God. 4 He maketh mention of one of the finall causes of good woorkes Namely too the entent the slaunders of the vngodly which father horrible wickednesses vppon the Christen religion myght bée proued vntrue and by our godlynesse modestie and other examples of vertues many may bée allured too learne and loue the Doctrine of the true Churche and thereuppon turning vntoo Christ glorifie God as is said in the fifth of Mathew Let your lyght so shyne before men that they may sée your good woorkes and glorifie your father which is in heauen The second place of the ciuill Magistrate NO worldly power no armyes doo more strongly fortifie and maintein the authoritie of the ciuill ordinaunce and the obedience due too the magistrate than these commaundementes of god j. Peter the second and Romaines the xiij which doo most streytly charge men too obey the magistrate and all mannes ordinaunce or ciuill order which in déede is the woorke of God and a singular witnesse of his wisdome ryghtuousnesse and goodnesse For God by his wisdome hath made differences in the degrées of persones whiche rule and are ruled as of Magistrates and subiectes Husbandes and wyues parents and children c. Also he hath by his owne voyce set foorth Lawes of vertues â–ª and of al duties to bée performed too Godward too the Magistrates and too other men and hath appoynted and established a forme of iudgements which are the defence and execution of the Lawes a Rule of vpryghtnesse too bée obserued in bargayning handycraftes néedfull for the lyfe Lawes of successions punishmentes of transgressers defences of good men lawfull taxes and tallages warfare and the lawe of armes and all other partes of eiuill order and policie â–ª too the intent he may bée knowen too bée present in all common weales and that the duties of iustice may bée vnderstood and executed and that honest discipline peace the Vniuersities and Schooles of lerning and other good things may bée maynteyned among mankynd This ciuill order is with great â—â—ede too bée discerned froÌ„ the vyces and confusions which the fâ—endes and their instruments that is too wit vngodly and Tyrannicall Gouernours doo foyst intoo the order appoynted by god And let the diffinition of a Magistrate bée considered whiche Paule Rom. xiij and Peter in this Epistle haue set foorth A Magistrate is a Minister appoynted by Gods ordinaÌ„ce and armed with Lawes and swoord too bée the keeper of outward discipline and peace and too punish th 〈…〉 dooers and too defend and prayse the well dooers Peter willeth men too obey the worldly Magistrate and the ordinances and lawes made by man that is a Lawfull Magistrate for the Lord Gods sake who most streightly coÌ„maundeth obedience and will haue Magistrates too bée his deputies and ministers and the setters foorth of his wisdom and the executers of his diuine Iustice and therefore he vouchsaueth Magistrates the name of Gods. Psal lxxxij I haue sayd yée are Gods. And hereuntoo also may the most graue sentence of Plutarch bée referred Iustice is the end of the Lawe the Lawe is the woorke of the Gouerner the Gouerner is the Image of God who beautifieth all things and by vertue the gouerner maketh himselfe like vntoo God. Wherefore for Gods sake who is the author of ciuill gouernement let vs bée subiect too our King and his Capteyns which are sent by him that is too say by God or the King too punish the vngratious and too maynteyne the good and too honor them with rewardes For in that respect are they called gracious Lords Luc. xxij And men must patiently obey not only the good courteouse and gracious but also the rough hard crabbed and froward Lords or Maisters yea and bondage euen though it bée somwhat with the streyghtest is too bée endured as long as wée may obey without sinne But all seruices become harder and gréeuouser in this old age of the forworne world for as the sinnes of the worlde increase so also the punishements and miseries as well publike as priuate are heaped one vppon another Therefore wée must the more patiently beare the burthens of the Magistrates though they bée euen with the forest And although wée haue before God deserued all punishments yet notwithstanding when wée haue vniust burthens layd vppon vs by the Magistrate or by others wée may beare the burthen with so much the more quiet mynd bycause our conscience is assured that wée are blamelesse For what soeuer a man suffereth vnwoorthily is to bée borne patiently But when the pain ensewes desert it comes too worke thee wo and smart And therefore S. Peter in this place sayeth It is woorth thanks if a man suffer punishment for conscience sake to Godward That is too say it deserueth thanks or prayse or it is acceptable too GOD when a man beareth out iniuries patiently in a iust quarell or in Gods behalfe For it is the cause that makes a Martir and not the martyring of him The third place CHristen libertie is not a lawlesnesse too folowe all kynd of concupiscence and wickednesse to doo what a man listeth as the seditious Bowers dreamed who thought them selues exempted froÌ„ payment of tributes froÌ„ obedience too bée performed too the ciuill Magistrate bycause all Christen men are inâ—raunchysed intoo the libertie of the sonnes of God through Chryst Uerely these men made the Christen libertie a cloke of their malice For the christen libertie is a cleere riddance from sinne from Gods wrath from curse of the Lawe and from endlesse death giuen too vs by and for the sonne of God who was as a seruant and dyed for vs and not an exemption from the obedience that is too bée performed too God or too the ciuill Magistrates as is shewed more at large in an other place Vppon the Sunday called Cantate or the fourth Sunday after Easter Sing vntoo the Lord a new song c. Psal 97. ¶ The Epistle Iames. j. EVery good gifte and euery perfect gift is from aboue and commeth downe from the Father of lyghtes with whom is no variablenesse neither shadow of chaunge Of his owne will begate he vs with the woorde of truthe that wee should bee the first frutes of his creatures Wherefore deere brethren let euery man bee swifte too heare slowe to speake slowe too wrath For the wrath of man worketh not that which is ryghtuous before god Wherfore laye a parte all filthynesse and superfluitie of maliciousnesse and receyue with meekenesse the woord that is graffed in you which is able to saue your soules The disposement The cheef places are fyue The first place is AN euident proofe that God is not the cause of euill For the beginning of this Epistle matcheth with y discourse going before in whiche Iames hath taught that God tempteth no man that is too say enforceth no man too sinne or too fall but that eche man is tempted of his own concupiscence that is too say of his own
sinfull inclinations or of the darknesse and vnrulynesse of all the powers of man raging ageinst the Lawes of god This concupiscence like a welspring bredeth and bringeth foorth actuall sinnes euen in the regenerate when ouer and besydes the mistinesse of mynd and the sinfull inclinations and the sodein brayds of affections there commeth also an assent or agréement of the wil and a ful purpose too commit the sin euen in outward woork And so hath sinne his being not of God but of concupiscence sticking in vs or of originall sinne whiche is bred and borne with vs And therefore dooth Iames ryght sagely affirme that nothing commeth from God but good as is sayd in Genesis God sawe all things that he had made and behold they were excéeding good and Psalm 91. They shall declare that our Lord GOD is ryghtuouse and there is no iniquitie in him The same is the méening of Iames in this place Euery good gift is from aboue and commeth from the Father of lyght with whom there is no variablenesse nor shadowing of chaunge that is too say like as God is good so there procéedeth nothing but good from him Yea all good things vertue wisdome and happynesse in compassing things are the gifts of God only according too this text what hast thou whiche thou hast not receyued And godlyly and sagely sayeth one in Plutarch God hath made these things and he dooth lende his hand vntoo mée All good things come downe from the Father of lyght that is too say from God who is the souerein and eternall lyght or the fountaine of lyght and of al good things And in asmuch as he is vnchaungeable and alwayes good without alteration and shyning with light of ryghtuousnesse and vpryghtnesse he is neuer turned or shadowed with the darknesse of sinne or at any tyme the cause of sinne as is sayd in Deut. xxxij God is voyd of all iniquitie vpryght and ryghtuouse Let this text therfore bée ioyned with the rest whiche auouche God not too bée the cause of sinne and ageinst al the sleyghtye disputations concerning Gods foresight and sufferance of sinnes and mayntenaÌ„ce of the nature that sinneth set this one true certein and vnmouable sentence with which the sounder sort euen of the Heathen also doo agrée As Euripides in his Bellerophon sayeth If the Gods peocure any dishonestie then are they no Gods. And Plato also most reuerently in the second booke of his Common weale the. 390. page sayeth It is too bée endeuered with all earnestnesse that inasmuch as God is good no man may in this common weale which we will haue too bée well gouerned say that he is cause of any euill â–ª neyther yoong man nor olde man eyther in Poetrie or in other Discourse The second place Concerning regeneration GOD of his owne good will hath begotten vs with the woord of truthe that wee myght bee the first frutes of his creatures God by his woord or by his lawe hath kindled in mennes myndes a knowledge of their sinnes and a fearfulnesse and gréef rysing of the féeling of Gods wrath ageinst sinne And afterward by shewing in his gospell the remission of sinnes too bée giuen fréely for Chrystes sake he kindleth fayth in their hartes whereby they persuade themselues assuredly that their sinnes are released and intoo the hartes of them that beléeue he poureth the holy Ghoste who by little and little mortifieth the remnant of sin and woorketh