glory of Godhead from Christ or the Heathen by yéelding the same honor too their feyned Gods doo cōmit horrible reproch ageinst Christ euen so also doo they sin right horribly which too our owne woorkes bée they neuer so good or too the merites of sainctes impart the honor of iustification and saluation which is too bée attributed al whole vntoo Chryst only and surmise these things too bée also necessary vntoo saluation For although wee doo some woorkes of ryghtuousnesse like as the ryghtuousnesse of Aristides surnamed the ryghtuous of Phocion of Aecus and of others is commended to bée more beautiful than the morning euening starres yet are these déedes of rightuousnesse in no wyse deserts of eternal saluation but are slight shadowes of outward discipline defiled with much foule filth of sinne which is purged only by Chryst The instrumentall causes or the meanes by which God offereth applieth and performeth vntoo vs euerlasting saluation and al the benefits of his sonne are the gospel which is the power of God to saluation to euery one that beleueth and the sacramēt of baptim which is the lauer of regeneration and renuance by the holy ghost For masmuch as al men by their carnal birth are born defiled with sinne and bée the children of wrath and endlesse damnation Ephes ij Psal lj it is not possible for vs too become the children of God and heires of eternal saluation vntil wée bée borne a new or begottē agein that is too say obtein forgiuenesse of sinnes for Chrystes sake and adopted intoo the place of children and heritage of Gods kingdome Now the holy ghost begetteth vs agein by two meanes by the woord or glad tidings concerning Chryst and by the sacrament of baptim as is sayd Eph. v. Clēsing it by the washing of water in the woord And the instrument in vs wherby we receiue the eternal saluation offered vs in the woord and the sacraments is only faith which is in any wise too be required in the vse of the sacraments as it is cléerely sayd whosoeuer beléeueth and is baptised shall bée saued Also yée are saued by grace through faith and not by woorkes And it is a knowne rule that not the sacrament but the faith of the sacrament iustifieth And therfore in this place must faith needes be comprehended also He hath saued vs that is too witte which beléeue by the washing of the new birth The effect of iustification is the renewing of nature by the holy Ghost poured out richly vpon vs whoo by little and little abolisheth and mortifieth the sinne that remaineth in vs and our false opinions and our sinfull inclinations and affections and kindleth in our mind a new light of the true knowledge of God and in our will and hart a new rightuousnesse or loue of God and our neibor or a new obedience towards all the commaundements of god Of this renewment Paule reasoneth more at large Eph. iiij Coloss iij. and ij Cor. iiij and specially Rom. vj. Another effect is life euerlasting or the manifest and perfect acknowledgment of God and our Lord Iesu Christ and a sound and perfect obedience or rightuousnesse without any sinne or blemish and a true and vnspeakeable ioy in God vtterly void of all sorow and gréefe The beginning and first frutes of which life is the renewment of the holy ghost but the perfection and fulnesse of it is yet hoped for shall most assuredly bée performed Therfore saith Paule that wée may beecome heires of eternall life according too our hope it is a sure saying c. Then let vs giue thankes with our whole heart too the sōne of God our Lord Iesus Chryst for that he hath brought vntoo vs these so great good things by his birthe and let vs pray vntoo him with earnest sute too kindle the fulnesse of faith in our hartes that they may bée quite out of dout that it is a faithful saying and may embrace it with most stedfast faith and atteine the inheritance of eternall saluation ¶ The third Epistle Tit. ij FOr the grace of God that bringeth saluatiō vntoo al men hath appeered and teacheth vs that we shuld deny vngodlinesse and worldly lusts and that we should liue sober minded righteously and godly in this present world looking for that blissed hope and glorious appeering of the mighty God and of our sauioure Iesu Chryst which gaue himself for vs too redeeme vs from all vnrightuousnesse and too purge vs a peculier people vntoo himself feruently gyuen vntoo good workes These things speake and exhort and rebuke with all commaunding See that no man despise thee The disposement It perteineth too the kind that instructeth For in most lerned wise and in singuler lyghtsomnesse of woordes it setteth foorth a bréefe doctrine concerning good woorks which must of necessitie folow the faith that receiueth the benefits of Chryst borne too vs and giuen too vs. The opening of this Epistle may be deuided intoo three places j A definition and the specyall kinds of things that are good woorks in déed and acceptable too God that is too say too renounce vngodlynesse and worldly lustes too liue Soberly Vprightly Godlily ij The forcing causes which ought too stirre vp euery man too the study of vertue and the exercise of good woorkes iij The efficient and finall causes or how good woorks may bée doone and how they may please God. The first place THe grace of our sauior Christ hath shined vnto al mē not that they shuld by abiding in darknesse through ignorāce of God of sin of death walow in all lusts and wickednesse but that by the abolishment of sinne and death they should begin a new and a rightuous life agréeable with the will and woord of God. No dout therefore but man being iustified and saued by faith through the frée mercy of God for Chrystes sake ought of necessitie from thencefoorth too shun sinne and too béegin a new lyfe agréeable with the lawe of God. And these are true principles New obediènce is of necessitie and of duetie Good woorkes are néedfull according as Paul expresly sayth Wée must néeds obey And in this place he sayth that the sonne of God is therfore borne for vs and giuen for vs that sinne being abolished wée should folowe good woorkes And he defineth good woorkes or new obedience by the priuation or taking away of the contrary and by a distribution too bée the renouncing or shunning of vngodlinesse and worldly lustes and too liue soberly vprightly and godlily The woord vngodlynesse comprehendeth all sinnes repugnant too the commaundements of the first table that is too wit Epicurish carelessenesse and contempt of the wrath iudgement and woord of God Epicurish and Academicall doutings Idolatrie superstition distrust presumption and such other Worldly lustes conteyne all the corrupt inclinations and sinnes of the second table the welspring wherof is concupiscence according as is said in an old verse Of
A POSTIL or orderly disposing of certeine Epistles vsually red in the Church of God vppon the Sundayes and Holydayes throughout the whole yéere Written in Latin by Dauid Chytraeus and translated intoo English by Arthur Golding Seen and allowed according too the order appoynted Jmprinted at London by Henrie Bynneman for Lucas Harrison and George Bishop Anno Domini 1570. ¶ To the ryght honourable Sir VValtar Myldmay Knight Chancelour of the Queenes Maiesties court of Exchequer and one of hir highnesse most honorable priuie counsel Arthur Golding wisheth health prosperitie and encrease of all godly knowledge with long continuance in the same RIght honorable forasmuch since the comming foorth of the Postill of Hemingius vpon the Gospelles in English the good liking of his wholesome doctrine and his well handling thereof too the playne vnderstanding euen of the simple and too the profitable edifying of al sortes haue caused many too reade the same with great willingnesse and diligence The partyes that were the procurers of that benefite too their Countrey haue with like good meening requested me to adde some Postill or exposition vpon the Epistles also to the intent that the well disposed Reader might haue more full instruction in those partes of scripture which are most vsually continually red in the Christen Churches In performance wherof vppon the speciall good report and commendation of such as are lerned I haue translated this Postill or as the Author himself termeth thē these disposements of Dauid Cythraeus conteyning in ground and substance of matter the selfsame things that the other worke dooth Howbeit handled and disposed after another sort For neyther vseth he so many subdiuisions as dooth Hemingius and besydes that hee conueyeth his matters intoo the manner of Sermons methodically disposed after the order of Rhethoricke instructing the Reader too frame the partes of his oration aptly and too enlarge the same plentuously according as oportunitie of tyme persone and matter shall require Also in such places as haue any darke phrases or hid sense he expoūdeth the woords grāmerlike opening the propreties of the tūgs and the figuratiue speeches wherby he giueth great light to the text Agein in diuers cases he draweth the matters into forme of Arguments after the manner of Logicke too the intent the Reader should looke throughly intoo the matter and wey it accordingly In whiche respects although this woorke may seeme more necessarie for the lerned or at least wyse for such as bee well entered in the liberall artes and foreward in knowledge than for the simple and meaner sorte yet notwithstāding there are other respectes also for which euen the simplest that is of any capacitie may fare the better by him For like as the termes of art in setting down and disposing of matters according too art are somwhat darke to such as are not acquaynted with them which is not a thing so greatly materiall too bee stumbled at So his discoursing and setting foorth of matters perteyning too fayth religiō doctrine and amēdment of maners which are the cheef poynts that al men should looke for are very playn orderly manifest and vtterly voyd of all obscuritie and darknesse Yea and he so euidently and effectually beateth into his heerers heads the right sense and meening of the holy scripture that it may seeme he had a singular care and regard too bee vnderstood of all men And not in these Epistles only but also in many other partes of holy scripture both of the old Testament and of the new hath he trauelled right paynfully lernedly and godlily to his own great cōmendatiō among the skilful to the great cōmoditie and furtherance of the christen cōmon wedle Wherfore I am the bolder to match this translatiō with the former of Hemingius as it were the forme with the matter and to dedicate it to your honor trusting that you will of your accustomed goodnesse giue mee leaue to shroud my simple dooings vnder the shadowe of your fauoure which thing I most humbly request For I thought it an vnmeet and vnseemly thing yea ageinst reason to separate those works in dedicatiō which are al one insubstāce of mater And therfore submitting myself it to your good pleasure I cease to trouble your honour any further Finished at Powles Belchamp the last day of March ▪ 1570. Vpon the byrthday of the Sonne of God our Lorde Iesus Christ. FOr as much as it is a custome in the Churche of God too begin the Newe yéere at the birthday of the Sonne of God so as the same day which was the commencement of our saluation should also lead the beginning of the yéere at this my entrance with most earnest sute I beséeche our Lord Iesus Christ the sonne of God who was borne for vs and giuen too vs that the yéere ensuing may bée luckie and too the welfare of Gods churche of the common weale of the studies of lerning and of vs and our housholdes And bicause the sonne of God was to this end sent and that his taking vpon him our fraile and weake nature mainteineth and preserueth all the whole masse of mankind too this end that out of it he may by the voyce of his gospell gather too himselfe an euerlasting Churche and abolishing sinne and death restore rightuousnesse and eternal life I beséeche him with all my hart that for his glories sake he will teach and gouerne vs and dwell in vs and bée effectuall in vs and also mainteine the light of the true doctrine concerning himself and the knowledge of lerning néedfull for his Churche the harbroughes of the Churche and wholsome peace that mo may acknowledge him rightly and set out his praise for euermore Now in the treatyses concerning the sonne of God our Lord Iesus Christ who was borne for vs and giuen too vs there bée thrée places chéefly too bée considered and set foorthe too the people First concerning the person of the sonne of God our Lord Iesus Christ borne of the virgin Marie in whome the twoo natures of God and man are by a wonderfull leage knit togither 2 Of the causes of this woonderfull coupling of the twoo natures in Christ and of the benefites or profites that redound too vs men by the birth of Christ 3 Of the applying of Christes benefites which thing is doone by fayth which afterward is effectual by good workes Therfore after the old custome of the Churche there are thrée Epistles wont to be red in the thrée offices on the birth day of Christ taken out of Heb. 1. Tit. 3. and Tit. 2. The first Epistle Heb. 1. dooth chéefly set forth the doctrin concerning the persone of Christ The second which in Tit. 3. setteth out the benefites of our sauior Iesus Christ with most cléere apparant words The third which is red in the second too Titus cōteineth a summe of the doctrine concerning good works which must folow the faith that applieth Christes benefites ▪ vntoo vs. I will therfore
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
