is the scepter of thy kingdom But the Angels are but only the seruauntes of this king and impart not their rightuousnesse vnto any others 5 Christ is verely and naturally the sonne of god Ps. 45. O God Christ thy God the eternall father hath anoynted thée with the oyle of gladnesse for thy felowes sakes Now the Angels are not God but creatures 6 Christ is anoynted with fulnesse of the holy Ghost too the entent he may annoynt his felowes that is too say the rest of the members of the church The Angels are not anoynted with fulnesse of the holy Ghost neither can they of their owne power anoynt others and garnish them with the giftes of the holy Ghost 7 Christ sitteth at the right hand of the eternall Father that is too say reigneth in equal maiestie and glory with the euerlasting father The Angels sit not at the right hand of the Father nereigne in equall power with the eternall father but are the ministers of Christ and of the whole churche pitching their tents round about all those that feare him according as is sayd more at large concerning the office and benefites of the holy Angels vppon S. Michaels day ¶ The second Epistle Titus iij. BVT after that the kyndnesse and loue of our sauiour God to manward appeared not of the deedes of righteousnesse which we wrought but of his mercie he saued vs by the fountayn of the newe byrth and with the renewing of the holy Ghost whiche he shed on vs abundantly thorowe Iesus Chryst our sauiour that we once iustifyed by his grace should be heyres of eternal lyfe thorowe hope This is a true saying The disposement IT perteyneth too the kynd of caces that instruct For it is a doctrine cōcerning the benefits of our Lord Iesus Christ the sonne of God borne too vs and giuen too vs comprehending a summe of the Gospel concerning our iustification saluation Now forasmuch as there is no wisdom more néedful and profitable for mākynd neither any other good thing greater to bée sought of mē with more earnest desyre and endeuer than the doctrine that concerneth the maner meane how too atteyne euerlasting lyfe and saluation Let the doctrine of this epistle bée with singular héede and diligence fastened in the innermost closets of mens harts For the righter consideration and weying wherof I wil reduce the same too the accustomed places of instruction or orderly questions This woord Saluation comprehendeth all the good things that God bestoweth vppon his Church for hys sonnes sake which was giuen to vs and borne too vs of the virgin Marie that is too wit forgiuenesse of sinnes attonement with God deliuerance from Gods wrath from sinne from death and from the Deuils tyrannye the gift of the holy ghost regeneration renewing of our nature abolishment of sin and death and restorement of rightuousnesse lyfe and endlesse ioy All these benefits dooth Paule méene in this place when he sayeth he saued vs And the Angell in the first of Mathew Thou shalt call his name Iesus for he shall saue his people from their sinne Paule distinguisheth the parts of Chrystes benefits intoo twoo members which cleaue toogither as it wer the cause the effect namely rightuousnesse and lyfe and these things repeteth he in sundry woords Wée are iustified that is too saye wée obteyne forgiuenesse of sinnes and are accepted for rightuous through his grace or frée good will and are made heires of euerlasting lyfe The same Paule had sayd a little before that wée are saued by the wasshing of regeneration that is too say by Baptim wherwith wee are dipped in token of remissiō by renewing of the holy ghost by whom a new lyfe rightuousnesse is kindled in our harts The chéef efficient cause of our saluation is God regenerating vs iustifying vs and receyuing vs too the inheritāce of euerlasting life of his excéeding great goodnesse and loue towards mankynd and of his frée mercie and grace And the woords are piththye effectual wherwith Paul describeth the efficient cause of our saluation in this place The gréeke woord Chrestótes signifieth properly goodnesse coueting too doo good too profit all men of a frée good will. It cōmeth of the woord Chraomai which signifieth too vse and therupō cōmeth Chrestós which signifieth such a one as willingly easly yéeldeth himself vnto other mē to vse him such a one is Chryst in déed a good man yea a cōmon good thing ▪ Philanthropia louingkindnesse betokeneth not only a courtesie gentlenesse to speak vnto or a méeldnesse in ordinarie