new lyght and new ryghtuousnesse or obedience agréeing with the wil of god This whole conuersion of a man wrought by the ministerie of the woord or Gospell and of Baptim is called Regeneration of which is spoken in Iohn j. and .iij. j. Pet. j. and elswhere more at large For as by Adam men are begotten of mortall séede of the flesh too this bodyly lyfe subiect too sinne and death So are wée begotten a new of pure and vncorruptible séede by the woord of the liuing God and as it were created a new too a new and spiritual and eternal lyfe which is the true knowledge and calling vppon God true confidence settled in god and true and earnest loue and obedience which are the sacrifise and seruices most acceptable too god Iohn xvij This is the eternall lyfe that they acknowledge the true God c. Wée are his worke created too good woorks Too the enlightening of this short saying of Iames there may bée brought in the sermons that are in Iohn j. As many as receyued him he gaue them power too becoÌ„me the sonnes of GOD too them that beléeue in his name which are not borne neyther of the séede nor of the will of the fleshe nor of the will of man but of god Ioh. iij. Onlesse a man bée borne from aboue he can not sée the kingdome of God. The third place is A Precept concerning willingnesse to lern and the shunning of headye iudgement and babling which giueth sentence rashly of gods sufferance or determination coÌ„cerning sinnes and fallings And it is a generall warning that wee should bée swift and vnsâ—outhfull too héere but slow to speake and well aduised ere we iudge Which warning perteyneth too the whole lyfe of man and specially too the studie of diuinitie of other in which nothing is more hurtfull than toâ— bée rype too soone to carie about a vayne persuasion of lerning to determine vppon most weightie coÌ„trouerfies rashly and headely Therfore did Pythagoras enioyn fyueyéeres silence too his Disciples that they should not rashly burst foorth to teaching others before they had furnished their own brest with true and substantiall lerning yea and grounded themselues in their doctrine by practyze of certein yéeres And Nazianzene wittely reproueth the fondnesse or pride of those that become teachers vppon the sodein as the Gyants in the Fables of the Poetes are sayde too bée bred and borne vppon the sodein These as a most noysome plage dooth Plato in Thaeeteto will men too shunne describing theÌ„ among their things in these woordes None of these héereth another man too the intent too lerne but they bréede of their owne accord and burst out with sodein brayde when the toy takes them in the head and they think no man knowes aught but themselues For as much as such selfelerned and selfewilled Doctors import verye great harme and assured destruction too the Churche let vs with all earnestnesse diligence and héed obey this rule of Iames that we bée swift quicke chéerful and alwayes redye too héere lerne but in speaking and teaching slowe circumspect or that I may vse Platos woords desirous too lerne desirous too héere and alwayes inquisitiue For therfore hath God giuen vs twoo eares but one tong that he might doo vs too vnderstand how there bée mo things too bée herd than too bée spoken The fourth place is of of brydling yrefulnesse and specially of brydling impatience or grudge and repyning ageinst God in aduersities oâ— when things go ageinst
losse of lyfe for a mannes stedfastnesse in standing too the true and vncorrupt doctrine of Chryst Cōmonly they make difference that those are confessors which haue endured hatred terrours imprisonmentes and some other hurts of the body for confessing Chryste but yet haue not bin put too death as the holy men Athanasius Paphnutius Macarius Iohn Frederick Duke of Sanonie Luther and such others And those are Martyrs that haue spent their blud their lyfe in their confession as Saint Steuen the most of the Apostles Ignatius Bishop of Antioche who was cast vntoo beasts by Traiane Attalus who was rosted vppon a spit at Lyons in the tyme of the Emperour Antonie Vere Vincent who was most cruelly rent a péeces in Spayne by Diocletian Laurence who was broyled vppon a gréedyron by the Emperour Decius Boniface Byshoppe of Mentz who was put too death by the Fryselanders the yéere of Christ 775 Iohn Hus And in our dayes many are slayne for y truthes sake and by cruell woounds doo purchace a noble death The efficient causes are FIrst the holy Ghost the conforter who reléeueth our infirmitie and kindleth in our hartes a myndfulnesse of Gods most streight commaundement too prefer our profession before lyfe and all worldly things and of the promises of lyfe and glorie that shall ensew Ageyn he addeth strength to the will and hart that they may bée both willing and able to endure bodily punishements reproche and death for our professions sake Secondly the woord of God which both enioyneth profession and threateneth the renouncers with most sore manaces of casting away for euer and offereth promises of lyfe glory and crowne euerlasting too those that constantly professe Chrysts truthe Math. x. He that denyeth mée before men him will I also denye before my Father whiche is in heauen ij Cor. iiij The lightnesse of affliction for the twincling of an eye purchaceth an euerlasting weyghtynesse of glorie Psal Cxv. Precious in the sight of the Lorde is the death of his Saincts ij Timoth. Now is there a crowne of rightuousnesse layd vp for mée Thirdly mannes mynd thinking vppon Gods commaūdement and the promises of the Crowne of eternall glorie wherewith the constant witnesses of the true doctrine shall bée adorned And his will and hart which through the help and furtherance of the holy Ghost beléeueth the promises and conceyuing an assured hope of immortalitie and glorie euerlasting endureth death quietly and with a chéerefull mynd as is sayd of Steuen He went reioycing in his brest and through strong hope his harmes supprest Besides these thrée causes of stedfastnesse common too all Martyrs there is another also in Steuen the first Martyr namely the singular comfort by beholding the Sonne of God who shewed himself visibly vntoo him By which shewing wée also may lerne this that the sonne of God sitting at the right hand of the Father is not vtterly gone away from the Church but is in deed present with it regarding it comforting it defending it and helping it like as he is here present with Steuen at his death refreshing and strengthning him by shewing himself too him that he may with a glad chéerfull mynd suffer death for Chrysts quarell and receyue a crowne of glorie that shall neuer wither The matter wherabout martyrdoome is occupied is the true and vncorrupt doctrine set foorth in the Gospel concerning the persone and benefits of Chryst and concerning the true woorshipping of god For as sayeth Apollinaris wheras Chrystes truthe is not there is no true martyrdoome And the saying of Peter is knowen Sée that none of you suffer as a murtherer or an euill dooer c. and Austins not what any man suffereth but wherfore he suffereth is too bée considered Also Ciprians It is the cause that maketh a Martyr and not the martyrdoome Therefore are not mad-braynd felowes too bée honored with the tytle of martyrdoomme which are iustly put too death for their sedition and manifest blasphemies The forme of martyrdoome is the confession of y truth or the witnesse which is borne too the truthe both by the lyuely voyce and by the bludshed and death of the partye The ends effects of martyrdome are these First Gods glorie which is set out and spred far abrode by the witnessebearings of the Martyrs Secondly the preseruation of the true doctrine concerning god For onlesse there should from tyme too tyme bée stirred vp some Martyrs or witnesses of the true doctrine who in the persecutions of Tyrants should preferre the professiō of the truthe before their own lyfe within a whyle the true knowledge of GOD vppon earth would bée quite quenched with ▪ Idolatrie and errours Thirdly that the weaker sort are strengthened and the Churche enlarged by the example of the constancie of the Martyrs The church was founded vppon blud and by blud hath it encreaced Fourthly that the deathes of the Martyrs may bée witnesses of the certeintie of the doctrine of the Gospell lyke as Steuen by his bludshed and death sealeth vp the doctrine concerning the Messias promised too the Fathers and now performed Fifthly that they may bée witnesse of the immortalitie of the iudgment too come wherin Tyrants and Hipocrites shall bée cast intoo endlesse paynes and the holy Martyrs bée honored with euerlasting rewards Sixtly that the godly may not lose the forgiuenesse of sinnes which they haue receyued and the inheritance of euerlasting saluation Math. xxiiij He that continueth too the end shal bee saufe Rom. x. By the mouth is acknowledgement made too saluation The Alyances or neybourvertues of martyrdoome are Stedfastnesse Stoutnesse in bearing out aduersities Patience Continaunce and in especially earnest fayth hope and calling vppon God. The thing that fyghts ageinst martyrdoome is reuolting or renouncing of the true doctrine which eyther procéedeth of an epicurish skornfulnesse and malice as the reuolting of the Emperour Iulian or ryseth of fearfulnesse and infirmitie of mynde as the renyall of Peter and of many others or else is committed in fact as when those that vnderstand the true doctrine of the Gospell are present at the Idolatrous seruice of the Masse and dissemble their méening or when wée beare about the Gospell in our mouth and yet aunswer not too our profession in lyfe and behauiour Vppon the Sunday next after Christmas day ¶ The Epistle Gal. iiij AND I say that the heire as long as he is a chyld differeth not from a seruant though he bee Lord of al but is vnder tutours and gouernours vntill the tyme that the father hath appointed Euen so we also when we were children were in bondage vnder the ordinances of the world but when the tyme was full come God sent his sonne made of a woman and made bond vnto the law to redeeme them which were bond vntoo the law that we through election might receyue the inheritaunce that belongeth vntoo the naturall sonnes