it is sayd I am the Lord and this is my name I will not giue my glorie too an other Now the name of Iehoua is attributed too Christ in Iere. xxiij xxxiij Dan. ix Num. xxj Therfore Christ is verely by nature God. Againe he cōprehendeth a summe of the doctrine concerning these twoo woordes Remission of sinnes and peace purchased by Christ Wherin hée méeneth not bodyly and worldly peace but the appeasement of Gods wrath against our sinnes attonement with God quietnesse and ioy of conscience in all aduersities and in death and lastly desire too mainteyne outward concord and peace Thirdly that faith is not only a bare knowledge of the persone and benefites of Christ but also a trust settled in Christ it appeareth openly be this phrase All that beleeue in him For it is well doone in the schooles that they make this distinction in the maner of spéeches folowing that too beléeue of God is to beléeue him too bée to beléeue God is to giue credit too him and to beléeue his woorde and to beléeue in God is to trust in him too stay vppon him and too repose the whole hope of our saluation in him These six places conteyned in this notable sentence of Peter To him doo all the Prophetes beare witnesse c. Let the studiouse sorte consider and ioyne thereuntoo a summe of the doctrine concerning the Iustifying of man before God out of the writinges that comprehended the substaunce of the Christen doctrine Vppon Trinity Sunday The Epistle Rom. xj O The deepenesse of the riches both of the wisedome and knowledge of God how vnsercheable are his iudgementes and his wayes past finding out for who hath knowen the minde of the Lorde or who hath bin of counsell with him Eyther who hathe giuen vntoo him first and he shall bee recompenced ageine For of him and through him and in him are all things Too him bee glory for euer Amen The disposement of this Sermon concerning the Trinitie THe first and chéefe care of all men ought too bée too knowe God aryght too call vpon him and too set foorth his praise For too that end chéefly wer they created and redéemed by the sonne Neither is there any other higher or greater wisdom than the true knowledge and woorshipping of God which bringeth most assured cōfort in all tribulations and gouernment of lyfe in greatest affaires and saluation glory euerlasting both of body and soule Now forasmuch as vpon this day the Doctrine concerning the vnitie of the béeing of the Godhead and the Trinitie of the persons is woont too bée set foorth in the Churches we wil distribute this dayes doctrine intoo three places 1 What God is 2 That there is but one God only 3 That there are thrée persons in the one being or in the one substance of the Godhead the father the sonne the holy ghost and of either of their properties and differences First what God is GOd wil haue his béeing and wil knowne too mē this only one way according as he hath manifested himselfe in his church by the certen woord that is to wit by the law and the gospel the notable records deliuered by Chryst the prophets Apostles And there is very great ods in the difference béetwéen the heathenish knowing of God the christen For although the heathen by the natural lyght shed into their minds and by this most beautiful Theatre of natural things doo after a sort know God too bée a mynd euerlasting wyse well dooing iust the beholder of things and the iudger of mennes dooings too whom according too that lyght ingraffed in mens minds which discerneth honest dishonest things a sunder obedience is too bée performed yet haue they not knowne eyther the difference of the thrée persons or the will of God reueled in his gospel Yea and contrarie too this knowledge ingraffed in them by nature they allow the Idolatrous woorshipping of the monstrous multitude of Gods and bicause in the confusion of this present lyfe they sée the good ofte tymes in ill case the ill in good case they are ouerwhelmed eyther with Epicurish or with Academish doutfulnesse wherthrough al that religion of theirs is appalled and falleth too the ground But the summe of the Doctrine concerning the béeing of the Godhead which the vsuall description of God compriseth is this God is a béeing or substance spirituall vnderstanding euerlasting soothfast good ryghtuous mercifull chast most frée of infinite power and wisdome and another from the bodyes of the world The euerlasting Father who begate the Sonne his image from before all worlds and the Sonne the coeternall image of the Father and the holy Ghost procéeding from the Father and the Sonne According as the Godhead hath disclosed it selfe which toogither hath created and mainteyneth heauen and earth and all creatures and in mankynd gathereth too it selfe a Churche too the intent that by the same this one and true Godhed which is manifested by assured testimonies and by the woorde deliuered too the Prophets and Apostles may bée acknowledged and called vppon and glorifyed in the eternall lyfe This definition is compacted out of many recordes of Gods woord which may bée plenteously enlarged And it consisteth of foure members First it reckeneth vp in order the twelue properties peculiar too the béeing of god Secondly it reciteth the thrée persons the differences of them Thirdly it declareth the operations of God and his creation preseruation of all things And fourthly it sheweth the chusing of his eternal church by which he wil be knowne magnified The second place THat there is but one God euen the soūder sort of the heathen being conuicted by demonstrations taken of the orderlynesse of causes in nature haue taught And woorthy of remembraunce are these sentences There is one God onely and there is none other God. Also there is but one God wyse mightie and there withall blissefull And ageine there must needes bee some one thing and that immortall whoo was the first mouer of all things and which preserueth them nowe in good gouernance The rule of many is not good let there bee but one gouernour Notwithstanding contrary too this opinion knowne too nature the Heathen men admitted an abhominable sorte of Gods which as Paul sayth truely an idoll is nothing in the world are not euerlasting Gods but eyther surmysed and vaine names or very féendes or else other things created by god Agein in the very church also the Manichées imagined twoo Gods bothe of them myghtie and eternall the one good and the cause of good in nature the other the cause of euil Ageinst these madnesses let this doctrine bée most firmly held that there is but one God almightie euerlasting good ryghtuous the iudge the maker and the preseruer of all things manifested in the Church by the sōne our Lord Iesus Christ sent among vs and by his Gospel deliuered too vs according too the sayings of
thence he shal come to iudge the quick and the deade Now the doctrine concerning the last iudgemēt may be comprised in these six places 1. Whither there shal come any last iugement 2. who shall bée the iudge and howe and when he shall come 3. What shall bée the manner and order of the iudgement 4. Of the rewardes of the ryghtuous 5. Of the endlesse pains of the wicked 6. Of the tyme and of the rest of the circumstances of the iudgement The fourth Of Freendlynesse LIke as Paul reioyced vnfeynedly and from his hart that the Corinthians were brought to the true knowledge of God the felowship of the euerlasting and blissed churche So must euery man reioyce in the prosperitie of other men specially of good men and bée sory for their mischaunces and wishe them wel from the bottom of their harte This vertue is called Fréendlynesse And the vices that encounter it are diuelishnesse spyghtefulnesse and maliciousnesse of which wée haue spoken already in the Exposition of the vertues of the fifth commaundment Vppon the .xix. Sunday after Trinitie ¶ The Epistle Ephes iiij BE yee renued in the spirit of youre mynd and put on that new mā which after God is shapen in rightuousenesse and true holynesse Wherefore put away lying and speake euery man truthe to his neighbour forasmuch as we are members one of another Bee angrye and sin not Let not the Sun go downe vppon your anger neither giue place too the backbyter Let him that stole steale no more But let him rather labour with his hands the thing that is good that he may haue to giue vnto him that needeth The disposement IT is of those sort of cases that are persuasiue or exhortatiue For it is wholly occupied in exhortation vntoo good woorks concerning which the customable doctrin included in sixe places may bee recited First whither newe obedience bée néedful Secondly which are the works that bée good in déede that is to wit not Munkish ceremonies or such lyke ceremonies deuysed by men but the works that be commaunded of God as truth méekenesse liberalitie and diligence Thirdly what are the efficient causes of good woorkes or how they may be performed by vs sith we are so weake and the Diuell so strong Fourthly how good works please God sith they be vnperfect and defiled with many sinnes that is to wit not for our owne worthynesse but for Chrystes sake through faith Fifthly for what ende good works are to be done that is too wit not too deserue forgiuenesse of sinnes by them which is giuen fréely only for Chrystes merit but that wée may yeelde too God our due obedience that we may glorifie him that we may eschue paynes euerlasting and present and that we may obtaine the rewards that are promised Sixthly forasmuchas the good woorks euen of all the saincts are disteined with many sins we must speake of the difference of the sinnes that remayne in the saincts and of those that remayne not in the saincts Howbeit bycause this Epistle conteyneth otherwyse a moste plentifull doctrine and that the phrase thereof hathe some hardenesse in it we wil interprete the very text in order diuiding it into six common places wherof twoo or thrée maye bée stoode vppon somewhat longer sermonlyke The first LAy away from you that old man according to youre former conuersation whiche is corrupt thorough the deceiuable lusts and be ye renued in the spirit of youre mynd and put on that new man which after God is shapen in holynesse and rightuousnesse The first parte is a generall exhortacion to new obedience agreeable to Gods will or comformable too Gods rightuousnesse This exhortacion is enlarged with an Antithesis or setting togyther of contraries Lay away sin and put on rightuousnesse Or cease too doo euill and doo good woorkes The old man by this name he méeneth all the defaults in nature all euill inclinations affections and dooings that agrée not wyth the wyll or lawe of GOD that is too wit in the mynde ignoraunce of God darknesse and doubtefulnesse concernyng GOD concernyng the prouidence will and woorde of God and concerning the promises and threatnings of god In the will voydnesse of the feare loue towards God and of al vertues which ought to be perfect and earnest and also euill inclinations standing in ones own conceyt pryde fleshly carelesnes And in the hart a headynesse of al affections flames of vnlawfull loue of hatred of desire of reuenge and of couetousnesse All this huge heape of sinne that sticketh in the nature of man vnrenued is betokened by the terme olde man whom in other places he calleth somtimes the natural man somtime the outward man sometymes fleshe The lustes of errour or deceyuable lustes he nameth all euill inclinations of corrupted nature whereby wee are caryed headlong intoo error and sin as it is sayde Concupiscence is the fountayn of all euyls both of the fault and of the punishment For thorough concupiscence both the cleannesse and soundenesse of the soule is marred and the body is made subiect vnto death To be renued and to put on the new man are in maner all one The mynd is renewed when the darknesse of sin is chaced out of the mind by the gospel and the holy ghost and there is kindled true knowledge of God true faith loue rightuousnesse and obedience of al vertues For vnder the name of mind he comprehēdeth al the powers of the soule which the Philosophers are woont to distinguish The new man he calleth him that is renued by the voice of the Gospell and by the holy ghost who kindleth in mēs minds the light of the true knowledge of God and al vertues agreable to Gods rightuousnesse suche as were in the first man that was created after Gods image before his fall The second HE putteth in a bréefe most lerned definition of Gods image after which mā was created namely y it is tru ryghtuousnesse and holynesse and Coloss iij. he writeth that it is the true knowledge of God the creator Vppon these twoo textes wée buylde this true and lerned definition of Gods image Gods image in the first man was not onely a being of mynde and will nor onely a relation or acceptation of mankynde before God but also a qualitie of the seconde speciall kynde that is too say a natural ryghtnesse and excellente perfectnesse of all the powers of man as of the mynd the will the hart agreeing with the first pattern or diuine mynde that is too wit in the mynd light that is a manifest knowledge of God the Creator without any darknesse or wauering In the wil harty loue of God all vertues stirred vp and blazyng without any sinful inclinations and without concupiscence and fleshly carelesnesse and too be short true ryghtuousnesse and holynesse that is too say vniuersall obedience agréeing with the wil of God and directed truly too this ende that the patterne might be knowne abrode