méetings in coūtenance in spéech in outward behauiour but in especially a burning loue towards mākind which y sonne of God hath vttered by this notable warrantyze in that he hath by euerlasting and indissoluble bond cuppled too himself the masse of our nature and is becomme our Emanuell and brother flesh of our flesh and bone of our bones and vndertooke the most bitter tormentes of death for vs. Of this louing kindnesse is spoken 1. Iohn 4. Herein is the louing kindnesse of God towardes vs made manifest that he hath sent his only begotten sonne intoo the world that wée might liue through him Also Christ Iohn 3. So God loued the world that he gaue his only begotten sonne c. Eleos Mercy is too bée touched with the féeling of another mannes miserie too succor the distressed and too asswage and take away their miseries of a fréeharted goodnesse and pitifulnesse which executeth not the sharp extremity of the law Therfore albeit that al calamities death and euerlasting torments too which wée are subiecte by reason of sinne bée most rightfull punishments yet notwithstanding God of his excéeding goodnesse pitying vs is in déede sory for our losse lyke the louingharted father that is strikē with great gréefe for the miserie of his sonne and of his woonderfull gentlenesse and mercy helpeth vs and by sending his sonne who for vs was borne crucified and raised from death againe hath restored vntoo vs rightuousnesse and euerlasting saluation Grace signifieth the frée good will or fauor or the mercie of God receiuing vs for his sonnes sake The forcing cause or the mediator and spokesman that moueth God too bestow euerlasting saluation vpō vs wretches and vnwoorthy is the only sonne of God our Lord Iesus Christ who by his birth hath deliuered vs from the Deuils power and voutsaued too become the sonne of man that he might make vs the sonnes of God hath taken vpō him the shape of a seruaunt that he might set vs at libertie And by dying vanquished death that he might giue too vs mortal wightes immortalitie life and glory euerlasting This man alonely dooth truly possesse the name of Iesus or of the sauyoure of mankind neither imparteth he this his honor too any creature too any vertues or too any deserts of oures And like as the Arians by taking away the
things and thy neibor as thy self .j. Tim. j. The summe of the commaundement is loue from a pure hart .j. Ioh. iij. He that loueth not abideth in death Héeruppon Paul reasoneth that the loue of a mannes neybor is too bée preferred beforethe gifts of tungs eloquence miracles learning c whiche are not needfull for all Christians Straunge and vnknowē languages are no more too the profit of the héerers than sounding brasse or a tingling cimball that lulleth the eares with a vayne sound Ageine the giftes of Tungs without charitie is not true godlynesse ne maketh a man a right Christian nor acceptable to god So like wise Prophesying which is able too opē euen the darkest places of al the scripture faith or y gift of working miracles al vnderstanding or the knowledge of all Arts without louingnesse is not the chéef and most excellent seruice of God. Much wrangling is there in the disputations of these dayes about this saying If I haue all fayth and yet haue not loue I am nothing and it séemeth that there is not any more notable saying y can bée set ageinst this proposition Onely fayth iustifyeth But I answer First by the rule of Logicke The truenesse of propositions Hypothetical that is to say of sentences grounded vppon if is not too bée measured by the vntwyning of the proposition intoo his partes but by the knitting togither of his members matching rightly or otherwise among themselues As for examples sake If an Asse flye he hath fethers This proposition or ground is true but the members of it being vnknit are most false An Asse flyeth An Asse hath fethers Also .j. Cor. xv If Chryst bée not risen in vayne is our preaching vayne is your fayth This proposition in the partes knit togyther is true but the partes being vnknit are most vntrue So also this proposition I◠I haue fayth and yet haue no loue I am nothing is very true But if yée take asunder the proposition intoo his partes and say y fayth is nothing or he y is endued w true faith is nothing or is not a godly mā in déed that loue may bée pulled away from fayth all men perceyue that this dissolution or dismembering is false and too bée found fault with Other some