which as God punished in the fathers wādering in the wildernesse so will he also punish horribly in vs if wée commit the like faultes 3 That the church of the fathers and of the Christians is all one which is gathered by the woorde and the sacraments and is fed and mainteined all with one spirituall meat and drinke The first place THe rule which Paul in this place putteth forth garnished with the twoo similitudes taken of running wrestling is a most profitable necessary rule not only of the duety of teachers or ministers of the church but also of our studies of all the deuises and dooings of our whole life In all vocations and in ordering all the deuises endeuers and deedes of our life aright wee must needes haue a certeine end and bound set before vs to which as it were to a marke wee may leuel all our businesse that we take in hand Agein it behoueth vs skilfully to chose the meanes that lead directly to the same ende and to vse necessary heedfulnesse exercise earnestnesse and stedfastnesse in necessary heedfulnesse exercise earnestnesse stedfastnesse in getting and keping those meanes Like as the rūners in a race haue their eye alwais vppon the marke set vp before them with all earnestnesse and pains taking doo enforce endeuer themselues the streightest way too it And as the wrestlers bend thēselues wholy ageinst their copemates that they may giue the foile obtaine the wished rewarde of victorie For as Plato sayth A man must not wanderingly gaze at many things but stedfastly ame one thing at the same leuell all his doings as it were at a marke This is the common and vttermost end of all vocations of the whole lyfe of man which Paul himself hath a whyle after appoynted doo yee all things too the glory of God and bee not a stumbling blocke too Gods church That is too say let the end of al your dooings bée of God or the true acknowledgment inuocatiō and glorifying of God and the welfare and quietnesse of Gods church Besides this euery seueral vocation hath peculiar boūds and endes by it self as the ciuill magistrates boundes and ends are too bridle the misbehauiors of his countrymen with honest lawes too decide controuersies by rightfull iustice too mainteine peace too defend the good and too punishe the vnthriftes and offenders The ends of the ministerie of the gospell are too teach the true doctrine of the gospel aright too minister the sacramēts and too performe the other partes of their office faithfully for the glory of God and that many men may bée saued The ends of scholers life or of our studies are wisdom power of vtterāce or wyse eloquēt godlinesse or too haue good skil to iudge aright of things that is too say wel liue wel Too the entent wée may attein and retein these ends wée must chuse the meanes that lead the right way too them like the runner which taketh his next way too the marke stragleth not with vncertein mouing and blind starting this way that way in his race For he that mindeth too attein too the place that he ameth at must folow but one way not wander many wayes For that I may vse the woords of Seneca that wer not too go but too gad So the champion Eutellus settles himself ageinst his aduersary only He beateth not the aire in vaine but standeth stiffe stout in sight with eyther hand he thumpes a maine on Dare as thicke as he can smite Therefore like as the runners looke euer too their marke and the champions employ all their shiftes and practises too smite their aduersarie and start not aside with blind braids ne beat the air with rash strokes so let euery man in his vocation and specially the teachers ministers of the church chuse out wisely the meanes that lead streight too the ryght end and in exercising the same let them vse diligence cōtinuance that they may in the eternal life attein the promised reward of their diligence Let thē teach the pure doctrin of the gospel faithfully Let them continually beat vpon the places of doctrine that are necessary and most auailable too the norishment of true godlinesse as the places of repentance of faith of the person office and benefites of Chryst of true inuocation of the crosse of good woorkes c. Let them attemper them selues too the capacitie of their hearers Let them examine instruct and strengthen the rawer sort Let them stedfastly and stoutlye stand wyth the truthe against Heretikes Let them fight against their owne nature and their sinfull lusts Let them beare with some infirmities and offences for common quietnesse sake Let them allure their héerers with examples of all vertues Let them brydle ambition wrathe desire of reuengement couetousnesse and other affections that they deface not the doctrine of the gospel with stūbling blockes and themselues become castawayes or lose the inheritance of eternall life Like as Paule saith that he looked narowly too himselfe or chastised his body subdewing it taming it bringing it in subiection that is too say with great héede and streightnesse he restreyned and kept vnder foote the sinfull inclinations and lusts of his hart and compelled both the inward powers of his soule the outward members of his body as his tung his eyes his handes and his féete too bée seruiceable and obedient too the iudgement of his mind or to Gods will. Most men in the world are in bondage to their affections and are ruled by thē so as they béeing enflamed with loues hatreds couetings fond hopes c. doo take in hand vnrightuous and vnnecessary dooings in which they perish as for example Paris was brought in bōdage too his own loue Pompey gaue himself ouer to ambition malice and spitefulnesse Xerxes being pricked with pryde desirousnesse of reuengement made warre ageinst the Gréekes Many heritikes being set a gog with vaine glory sprede abrode and mainteine false opinions Othersome doo brable about néedlesse questions rather curious than profitable Other teachers giue thēselues too sluggishnesse other too medling with many matters and othersome too other affections Paule therefore euen by his owne example exhorteth all ministers and doctors of the church with singular care héedfulnesse and diligence too hold in and too bridle their mindes willes harts outward members that they serue not their owne sinfull inclinations or the Diuell spurring them foreward but the will and woord of God. But the text of this presēt Epistle shal become more cléer to the eye if the auncient maner of the Gréekish gaming 's be considered and the termes of them well vnderstood Among the Greekes in their gaming places there were fyue kynds of exercises most auncient Running Buffeting Leaping Coyting and Wrestling And these were called the naked Games bycause the Gamers exercised thēselues naked in those games The Runners that ran
tokens shewed that he had a fauour to that people Euen so dooth God impart his benefites too vs by the water of Baptim washing vs from our sinnes and hyding and couering vs as it were with the shadowe thereof from the heate of his wrath Concerning the spirituall foode whereof the Manna gyuen from heauen in the wildernesse Exo. xvi was a figure with whiche the soules of the beleeuers are fed and euerlasting lyfe is begonne in them like as this bodily lyfe of men is susteyned with wheaten bread more plentifull exposition may bée taken out of the sixth Chapter of Iohn Vppon the Sunday called Sexagesima or Shrouesunday ¶ The Epistle .ij. Cor. xj xij FOR yee suffer fooles gladly bycause that yee your selues are wyse For ye suffer euen if a maÌ„ bryng you intoo bondage yf a man deuoure if a man take if a man exalt himselfe if a man smyte you on the face I speake as concerning rebuke as though we had bin weake Howbeit wherein soeuer any man dare be bolde I speake foolishly I dare bee bold also They are Ebrewes euen so am I. They are Israelites euen so am I. They are the seed of Abraham euen so am I. They are the ministers of Chryst I speake as a foole I am more In laboures more aboundaunt In strypes aboue measure In pryson more plenteously In death oft Of the Iewes fyue tymes receyued I euery tyme .xl. strypes saue one Thryse was I beaten with roddes I was once stoned I suffered thryse shipwracke Night and day haue I bin in the deepe of the sea â–ª In iorneying often in parelles of waters in parels of robbers in ieopardies of myne owne nation in ieopardies among the Heathen in parels in the citie in parels in wildernesse in parels in the sea in parels among false brethren in labour and trauayle in watching often in hunger and in thirst in fastings often in cold and in nakednesse And besyde the things which outwardly happen vntoo mee I am combred dayly and doo care for all congregations Who is weake and I am not weake Who is offended and I burne not If I must needes reioyce I will reioyce of myne infirmities The .xij. Chapter THE God and father of our Lord Iesus Christ which is blissed for euermore knoweth that I lye not In the Citie of Damascon the gouernour of the people vnder king Aretas layde watch in the Citie of Damascens and would haue caught mee and at a windowe was I let down in a basket through the wall so scaped his hands It is not expedient for mee no doubt too reioyce Neuerthelesse I will come too visions and reuelations of the lord I knowe a man in Chryst aboue .xiiij. yeares agone whither he were in the body I can not tell or whither he were out of the body I can not tel God knoweth which was taken vp into the third heauen And I knowe the same man whither in the body or out of the body I can not tell God knoweth howe that he was taken vp intoo Paradise and herd woordes not too bee spoken which no man can vtter Of this man will I reioyce of my selfe will I not reioyce except it bee of myne infirmities And yet though I would reioyce I should not be a foole for I would say the truthe Neuerthelesse I spare least any maÌ„ should thinke of mee aboue that he seeth mee too bee or heareth of mee And least I should bee exalted out of measure thorow the abundance of reuelations there was giuen