another place bring foorth frutes woorthy repentance that is too say agréeing too repentance that you may please him in all things or that you may please him thorowly Heere is too bée told howe good woorkes please god Which thing is declared in these foure Articles First the persone that bringeth foorth the frutes of good woorkes must bée Gods fauoure for Chryste the Mediatours sake by fayth For without Fayth it is impossible too please god Ebr. xj And all that is not of fayth is sinne Rom. xiiij 2 Wée must acknowledge that many inward sinnes sticke still in vs whiche are a let that our good woorkes are not perfect ne please God of their owne woorthynesse For there is no rightuouse man vppon the earth that dooth good and sinneth not 3 Yet notwithstaÌ„ding wée must bée fully persuaded that it is Gods will that wée should walke agréeably too his wil and yéeld frute in all kynds of goods woorks 4 These good woorkes or new begoonne obedieÌ„ce please God not of their owne woorthynesse but for Chryst the Mediatours sake through faith out of which as out of the trée of all good woorkes spring all good frutes This then is the true woorthinesse of good woorks that they bée Gods seruices and sacrifises acceptable too God through Chryst j. Pet. y. Offer yée spirituall sacrifises acceptable too GOD through Iesus Chryst Paule in this place reckeneth vp six good woorks of which may bée spoken in order The first is the true acknowledging of GOD or faith which is the piller and foundation of all the reste of the vertues The second is Manlynesse or Constancie and Perseuerance whiche continueth in the true knowledge of God and in faith vntoo the houre of death and by the almightie power of God valiantly ouercommeth the Diuels craftes the assaultes of corrupted nature and the outrages of Tyrants The third and fourth are Patience and Longsufferance which calmly outweareth the miseries that accompanie the profession of the Gospell and is not discouraged with continuance of long delay so as it should fret and repyne at God or séeke for other vnlawfull helpes Concerning these vertues is spokeÌ„ alredy in the first and fifth commaundement The fifth is Ioyfulnesse of conscience settling and delighting in God which perteyneth to the first coÌ„mandment The sixth is thanksgiuing wherof I haue spoken in the second commaundement The third place Of Christs benefits or of remission of sinnes and Iustification PAule sayeth VVhich hath made vs mete to be partakers of the lot of saincts in light that is too say who of his owne frée goodnesse and mercy and not thorough our power or for our deseruings hath made vs méete to becom partakers of the lyght or true knowledge of his Gospell and of the lot of the saintes or of the inheritance of lyfe and glorie euerlasting â–ª such shal be bestowed vpon al saintes who hath deliuered vs out of the power of darknesse that is to say of sinne and death wherthrough the diuel kepte all mankynd oppressed in most miserable thraldome and translated vs into the kingdom of his dere son that is to say hath adopted vs to bée the sonnes of God for his déere beloued sonnes sake by whome we haue redemption through his bloud that is to wit forgiuenesse of sinnes This sentence comprehendeth in singular lyghtsomnesse of woorkes a summe of the doctrine of the Iustification of a christen man and in especially these twoo places First what it is â–ª Iustification is a riddance of a man out of the power of darknesse sin death or it is the forgiuenesse of sins the adopting vs to bée the sons of God and a partnershyp with the saincts in lyght that is to say the inheriting of eternall lyfe lyght ryghtuousnesse and all good things whiche are giuen too the Sainctes for the price which our Lorde Iesus Chryst the son of God hath payed for vs by sheading his owne bloud Secondly what is the enforcing cause or the desert for which we are deliuered redeemed made partakers of this light lot of the godly y is to wit the only blud or passion death of our Lord Iesus Christ the sonne of god It was not the bloud of Abell it was not the bloude of the lamb and of all the sacrifises it was not the bloud of all the martirs and much lesse is it the ceremonies and rites of Moyses or of the munks or of the masse or oure owne vertues and good deedes that do it as is sayd more at large Rom. iij. we are iustified fréely by the grace of god through the redemption made by Iesus Chryst whome God hath set foorth a mercy feate through faith in his bloud Vppon the .xxv. Sunday after Trinitie ¶ The Epistle ij Pet. j. NOt with standing I thinke it mete as long as I am in this tabernacle to stirre you vp by putting you in remembrance forasmuch as I am sure how that the tyme is at hand that I must put of my tabernacle euen as our Lorde Iesus Christ hath shewed me I wilenforce therfore that on euery side ye might haue wherwith to stirre vp the remembrance of these things after my departing For we folowed not deceiuable fables when we opened vnto you the power and coming of our Lorde Iesus Chryst but with our eyes we saw his maiestie euen then verily when he receiued of god the father honor and glory and when ther came such a voyce to him from the excelleÌ„t glory This is my dere beloued son in whom I haue delite This voyce wee harde when it came from heauen being wyth him in the holy mount Wee haue also a ryght sure woorde of prophesy wherevnto if yee take heede as vntoâ— a lyght that shyneth in a darke place yee doo well vntill the day dawne and the day starte aryse in youre hartes See that yee fyrste knowe thys that no prophecie in the Scripture hath any priuate interpretation For the Scripture came neuet by the will of manâ— but holy men of God spake as they were moued by the holy ghost The disposement THis epistle is partly persuasiue and partly in structiue The proposition and summe of it is this I counsel you to reteyne stedfastly the true doctrine concerning Chryst deliuered by the Prophets and Apostles which is the only fountayn and rule of the true religion and of oure euerlasting saluation The cheef places of doctrine are these FIrst it belongeth to the duetie of a faithfull Bishop too repete oft and to beate into the heads of his héerers the sum of the true doctrin and to admonish and exhort them continually that they kéep it pure and vn corrupt vnto the last gaspe of theirly â—â— and that they eschue false teachers The second and principal is that there is but one true religion and doctrine concerning GOD which is vttered in the writings of the prophets and Apostles whiche all the Godly are bound diligently to
and by al meanes too embrace and hold fast the benefites that are offered in the same For the lyght of the gospell shyneth not at all tymes among the Iewes and the Gentyles But sometymes the blynd and sorowfull darknesse of not knowing the Gospell ouerdreepeth the greatest part of mankynde as before the comming of Chryst many hundred yéeres the Gentyles were left in ignorance of the Gospel Yea and among the Iewes also the lyght of the true Doctrine was for the more part quenched quite out And now also the wickednesse and vnthankfulnesse of men is punished with the blindnesse and outrages of Mahomet the Pope Therefore let vs acknowledge the exceeding great benefit of God that in this our time when the world is at the last cast he hath kindled agein so cléere and notable a lyght of his gospell concerning the office and benefites of Chryst our euerlasting saluation And let vs not like thanklesse persons hold skorne of gods so great gift but let vs with singuler watchfulnesse diligence and héede endeuer too embrace it hold it faste and spred it abrode For doutlesse as Plato sayth of another kynd of Doctrine There came neuer neither shall there come a greater gift And if the present oportunitie bée neglected and despysed within a whyle after there will folow new darkenesse and confusions of opinions Wherefore séeing that the lyght of the true Doctrine shyneth now among vs and that the Gospell of saluation is neerer or better knowne too vs than too our fathers let vs with all héede and watchfulnesse kéepe it For by the Gospell are such benefites offered vntoo vs as no other Doctrine is able too giue vs. Admit that Philosophie bée the guide of lyfe admit it bée the sercher of truth the expulser of vyce the foūder of lawes and the mistresse of manners and discipline as Cicero saith Admit that Eloquence bée the Quéene of al worldly things Bée it that a Troian is comparable too many other Yet doo all these Artes serue only for the darke nyght of this mortal lyfe neyther can they bring true lyght and eternall saluation The Gospel only is the power of God that woorketh saluation too euery one that beléeueth For by the Gospell and none otherwyse dooth God shewe his mightie operation in vs kindling in our mindes the day or light of the true knowledge of God and of true fayth and prayer giuing vs eternal saluation that is too say deliuerance from sinne from Gods wrath and from euerlasting death and new rightuousnesse lyfe ioy and glory euerlasting These heauenly and perpetuall benefites are offered too vs by the Gospell according as wée shall speake more at large of the profitablenesse of the Gospell in the Epistle of the next Sunday The second place AFter one and the selfe same manner doo all the Sainctes of all ages the Fathers the Prophets the Iewes and the Gentyles obteine eternal saluation that is too wit for the only son of Gods sake our Lord Iesus Chryst through fayth as it is plainly sayd Act. iiij There is not any other name giuē vntoo men vnder heauen wherin wée must bée saued Act. xv Wée beléeue our selues to be saued by the grace of our Lord Iesus Chryst as our fathers were And of Abraham it is expresly said Abraham saw my day And agein Abraham beléeued God and it was imputed too him for ryghtuousnesse VVhy then dooth Paule say that saluation is neerer too vs now than when we beleeued I answer for thrée causes First bicause Chryste the author giuer of euerlasting life whom the father 's looked for too come is now come in the sight of the world Secondly bicause a greater and bryghter light of the Gospel is kindled and spred further abrode now than before Chrystes comming And wee sée that the very Apostles did not cléerly perceiue before Chrystes resurrection what manner of kingdome Chrystes kingdome should bée And thirdly bicause the Gentyles also were called too the felowshippe of euerlasting saluation by the vniuersall preaching of the Gospell The third place PAule enlyghteneth his exhortation too new obedyence or a lyfe agreeable too the Gospel by an Allegorie of the light or of the day and of darknesse which Allegorie he vnfoldeth somewhat at large j. thess. v. Eph. iiij and .v. Concerning the causes that should moue vs too folowe good works earnestly and concerning the seueral sinnes which Paule warneth vs too shun in this place an exposition may bée fetched out of the place that entreateth of good woorkes and out of the exposition of the ten commaundements I will but shew the harder phrases at this tyme. Let vs lay aside the woorkes of darknesse that is too say ignorance of God carelessenesse which neglecteth the doctrine of the Gospell and euerlasting saluation all sinfull lustes and all outward offences fighting ageinst the law of God. And let vs put on the armor of lyght that is too wit true knowledge of God true fayth inuocation studie and profession of the true Doctrine patience lowlynesse hope and the rest of the weapons that are néedefull for the mayntenance of the honor of true godlynesse for the disappoynting of the diuels policies and for the repressing of the headinesse of sinfull nature all which Paule describeth Eph. vj. As in the day that is too say in the cléere knowledge of the Doctrine of the Gospell and in true fayth grounded vppon Chryst VValking after a comely sort That is too say let vs frame the purposes and dooings of our lyfe or let vs liue as it becommeth vs or as agréeth with the will woord of God. Not in feasting The Gréeke woord Comois signifieth drūken feastes ribaudly songes and wanton daunsings such as are woont too bée vsed by wildheaded and wanton yoongmen The contrarie vertue is sobrietie or stayednesse and shamefastnesse which perteyneth too the sixth commaundement Neyther in chambering and wantonnesse The latin word Lasciuia wantonnesse signifyeth a forewardnesse too iolitie gaming 's and diuersitie of pleasures which notwithstanding is not matched with craftynesse and desire to doo harm like horses which waring lustie through ouermuche rest and feeding become coltish and fall too kicking and winsing And Appius in Liuie sayeth that the common people doo rather ware wanton than cruell But the Gréeke woord Aselgia signifyeth somewhat more namely a more leaud and ruffianly sausinesse and reproche offered in the way of dishonestie It appéereth that Paule in this place speaketh of the filthinesse and vnclennesse whereuntoo the contrary vertue is chastitie perteyning too the sixth commaundement Neyther in stryfe and enuying or spytefulnesse The contrarie vertues are méekenesse desire of concord and modestie or mildnesse of which is spoken in the fourth and fifth commaundements Put on the Lord Iesus that is to wit in receiuing by faith the imputation of Chrystes ryghtuousnesse where withall our sinnes bée couered as with a cleane garment And agein by folowing Chrystes example in
Gods iustice The duetie of a redeemer hygh preest Sinne damnation Mannes saluation The benefites of Chrystes birth How Christes benefites are applied too vs. How and why glory is giuen too God. Peace Gladnesse Chrysts apperings too the Fathers in old tyme. A description of the second persone in the Trinitie Proues of Christs Godhead Iohn 1. Iohn 5. Chryst onely purgeth sinne What Angels bee The definition of saluation rightuousnesse and life are the sum of Christs benefites The efficient cause of saluation Goodnesse Louing kyndnesse Mercifulnesse Grace Our mediator or spokesman Who they bee that dishonor Christ Our owne rightuousnesse is of no desert The gospell and baptim are instrumēts of saluation Faith the instrumēt vvhervvith vvee take holde of saluation Renevvment of nature The effects of iustification Good vvorkes must folovv iustification Good workes or new obedience Vngodlynesse Concupiscence or lustfulnesse Stayednesse Rightuousnes Godlynesse The causes that moue too good workes Gods commaundement Hope of glory Abolishment of sinne Thankfulnesse How woorks become good Chrystes working in vs by his spirir By his woord By mannes willingnes The points vvherof Steuē is accused Atteynment of gods promises Worshipping of God. The institutiō of a new law What martyrdoome is The parts of martyrdoome Confessors Martyrs The holy Ghost Gods woord Mannes mynd Chryst is alwayes with his Churche The matter that maketh a Martyr Gods glorie Maintenāce of true religion Strengthening of the weake Certeintie of doctrine Witnessing of the immortalitie Reteynement of saluation vertues that go with martyrdoome Vices that fight ageynst martyrdome Chryst is very God. Chryst is very man. Redemption Adoption The gift of the holy ghost Inheritance of endlesse lyfe A warning for Pauls mening The workyng of the lavve The dueties of the lawe too teach vs too knowe God and our selues To frame our maners aright Too correct offenders The law dryueth vs too Chryst In whom Chryst is effectuall The law a shadow of things doo come Things to bee noted concerning the Epiphanie or twelfth day Of the wyse men that came vntoo Chryst The tyme of their cōming The names of the wise men Earnestnesse in receyuing and keeping the truthe The sondry names and glory of Chryst Iehouah or Lord. The glory of the Lord. What it is too giue glory to God. Why Chryst is called our light Who are the true Churche Why God dyd put a difference betweene the lewes and the Gentils The prerogatiues of the lewes The wretched state of the Heathen Gods vnchaūgeable rule in calling men to saluation Saluation is of free gift and not of desert The true seruice or woorshipping of