answere that Paule in this place speaketh not of the iustifying Faith but of the gift of woorking miracles which may bée euen in the vngodly Mathew vij But were it so that Paule spake of the iustifying Fayth yet can it not bée concluded thereby that wée are not iustified by fayth only or for Chrystes sake only For certeine it is that the loue of God and a mannes neybor doo of necessitie go ioyntly toogither with fayth Like as with the rising of the sunne there goeth ioyntly of necessitie the spreading foorth of his beames or lyght Euen so of necessitie loue foloweth Fayth in those that are iustified in so much as he that loueth not abydeth in death Like as that body wherein there remayneth no féeling or mouing liueth not and yet it foloweth not therupon that feeling and mouing are the cause of lyfe but lyfe is the cause of mouing Euen so the efficient cause of our iustification is God for the obedience passion and death of Chryst only And fayth is the instrument wherby wée take hold of Chryst our ryghtuousnesse Now must the loue of God and a mannes neybor of necessitie folow Fayth in him that is iustified like as mouing and féeling doo of necessitie folow lyfe But loue can not procéede but of fayth like as there can grow no good frutes but of a good trée Of the second A register of the woorkes of charitie or of the vertues that flow out of the true loue of God and a mannes neybor as out of a fountaine LEt them bée conueyed intoo preceptes agréeing too the ten commaundements let them bée set out by adding their definitions and laying the vices too them Loue is long suffering j Long sufferance or patience is a vertue that represseth wrathfulnesse desire of reuenge And though it haue cause too hurt others yet for Gods sake the common peace it remitteth offences beareth with him that did the displeasure as Aristides bare with Themistocles Scipio with the Tribunes and Dauid with Saule It perteyneth too the fifth of the tenne commaundements The vyces that encounter it are desyre of reuenge as in Marius and Sylla also crueltie as in Tyberius Nero And ouermuch forbearing or silinesse Courteous or Gentle. ij Courteousnesse or Gentlenesse not only letteth offences slip and forgiueth them but also by all meanes it cā deuise as by counsell trauell and ayde dooth good to others as well fréends as foes For the Gréeke woord Chrestos which commeth of Chraomai to vse dooth properly signifie such a one as easly and willingly yéeldeth him self to other folk too vse as Aristides by his counsell and trauell benefiteth the common weale of Athens which had bannished him It perteyneth to the fifth and seuenth commaundements The vyces that encounter it are discourtesie or vngentlenesse frowardnesse or chorlishnesse also fond lauishnesse or wastfulnesse and counterfet courtesie or feyned gentlenesse Loue enuieth not iij Freendlynesse modestie or myldnesse which acknowledgeth and loueth Gods gifts in other men willing good too the good and reioycing in their prosperitie Ageinst this vertue fyghteth Enuyousnesse which is gréeued that an other man should excell vs or bée preferred afore vs and longeth too remoue him or take him away to the intent wée lose no part of our estimation as Saul enuyed the glorie of Dauid Pompey enuyed the power of Cesar Marius repyneth for spyght ageinst Sylla Loue dealeth not frowardly or is not giuen to lewdnesse or is not malapert and vngraciouse iiij Good meening modestie or myldnesse which lyeth not in wayte for other folks like the brothers called Perperanes who of a singular vngraciousnesse lewdnesse laying wayt for other mennes lyues were at length taken by Hercules and he hung them vp at his backe vppon his club It perteyneth to the fifth commaundement Thou shalt not kyll Loue swelleth not v Lowlynesse repressing pryde acknowledging a mānes infirmitie submitting himself vnto others and employing his gifts to the behoof of others without disdeyne It perteyneth to the first and .iiij. cōmaundements The vyces that beset it are pride puffed vp with ouer wéening of itself trusting in his own vertue wisdom welth other gifts and despysing othermen Euery mā may behold an example of pryde in his own hart Loue is not disdeynfull neyther is shee vncomly vj Grauitie whiche is too doo rightful necessarie things constantly so to rule al the outward gestures dooings that they may agrée with the order of nature of persones and of places The vyces that encounter it are lyghtnesse skornfulnesse which proudly disdeyning others doth with vncomlygestures expresse the pryde or the hatred or