vntoo mee vnquietnesse of the flesh the messanger of Sathan too buffet me bycause I should not bee exalted out of measure For this thing besought I the Lorde thryce that it might depart from mee And he sayd vntoo mee my grace is sufficient for thee For my strength is made perfect thorow weakenesse Very gladly therefore will I reioyce of my weaknesse that the strength of Chryste may dwell in mee WElnéere all the whole latter Epistle to the Corinthians is an Apologie of Paule defeÌ„ding himself ageinst the y slauÌ„dersof the false Apostles who despysed his doctrine authoritie ministration preferred theÌ„selues before him vpheld that the Iewish ceremonies were to bée layd vpon the GeÌ„tyls as of necessitie too saluatioÌ„ And truly they alledged the examples of Peter the other Apostles who in Iewrye the countryes bordering thereabouts hild still the ceremonies of their own countrey And this defence of Paules is necessarie too the intent the truthe certeintie of the doctrine of the Gospell which Paule had taught the authoritie of Apostleship the fayth might bée preserued in the churche It perteyneth too the kynd of cases that are Iudiciall The grouÌ„d of the Epistle before red is I Paule am a farre more excellent minister of Chryst than are the rest The cheef Arguments or reasons are twoo FIrst he that with greater faythfulnesse coÌ„stancie spreddeth abrode the gospel of Chryst endureth more trauel persecution trouble for profession of the gospel and for the fayth is woorthely also too bée déemed greater and excellenter than the rest I Paule haue endured greater peynes mo in number mo perils imprisonments punishments such other miseries in spredding of the gospel thaÌ„ any of the false Apostles Ergo I am farre too bée preferred before them SecoÌ„dly too whoÌ„ more manifest visioÌ„s of greatest things are shewed froÌ„ heaueÌ„ by god himself he as more familiar déerer to God ought of right to bee preferred before others Paule was caught vp intoo the third heauen there had shewed vntoo him a notable reuelatioÌ„ from God Ergo c. This is the effect of this dayes Epistle which our aunceters haue in this respect appoynted too this tyme of the yéere for that it maketh mention of fasting labours watching other exercâ—ses that serue to kéepe vnder mortifie y flesh whiche things their méening was that men should take vppon them specially these fortye dayes going before Easter too the intent that the bodye béeing chastized and brought in subiection meÌ„nes mynds bée more fit more bent and more desyrous too consider the wonderfull passion and death of the sonne of god and too repent themselues earnestly of their misdéeds Out of this Epistle may bée picked foure places of doctrine First of the duties or true ornamentes of an Apostle or any minister of the gospel which are faythfulnesse in spreading abrode the doctrine of the Gospel and stedfastnesse and patience in bearing out the labours trubles tormentes whiche accompanie the profession and ministerie of the Gospell Secondly the doctrine of the crosse and of the twelue causes for which God dooth cheefly lode his Churche and the godly sorte with so huge a heape of aduersities whiche are too bée fetched out of the place that concerneth the crosse and aduersities Thirdly of the visions and reuelatioÌ„ made vntoo Paule Fourthly the most sweete comfort set foorth in this saying My grace suffyseth thée for my power is made
the comtempt or the ribaudrie of them Seeketh not her own vij Iust dealing and Equalitie which esche weth gréedy encroching hath not an eye too ones owne cōmoditie but preferreth the cōmon profit welfare of other men before his own auayles like as Paule séeketh not his own ease or aduauntage but the soulehealth of his héerers Loue is not prouoked too anger viij Meeknesse or Softnesse repressing wrathfulnesse desyre of reuenge and not suffering itself to bée put out of patience with reprocheful or reuyling woords It perteyneth too the fift cōmmaundemēt The vyces that encounter it are wrathfulnesse and simplenesse Thinketh none euill ix Freendlynesse not nourishing mistrustfulnesse malice nor misdéeming othermē without a reasonable proof As for exāple Alexander thought none euil of his Phisiciō Philip who was reported to haue gone about too poyson him It perteyneth to the fifth and eyght commaundements Reioyceth not in iniquitie x Ryghtfulnesse and mercyfulnesse not ioying in the misfortunes of good men not delyghtning in dishonestie and wickednesse as the Deuill reioyceth at vnryghtuousnesse is glad of otherfolks harmes It perteyneth to the fifth commaundement But reioyceth in the truthe xj Ryghtuousnesse and truthe allowing the things that are ryghtfull and true and disaslowing the things that are wrongfull and false It perteyneth too the fifth and eight cōmaundements Beareth with all things xij Patience bearing with other mennes infirmities blemishes as with their waywardnesse much medling ouerearnestnesse in matters yrefulnesse c for Gods sake cōmon quietnesse It perteyneth to the .v. commaundement Beleeueth all things that is to wit which are too bee beleeued xiij Freendlynesse which is not suspicious ne conceiueth any euill opinion without a weightie cause nor beléeueth y another man lyeth in wayt for him before he haue assured proofe of it It perteyneth too the fifth and eight commanndements The vyces that encounter it are suspiciousnesse or mistrustfulnesse and lyght beléef It hopeth all things that is too wit which are too bee hoped xiiij Hope of deliuerance or assuagement of miseries according too the promises of God or softnesse which beareth with certeyn escapes of other mē in hope of amēdment for like as God beareth with our sinnes graūting vs a space of repētance so must Princes or priuate men hope wel of the amendement of other men till assured tokens of obstinate malice appéere It endureth all things This is the propertie of patience xv Loue neuer fayleth it will endure for euer it will continue in the saints for euermore it will neuer cease as will the gifts of healing of lerning of tungs the office of interpreting Scriptures and of ministering the Sacraments Whither prophesying fayle the outward ministerie of interpreting Scriptures and the foretellings concerning the falling out of things too come shall bée abolished Tungs shall cease there shal bée no sundry and vnknowen languages Or knowledge vanish away Fayth is in this lyfe a knowledge or a serching of things that are not too bée séene ▪ but in the eternall lyfe wée shall presently behold the béeing of God and his will and the natures of Angels and our own soules c of whiche wée haue had an vnperfect knowledge in this lyfe The third FOr wee knowe after a sorte He shewed thrée differences betwéene our present knowledge of God and our knowledge that is to come First our knowledge of God in this lyfe is mayned or imperfect dark mixt with dimnesse and douting But in the eternal lyfe it shal bée perfect lyghtsome cléere voyd of al mistynesse and imperfection Secondly Of Lykelynesse In this lyfe wée are like children that begin to prattle and lerne the Abcée of the heauenly wisdome But in the lyfe to come wée shalbée mengrowen wée shal speake perfectly and shal commence Masters and Doctors of Diuinitie in the heauenly vniuersitie Thirdly In this lyfe wée sée Gods being and wil in a riddle that is to say wrapped in his woord through a glasse that is too say by the lyght kyndled in vs by the holy Ghost But then wée shal sée him face to face That is too say wée shal presently behold God without anymist Then I shall knowe euen as I am knowen That is too say There shalbée then in mée a cléere bryghtsome knowledge of God euen such as is in God knowing mée Vppon the Sunday called Inuocauit or the first Sunday in Lent. ¶ The Epistle .ij. Cor. vj. WEe as helpers exhorte you that ye receyue not the grace of God in vayne For he sayeth I haue heard thee in a time accepted and in the day of saluation haue I succoured thee Behold now is that accepted tyme behold now is that day of saluation Let vs geue none occasion of euill that in our office be found no faute but in all things let vs behaue our selues as the Ministers of GOD In much patience in afflictions in necessities in anguishes in strypes in prisonments in strifes in labours in watchings in fastings in purenesse in knowledge in long suffring in kindnesse in the holy Ghoste in loue vnfayned in the woorde of truthe in the power of God by the armour of rightuousnes of the right hand and of the lefte by honour and dishonour by euill report and good report as deceyuers and yet true as vnknowen and yet knowen as dying and beholde wee liue as chastened and not killed as sorowyng and yet alway mery as poore and yet make many riche as hauing nothing and yet possessing all things THis Epistle perteyneth too the kynd of cases that persuade The state or summe of the Epistle is this I exhort you that you héere not in vayne the Gospell wherein Gods frée fauour and euer lasting saluation are offered vnto you but that you embrace it and kéepe it with true fayth and that yée garnish it with godlynesse and innocencie and with examples of all vertues but specially of patience and constancie all your lyfe long The partes of this Epistle or the cheef places are foure FIrst a generall exhortation too vs too embrace with earnest faith the glad tydings of gods grace the sūme wherof Paule hath set foorth in cléere and lyghtsome woordes in the ende of the foresayd first chapter This exhortation he amplifyeth by the circumstance of the tyme and by the testimonie of Esay xlix bycause nowe is the tyme of well lyking and the daye of saluation namely when the Gospell of Chryste or woord of reconcilement is openly preached by the Apostles The second concerneth the duties of the Ministers of the Gospell out of which Paule in this place reckeneth vp foure things First they are Gods fellow woorkmen by whose preaching and ministerie God offereth and imparteth his grace and al his benefites vnto vs as he sayd in the ende of the last Chapter before wée come of Ambassade for Chryste as though God exhorted you by vs Wée beséeche yée therfore on Chrystes