God. What is represented by gold What is represented by Frākincense The Altar of attonement is Chryst Sacrifyce Quicke or liuing Holy. Reasonable seruice Worldlynesse Renevvment of mynd Myldnesse Ouervveening misvveening forvveening Christen wisdome Worldly wisdome Mannes boūds The right vse of gods giftes Prophesie Heretical prophesying Papistical prophesying Ministers Teachers Exhortation How to giue How too rule God graunt there bee none such in England How to shew mercie Loue towards ones neibor or true frendship Brotherly loue ▪ Reuerence Diligence Zele Taking of time Hope Patience Prayer Liberalitie Hospitalitie or house keping Meeknesse Frindlinesse or gladsomnesse ▪ Pitie Concorde Lowlinesse mildnesse Mildenesse Meekenesse Shunning of stumbling blockes Reuengment Rightuousnes comprehendeth all vertues The lawe of God and of nature What it is too loue our neybor The seuerall sorts or degrees of loue towardes ones neybor Gods commaundement is the rule of vertues Antimonians The loue of God. Wee can do no vvoorks to iustify our selues Hovv loue engendreth in vs What is to bee done in all intents drifts and purposes of this lyfe The common ende and drift of al a mannes dooings The endes of authoritie or ciuil gouernement The ends of the ministerie The endes of learning Settlednesse The descriptiō of a good and skilfull minister Vnnecessary dealings The fiue naked Games or exercyses of Actiuitie Running Buffeting Leaping Coyting it vvas like our throvving of the hammer Wrestling The dyet demean or of those that contended in the sayd Games their revvards An excellent similitude A furlong The revvarde of victorie Interpretation of the Greeke vvoords Of the behoue fulnesse of doing vvell Of the discom moditie of doing yll Examples One church of God in al ages gathered by one meane fed vvith one foode Figures of Baptim Figure of the Lords supper The causes of the Lentō fast True glorie or boasting False Apostles Reprofe of vaynglorie Example of christen bosting Who are the children of Abraham Labours Strypes Death Strypes Whippings Stoning Shipwrecke Trauell Ieoperdy Loke for these names in the table in th end of this booke Austin Aretas How manye sortes of visions of reuelations there be Visions of three sortes Difference of heauens Heauen or Paradyse Languages Prophesying and fayth Mark wel this discourse and beare it away True faith and true loue are vnseparable Patience Gentlenesse Freendlynesse Modestie or myldnesse Good meening Lowlynesse Grauitie Iustdealing Equitie Meeknesse Freendlynesse Ryghtfulnesse and mercy Rightuousnesse truthe Patience Freendlynesse Hope Patience Prophesy Tungs Knowledge Differences of knowing God Duties or poynts of a true preacher Vertues that ought too bee in ministers Patience Painfulnesse The touchstone of Religion What patiēce is Look for these in the table at the end of this Booke Why lent was ordeined The first author of the Lenton fast Diuersitie in keeping the Lent. Austin a mainteyner of the Lenton fast Saturdays and Emberdayes Diuersitie of allegoricall fastes Papisticall fast reproued The iudgemēt of gods woord concerning fast How too obserue the outward fast aryght Scripture the rule of christianitie Christians must proceede continually not stay Chastitie a mark of Gods church Tertullians saying Buying and selling Honest Profitable Good counsell Bargaining merchandyse appoynted by God for singular good purposes Confutation of Meritmōgers Necessitie of cōmaundemēt Necessitie of eschewing paynes Necessitie of Gods graces and gifts Rewardes Chastitie Couetousnesse Followers of God. Too walke Sacrifyse Sweete smell Sainctes Whoo is an Idolater Darknesse A Testament or last will. A definition of the new Testament A definition of the old Testament The difference betweene the old ▪ Testamēt and the new Agar Sara Ismael and Isaa◠A very good argument The heauenly Ierusalem What preesthod is in general A definition of the hyghest preest or of Chryst Gods iustice medled with mercy was the cause of christs sacrifyce Why the sacrifysing of beasts was ordeyned The sacrifises of the Hēathē Differences of Chrystes sacrifise and the Leuiticall sacrifises Eternall saluation Leuitical sacrifises are figures Chrystes sacrifice once for al Christ purgeth by his own blud Chryst is entered into heauē Marcion the Manichees Chrystes humilitie IESV Why Chryst was made a sacrifyce The first part of Chrystes Passion Testimonies of gods wrath ageinst sinne The seconde part of Chrystes passion The third part of his passion The loue of
counsel of the Godhed for mankind and turning vppon himselfe the most rightful wrath of God against sin ioyning too himself our nature by euer lasting and indissoluble bond Secondly the holy ghost hath sanctified the flesh taken of the substance of the virgin Marie and fashioned in Maries wombe the body of Chryst redy too bée borne Luke j. The causes inforcing the birth and Incarnation of the Sonne of God our mediatoure were chéefly foure First the excéeding loue and mercy of God towardes mankind which he would not haue forlorne for euer Secondly Gods iustice binding men either too obedience or too sufficient punishment Therefore when man had transgressed it was of necessitie that the punishment should be performed by man Thirdly Now that the pryce might bée of full value and the greatnesse of the desert might excéede the greatnesse of the sinne it béehoued the redéemer too excell all creatures and too bée a person of the Godhed Fourthly It is the duetie of a redéemer and high priest too appease Gods wrathe and too ouercome sinne and death and too bée at hand in all places and too héere and defend the Churche and too restore ryghtuousnesse and eternall life vntoo it But this can no man doo that is not also Emanuell that is too say in very déede and by nature God. The outward forcing cause is sinne and the most sorowfull damnation of all mankind which God wold not should vtterly perish The finall cause is shewed in the Sermon of the Angell Beholde I bring you tidings of great ioy for there is borne too you a sauioure Chryst the Lord. For the highest benefit that the sonne of God hath wrought vntoo vs by his birth is saluation that is too say deliuerance from Gods wrath from sinne from death from curse of the law from the tirannie of the deuil and from endlesse damnation and on the other side attonement with God ioy of conscience adoption too be the sonnes of God the gift of the holy ghost rightuousnesse and euerlasting life Too bée short the woord of God Iesus Christ is become that which wée bée too the intent he might make vs fully that which he is For that I may vse the woordes of Ciprian Chryst the sonne of God voutsaued too become the sonne of man to the intēt he might make vs men the sonnes of God He tooke vppon him the shape of a seruant too the intent he might set vs frée that are the seruauntes of sinne and death He was wounded that he might heale our wounds and it was his will too die that he might giue vs mortal wights immortalitie These benefits are brefly conteined in the promises made too Adam Abraham In thy séede shall all nations be blissed Also the womās séede shall tread downe the serpents head And the summe is vttered in cléere and lyghtsome woords by Paule Galath 4. After that the fulnesse of time was come God sent his sonne borne of a woman made vnder the lawe too the intent he myght redéeme those that were vnder the law that wée myght bée adopted the sonnes of God of which notable sentence I will intreat more at large the next Sunday The .iij. Of the applying NOw forasmuch as these are great good things which the sonne of God bringeth the sorowful minds demād how wée wretches defiled with sinnes can atteine them That do the Angels teach vnto you is borne a sauior And Esay a child is born vnto vs a sonne is giuen vntoo vs And hereuppon is grounded this sentence Iohn 3. So God loued the world that he gaue his only begotten sonne to the intent that all y beleeue in him should not perish but haue lyfe euerlasting For too this purpose was the sonne of God sent that wée al whoo are vtterly vnwoorthy and horibly defiled should bée accepted of God for his sake and atteyne remission of sinnes and eternall saluation And wee are most straightly commaunded of God too beléeue assuredly that these good things are giuen vs for his sonnes sake and through this faith shining before vs too sing all our life long with the Angels 1 Glorie bee too God on high that is too say nowe that the sonne is borne for the same sonnes sake is true and perfect glorie yéelded vntoo God not only for that he is God wyse rightuous and a iudge but also for that he is mercifall and certeinly accepteth vs for his sonnes sake and rewardeth vs with eternall life This glorie doo neyther heathenmen nor Turkes nor hipocrites but only they that beleeue in the sonne that is borne too vs and giuen too vs yéelde vntoo God. 2 In earth peace that is too say men haue God reconciled and fauorable too them and mainteine mutuall loue among themselues 3 Too men gladnesse that is too say although miseries and distresses befal them yet are their hartes quiet and merie and rest stedfastly in this souereine goodnesse that the sonne is borne too vs and giuen too vs. ¶ THE CONCLVSION In the knitting vp let the thrée places bée repeted and let a thanksgiuing bée added for the sending of the sonne and a prayer that God will voutsaue to gather a churche too his sonne among vs and kindle our mindes and hartes with his holy spirit so as wée may looke somewhat more déepely intoo this woonderfull deuise of our redemption and magnifie it with thankfull hartes Vppon Christmas day ¶ The Epistle Heb. j. GOd in times past diuersly many ways spake vntoo the fathers by Prophets but in these last days he hath spokē vntoo vs by his own sonne whom he hath made heire of all things by whō also he made the worlde Which sonne beeing the bryghtnes of his glory and the very image of his substāce ruling al things with the woord of his power hath by his own person purged our sinnes and sitteth on the right hand of the maiestie on hie beeing so much more excellent than the Angels as he hath by enheritaunce obteined a more excellent name than haue they For vntoo which of the Angels said he at any time Thou art my sonne this day haue I begottē thee And agein I wil bee his father and he shal bee my sonne And agein when he bringeth in the first begotten sonne intoo the world he saith And let all the Angels of God woorship him And of the Angels he saith he maketh his Angels spirits and his ministers a flame of fire But vnto the sōne he saith thy seat o God shal be for euer and euer The scepter of thy kingdom is a right scepter Thou hast loued rightuousnesse and hated iniquitie Wherefore God euen thy God hath anointed thee with Oile of gladnesse aboue thy fellowes And thou Lord in the beginning hast laid the foūdation of the earth And the heauens are the woorkes of thy handes They shall perish but thou endurest They all shall wex old as dooth a garment and as a vesture
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
woorks or merits of his owne nor too any prerogatiue of the flesh But resteth by fayth vppon the only and frée mercy of God promised for Chrystes sake accounting his owne ryghtuousnesse which is of the lawe too bée but dung so he may win Chryst and obteyne Gods ryghtuousnesse by Fayth This Church embracing the frée promis of the Gospel by Faith is that heauenly or spirituall Hierusalem dispersed through the whole world and the moother of vs all bearing new children and new heirs too God from tyme too tyme by the ministerie of the gospell without the law without woorks Now albeit y this true church which without the law without woorks is madè heire of ryghtuousnesse and euerlasting lyfe bée despysed before the world and oppressed with persecutiō and hath not the lawe too hir husband and therefore séemeth vtterly barrein and hath not so many disciples nor so many sonnes as Agar hath or as the law hath that was made vpon mount Sinai yet is shée before God most glorious and most fruteful and dayly not by hir husband the law but by the gospel and spirit of Chryst conceueth beareth and bringeth vp children without number exempted from the bondage of sin and death and set frée from the tyranny of the law and made heires of all Gods benefites Of this frée woman Sara and this heauenly Hierusalem wée know our selues too bée Citizens and the heirs of God when wée embrace the promis of the Gospell by true and effectuall faith By this applying of the figures too the difference of the old Testament and the new and of the people of grace or of the true Church and the counterfet Church it is no hard matter too espye after what fort eche member in the text agréeth too this Doctrine and how the phrases are too bee vnderstoode Vppon the Sunday called Iudica or the fifth Sunday in Lent. ¶ The Epistle Heb. ix CHrist beeing an hye preest of good things too come came by a greater and a more perfect tabernacle not made with handes that is too say not of this building neyther by the bloud of Goates and Calues but by his owne bloud he entred once intoo the holy place and found eternal redempcion For if the bloud of Oxen and of Goates and the ashes of a yong Cowe when it was sprinkled purified the vncleane as touchyng the purifying of the flesh how much more shall the bloud of Chryst which through the eternal spirit offered him selfe without spot too God purge your conscience from dead woorkes too serue the lyuing God And for this cause he is the mediator of the new Testamēt that through death which chaunced for the redemption of those transgressions that were vnder the first Testament they which are called myght receyue the promis of eternall inheritance The disposement THis Epistle is of that kind that instructeth And the state of it or the matter wherof it entreateth is a doctrine concerning the préesthod and sacrifise of Chryst The cheefe places are three 1 Of Chrystes préesthood and of the benefites of his préesthode 2 The foure differences betwéene Chrystes sacrifice and the sacrifyse of the Leuites 3 Of the difference betwéene the old Testament and the new The first place concerning Chrystes preesthod FIrst and formest let vs consider the definition A préest in generall is a person ordeyned of God too teache the gospel and too