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
come whervnto hée added assured recordes as the giftes of interpretation and other things whiche confirmed that those dreames were sent from god Suche were the dreames of Ioseph Gen. xxxj Of Pharao Gen. xlj Of Nabuchodonosor Dan. ij and .iiij. Of Ioseph the husbande of Mary Math. j. and .ij. c. These were the chéefe wayes by which God reueled to his prophetes the things that were to come But in this saying of Ioels these woords prophecie visions and dreames betoken the very gyft of the holy ghost whereby he with a new lyght cléereth the mynds of those that beleue the Gospell and gouerneth them And in the new Testament prophecie oftentimes signifieth nothyng else but a lyght ryghtly vnderstandyng the doctrine of the Gospell and the gift of expounding or opening the propheticall Scriptures as may be gathered by the texts Rom. xij j. Cor. xiij xiiij and in other places And if any maÌ„ now a days wil surmise himself to haue Propheticall dreames or visions let them be compared with the woord deliuered by god For if things stryuing with the doctrine of the lawe or the Gospel be commaunded in those dreames no doute but they be fantasticall and accursed And in generall let the saying of Salomon concerning dreames be alwayes had in sight Where as bée many dreames there bée many vanities But feare thou God. Ninthly the woonders which Ioell wryteth shal go before the greate day of the Lorde dreadfull too the wicked that is to say the day of Chrystes Resurrection or of the Reuelation of the holy ghost are thought of the learned sorte too bée vtterly the selfe same whiche are reported by the Euangelists too haue happened at the time of Christes passion when the sonne in the firmament was ouer cast with darknesse froÌ„ aboue as with the lay of a smoke and the earth quaked and the stones claue in sunder And it is a likelyhod that in the moone also appeared sorowful and bloudy spots The fire is expouÌ„ded by Hierom of the fyry tungs that sat vpon the heads of the apostles Other some are of opinion that in the time of the Eclips whiche happened at the passion of Chryst the heauen also flashed fyre and flames lept out of the clyued stones Tenthly let this last sentence in especially bée fastened in the innermost bowelles of the hart Euery one that calleth vppon the name of the Lord shall bee saued This is the onely way and meanes of obteyning remission of sinnes the holy Ghost and eternall saluation namely too aske these benefites at Gods hand for Christes sake and too apply them too a mans self by faith This place dooth Paule cite Rom. x. and addeth a most learned exposition in these woords There is but one Lord of all ritch to all that call vpon him for euery one that calleth vppon the name of the Lorde shall bee saued But how shall they call vppon him in whome they haue not beleeued how shall they beleeue on whome they haue not heard how shall they heare without a preacher c. Therefore with this place let the studiouse sorte conferre all that Sermon of Paule which comprehendeth a most large doctrine concerning the maner of atteinyng too euerlasting saluacionâ— of inuocation of the ministerie of the woorde by preaching through which faith and inuocation are kindled in the hartes of the faithfull of the workfulnesse of the woorde of Apostles of the vniuersall calling of all nacions and of the cause of the reiecting of the wicked The second part of Peters Sermon WHich conteyneth y doctrine concerning the cause of eternal saluacion that is to wit y death resurrection of our Lord Iesus Christ for whom and by whom alone remission of sinnes rightuousnesse the holy Ghost euerlasting saluacion are bestowed vppon vs men Afterward Peter in a short abridgement coÌ„prehendeth the chéef articles of our faith concerning the Son of God our Lord Iesus Christ Wheras in our Créede wée say I beléeue in Iesus Christ the only sonne of God our lord who suffered vnder Ponce Pylate was crucified dead and buried he descended into hell rose agein the third day from the dead he ascended into Heauen sitteth on the right hand of God y Father almighty froÌ„ thence he shal come to iudge the quick the dead I beléeue in the holy ghost Al these articles of our belefe dooth S. Peter set forth with singular light