behalfe that you bée reconcyled to God Secondly they must exhorte by sound doctrine and allure and incense their héerers to the earnest embracing and practizing the rightuousnesse of fayth and of a good conscience according as Paule exhorfeth and beseecheth the Corynthians in this place Thirdly they must beware that they estraunge not mennes myndes from the Gospell of grace from the ministerie by giuing them cause of offence in their doctrine or conuersation as is sayd héere Gyuing no cause of offence in any thing least the ministerie bée misreported And fourthly that they beautifie the doctrine ministerie of the gospel with examples of al vertues and specially of patience vnder the crosse and of stedynesse in their profession According as Paule sayeth in this place setting foorth your selues in all things as Gods ministers by patience And it is a most weightie saying of Nazianzene They that teache well liue amisse snatch away that thing with the one hand which they reache foorth with the other It is better not too teache at all than too teache for a fashion Thou must not pull too thée with the one hand and thrust away from thée with the other hand Thou shalt néed too talke the lesse if thou doo as thou oughtest too doo The third part of the Epistle is ABundell or beadroll of the vertues with which the ministers of the Gospell and all the godly must serue God and beautifie the Gospell and mortifie and hold in the flesh not only these fortie dayes but also all the whole tyme of their lyfe Paule reckeneth vp in order .x. vertues the which too the entent they may the easlier bée discerned and applied to the preceptes of the ten commaundements agréeable too them I will set them downe by tale i Patience that is too say stedfastnesse in daungers aduersities that accompanie the ministerie of the Gospell Of this vertue there bée six obiectes or six kyndes of miseries in which patience is too bée performed whiche Paule gathereth toogither so as they may bée discerned ij Labour or peynfulnesse performing continuall diligence and earnestnesse in executing faythfully the duties of ones vocation For honest labours are brydles of lustes But ydlenesse bréedeth vyces and men by dooing nothing doo lerne too doo euill iij Watchfulnesse iiij Fasting or sobernesse and measure or abstinence from meate and drink v Chastitie vj Skilfulnesse or true knowledge of Gods being will disclosed in the Lawe and the Gospell wisdome able too iudge what is too bée earnestly followed in what place afore whom vij Long sufferance viij Gentlenesse and Courtesie ix Zeale of the spirit x Loue vncounterfetted VNtoo these vertues he addeth in the ende the touchestone and rule of religion and christen cōuersation The woord of truthe whiche wée must embrace hold fast spred abrode by firme faith And all these things may bée brought to passe and performed of vs not by our owne power but by the myght of God who helpeth those that séeke ayd at his hand The fourth place PAule entreateth in this Epistle chéefly of Patience which is too obey God in suffering miseries plages strypes imprisonment pouertie reuylings slaunder punishments of body death and other daungers which accompanie the godly profession of the Gospell and not too bée so discouraged for these euils that a man should cast away the Gospell but too brydle sorowe and too abyde stedfastly in the acknowledged truthe and by grounded fayth and hope too wayt for deliuerance and euerlasting lyfe And this latter part of the Epistle is pullished and garnished by Paule with shyning lyghts of figures that is to wit with tenne Antithesies and as many Iscolies and moreouer with Homoeoptots and Homaeoteleuts and Anaphoraze Also a little afore with a long heaping vp or gathering toogither and a repetition wherby one selfsame woord is repeted in the beginnings of eyghtéen Cōmaze This is the bréef disposemēt of this Epistle which being wel weyed there may bée set foorth too the héere recerteyne notable places as some Exhortation too fayth embracing the frée fauor of God offered in his gospell or some Doctrine of patience and constancie in tribulation and aduersitie which accompanie fayth or some other of the vertues out of the register which wée haue reckened vp I at this tyme will say some what of Fasting FOr too this entent haue our aunceters apoynted this Epistle in the beginning of Lent bicause in it there is mention made of the fasting watching painestaking and other afflictions in which the godly shew foorth the true and earnest repentance of a sorowfull hart and tame and subdue their flesh And although the olde primitiue Churche prescribed no formes or lawes of meats and fastings yet would it that during these .xl. dayes men should haue more stay of themselues too liue soberly and to forbeare euen their lawful pleasures that their mindes myght bée more fit fit ▪ and ardent in bending themselues too the consideration of Gods wonderful purpose concerning the passion and death of his sōne our Lord Iesus Chryst and also too true repentance and earnest Prayer Afterward also suche as were defiled with outward offences excommunicated were woont this Lent tyme before they were assoyled too bée chastyzed and tryed with certeine ceremonies whither they repented in good earnest and amended from their hart or no. A description of these Ceremonies of open penance woorth the reading taken out of the ninetenth Chapiter of the Agathine Counsell is recited by Gracian in his fiftith distinction in the Chapiter of Lent 33. q. 2. c. beginning with these woordes Laborem praesentium c. admonere The Catechumeni also whom it appéereth by the stories too haue bin baptyzed only vppon Easter day and Whitsunday vntoo the tyme of Charles the great were woont after that they had giuen their names too bée tryed all the Lent season and too bée instructed and apposed in the true Doctryne of Chryste and too bee as it were purged with the Ceremonies of Fasting and other things that they might come the more woorthely and reuerently too the Sacrament of Baptim at Easter And they wryte that Telesphorus was he that first enioyned the fortie dayes Fast before Easter who was Bishop of the Romane Church about the hundred and thirtith yéer after Chryst But it appéereth plainly by Irenaeus who florished about the twoo hundredth yéer after Chrystes birth that as yet in those dayes men were vtterly at theyr owne choyce for their Fastings This mannes woordes which are woorthy too bée marked are recited by Eusebius in the .xxiiij. chapter of his fifth booke Some are of opinion that the Fast ought too bée kept but onely one day some twoo dayes some thrée some mo and many also the whole fortie dayes And yet all these notwithstāding that they disagrée among them selues in keeping the fast haue alwayes bin and are at peace with vs and the disagréeablenesse of the Fast
a more sore and heynous name of singular and prepensed malice and of desyre too doo harme which euen delyghteth in wickednesse too whom it is euen meate and drink too doo another man displeasure and to hurt him wickedly as in Nero Diocletian and Iulian c. But with the sweete breade of purenesse and truthe that is too say with the pure doctrine concerning God and with pure acknowledgement and confession of the doctrine and with true faith true feare of God true inuocation true and vnfeyned loue of God and ones neyghbour thankesgiuing and continuall obedience which is not counterfet nor hypocritish but voyd of craft guyle and leude lustes pure and true And so dooth Paule in these twoo woordes purenesse and truthe comprehend the whole lyfe of a Christen man and all the duties of godlynesse or all vertues Vppon the second and third holydayes in Easter weeke ¶ The Epistle j. Cor. xv BRethren as parteyning too the Gospell which I preached vntoo you which yee haue also accepted and in the which yee continue by the which also yee are saued I doo you too wyt after what maner I preached vntoo you if ye kepe it except yee haue beleeued in vaine For first of all I haue deliuered vnto you that which I receyued how that Chryst died for our sinnes agreeing too the scriptures and that he was buried and that he rose ageine the third day according too the scriptures and that he was seene of Cephas then of the twelue After that he was seen of mo than fiue hundred brethrē at once of which many remaine vntoo this day and many are fallen a sleepe After that appeared hee too Iames then too all the Apostles And last of all he was seen of mee as one that was born out of due time For I am the least of the Apostles which am not worthy too bee called an Apostle bicause I persecuted the cōgregation of god But by the grace of God I am that I am And his grace which is in mee was not in vaine but I laboured more abundantly than they all yet not I but the grace of God which is with mee Therfore whether it were I or they so wee preach and so haue yee beleeued If Chryst bee preached how that hee rose from the deade how say some among you that there is no resurrection of the dead If there be no rising agein of the dead then is Chryst not risen If Chryst bee not risen then is our preaching vaine and your faith is also in vain yea and wee are found also false witnesses of god For wee haue testified of God how that he raysed vp Chryst whom hee raised not vp if it bee so that the dead rise not ageine For if the dead rise not agein then is Chryst not risen agein If it bee so that Chryst rose not then is your faith in vain and yet are yee in your sinnes Therfore they which are fallē a sleep in Christ are perished If in this lyfe onely wee beleeue on Chryst then are wee of all men the myserablest But now is Chryst rysen from the dead and is become the first fruites of thē that sleep For by a man came death and by a man came the Resurrection of the deade For as by Adam all die euen so by Chryst shal all bee made alyue and euery man in his owne order The first is Chryst then they that are Chrystes at his comming Then cometh the ende when he