offer Sacrifyses too pray too God both for himselfe for others hauing Gods promis wherby he may warrant himself that he is herd By this description there appéere too bée thrée chéefe dueties of a préest First too teach not only the lawe but also the Gospel concerning Chryst Secondly too offer Sacrifyses commaunded by god For a Sacrifyse is a ceremonie or woorke commaunded of God which wée yéelde vntoo God too honor him withall that is too say too witnesse that he is the true God whom wée woorship after that sort That preest dooth offer God a sacrifyse That shewes the Gospell foorth in ryghtfull wyse These offices are cōmon too all préestes But in this Epistle is entreated of the hyghest préest of whom let this definition be fastned in mind The high préest Christ is a person immediatly ordeined by the eternal father anoynted with the fulnesse of the holy Ghost too the entent he should bring foorth the Gospel out of the secret bosom of the euerlasting father and make intercession for the whole Churche hauing promise that he shall assuredly bée herd and too offer sacrifice that is too wit himselfe once for all By which sacrifice he deserueth remission of sinnes rightuousnesse and euerlasting saluation too the whole Churche This whole definition may bée builded and warranted out of the textes of the Epistle to the Hebrewes But this dayes lesson of the ninth chapter entreateth chéefly of the third part of Christs préesthod that is too wit of his Sacrifice And too the intent this doctrine concerning the sacrifyce of our hygh préest Chryst may bée drayned from the verye springs first let vs consider that God is verely and vnchaūgeably iust and that it is an euerlasting and vnchaungeable rule of Gods iustice that the reasonable creatures should eyther perfectly and throughly agrée with Gods wisdome rightuousnesse or if they agréed not that they should suffer punishment accordingly and bée horribly destroyed Therefore in as much as the first man and woman had offended forgone the ryghtuousnesse and soundnesse that was giuen them in their creatiō they were too bée cast away intoo eternall damnation But of his vnmeasurable mercie the sonne of GOD made intreatance for mankynd and too the intent Gods Iustice might bée satisfyed he offered himselfe too punishement and too make amendes too Gods most rightfull wrath And so vppon the wonderfull tempering of Gods Iustice and his mercie toogither there was a decrée enacted of receyuing men intoo fauour for the sacrifyce of the sonne of God whereby Gods wrath was too bée pacifyed and rightuousnesse and euerlasting saluation too bée recouered too mankynd For this sacrifyce of the sonne of God all the elect haue at all tymes obteyned remission of sinnes and inheritaunce of eternall lyfe as is sayd Actes iiij There is none other name vnder heauen in whiche wée must bée saued than the name of Iesus Chryst And too the intent men should bée put in remembrance taught of this sacrifyce of Chrystes God ordeyned the sacrifysing of beasts euen frō the beginning of the world whiche in no wyse purchased remission of sinnes as is sayd in this Epistle It is impossible for sinnes too bée taken away by the blud of Buls and Gotes But were figures or images of Chrystes true sacrifice by which is obteyned continual and euerlasting redemption from sinne and the heritage of eternall lyfe This doctrine concerning Chrysts sacrifyce which is the foundation of rightuousnesse saluation fayth and christen Inuocation let vs myndfully think vppon not only these fewe
warres destructions of Cities and other innumerable miseries of all men and the slaughters of all the Sainctes as of Abel and Iohn Baptist by which notwithstanding Gods wrath could not bée pacifyed but that the sonne of God must bée made a sacrifyse Ageine the greatnesse of Gods wrath is after some manner shewed by the examples of many men who for the conscience of one wickednesse haue bin striken with most heauie fearfulnesse which hathe driuen them too fordoo themselues As the examples of Orestes of Aristobulus king of the Iewes of Iudas the traitor of Theodorich of Verona and of dyuers others Now if the féeling of Gods wrath ageinst one sin alone doo bréede so bitter sorow in the hart that it dispatcheth a mā of his life What an vnmeasurable huge heape of Gods wrath and of horrible sorowes think you wer thronged vppon Chryst who susteined not one sinne alone or the sinnes of some only one mā but mine and thine yea and al mennes offences Idoll gaddings and murders all their sinfull inclinations affections and outward faultes toogither with the fire of Gods wrath ageinst these sinnes Being ouerwhelmed with this houge burthen of Gods wrath he cryeth out Psalm xxij O God my God why haste thou forsaken mée My hart is become like melting wax my strength is withered like a potsherd and thou hast brought mée downe too the dust of death This féeling of the houge and horrible wrathe of God ageinst al the sinnes of all men was the first and chéefest part of Chrystes passion The second part was the heauinesse and excéeding great torment rysing in his hart for the féeling of Gods wrathe ageinst sinnes and for the feare of death and tearing of his bodie which so appalled all the partes of his bodie that he swet droppes of blud The third and lyghtest part of all was the tearing of his bodie and streyning of his sinewes when he was whipped ▪ buffeted and fastened too the crosse with nailes The causes of Chrystes passion IT is not the wisdome of any creature that can serche out the causes of Gods woonderfull purpose concerning the redemption of mankynd too bée brought too passe in this wyse that the sonne of God should make intreatance for vs take our nature vpon him and bee sacrifysed for vs neuerthelesse God will haue the consideration of this woonderfull Decrée begonne in this lyfe The principall efficient cause is the will of Gods sonne making intercession of his owne mere motion for mankind falne intoo sinne and death and offering himself too this obedience and punnishment wherby he myght make satisfaction for mankynd Iohn .x. I am the good shepeherd and I giue my life for my shéepe The inward cause that moued or enforced him too doo so is the vnmeasurable mercy of God tēpered with his iustice For sith that God is vnchaungeably iust he is in déede and horribly angry with sinne and destroyeth sinners like a consuming fire Neyther relenteth he his anger ageinst sinne of a fondnesse lyghtnesse but vnchaungeably most streightly kéepeth this rule of iustice that men shall eyther performe due obedience or else abyde the fire of Gods wrath Therefore God receiueth not men that are faln without equal and sufficient amends which forbicause mākind was not able to yéeld therfore was too bee cast intoo endlesse torments the sonne of God béeing inflamed with vnmeasurable loue and mercy towards mankynd maketh intretance for vs and too the entent Gods iustice should be satisfied he vndertaketh him self the punishmēt amends making for our sinnes taking our nature vppon him becometh a sacrifise susteining Gods dreadful wrath ageinst sin payeth too Gods maiestie a rāsome too the full value of our sin vanquishing sin and death and restoring men too ryghtuousnesse and eternall lyfe The outward cause that moued or enforced him so too doo was the fal of our first parents the sin that frō thens did shed it self intoo all vs who for the same must haue perished in euerlasting paynes had not the sonne of God bin sacrifysed The instrumentall and outward woorking cause are the Diuels and their instruments the Iewes who burning in hatred ageinst Chryste for finding fault with their wickednesse and false opinions coueted too rid him away and too destroy him too the entent they myght without checke maynteine their hypocrisie and wicked lustes These enforcing and finall causes make an infinite difference betwéene the will of the Iewes crucifying Chryste and the will of God Who béeing moued by his owne exceeding mercie toward mankynde and through the entreatance of his sonne would haue Chryst too suffer too dye and too ryse alyue agein too the entent he might restore men too lyfe and euerlasting saluation The matter wherin as in moulds Christes Passion was wrought are the mynd will hart and body of Chryste The forme or manner is the very feeling of Gods horrible wrath and the anguishe as well of Chrystes mynd as of his bodie and his chyldly obedience through which he willingly submitted himselfe with true reuerence and woonderfull lowlynesse too the eternal father and without grudging or repyning endured Gods wrathe poured out vppon him and most bitter formentes for the loue of Gods iustice and mannes saluacion The end of his Passion is first that mankynd béeing redéemed with sufficient ransome from Gods wrath and euerlasting damnacion myght bée rewarded with ryghtuousnesse and euerlasting lyfe Iohn .iij. Like as Moyses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp too the entent that all that beléeue in him should not perishe but haue lyfe euerlasting Secondly that wée myght become conformable too the image of Gods sonne that is too say that wée myght bée like the sonne of God our patterne in bearing the Crosse Romaines .viij. Thirdly that wée should folowe the example of Chrystes patience and méeknesse .j. Peter ij Fourthly that wée in all our lyfe should expresse the humilitie that Chryste performed in his passion Philip. ij Through lowlynesse of mynde let euery man estéeme others better than himselfe And let the same mynd bee in you that was in Iesus Chryst Fifthly that being dead to sinne wée might liue vprightly and blamelesse For like as Chryst caryed downe our sinnes intoo his graue and abolished them by his death euen so wée mortifying the dregges of sinne as yet sticking in our flesh must performe new obedience and ryghtuousnesse agréeing with the will of god j. Peter ij Chryste bare our sinnes in his bodye vppon the trée that wée béeing dead to sinne should lyue too ryghtuousnesse The effectes of Chrystes passion are all his benefites which for instruction sake wee will distribute intoo eyght formes FIrst the redemption of mankynde from Gods wrath sin death and the diuels tyranny j. Tim. ij There is but one mediator betwéene God and man the man Iesus Chryste who gaue himselfe for vs too redéeme vs The
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
possiblenesse For whereas in troubles miseries mēs harts tremble through thoughtfulnesse for their deliuerance getting out agein for other things y may befal them afterward are tormented with fearfulnes sorow It is a very hard thing to be humbled vnder the mighty hand of God with a peaceable quiet mynd to obey gods wil without grudging or repining Peter therfore willeth vs to cast out of our mynds this thoughtfulnesse trēbling of hart distrusting in God with stedfast assurāce of hart to settle our selues vpon gods mercifulnesse fauor without trembling or fearfulnes in perils to lean vnto the sound rock Christ with a quiet gladsom hart not to step aside frō gods cōmādemēt the néedful duties of our calling for vncerten hope or fear of the falling out of things like as Moises stāding at the red sea Daniel when he shold be cast to the lions the Apostles preaching the gospel Luther in the time of the assembly at Auspurge and in the whole course of his cause did cast their care vppon the Lord and went manfully through with the works of their vocatiō Thesame thing doth Christ cōmand Math. vj. First seke y kingdom of God and be not thoughtful for to morow sufficiēt for the day is the trauel therof Of present things haue thou regarde Let God alone with afterward The second parte of the Epistle YOur aduersary the diuel goth about like a roring lion seeking whō he may deuour whom resist you sound in faith The diuel kepeth cōtinual vnproclaimed vnrecōcilable war ageinst the church euery godly persō whose destructiō he practiseth both of body soul by most traytrous crafts and vnmeasurable crueltie lyke a hungerstaruen Lyon. Therfore euery godly mā must like a good souldier stand continually in battell ray armed with the complet harnesse of God the descriptiō wherof must be borowed out of the sixth chapter of the Ephesians to set out this place of Peter There are fiue special kindes of policie wherwith Satan goeth about to assault men vnwares and too driue them intoo sinne and fallyngs and intoo eternall destruction and so too deuoure them First he puts intoo their mynds vngodly thoughts as Epicurish or Academicall doutes concerning the prouidence the certeintie of the doctrine and the soothfastnesse of the promises or threatnings of God or else he stirreth false opinions and errors in conceit wherby men are driuen to medle with vnnecessary or vnryghtuous matters in which they perysh Like as into the head of Iulian the renegate and of many other worldly wise men he dropped in Epicurishe doutes and contempt of religion And he prompted Samosetanns Arius and Fotinus with colourable and false opinions concerning the Sonne of God. Secondly in mens willes and harts he nourisheth and confirmeth the sinfull inclinations and affections of corrupted nature as carelesnesse and neglecting of Gods wrath and iudgement distrust in God pryde enuyousnesse lewd loue hatred slouthfulnesse c. Like as in Cain and Saule he encreased spytefulnesse and malice In Iudas couetousnesse In Paris the heats of lecherie In Tyberius dissimulation and cruelnesse In a scholer loytering and lazynesse c. Thirdly he trumpeth in theyr ways with enticementes occasions of fallings that is too wit agréeablenesse of persons and fitnesse of tymes and places which stirre vp the sinfull inclinations of Nature and minister easy and speedy way too offende as vnto scholers he offereth lewde company whereby they are often led away from applying continuing theyr studies into vitteling houses too feastes games gaddings too froo a nightes and other foule disorders When Dauid was ydle he set before him Bethsabée washing hirselfe And he egged ambitious Absolon foreward with hope of obteyning his Fathers kingdome Fourthly he endéeuereth to quench the fayth of most men by aduersities as by pouertie contempt diffamacions diseases banishmentes tormentes of body and all the persecutions that Tyrauntes and the worlde can deuise Of these kindes of policies chéefly doth Peter make