somnes of words in this part of his sermoÌ„ Repent THe third part of Peters Sermon conteyneth the doctrine concerning the maner of Iustification or of the meanes wherby God offreth applyeth vntoo vs the benefites of Christ that is to say forgiuenesse of sinnes euerlasting saluacion For like as Christ in the last chapter of Luke commaundeth the Apostles to preach repentance forgiuenesse of sinnes in his name so in this place Peter when his hearers demaunded of him by what meanes they mighte obteyne forgiuenesse of sinnes and euerlasting saluacion willeth them to repent to beleue that for by Christ theyr sinnes are released the seale of which releasement is Baptime Assuring them that they also shal be partakers of the gifte of the holy Ghoste who purging away the dregges of their sinnes shall begin a new light rightuousnesse life in the hartes of the beléeuers And it is not to bée douted but that Peter did in this place set out with many mo wordes the doctrine of fayth which receyueth forgiuenesse of sinnes for Christes sake who was crucified for vs according as he sayth hereafter in the .x. Chapter Vntâ—â— this man do all the Prophetes beare witnesse that euery one which beléeueth in him receyueth forgiuenesse of sinnes by his name Vppon Whitson Tuysday The Epistle â—â—â— x. ANd he comaded vs to preach vnto the people testify that it is he that is ordeined of god a iudge of quick and dead To him giue al the prophets witnesse that thorow his name all that beleue in him shall receue remission of sins Whyle Peter yet spake these woordes the holy Ghost fell on all them whiche hard the preaching And they of the circumcision whiche beleeued were astonied as many as came with Peter bycause that on the Gentils also was shed out the gifte of the holy Ghoste For they harde them speake with tongues and magnifie god Then aunswered Peter can any man forbidde water that these should not be baptised which haue receyued the holy Ghoste aswell as wee And hee commaunded them to bee baptised in the name of the Lorde Then prayed they him to tary a fewe dayes The places are foure 1 A notable saying conteyning the summe of the doctrine of mannes Iustification before God. 2 Of the holy Ghost what he is why and too whome he is giuen that is too wit those that heare the woorde 3 Of the calling of the Heathen 4 Of Baptim At this time I will speak of no more but the first place and that bréefly The
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
is woorkfull in you that beléeue ij Cor. v. God hath reconciled vs too himselfe by Iesus Chryst and hath béetaken vnto vs the office of preaching the attonement Therfore are wée messengers in the roume of Chryst euen as though God did exhort you by vs j. Cor. j. It pleased GOD through foolishnesse of preaching too saue them that beléeue Act. xj Peter shall speake woordes vntoo thée by which thou shalt bée saued bothe thou and thy housholde Esay lv The woord that passeth out of my mouthe shall not returne emptie vntoo mée but shall woorke all things that I haue sent it vntoo Rom. x. Faith commeth by heering and héering by the woord of god Rom. xv Whatsoeuer things bee written c. Iohn xvij I pray not for the Apostles c. Iohn xv You are made cleane by the woord The second place Of the efficient cause of the woorkfulnesse of the ministerie and of all good and healthfull deedes NOt by mannes power dooth the preaching of the Gospel woorke saluation too euery one that beléeueth neyther is true knowledge of God and rightuousnesse and eternall lyfe wrought in the hartes of the héerers by the woord of the Gospell for the woorthinesse and vertues of the ministers or preachers but by the woorking of God himselfe who thorough the ministerie and preaching of his woord kindleth godly thoughts or the light of the true knowledge of Chryst which is faith and quickeneth or trāsformeth our harts and mynds intoo the same likenesse that they may bée made partakers of the light and lyfe of god And therefore Paule sayeth Such trust haue wee through Chryst to Godward not that wee are sufficient of our selues too think any thing as of our selues but all our ablenesse commeth of God As though Paule should say Whereas I auouche that you Corinthians being conuerted by my preaching doo beare witnesse of my faithfulnesse and disproue the slaūders of the false Apostles I say so not trusting too myne owne strength but onely vntoo God who wrought mightily