hath deliuered vp the kingdome too God the father when hee hath put downe all rule authoritie and power For he must raigne till he haue put all his enemies vnder his feete The last enemie that shall be destroyed is death For he hath put all thinges vnder his feete But when he saith all things are put vnder him it is manifest that he is excepted which did put all things vnder him When all things are subdued vnto him then shall the sōne also him selfe be subiect vntoo him that did put all things vnder him that God may be all in all things Els what do they whiche are baptised ouer the dead if the dead rise not at all Why are they then baptised ouer the dead Yea and why stand we in in ieoperdy euery houre Be my reioysyng which I haue in Chryst Iesu our Lord I die dayly That I haue fought with beastes at Ephesus after the maner of men what auantageth it me if the deade ryse not ageine Let vs eate and drinke For to morow we shall dye Be not deceiued euyll speakings corrupt good manners Awake truly out of sleepe and sinne not For some haue not the knowledge of God I speake this too youre rebuke But some man will say howe aryse the deade with what body come they Thou foole that whiche thou sowest is not quickned excepte it dye And what sowest thou Thou sowest not that body that shall bee but bare corne I meane eyther of wheate or of some other and GOD giueth it a body at his pleasure to euery seede his owne body All flesh is not one manner of fleshe but there is one manner flesh of men another manner fleshe of Beastes another manner flesh of fyshes another of byrdes There are also celestiall bodyes and there are bodies terrestrial But the glory of the celestiall is one and the glorye of the terrestriall is an other there is one maner glory of the Sunne and an other of the Moone and an other glory of the Starres For one Starre differeth from another in glory So is the resurrection of the dead It is sowen in corruption and ryseth in incorruption It is sown in dishonor and ryseth in glory It is sowen in weakenesse riseth in power It is sown in a natural body riseth a spirituall body There is a naturall body and there is a spyrituall bodye as it is also wrytten the first man Adam was made alyuing soule and the last Adam was made a quickenynge spiryte Howbeit that is not first which is spirituall but that vvhiche is naturall and then that vvhiche is spirituall The first man is of the earthe earthy the seconde man is the LORDE from heauen As is the earthy suche are they that are earthy And as is the heauenly suche are they that are heauenly And as wee haue borne the Image of the earthy so shall wee beare the image of the heauenly This say I brethren that flesh and bloud can not enherit the kingdome of god Neither doothe corruption inherite vncorruption Beholde I shewe you a mysterie Wee shall not all sleepe But wee shall all bee changed and that in a mooment in the twinckelyng of an eye at the sounde of the laste trumpe For the trumpe shall blow and the deade shall ryse incorruptible and wee shall bee chaunged For thys corruptible muste put on incorruption and this mortall must put on immortalitie When this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall bee brought too passe the saying
vs of whiche is spoken in the first and fifth commaundements Men offend very sore in all their lyfe but specially in their aduersities hurting themselues and others through impatience Therefore let vs haue before our eyes the admonishements of other wise meÌ„ as O foole anger in aduersitie auayleth not And in the same Tragedie Thou giuest place too anger which alwayes vndooth thée And also inespecially this saying of Iames The wrath of man worketh not the things that are ryghtfull before God like as Theodosius in his angre flew fyue thousand giltlesse people at Thessalonica Iob Ieremie and many other godly persones offended in their troubles thorough wrathfulnesse Therefore let vs brydle wrath partly with thinking vppon other caces and perilles and inespecially with the example of Chryste who sayeth Lerne of mée for I am méeke and lowly of hart The fifth is A generall exhortation too eschewe sin and too embrace and hold faythfully the woord of God which is the power of god Therfore laying asyde all vnclennesse that is too say sinne that is bred and borne with vs and abundance of malice that is too say the maliciousnesse and actuall sinnes that flowe out of it Embrace yée faythfully kéepe yée the séede of Gods woord sowen in you of which you bée borne a new as he sayd afore Of his owne good will begate he vs with the woord of truthe by which onely and none otherwyse God imparteth forgiuenesse of sinnes and euerlasting saluation vntoo vs. Vppon the Sunday called Vocem Iucunditatis or the .v. Sunday after Easter VTter yée the voyce of gladnesse and let it bée heard Halleluia Shewe it foorth too the vttermost boundes of the earth for the Lord hath deliuered his people Halleluia ¶ The Epistle Iacob â— SEe that yee be doers of the woord and not heerers only deteyning your own selues For if any man heare the woord and declareth not the same by his workes he is like vntoo a man beholding his bodyly face in a glasse For assoone as he hath loked on himselfe he goeth his way and forgetteth immediatly what his fashion was But who so looketh in the perfect law of libertie and continueth therin yf hee bee not a forgetfull hearer but a dooer of the worke the same shall bee happy in his deede If any man among you seeme too be deuoute and refrayneth not his toung but deceyueth his owne hearte this mans deuocion is in vayne Pure deuocion and vndefiled before God the father is this to visit the fatherles and widowes in their aduersitie and to keepe himselfe vnspotted of the world IN the Sermon of this day Tauler expounding this moste swéete promisse of Chrystes Howe muche rather shal your heauenly father giue the holy Ghost too those that aske reciteth that excellent saying which is cited in the place concerning Inuocation and which otherwyse also is woont too bée often repeated and beaten intoo mennes heades in our churches Mannes mynd is neuer so greedy too receyue but that God is much more redy too giue for he is soothfast and a kéeper of his promisses It was the custome of all Christendome a late yéeres too make publike processions these twoo dayes folowing intoo the féeldes néere vntoo their Cities and tounâ—s and too make solemne prayers for obteinment of luckie encrease of the frutes of the earth and for peace and other good things at gods haÌ„d And therupon it was called Rogation weeke or the wéek of publike prayers and the Sunday was called the Rogation day Now forasmuch as true inuocation is the chéefest highest woorshipping of God and the chéefe â—uttresse and wall of the Church and of all the godly and in those Letanies or opeÌ„ Rogations there were many corruptions of true inuocatioÌ„ and in especiall Idolatrous woorshipping of Sainctes receiued and stablished it is bée houefull too open too the héerers a sound summe of the true doctrine concerning the ryght inuocation of God compreheÌ„ded in this most swéete saying of this dayes gospel Verely verely I say vnto you whatsoeuer ye ask of the father in my name he will giue it you Aske and ye shall receiue that your ioy may bee perfect Therefore I exhort the well mynded that in the publike exposition of this dayes gospel they diligently coÌ„sider the doctrine of true inuocation and often beat vpon it and daily apply the same to their vse For Inuocation is the chéef most hyghest honoring of God wherby our harts being stirred through the instinct of the holy ghost doo with true and earnest motion vppon trust of our mediator Chryst aske and look for all good things both ghostly and bodily preseÌ„t and too come at the true God the father of our Lord Iesus Chryst assuredly warranting our selues that wée are herd and obtein the good things which wée aske according too his promisses The partes of all true Inuocation or Prayer are sixe FIrst the calling vpon the true God the eternal father of our Lord Iesus Chryst made manifest in his church by his assured woord and by his soÌ„ne now sent Not feyned Gods not Iupiter Apollo or Pallas not holy men that are dead but the only true God the father the sonne and the holy Ghost must bée called vppon Secondly the consideration of Gods moste streight commaundement which willeth the good things that are promised too bée demaunded and looked for at Gods hand as in this dayes gospel Aske and ye shall receiue Luke â–ª xviij Pray alwayes Psal xlix Cal vpon mée in the day of thy trouble Thirdly repentance or acknowledgement of our sinnes and of our owne vnwoorthinesse as Daniel confesseth himself in his ix chapter wée haue sinned wée haue doone amisse To thée O Lord bee rightuousnesse but vntoo vs confusion offace Fourthly the calling too mynd of the promisses coÌ„cerning remissioÌ„ of sinnes the héering of our prayers for Christ our mediators sake as is said in this dayes gospel whatsoeuer ye shall aske of the father in my name he will giue it you â–ª if yée aske it in such maner as he hath expressed in his woord Spirituall benefites peremptorily and without any condition and temporall or worldly benefites and deliuerance from troubles with exception first of our owne profit welfare if he of his fatherly wisdome shall think the thing too bée profitable and wholsom which wee aske Secondly of â–ª the crosse or chastisement of the godly as is sayd in Marke they shall receiue house and lands howbéeit with tribulation Thirdly wée must not apoint God the maner and time of our deliuerance according too this saying if the Lord make taryance abide thou his leysure And fourthly bodily benefits are not too bée gotten by our owne deuises before God bestow them vppon vs. Fifthly faith embrasing gods promis and assuring it self certainly that a mannes sinnes are released and his prayers herd for Chryst the mediators sake Sixthly the reckening vp of the things that are too bée asked as well Ghostly as bodily which
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