mencion in this place he comforteth the godly both by the example of all the brotherhood in the world or of all the Church and the godly and also with the shorte continuaunce of theyr troubles specially with the helpe of God who vndershoreth hartneth strengthneth mens minds that they should not faint as it is sayd j. Cor. x. God is faithfull who suffereth vs not too bée tempted aboue our power but with the temptacion maketh a way out that wée may endure it Fifthly the Diuell weakeneth and ouerthroweth many mo with prosperitie fauour of Noble men wealthynesse proinotion ydlenesse pleasures c. For in prosperitie by little and little the regard of Gods displeasure and the feare of his iudgement ware faint and are quenched Wherefore when the feare of God whiche is as it were the kéeper of all the other vertues is remoued mennes mindes doo easly giue bridle too their sinful lustes and yeld to the Diuell who plyeth them with occasions of fallings as Dauid Salomon others without nūber haue falne in ydlenesse and prosperitie And these sayinges are well knowen prosperitie weakeneth the mindes euen of the wise Also ydlenesse bréedeth sinne Moreouer The sinne of sloth hath many a snare to snarle in those that carelesse are And ageyne When men bee voyd of greef and set vppon the mery pin Theyr harts opē the feend with plesant crafts creepesin Hitherto wée haue spoken of the maners of the temptacions or policies of Satan as shortly as might be Now let the godly thinke vppon the fortifications and armour wherewith too furnish our selues that wee may bée able to beware of the force craftes of Satan to disapoint thē The first of these is watchfulnesie which must ridde a mans minde of carefulnesse dulnesse and drouzynesse in neglecting the pollicies and power of Sathan persuade it selfe that the name of Diuell or feende is not a vayne scarbug or a painted viser but must aduisedly earnestly looke too the sleyghtes of him as of a most suttle and cruell enimy endeuer to withstād cut of the beginnings of his temptacions like as Ioseph with singular watchfulnesse had an eye to the diuel when he layd the bayt for his chastitie so withstoode the beginnings of his allurementes So in the first kinde of temptacions when the Diuell putteth into mens heads heauy blasphemons thoughts which tend eyther to the confirmation of Epicurish carelenesse or to the stablishmét of despaire the safest way is by and by at the beginning eyther by reading the woorde of God or by some maner of communication or play with a mans fréends whatsoeuer it bée to driue those troublesome thoughts out of his mind as much as may bée possible before they bée strengthened and take roote The second Many slyghtes of that Diuell many sinnes and backeslidings specially in the third kinde of temptacions may bée eschued by sobrietie
delay For afterward no doute but the reuelacion of the glorie of Gods children shall follow though it be put off for a while Haue patience then a while and stay great profites springs of small delay He enlargeth this minor by the figure Expolition by â—eyning a person in y he sayeth that al creatures do grone endure throwes like women laboring of child which creatures notwithstanding do want sense But the feeling of the peyne commeth to the church the godly which grone for the sorow of Ioseph are sory that the vngodly abuse the creatures that the godly are afflicted murthered as yf I shuld say that the very walles of the church bewaile Luther it were as much to say as the godly men in the Church lament that Luther preacheth no more in that place The. 4. is grounded vpon the exaÌ„ple of the Apostles The sorowes miseries coÌ„mon to men with the chéefest lightes of the Church that is to wit the Apostles who had the first frutes of the spirite or the more excellent gifts of the holy Ghost are to be borne patiently The miseries gréefes of the godly y moorne in theÌ„selues with earnest longing looke for the glorie that shall bee shewed openly vppon Godschildren are but the same that the Apostles suffered Ergo they are too bée endured patiently The fifth argument is grounded vppon the manner of saluacion or of the full deliueraunce of all troubles The maner of saluacion appointed by God is this that in this present lyfe wée should for Christ the mediators sake receyue forgiuenesse of sinnes imputacion of rightuousnes inheritaunce of the glorie to come and the holy Ghost the comforter the earnest penny thereof that in the meane season wée should in this lyfe be subiect too the Crosse and to death and paciently by hope looke for our full saluacion or deliueraunce from the present miseries Wée are saued by hope that is to wit the full deliueraunce from sinne death and all miseries is yet too bée hoped for and looked for but the hope that is séene that is to say of thinges presente that are séene with the eyes is no hope Or the obiect which is séene before vs is not hoped for But the full deliueraunce or glorification of the godly is hoped for Ergo it is too be wayted for by patience And wheras the Papists argue in this wise â–ª Saluacion is Iustification We are saued by hope Ergo we are iustified by hope and not by fayth onely I answer I deny the consequent bycause there is a guyle in the double meening of the woord Saluation For in the maior or first proposition it signifieth remission of sins or recoÌ„cilemeÌ„t to God the heritage of eternall lyfe And in the minor or second proposition it signifieth ful deliuerance froÌ„ all euils or euerlasting glorification as with the mouth is acknowledgmeÌ„t of saluacion the is to say he that will be glorifyed must néedes perseuer The vj. argumeÌ„t is grouÌ„ded vppon the efficient or furthering cause or vpon possibilitie For mens mindes can not of theyr owne strength onely yéeld quiet or by any meanes willing obedieÌ„ce too God specially in greate troubles And therefore the holy Ghoste the comforter aydeth vs wretches and weakelings and as it were stretcheth out his hand to vs as wee are falling and holdeth vs vp and stayeth vs and strengtheneth vs that wée may bée able to beare out the burthen layde vppon vs like as hee strengthened Steuen Iohn Husle Laurence others He kindleth our mindes to true prayer and ruleth the sighes and gronings of our heartes that desire too bee soone dispatched out of these miseries inclining them to theyr obedience due to God that wée may pray too bée deliuered according too Gods fatherly good will and not after our owne deuises For wée know not what to pray as wée ought to doo But he taketh pitie of our ignorance as Bernard sayeth and accepting our prayer gently giueth not that thing which eyther is vtterly vnprofitable for vs or not néedefull to be graunted so soone But as for the prayer it shall not bee vnfruteful For eyther it shal obteyne that which we demaund or els that which shall bée more for our profite like as a Father or Phisician doo gently graunt not all things that the childe or the sicke person desire but suche things as they know bée méete for them Vppon the fifth Sunday after Trinitie ¶ The Epistle j. Pet. iij. BE you all of one minde and of one harte loue as brethren be pitifull be curteous meeke not rendring euill for euill or rebuke for rebuke but contrariwise blesse knowing that ye are therunto called euen that ye should bee heyres of the blessing For he that doeth long after life and loueth to see good dayes let him refrayne his tong from euill and his lippes that they speake no guyle Let him eschue euill and doo good let him seeke peace and ensue it For the eyes of the Lorde are ouer the righteous and his eares are open vntoo their prayers Again the face of the Lord is ouer them that do euill Moreouer who is he that wil harme you if ye folow that which is good yea happy are yee if any trouble happen vntoo you for ryghteousnesse sake Bee yee not afrayd for any terror of them neyther bee yee troubled but sanctifie the Lord God in your hearts The disposement THis Epistle is exhortatiue conteyning preceptes of good woorks or the dueties of many vertues of which dyuers perteyne too the fifth commaundement From thence therefore may the orderly expositions of euery of them bée fetched intoo this Epistle The first is of one myndednesse or desire of concord to the mayntenance wherof there are thrée vertues chéefly necessary of which is spoken Ephes iiij With all lowlynesse méeknesse longsufferance or patience endeuering to kéep the vnitie of the spirit in the bond of peace The vices that encouÌ„ter it are quarellousnesse which soweth discordes and debates cowardnesse which fighteth not euen for things néedful as in defence of the truth of Gods doctrin the glory of god c. The second is of like affectionednesse which is touched with the féeling of other folkes estates reioycing in the prosperitie of good men and lamenting their aduersities Or as Paule sayth which is mery with them that bée mery wéepeth with them that wéepe But as Pindarus sayth the most part of meÌ„ are gréeued with their own affairs haue no care for others Peter therfore commauÌ„deth like affectionednesse which coÌ„sisteth of twoo parts First of fréendlynesse which norisheth not maliciousnesse spitefulnesse enuiousnesse but willeth well too the good and is glad of their welfare And secondly of pitifulnesse which is touched with the feling of good mennes miseries is sory that they should fare amisse The vices that encounter it are diuelishnesse which is too reioyce at good mennes harmes and stonehartednesse
For when wicked men obiected vntoo Paule if good woorkes deserue not forgiuenesse of sinnes iustification and saluatiō there is no need why wée should regard too doo wel or it néedeth not too doo good woorks Paule turneth this obiection vppon them and raesoneth thus For this cause dooth grace surmount aboue sinne and for this cause are forgiuenesse of sinnes and the holy Ghost giuē vs through frée mercy that sinne and death should bée taken from vs and new ryghtuousnesse and lyfe bée kindled in vs. All Christians or as many of vs as are baptised intoo Iesus Christ haue obteined remission of sins through frée mercy for Christes sake and sin is dead buried in vs by baptim Ergo it is of necessitie that all Christians or all those that are baptised must no more sin héereafter but must begin a new obedience and life agréeable with the will of God. The second argument is of the efficient cause That which is dead dooth nothing and so sinneth not Wée are dead too sin that is too say sin is dead or released and abolished yea and drowned buried in baptim that is to wit by the frée remission of the sin and by the imputacion of Christes rightuousnesse by the beginning of such mortificatiō or abolishmēt of sin that hēcefoorth although sin be not vtterly suppressed yet not withstanding it may not reigne any more Ergo sin must not héerafter bée effectuall and woorkfull any more in thse that bée baptised or those that bée baptised must not sin any more The third argument is of the efficient cause also That which liueth and reigneth is woorkfull and effectuall that is too say is alwayes dooing of somewhat Newnesse of life or rightuousnesse is kindled by the holy ghost in those that bée borne a new or iustifyed by fayth Ergo the regenerate must néedes from hencefoorth walke in newnesse of lyfe that is too wit in new lyght and knowledge of God and in new ryghtuousnesse and obedyence according too all the commaundements of God. Then folow thrée similitudes or rather arguments groūded vppon the effectualnesse of the baptim and of the death buriall and resurrection of Chryst First of his Baptim Like as in baptim a man is ducked intoo the water and ducked out of the water ageine so likewise sin or the old man is by the effectualnesse of baptim drowned in vs and the new man or new lyfe and obedience ought too ryse out and fiorish ageine Secondly of the death and resurrection of Chryst ▪ Like as Chryst béeing raised from death liueth vntoo God so wée also béeing set frée from sin in true repentance or mortifying of sin by Chryst or in the effectuall woorking of Chrystes death and resurrection must héereafter not sin any more but liue vntoo God that is too say enter intoo a new lyfe and obediēce acceptable too God. Thirdly of Chrystes buriall Like as Chryst béeing buryed rose ageine so wée also béeing buryed with Chryst or hauing killed and buryed sin in our selues through Chryst must ryse agein and yéeld vntoo him the seruiceablenesse of a new life acceptable too God. These arguments grounded vppon the effectualnesse of baptim and of Chrystes death buryall and resurrection are repeted foure times by Paule with exchaunge of woordes in this Epistle As many of vs as are baptised in Iesus Chryst are baptised too dye with him Then are wée buryed with him by baptim for too dye that like as Chryst was raised vp from death so wée also should walke in newnesse of lyfe That is to say all that bée borne ageine by baptim through fayth or all Christen folke are by the merite and operation of Chrystes death dead and buryed vntoo sin or set frée from sin and by the operation of Chrystes resurrection new ryghtuousnesse and lyfe is kindled in them Therefore like as Chryst rose ageine from Death and from his graue So wée also hauing deathe killed and buryed in vs by Baptim and Fayth that leaneth vppon the Death and Resurrection of Chryst must walke in newnesse of lyfe that is too say in new lyght or knowledge of God and in new ryghtuousnesse and obedience acceptable too God. He repeteth the same sentence with exchaunge of woords in the next processe folowing For if wee bee graffed in death or bee made partakers of death like vntoo him wee shall bee partakers of his resurrectiō also knowing this that our old mā is crucified with him also that the body of sin might be vtterly destroyed that wee shuld no more bee feruaunts vnto sin for he that is dead is iustifyed from sinne That is too say like as Chryst hauing bin dead is risen ageine So also our nature béeing dead in Baptim and by true conuersion from sinne vntoo God and set frée from sinne by the merit of Christes death must rise ageine and not sinne any more but lead a new life such a one as pleaseth god Our old man or sinne sticking in vs or our sinnefull nature is crucifyed dead and buryed with Chryst that is too say is clensed and set frée frō sinne by the merite and operation of Chrystes death and resurrection and is mortifyed by true repentance persecution troubles that the body of ūnne or our sinfull nature may bée put away not so as it should vtterly perishe but that it should no more bée subiect too sinne For he that is dead too sinne is iustified or set frée from sinne or sinne which is dead and put away and buryed with Christ must not from hencefoorth woorke and bée effectuall any more The third tyme he repeateth the same sentence in other exchaunge of woordes thus For if wee bee dead with Chryst wee beeleue that wee shal liue with him also And the fourth tyme he repeateth euen the selfe same sentence in somwhat more euidēt woords Knowing that Christ beeing raysed from death dyeth no more Death hath no more power ouer him For in that he dyed too sinne he dyed once and in that he liueth he liueth too god So thinke you also your selues too bee dead as touching sinne but too bee alyue vntoo God in Chryst Iesu our Lord that is too say like as Chryst hauing died once for our sinnes and risen ageine dyeth no more but liueth too God So wée being dead vntoo sinne and béeing set frée from sinne through the operation of Chrystes death by baptim and fayth must not sin any more nor liue in subiection too sinne but vntoo God in Christ Iesu who kindleth new life and rightuousnesse in vs and maketh the same acceptable and pleasant vntoo God. This is the disposement as it wer a short enlargement of the text of this Epistle in which wée sée set foorth the doctrine concerning the new obedience whiche of necessitie is too bee performed by those that are borne a new And therefore a summe of the whole place concerning good woorkes may bée opened too the full vntoo the people Whither