by my preaching And herewithall this sentence of Paules concerning the weaknesse of frée will or of mannes owne power dooth vs too vnderstand that it is so poysoned weakened and fordoone with the venim of sinne that of it owne strength it can neither woork the rightuousnesse that liketh God nor atteyne forgiuenesse of sinnes and saluation nor think any thing that pleaseth God or may bée helpfull too it selfe in the conuersion or iustifying of it selfe and much lesse can woork toward it like as also he sayeth j. Corin. ij The naturall man perceyueth not the things that are of Gods spirite For vntoo him they are foolishnesse and he can not vnderstand them bicause they are too bée weyed spiritually ▪ Thirdly also he dooth vs too wit in generall that nothing can bée doone eyther in the spirituall lyfe to soule health or in the ciuill lyfe rightly and fortunatly but by the helpe and gift God as it is sayd Iohn iij. A man can not take aught too himself except it bee giuen him from heauen And Nazianzene Onlesse God giue labour auayleth nothing The third place Of the Letter and the Spirit or the difference betweene the ministerie of the old Testament of the new which is taken of the effects or formall cause THe new Testament dooth most properly betoken the same thing that dooth the Gospell or the promise that concerneth the sonne of God our Lord and redeemer Iesus Christ and Gods grace remission of sinnes and euerlasting saluation too bée giuen fréely for Chrysts sake onely too those that beléeue by the ministerie of which promise the holy Ghost woorketh and kindleth new light new rightuousnesse and euerlasting lyfe in our harts The Letter signifieth the lawe of Moyses both ceremoniall and morall written with letters in tables of stone and all obedience or indeuer of dooing the ceremoniall or moral woorks of the Law without the holy ghost or without true faith kindled by the holy Ghost The Spirit signifieth Chryst himselfe or the holy spirit of Chryst who by the preaching of the gospell kindleth true light of the knowledge of God true comfortablenesse rightuousnesse and lyfe in mennes hartes as is sayd j. Iohn v. This is the witnesse of the Gospell that God giueth vs eternall lyfe of frée gifte and this lyfe is in his sonne Hée that hath the sonne hath lyfe and hée that hath not the sonne of God hath not lyfe Therefore the Spirit and lyfe of the whole doctrine deliuered by GOD in eche of the Testamentes yea and of all good woorkes ceremonies and good intentes is all only Chryst And therefore sayeth Paule that God made him a Minister of the new Testament or of the Gospell and not of the Letter or of the Lawe onely or of figures and woorkes what soeuer c. But of Chrystes Spirit which woorketh by the Gospell For the Letter that is too say Gods Lawe and all manner of doctrine or imitation and obedience and good intent of dooing the Lawe without the holy Ghost killeth that is too say bringeth not lyfe and true comfort too mennes myndes And in especiall the morall Lawe by shewing accusing and condemning sinne and by reueling Gods displeasure dooth onely kill and cast away all men intoo euerlasting damnation And therefore it is called the ministration of death as it is sayd j. Corinthi xv The sting of death is sinne and the power of sin is the lawe And Austin expoundeth this saying lernedly and godlily in his booke Of the spirit and the letter Cap. iiij and in the chapters folowing And Roma vij At the comming of the commaundement sinne reuiued and I was dead But Chrysts Spirite is effectuall by the Gospell and lighteneth and quickeneth mennes hartes and stirreth vp in their myndes not onely the shadowes of outward woorkes or imitations and gestures or vayne conceytes and good intentes but a true and new light rightuousnesse and lyfe and also kindleth and inflameth them with a burning fayth and loue toowardes GOD and other motions conformable too the wil of Chryst Vntoo this auouchement of the effectualnesse of the Gospel Paule addeth a comparison of the ministration of Moyses Lawe with the ministerie of the Gospell and by the figure of Rhetorike called Expolition repeteth the selfsame sentence well néere foure tymes in exchaunge of woordes The pubishing of Moyses Lawe was doone with great miracles and was exceeding glorious Ergo much more shall the publishing of Chrystes Gospell bee glorious and mightie in woorking and in déed bring eternall lyfe and lyght considering how all that ordināce of Moyses ministration was appoynted and all the figures ceremonies and lawes of Moyses were set out for Chryst Now if the ministration of death through the letters written in stones was glorious that is too say if the ministration of Moyses Lawe written with letters in Tables of stone whiche killeth all men and condemneth them too endlesse death were glorious beautifull and cléere in so