which is to be touched with no feeling of another mannes miserie The third is of brotherly loue or christē fréendship which perteineth too the .iiij. and .v. commaundements The vices that encounter it are hatred or enmitie and counterfet good wil. The fourth is mercyfulnesse or frankhartednesse which with a willing hart or with a redy chéerfull mynd endeuereth to his power to do good to others with his coūsel trauel mony c. It perteineth to the .v. and .vij. commaundements The vices that encoūter it are churlishnesse which either dooth no good too others or else doth it not with a willing hart a chéerful coūtenance lauishnesse which doth aboue mesure The fifth is of gentlenesse or courtesie which in familiar méetings in talking with men or in héering them in answering them in performing all other poynts of fréendly behauior sheweth a good wil towardes them with a certein pleasantnesse in countenance gesture without churlishnesse or disdein It perteineth too the .v. viij commaundements The vices that encounter it are churlishnesse and lightnesse The sixth is of méeknesse which is a vertue that executeth no priuate reuengement but suffereth wrongs reproches and other displeasures for gods sake and for the quietnesse of the church the common weale And it perteineth too the .v. commaūdement And vntoo this part of his exhortacion he addeth arguments groūded vpon honestnesse profit Ye know how you are called to this purpose that ye shuld be heirs of blissednesse that is to say séeing that you are blissed of God for the blissed séedes sake that you may enioy the heritage of eternall blisse It standeth with honestie right or it is good right reason that you also on your behalfe shuld blisse others requite other mens slaunderings and wrōgs not with railing hatefulnesse but with curtesie and well dooing ▪ For in any wise it becommeth Christians too speake do as Gelon king of Syracuse saith to the ambassador of Lacedemon in Herodotus Surely thy delight to rail thus in thy talk shal not cause me to serue thy turn in requiting thée with reproche The other argument grounded vppon the profitablenesse is expoūded with the most swéet words of the .xxxiiij. Psalm the which I wold wish yoongmen to lerne whole without booke and to cun it by hart Now wheras the words of the Psalme doo in general promisse rewards to the godly who in religion in their daily conuersation exercise truthe which eschue lying rayling slaundering backbyting deceites sophistrie c. and practise ryghtfulnesse which doth no mā any euil but al men good and endeuereth too maintaine peace and concord Peter in this place restreyneth them too a certeine peculiar kynd of folke and behighteth quietnesse of lyfe successe of welfare Gods care and defence in all perils too the méeke and milde which beare wrongs and reproches paciently And vntoo the vnryghtuous and such as are desirous of reuenge he threatneth the countenance that is too say the wrath of God and horrible punishments The seuenth is of patience or peaceable manlinesse or cōstācie which shunneth not the profession of the truth nor the defence of a rightful case nor any dooings that bée honest and helpfull vntoo others for any fear reuilings threates slaunders or reproches but with a stout courage suffereth for the ryght and awayteth for the rewardes that are behyght the patient in heauen according too this saying Math. v. Blissed are they that suffer persecution for ryghtuousnesse sake for theirs is the kingdom of heauen Blissed are you when men reuyle you c. It perteyneth too the first and fifth commaundement And the vyces that encounter it are faint hartednesse which is so discouraged with fearefulnesse or with reproche that he forsaketh the profession of the truth rightful cases or the dueties of his vocation that are necessary and behouefull vnto others but as Ierom sayth the feare of God must work this in vs namely too set lyght by al other feares And wilfulnesse or stiffenesse in defending vntrue néedlesse or wrongfull cases c. The woordes are taken out of Esay the eyght Chapter The eyght is of noble and stedfast profession of the true doctrine concerning god Sanctifie the Lord god in your harts and bée redy at all tymes too rēder a reason too euery one that asketh you of your faith It perteyneth too the second precept of the .x. commaundements The vyces that encounter it are vtter renouncing of God or hyding of a mannes profession when it is néedfull too bée shewed And vngodly rashnesse or wilfulnesse in maynteining errors These places of this dayes Epistle haue I diuided as shortly as I could the full setting out of which at large may bée fetched out of my declarations of the vertues First concerning endeuer too exercyse concord courtesie and liberalitie towards others Secondly of méeknesse which restreyneth desire of priuate reuengement And thirdly of constancie in profession and in enduring the troubles that accompanie the profession Vppon the sixth Sunday after Trinitie ¶ The Epistle Rom. vj. WHat shall wee say then Shal wee continue in sinne that there may be abundance of grace God forbid How shall wee that are deade as touching sinne liue any longer therein Remember yee not that all wee which are baptysed in the name of Iesu Chryst are baptysed too dye with him VVee are buryed then with him by baptim for too die that likewise as Christ was raysed vp from death by the glory of the father euen so wee also shoulde walke in a new life For if we be graft in death like vntoo him euen so shall wee bee partakers in the resurrection knowing this that our olde man is crucified with him also that the body of sinne might vtterly bee destroyed that hencefoorthe wee should not bee seruaunts vntoo sinne For he that is dead is iustified from sinne VVherfore if wee bee dead with Chryst wee beleeue that wee shal liue also with him remembring that Chryst beeing raised from death dyeth no more Death hath no more power ouer him For as touching that he died he died concerning sinne once And as touching that hee lyuteh he lyueth vnto god Likewise imagine yee also that yee are dead concerning sinne but are alyue vntoo God throughe Iesus Chryst our Lord. The disposement THis Epistle is of those kind of cases that instruct And the state proposition or matter wherof it entreateth is this New obedience is needful or As many as are baptised Christians and iustified by faith for Chrystes sake muste all from henceforth eschue sin and yeeld new obedience agreing with Gods will or else Those that are regenerated must doo good woorkes This proposition confirmeth he with thrée arguments gathered out of the place of causes and he setteth it foorth with as many similitudes taken of the Baptim of death and buryall of Chryst The first argument is of the finall cause of iustification
riches of his glory that yee may bee strengthned with might by his spirit in the inner man that Chryst may dwel in your hearts by faith that yee beeing rooted and grounded in loue might bee able too comprehend with all sainctes what is the bredth length depth and height and too know the excellent loue of the knowledge of Christ that ye might bee fulfilled with all fulnesse which commeth of god Vntoo him that is able too doo exceding aboundantly aboue all that wee aske or thinke according too the power that woorketh in vs bee praise in the congregation by Christ Iesus throughout all generations from time too time Amen The disposement THis Epistle is of that sorte that is persuasiue For it is an encouragement that they should stedfastly reteine the Doctrine of the Gospell that they had receyued and not faint for offence of persecution And it is a prayer that God will preserue confirme and strēgthen true faith and stedfast loue among them The cheefe places of Doctrine therfore are these 1 Of constancie or continuance 2 Of true Inuocation 3 Of faith which embraceth Chryst that he may dwel in our harts acknowledgeth the largenesse of Christes mercy and excéeding great loue towardes vs. 4 Of thankes giuing or praysing God concerning whose almyghtinesse not tyed too second causes héere is put in a notable testimonie méete too be set ageinst Stoicall madnesse Of the first place I Beseeche you that you faint not in my tribulations for you which is your glory Like as Cicero in his Oration for Flaccus giueth his opinion concerning the miseries of the Iewes saying this nation hath well shewed how déere it was too the God immortall in that it is subdued in that it is let out too ferme in that it is reserued too bondage So also doo the wise men in the world iudge of the Church and of euery godly member of the same that are oppressed with the houge heape of miseries Namely that God regardeth not and much lesse loueth and receyueth too the felowship of eternall lyfe and ioy men so miserable néedie fewe in number drawne asunder with inward debates and laid open to the most bitter hatred of the world and too most cruell tormentes suche as in Paules tyme he himselfe and the rest of the Apostles were and suche as our congregations are in these dayes the wretched soules that are put too deathe for the pure Doctrine of the Gospell in Fraunce in Spaine and in the kingdome of Naples like as nowe of late at Montola in the kingdome of Naples foure score godly men like shéepe in a slaughterhouse had their throtes cutte by the hangman at the commaundement of the Romishe Bishop In this sorowfull shew of the fewnesse miseries and infirmities of the professers of the gospel all men perceyue this encouragement and entreatance of Paules too bée néedfull least the weaker sort taking offence at the miseries imprisonments and tortures of themselues and of other godly folke should reiect Chrystes true doctrine But let them turn away their eyes from the prosperitie power authoritie and multitude of the persecutors and from the fewnesse and the miseries of the godly let them settle themselues only vppon the word and the truthe deliuered by God Like as Noe in tyme of the flud Loth in Sodom the Machabées in the time of Antiochus and Paule and the rest of the Apostles