wrath sinne death and other miseries in which none other refuge of quietnesse or hauen of sauftie can bée shewed or found saue the sonne of God our Lord Iesus Chryst our lyfe and resurrection on whom who soeuer dooth beléeue shall not sée death for euer Now although mannes reason preferreth the comfort of worldly things before the comfort of the scriptures like as too a néedye or sicke persone mony or medcines that restore health are a more acceptable comfort than holesome woordes yet notwithstanding it is the peculiar wisdome of Gods Churche too rest vppon the woord and fatherly good will of God and too hang vppon him alone who is able too helpe aboue al things and farre more aboundantly than we can eyther request or vnderstand And although he ridde vs not out of our troubles out of hand yet he assuageth them confirming and strengthening the powers of our hart that they may bée able too endure out the burthen that is layd vppon them The fourth end is assured hope of deliuerance and of lyfe and glorie euerlasting without the ioyning of which to the other comfortes patience it self will bée turned intoo furie and at the length the lyfe in despayre â—léeth away intoo Hell. But y hope of lyfe is as it were the Ancor whereby our faith is cheefly vphold and maynteyned in so great miseries and most sorowfull confusions of mannes lyfe And therefore Paule termeth it the helmet of eternall saluation j. Thes v. But there is a differeÌ„ce too bée put betwéene this hope which leaneth assuredly to Gods promise reueled in the scriptures and the vncertein and deceytfull hopes of men whiche Aristotle termeth the dreames of those that bée awake And the definition causes and effectes of christen hope are to bée considered which things the studiouse may fetch out of the exposition of the first commaundement Vppon the thirde Sunday in Aduent ¶ The Epistle j. Cor. iiij LEt a man this wise esteeme vs euen as the ministers of Chryst and stewardes of the secretes of god Furthermore it is required of the stewardes that a man bee founde faithfull with mee it is but a very small thing that I should bee iudged of you eyther of mannes iudgement no I iudge not myne owne selfe for I knowe nought by my selfe yet am I not thereby iustifyed It is the Lord that iudgeth me Therefore iudge nothing before the tyme vntill the Lorde come which will lighten things that are hyd in darknesse and open the counsayles of the hartes and then shall euery man haue prayse of God. The disposement IN the first foure Chapters of the first Epistle too the Corinthians the state or principall proposition is this I counsell you too bée at one among your selues that you vauÌ„t not your selues one aboue another ne nourish debate eyther for philosophie and mannes wisdome or for the authoritie and mightie woorking of the Preachers at whosehands yée haue receyued the doctrine Too this marke is the lesson of this dayes Epistle too bée leueled which teacheth that all Ministers of the Gospell which doo their dutie a right are equall in power and woorking as apperteyning too the ministerie and ought not to be iudged of men but the iudgement of them is too bée left vntoo GOD too iudge whiche ministers excell one another priuately The cheef places 1 A doctrine of the ministration of the Gospell and of the Ministers what they bée what bée the degrées of them what bée their duties and of the difference betwéene the Ministers of the Gospell of Chryste and the ciuill Magistrates 2 A rule of lyfe necessarie for all the godly in the execution of any manner of vocation whiche is This is required in the executer of it that he bee found faithfull 3 Of manlynesse and constancie of courage which abandoneth not the duties of a mannes calling for rash iudgement and venemous opinions of other men according as Paule sayeth héere It is a smal thing for mée too bée iudged of you that is too saye Séeing that I haue the recorde of a good Conscience and execute my office faithfully I nothing regard the venemous and vntrue misdéemings of other men towardes mée For as great Alexander sayd it is a princely matter too bée ill reported off for weldooing And euery man must bée so framed and settled in mynde in his owne vocation as Dion wryteth that the Emperoure Seuerus was He was sayeth Dion diligeÌ„t and earnest in the things that were too bée doone and as for the tales and reportes that were spred abrode of him among the commons he passed not for them 4 Of mainteyning the vprightnesse of a good conscience and of the difference betweene the rightuousnesse of faith and the rightuousnesse of a good conscience or of good woorkes 5 A commaundement of not iudging that is too wit things vnknowen things secret and things doutful 6 Records of the last iudgement These places shewe the chéefe matters whereof the records appéere in this short Epistle At this tyme wée wil expound but the twoo first places whiche are the chéef in this Epistle Of the rest wée will speake an other tyme. The first place OF the ministration of the Gospell God gathereth too him selfe out of mankynd an euerlasting church by the preaching of his woord in which he hath shewed him selfe and by whiche alone and not otherwyse he conuerteth men vntoo him and endueth them with true knowledge rightuousenesse and saluation euerlasting as it is sayd Act. xj He shal speake woordes vntoo thée by which thou shalt bée saued thou and all thy house For this cause hath he of his wonderfull goodnesse and wisdome euen foorth on from the beginning of the world sent and ordeyned certein persones too preache and spred abrode the Gospell by pubike ministration The first preacher was the verie sonne of GOD in Paradise After him followed the Fathers Prophetes Apostles and other Ministers Nowe a Minister of the Gospell is a persone called of God eyther mediatly or immediatly too teache Chrysts gospell faithfully and too distribute his Sacramentes and too performe diligence faithfulnesse and constancie in executing all other poyntes belonging too the ministration of the Gospell By which ministration Christ himself worketh myghtily and imparteth true knowledge of God ryghtuousnesse and eternall saluation too all men The poynts of the ministery or the cheef duties of ministers are six 1 FAithfully to teache the true doctrine of the Gospell in euery Article concernyng God concernyng the thrée persones concernyng the creation of things concerning Gods lawe concerning the worthinesse the fallyng and the receyuing ageine of the first man and woman for the promised séedes sake concerning synne forgiuenesse of sinnes for Chrystes sake good woorkes repentaunce the last iudgement euerlastyng life c. This doctrine which is set beyond the syght of mannes reason and offereth Gods benefites and eternall saluativnto men Paul in this place termeth the mystery of god Which kynde of spéeche hée
bée afrayde bycause thou Lord art with mée Esay and Ezechias although the Citie was beséeged by Sennacherib yet faint they not for pensiuenesse but flée vnto God by earnest prayer and wayt for deliueraunce Hereafter ensue the disposements of of certeyne Epistles which are vsually read to the people vppon the feast dayes of Sainctes Vpon the feast of the Annunciation of our blyssed Lady Sainct Marie or vppon the feast of the conception of Christ The Epistle Esay vij GOd spake once ageyn vnto Ahaz saying require a token of the Lorde thy God whether it bee towarde the depth beneath or towarde the hevghte aboue Then sayde Ahaz I will requyre none neyther will I tempte the Lorde And he sayde hearken to ye of the house of Dauid is it not ynough for you that ye be greuous vntoo men but yee must greeue my God also And therefore the Lorde shall giue you a token Beholde a virgine shall conceyue and beare a sonne and thou his mother shall call his name Emanuell Butter and hony shall he eate that hee may knowe to refuse euill and chose the good Therfore before the childe may know good or euill malice shall dissuade from choosing the good THe first feast of the new Testament and the beginning welspring of our redemption and euerlasting welfare is the wonderful coÌ„ception or cuppling of the two natures of the Godhead and manhood of our Lorde Iesus Christe the Sonne of God the memoriall whereof the Churche celebrateth as this day And of singular purpose was it Gods wil that the times of his wonderfull works and of his reuelementes should agrée For vppon this day beyng the .xxv. day of Marche was the Sonne of God conceyued in the wombe of the Uirgin Marie or as this day he cuppled too himselfe mans nature by eternall alyaunce a thousand fyue hundred thréescore and ten yéeres ago The yeere after the first promis making of the womans séede in Paradise 3962. After the renewing of the same promis vntoo Abraham that all nacions should bée blissed in the same séede 1938. After the prophesiyng of Iacob concerning Syloh or the Uirgins issue a thousand seuen hundred and six yéeres and the same day beyng the xxv of March now ful a thousand fiue huÌ„dred xxxvij was our Lord Iesus Christ the sonne of God made a sacrifise for vs vppon the Altar of the Crâ—sse The same day also is Adam the first man reported to haue bin created 5532. yéeres ago And afterward about the same time it is thought that Abell was slayne and Isaac layd vppon the Altar to haue bin sacrifised Therefore inasmuch as the day it selfe putteth vs in mind of most weyghty matters as of the sonne of God the founder and redéemer of the Church of the creation of our selues of the wonderfull alyaunce of the Godhead and manhoode made in the Uirgins wombe and of the causes and benefites of this wonderfull vnion let vs with all godlinesse and reuereÌ„ce cast our selues downe before God and yéeld him thankes for his so excellent woorkes and benefites and by deuout and earnest musing vpon so great things kindle and confirme in vs fayth prayer and most assured hope of euerlasting saluation And to the intent our hartes may bée the more fitte and earnest to the reuerent minding of them and to thankesgiuing for the same Let vs also celebrate this feast with greater modestie and sobernesse of behauiour The doctrine of this holy day concerning the causes and benefites of the wonderfull Incarnacion of Gods sonne is all one with the doctrine that is set forth vppon the byrthday of the same sonne of god And therfore the disposement of that matter may bee borowed out of that place into this day Now will I bréefly entreate of the prophesie of this dayes Epistle Behold a virgin shall coÌ„ceyue and bring forth a child and thou shalt call him Emmanuell which was vttered by the Prophet Esay seuen hundred and lvij yéeres before that the Angell Gabriell brought woord of the fulfilling of it too the virgine Marie and conteyneth the doctrine of the conception of the sonne of God whiche is the foundacion of our redemption and saluation I will therefore in few woordes set out the chéef pointes of this doctrine comprised in accustomed questions or orderly instruction The conception or incarnation of the Sonne of God is the wonderfull cuppling or personall vnion of the two natures that is to say of the Godhead begotten of the substance of the euerlasting Father and of the manhood taken in the wombe and of the substaunce of the virgin Marie wrought in Christ our Mediator that he may bée Emmanuell y is to say God with vs of one substaunce both with God the eternall Father and with vs reconciling God vnto vs and by paying the full raunsome for vs appease Gods most iust wrath ageynst sinne and restore to vs men rightuousnesse and eternall lyfe The partes of the Emmanuell conceyued in the virgin Marie may bée sayde to bee two the Godhead or the sonne of God the woorde the manhood taken of Maries substaunce and of the ofspring of Dauid Hither may all the whole doctrine concerning the person of Gods sonne the differences of the persones of the Godhead and of the two natures in Christe c. bée referred The causes THe efficient cause of the conception or incarnacion of the sonne of God is the whole Godhead For although that the persone of the sonne cuppled to it selfe mannes flesh by personall vnion yet is it the worke of all the thrée persones togither which also go ioyntly togither in this saying the holy Ghost shall come vppon thee and the power of the hyghest shall ouershadowe thee The hyghest is God the Father The power of the hyghest is the sonne of God who ouershadoweth the virgine Marie and the whole Churche making intercession for vs too the euerlasting Father cuppling our nature to him selfe and couering vs as a shadow ageynst the heate of Gods wrath The holy Ghost halloweth the flesh taken of the virgine Maries substaÌ„ce therof shapeth in the virgins wombe the body of the Messias redye too bée borne which body togither with a reasonable soule the woord the sonne of God by taking vnited by vniting tooke vnto him And therefore it is sayd in our Créede whiche was conceyued by the holy Ghost The inward forcing cause of the conception byrth passion and death of Christ is al one that is to wit the infinite goodnesse and mercy of God toward manhood tempered with his heauenly Iustice for the full satisfiyng whereof with sufficient amendes the very sonne of God taking our nature vppon him became both man and a sacrifise for vs. The outward forcing cause was the fall of our firste parentes and the sinne that soked from thence into all men with death and moste sorowfull damnacion of all mankind which the sonne of God was Loth should perish vtterly Now the
