarietie of lawes Vppon the .xxvj. Sunday after Trinitie ¶ The Epistle j. Thes iiij I Would not Brethren haue you ignorant concerning them which are fallen a sleepe that ye sorow not as other do which haue no hope For yf wee beleeue that Iesus dyed and rose ageyne euen so them also which sleepe by Iesus will God bring ageyne with him For
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