y spirit y worketh mightely in the childrē of disobediēce Vppon the .xxij. Sunday after Trinitie ¶ The Epistle Phil. j. I Thanke my God with al remembrance of you alwayes in al my prayers for you and pray with gladnesse Bicause ye are come intoo the felowship of the gospell frō the first day vntil nowe And am surely certifyed of this that hee which hath begon a good worke in you shal perform it vntill the day of Iesus Chryste as it becommeth mee that I should so iudge of you all ▪ bicause I haue you in my heart forasmuch as ye are all companions of grace with me euen in my bonds and in the defending and establishing of the gospel for God is my recorde how greatly I long after you all from the very hart roote in Iesus Christ And this I pray that your loue may encrease yet more and more in knowledge and in vnderstanding that ye may accept the things that are most excellēt that ye may be pure and such as offend no man vntill the day of Chryst beeing filled with the frute of rightcousnesse which commeth by Iesus Chryst vntoo the glory and praise of God. The state and cheefe places of this Epistle are all one with the Epistle vppon the xviij Sunday after Trinitie FIrst mannes souereine good wherof wée haue most cause too bée glad and reioyce in the behalfe both of our selues of others is the true acknowledgemēt of God and our Lord Iesu Chryst according too the gospel Therefore he sayeth I make my prayers with ioy for that you take part with the gospel that is to say for that you are come to the knowledge of the gospel or for that yée are made partakers of all Gods benefites which he offereth vs by the gospell or bycause you are become members of the Church Secondly of yéelding thankes vntoo God partly for his other innumerable benefites towards vs and chéefly for these souerein benefits that he hath disclosed his wil by his gospel too our reconciliation and eternall lyfe that he voutsaued too make his sonne our Lord Iesus Chryst a sacrifise for vs and that by the gospel he offereth and imparteth vntoo vs remission of sinnes the holy Ghost ryghtuousnesse and eternal life Thirdly concerning perseuerance too the other woords before rehersed let this most swéete cōfort also bée added which is the chéefe thing too bée considered in this Epistle He that hath begon this good woorke in you shall accomplish it vntoo the day of Iesu Chryst That is too say God that hathe called you too the knowledge of the gospel kindled in you the béeginnings of his lyght faith ryghtuousnesse all good works shal also encrease your faith defend strengthen you vnto y day that Christ shal cal the soule out of your mortal bodies Fourthly let the notable exāple of Paules frendlinesse be thought vpon who vnfeinedly from his hart reioyceth at the singular benefit befalne too the Thessalonians namely that the true knowledge of God euerlasting saluation was hapned to thē saying I bear you in my hart the is I fauor you with all my hart am glad with al my hart that you haue sped wel Also Chryst is my witnesse that I lōg after you in the bowels of Iesus Chryst That is too say I long after you with a pure christenlike affectiō not in hope of any gain but bicause I sée you loue Christ sincerely constantly And I wishe this that your loue that is too say you may encrease more more in knowledge of God and all vnderstanding that is to say in all true iudgement that ye may like of things most excellent and acceptable to God that you may be pure in faith voide of false opinions errors doutings distrustes and stumbling blocks that is to say that yée stumble not nor slip into wickednesse wherby you may forgoe grace and become giltie of endlesse damnation as Caine Saule and Iudas fell Fifthly this sentence fulfilled with the workes of ryghtuousnesse by Iesus Chryst to the glory and praise of God conteineth a sum of the Doctrine concerning the true woorshipping of God or good workes First what they bée that is to wit the woorkes commaunded by God which are wrought by a person iustified by