Zacharies are taken out of the Prophet Malachie iij. Beholde I will send myne Angell or messenger too prepare my way before my face And by and by after shall the mightie one come too his Temple whom you long for and the messenger of the Testament whom you would haue Also Esay the .xl. Chapter The voyce of a cryer in the wildernesse make redy the way for the Lord. And this is the common dutie of all ministers too prepare the way of the Lord that is too say too prepare the hartes of their héerers by their preaching that they may embrace Chryst by faith For when Chryst is comming towards vs and is offering vs his benefites there are lettes cast in his way eyther our owne rechlesselesse or our presumption or trust of our owne woorkes c. These must bée rid away by the ministration that Chryst may bée receyued by fayth and woork effectually in our hartes 10 To giue knowledge of c. An other dutie of Iohn and of all other Prophetes is too teache the Churche concerning the eternall saluation of mankynd Zacharie in the last thrée verses dooth lernedly comprehend both the definition of our saluation or iustification and the chéef causes and effects thereof and also the meane whereby wée may atteyne to it Our saluation or rightuousnesse is the forgiuenesse of sins which is bestowed vppon them that beléeue through the frée mercie of God for and by Iesus Chryst The efficient cause of our saluation is Gods incōprehensible mercie who being led of his owne frée goodnesse forgiueth vs our sinnes The forcing cause or the desert for whiche wée are receyued is Chryst the sonne of rightuousnesse that ryseth from on high The formall cause of our rightuousnesse is the forgiuenesse of sinnes The effectes are the light of the true knowledge of God deliuerance from the darknesse of sinne and death and peace of conscience before God as in Rom. v. is writtē Being iustified by faith wée haue peace too Godwarde thorough our Lord Iesus Chryst Nowe that the summe of the doctrine which Zacharie cōprehendeth in these last verses is considered and expounded after the manner of Logicke Let vs also wey the piththynesse and weyght of the woords 11 Through the bowelles of the mercie of our GOD in which the rysing from on hygh hath visited vs. By the bowels of mercie he méeneth true earnest vnfeyned and hartie mercie For the Gréek woord Splagchna signifieth properly the inward members of fleshe such as the Hart the Liuer and the Lungs bée Therefore in as much as the Harte is the instrument and seate of loue mercie sadnesse and the rest of the affections Hée méenes by the bowels of mercie not a fayned and cold mercie but a burning mercie issewing euen from the very harte After the same manner speaketh Paule Colloss iij. put on the bowelles of compassion Also Philip. ij and elswhere Mercie properly is too bée touched with the feeling of an other bodyes gréefe and too succour euen those that are falne intoo miserie by their owne default of a frankharted kyndnesse which mitigateth rightfull punishments and releaseth somwhat of vttermost or extréeme rigour with which he hath visited vs with whiche frée incomparable mercie Chryst hath visited vs embraced vs helped vs receyued vs intoo fauoure and accepted vs too lyfe and glorie euerlasting Rysing This woord is a nowne and not a participle and it signifieth Christ the day sunne of rightuousnesse rysing or springing from euerlasting out of the substance of the most high Father and shyning intoo ours hartes by his Gospell whereby he kindleth a new light of the knowledge of GOD of ryghtuousenesse and of eternall lyfe This exposition is taken out of Malach. iiij And the sunne of rightuousenesse shall ryse vppon you that feare my name Also Zacha. iij. I will bring foorth my seruaunt the Rysing Zach. vj. Behold the mā whose name is the Rysing Esai lx Vp and bée enlightened O Ierusalem for thy lyght is come and the glorie of the Lord is rysen vppon thée For behold darknesse shall couer the earth and clowdes shall couer the people But the Lordryseth vntoo thée and the glorie of the Lord shall bée séene in thée 12 Too giue lyght to them c. Chryst is the true lyght whiche lighteneth men walking in the darknesse of ignorance of GOD of sinne of death and of endlesse damnation that is too wit by endewing them with the true knowledge of God true rightuousenesse comfort lyfe and glorie euerlasting For customably in the holy Scripture the woord Lyght signifieth the true knowledge of GOD comforte lyfe deliuerance from death and miserie and all things that bée of the best sorte And contrariwyse Darknesse signifyeth ignorance of GOD sinne death and all most sorowfull euilles Zacharie tooke these woordes of the last Verse out of the nynth of Esay The people that walketh in darknesse hath séene a great lyght Lyght is rysen vppon them that dwell in the lande of the shadowe of death Intoo the way of peace Roman v. Being iustifyed by fayth wée haue peace with GOD through our Lorde Iesus Chryst Philip. iiij The peace of God whiche passeth all vnderstanding kéepe your hartes Vppon the day of the Visitation of our Ladye ¶ The song of Marie Luke j. MY soule dooth magnifie the Lorde And my spirit hath reioysed in GOD my Sauiour For he hath regarded the lowlynesse of his handmayden For behold from hencefoorth all generations shall call me blissed For hee that is mightie hath magnifyed mee and holy is his name And his mercie is on them that feare him throughout all generations He hath shewed strength with his arme hee hath scatered the proud in the ymagination of their heartes He hath putte downe the mightie from their seate and hath exalted the humble and meeke He hath fylled the hungrye with good things and the rich he hath sent emptie away He remembryng his mercie hath holpen his seruaunt Israell as he promysed too our forefathers Abraham and hys seede for euer The disposement THis song of Maries perteyneth too the kynd of cases demonstratiue For it is a Thankesgiuing where withall Marie in the persone of the whole Church setteth out the benefites of God with prayse vntoo God. First for that God loueth preserueth and defendeth Marie and the whole Church being brought lowe despysed weake ageinst the wisdome and power of féendes tyrantes and all enimies Secondly for that he hath sent his sonne Chryste according too the promises made too the Fathers There bée of the whole Song ten verses Whereof the first twoo conteyne the proposition The next six set out the first benefite that is too wit the wonderfull preseruation of the lowly and weake Churche ageinst the wisdome and power of the whole world And the twoo last set out the second benefite that is too wit the sending of Chryste the Redéemer My soule dooth magnifie the Lorde The proposition I yéeld thankes
Maries song and the grammaticall exposition of the woordes thereof will not bée misliked of those that bée well minded The Epistle vppon the feast day of Sainct lames ¶ The Epistle Rom. viij FOr wee knowe that all things worke for the best vnto them that loue God which also are called of purpose For those which he knew before he also ordeyned before that they should be like fashioned vnto the shape of his sonne that he might bee the first begotten sonne among many brethren Moreouer whiche hee appointed before them also he called And which he called them also he iustified and which he iustified them he also glorified What shall wee then say to these things yf God be on our side who can bee ageynst vs which spared not his own sonne but gaue him for vs all how shall he not with him giue vs all things also VVho shal lay any thing to the charge of Gods chosen it is God that iustifieth who then shall condemne it is Christ whiche is dead yea rather which is risen ageyne which is also on the right hand of God and maketh intercession for vs VVho shall separate vs from the loue of God shall tribulation or anguish or persecution eyther hunger eyther nakednesse eyther perill eyther sword as it is written For thy sake are wee killed all day long and are counted as shepe apointed to be slayne Neuerthelesse in all these things wee ouercome strōgly thorow his help that loued vs For I am sure that neyther death neyther lyfe neyther Aungels nor rule neyther power neyther things present neyther things to come neyther hygh neyther low neyther any other creature shall bee able to depart vs from the loue of God which is in Christ Iesu our Lord. The disposement THis Epistle is persuasiue And the state or proposition principall thereof is a comforte of the Churche subiect to the crosse in this lyfe The places of the comfortings or the chéef argumentes are foure 1 Of the finall cause or the end and issue of affictions What things so euer are good and healthful to the godlie ought to bee suffered with a quiet minde and with a certeyne gladnesse Afflictions miseries are good and healthfull to the godly there shall assuredly follow deliueraunce and a most ioyfull issue in the euerlasting life for this is the méening of the sayd saying all things woorke for the best too the profit of them that loue God that is to say all afflictions turne to the profite of them that loue God or of the godly as it is sayde Psal 119. It is good for mée O Lorde that thou hast afflicted mée Ergo afflictions are to bée suffered by the godly paciently and with a certeine gladnesse For the manifestation of the second part of this argument let the ten endes or commodities of afflictious bée borowed hither out of the place that concerneth the crosse and calamities And let yong men beare well in minde this saying of Plato which doutelesse he tooke out of the doctrine of the Church of the holy fathers Thus must we thinke of a godly man that whither hee liue in pouertie or bee turmoyled with death or other aduersities these things shall doo him good eyther alyue or dead For God neuer neglecteth him that hath his hart full bent too liue rightuously and earnestly followeth vertue that he may as much as is possible for man become like and conformable vnto God. The second Argument is taken of the example of the sonne of God. WHomsoeuer God hath foreknowen and forechosen to lyfe and glorie euerlasting must of necessitis become like to the Image of the sonne of God. But the sonne was fayne first to suffer and to bée crucified and afterward to bée glorified Ergo also the Church and all the godly shall bée glorified by tribulation and affliction The third argument is of the efficient cause or of the will of God. ALl godly persones must reuerently obey the order of Gods wisdome and rightuousnesse But God by his wisdome hath apointed this order that all they that are chosen to eternall life should first be called secondly iustified then distressed with tribulacion and affliction and lastly bée adorned with ioy and glorie euerlasting Ergo it behooueth vs to obey this order reuerently The fourth argument is of the forcing cause and of Gods help THe louingnesse and fatherly good wil of God towards vs is to bée preferred before all sorowes miseries and temptacions God assuredly beareth vs good will and is on our side he loueth helpeth defendeth and saueth vs for his sonnes sake Ergo the sorrowes and miseries that are layd vppon vs by God our Father are to abidden paciently Now forasmuch as there bée two terrible obiections that assault the minor of this argument Paule disproueth them in few woordes First None that bée defiled with sinnes are beloued of God. Wée are defiled with sinnes and giltie of Gods wrath and endlesse damnacion Ergo wée are not beloued of God. Paule aunswereth first to the maior or first proposition thus that none which are defiled with sinne that is to wit whicherepent not and flée not by fayth to the Sonne of God the Mediator that was deliuered for vs are belo uedof God. And to the minor or second part of the argument he answereth thus Wée are in déede gilty of Gods wrath and euerlasting damnation as in respect of our owne vnclennesse and vnworthinesse but in asmuch as wée acknowledge and bewayle our sinnes and by fayth doo flée to the sonne of God the Mediator who dyed and rose ageyn for vs and maketh intercession for vs at the right hand of God wée are beloued of God and wée are iustified defended and saued for the sounes sake who was put too death and raysed ageyne for vs vppon this sonne sitting at the right hand of the Father and making intercession for vs and not vpon our owne sinnes let vs fasten the eyes of our minde The second obiection REason would that they should bée well at ease which are beloued of God for no man dooth harme to those whom he loueth Wée Christians in this lyfe are of all men most miserable oppressed with afflictions anguish hunger and nakednesse and wée are slayne all the day long c. Ergo wée are not beloued of God. I aunswer first to the maior The godly ought in déede to bée well at ease howbeit after that order and manner which the wisdome of God hath vttered in the Gospell The godly must bée made like too the Image of Gods son They must suffer and dye and so enter into glorie as he did ij God mindeth not to endue the godly with the short shadowish benefites of this lyfe but with euerlasting rewards iij. These calamities are not a tokē of gods wrath or hatred towards vs but rather of his fatherly good will according to this saying whom the Lord loueth him he chastiseth and he skourgeth euery sonne whom he receyueth
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
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