in the time of Nero held fast the profession of the true doctrine though they had neuer so many wyse men and mightie enemies ageinst them Constancie or continuance is a vertue which abideth firm and stable in the true knowledge of Chryst and in faith and in profession of the true doctrine and cannot be quailed with any prosperities or aduersities that it should faynt from the truthe and giue ouer Now forasmuch as this stoutnesse of courage and strēgth that yéeldeth not too terrors torments farre surmounteth the power of man Paule beséecheth God with most earnest desire too strengthen the myndes of the Ephesians with his holy spirit and too stablish and vpholde their inward man or their fayth in Christ Like as he armed the Apostles at that tyme now in our dayes Luther with stoutnesse and strength of haultie and inuincible hart so as no threainings and terrors could make them faint but that they spred abrode the true doctrine of the gospell though the wisdome and power of the whole world fretted and fought ageinst it neuer so much Now Paul in this Epistle addeth two reasons why they should not take offence at his troubles and afflictions or bée moued too fall away from the true Doctrine For first I suffer these afflictions for you or for your sake not for any offence of myne but bycause I haue by preaching the Gospel called you Gentyles too the felowship of the Churche and eternall saluation too bée giuen fréely for Chrystes sake And by these my troubles and bandes I beare recorde that I doo in very déede and in good earnest thinke that the Doctrine of the Gospell is not a fond fable but true assured and taught by God in the behalfe whereof I endure so great miseries emprisonment yea and death also And so by mine example I confirme your faith Ageine my afflictions are your glorie That is too say they are not slaunderous and shamefull too mée or you they are not signes of Gods wrathe and casting of mée away But they are things that bée good healthfull honourable and too the glory of Gods Churche as in the fifth of the Actes the Apostles reioyce that they were counted woorthy too bée put too rebuke for the name of Chryst And Romaines the fifth Paule sayth wée glory in afflictions bycause affliction bréedeth patience patience bréedeth triall triall hope and hope of eternall lyfe maketh not a man ashamed or disappointeth not him that hopeth And the lyghtnesse of afflictions for the turning of a hand procureth an inestimable weight of glory for euer and euer j. Cor. iiij The second place I Bowe my knees muche more weake and féeble is mannes nature than that it can of it owne power continue stedfastly in the true acknowledgement of God and in Faith and despise and ouercome the terroures hatred imprisonments and other perils that accompanie the profession of the Gospell Therefore let euery one of vs daily make our hartie and earnest Prayer vntoo God the father of our Lord Iesus Chryst that he wil stablish and strengthen our hartes with his holy spirit that wée may hold fast the true acknowment of Chryst true faith euen too our last gasp according as he hath promised I haue praied for thée that thy faith may not faile And my shéepe héere my voyce I giue them eternall life no man shal pul them out of my hands Also God is faithful who suffereth vs not to be tēpted aboue our power but with the temptation maketh a way out y we may bée able
the holynesse and ryghtuousnesse propre vntoo God and too bée imparted too vs for thy Sonnes sake and concerning the Gospell by which alonely God will bée glorifyed and by which the glory may bée giuen too God not only for ryghtuousnesse and almightinesse but also for mercy and soothfastnesse How bée it concerning the benefites of Angels let the héerers beare in mynde specially these twoo textes of the Psalme Psalme thirtie and thre The Angel of the Lord pitcheth his tentes about or entrencheth those that feare the Lord and shall deliuer them which saying is taken out of the .xxxij. of Genesis Where Iacob beholding the host of Angels named the place Mahanaim that is too say the camp or host of god Psalm xcj. He hath giuen his Angels charge of thée too keepe thée in all thy wayes These hath GOD made kéepers of our soules bodyes lyfe name houses children and substaunce These chase away the Diuels when they practyse the destruction of the Churche or of any seuerall persone And doubtlesse they fight ageinst the féendes according as the lesson of this dayes Epistle and the tenth Chapter of Daniel testifie And although wée vnderstand not what maner of encounters they bée yet considering the greatnesse of our daungers let vs the more earnestly giue thankes too God for these kéepers and gather toogither the sayings and stories of the holy Scripture and of other wrytings too our instruction and comfort The Angels deliuer Loth out of Sodom Genes xix And an Angell succoureth Agar and Ismael Genes xxj xvj Angels come vntoo Abraham and beare Rebecca companie Genes rviij xxij xxiiij and in other places An Angell deliuereth Iacob out of all perils Genes xlviij The Angels go before the Israelites and defend them at their going out of Egipt and in the wildernesse An Angell appéereth too Iosua An hoste of Angels defend Elizeus ageinst the Syrians iiij Reg. vj. Angels make a slaughter in the hoste of Sennacherib and deliuer Ezechias iiij Reg. xix Esay xxxvij An Angell leadeth Peter out of prison Act. xij A childe called Cygnaeus being in the middes of winter left in a wood ouercouered with snow was kept and fed the space of full thrée dayes toogither by the ministerie of an Angell Simon Grynaeus escaped the handes of certeine Serieantes by the warning of an Angell which storie woorthy of remembrance Philip Melancthon recyteth in his exposition of the .x. chapter of Daniel But the benefites of the good Aungels will the better bée perceiued if wée consider the manifold dangers that hang ouer our heads by meanes of the Diuell The third place THe Diuell is of the Hebrues named Sathan that is too say an enimie or foe The Gréekes call him Diabolos that is too say a slanderer He is a cruel suttle mercylesse spitefull enimie of God and of all mankind and specially of Gods church At the first truly all Angels were created good by God but some Angelles through Pride and Ambition wherethrough they sought for a hygher degrée of the image of God fell and were cast by God intoo endlesse damnation Now although in this lyfe wée bée not able too serche out the cause why God suffereth the euill Angels which are the authors of all sinne and wickednesse séeing he could vtterly destroy them if he listed yet must wée bothe thinke vppon and also beléeue the things that are reported in the woord of god Iohn viij He was a murtherer from the beginning abode not in the truthe Therfore there is no truthe in him when he speaketh lyes he speaketh of his owne For he is a lyer and the father of lying He is a lyer and the father of lying that is too say he dréepeth into mennes mindes false and wicked opinions concerning God and Epicurish and Academicall doutings he rayseth vp corruptions of Gods woord he confirmeth Epicurish blasphemies and al vntruthes in the first and second Table And this Sathan like an enimie or a Serpent in déede led Eue and all the whole world astray as it is sayd in the Epistle He is a murtherer for by his outrageous crueltie and most trayterous craftes he practyseth mischéefe too our soules too the lyfe of our bodyes too our wyues children landes and houses and finally manaceth destruction too whole realmes and kingdomes Ageinst this cruell enemie fighteth our Michael the sonne of God who came too destroy the woorkes of the Diuell He being captaine of the holy Angels casteth the Diuel out of heauen and out of the heauenly Church Therfore let vs giue God thanks y he hath appoynted the Angels too bée our kéepers in so great daunger of our soules and bodyes and of all that euer wée haue And let vs endeuer by godlynesse and chast behauyor too reteine them still Vppon the feast day of all Sainctes ¶ The Epistle Apoc. vij AFter this I beheld lo a great multitude which no man could number of all nations and people and tongues stode before the seat and before the Lambe clothed with long whyte garments and palmes in theyr handes and cryed with a loude voyce saying saluation bee ascribed too him that sitteth vppon the seat of our God and vntoo the Lambe And all the Angels stode in the cōpasse of the seat of the elders and of the foure beastes and fell before the seat on their faces and woorshipped God saying Amen Blissing and glory wisdome and thankes and honour and power and might bee vntoo our God for euermore Amen And one of the elders answered saying vntoo mee what are these which are arayed in long white garments and whence came they And I said vntoo him Lord thou wottest And he sayde too me these are they which came out of great tribulation and made their garments large and made them white in the bloud of the Lambe therfore are they in the presence of the seat of God and serue him day and night in his temple and he that sitteth in the seat will dwell among them They shall hunger no more neither thirst neyther shall the funne light on them neither any heat For the Lambe which is in the middest of the seat shall feede them and shall leade them vntoo fountaines of liuing water and GOD shal wype away all teares from their eyes The disposement ALl the whole booke of the Apocalyps is a Prophesie concerning the persecutiōs and troubles that were too come vppon the christen Churche and wherewithall it should bée disquieted partly by Tyrantes and partly by Heretickes through the instinct of the Diuell And euer now and then there * This is to be vnderstode of the memoriall of the promysed seede kept alwayes in the hartes of the faithfull and renued by preching and talk and not of the keeping of any appointed holyday Twoo natures in Chryst Why Christ is called the woord The sonne of God was alwayes with the fathers Why Christ is called the womans seede The creede of Athanasius Gods mercie and louing kindnesse