faith for Chrystes sake who dwelling in the beléeuers woorketh good woorks which must shyne foorth among men that God may bée glorifyed and praysed of vs. Secondly what are the efficiēt causes namely first Gods word the true knowledge of Christ 2. Chryst dwelling in vs by his holy spirit filling vs with the frutes of rightuousnesse or ruling our members that they may bée the instrumēts of rightuousnesse vnto God. 3. The mynd and wil of man and his outward members seruiceable to Christ that moueth vs. Thirdly how please they God He answereth by Iesus Chryst not by their owne woorthynesse or desert as is sayd j. Peter ij Offer yée spirituall sacrifyses acceptable too God through Chryst Fourthly too what end are they too bée doon Too the glory and praise of God that is too wit that due obedience honor may bée yéelded vntoo God that God may bée magnified that the true knowledge of God may be spred further abrode and that mo may bée allured too true godlinesse and woorshipping of god Good woorks are not to be doone to the end they shuld iustifie vs before god For woorkes are the frutes of rightuousnesse as Austen sayth Good woorks folow him that is alredy iustified but goe not before him that is too bée iustified Therfore the trée must first be good that is too say the person must first be iustified by Iesus Christe béefore it bring foorth good frutes And so thou seest the whole summe of the doctrine of good woorks too bée lernedly cōprised in this short sentence of Paule Let the héerers beare away cheefly these twoo sentences out of this Epistle that is too wit. God who hath begon this good woorke in you shall accomplish it euen too the day of Iesus Chryst And Fulfilled with the frutes of ryghtuousnesse through Iesus Christ to the glory and praise of god Vppon the .xxiij. Sunday after Trinitie ¶ The Epistle Phil. iij. BRethren be folowers together of mee and loke on them which walk euen so as ye haue vs for an ensample For many walk of whom I haue told you often and now tel you weeping that they are the enimies of the crosse of Chryste whose end is damnation whose belly is their God and glorie to their shame which are worldly minded But our conuersation is in heauen from whence we looke for the sauiour euen the Lord Iesus Christ which shal change our vile body that he may make it like vnto his glorious body according to the working wherby he is able also to subdue al things vnto him selfe The disposement THis Epistle is of the kind of cases that debate matters For it is an exhortation that they should
is Gods free gift Necessitie of obedience Difference of deadly sin and veniall sinne Testimonie concerning the holy Ghost Difference of slauish feare and childly avve Ageinst abuse of libertie Idolatry vvhat it is True godlynesse Whordome Of tempting God. Murmuring or grudging Punishments and miseries This place would be red with discretioÌ„ Temptation what it is True godlinesse or true Religion Diuersitie of the giftes of the holy Ghost Vtteraunce of vvisdome Vtteraunce of knovvledge Fayth The gifte of healing Working of miracles Prophesying Iudgement to discerne spirites Tongues Interpretation of tongues The efficient cause of all giftes How Gods giftes are too be vsed Textes that prooue Christes resurrection The cheefe comfort of Christians in all cases Textes confirming the sayd comfort The cause of our resurrection Good things cannot bee repeted to often The effectualnesse of preaching What modesty or mildnesse is True bosting The new Testament The Letter The Spirit A comparison betweene the law of Moyses and the Gospell Obiection ageynst Iustification by fayth onely Aunswer to the sayd obiection An other obiection Answer of the sayd obiection The Gospel The Law. What things are conteyned in the promis made to Abraham concerning Christ Blissing The Law. The Gospel Iustification Fayth The ealling of the Gentiles Originall sinne Christes incarnation The time of the publishing of the law The vse and effect of the moral Law. The Author of the law The Mediator of the law The law a leader to the Gospell The spirite To walke Flesh Lust of the flesh The deedes of the flesh Whordome Idolatrie Ten other sinnes or deeds of the flesh and their coÌ„traries Drunkennesse and gluttonie The frutes of the spirite Loue. Ioy and peace Long sufferaunce Gentlenesse Goodnesse or vprightnesse Faith. Meekenesse Discreetnesse Who be vnder the law and who be not Modestie or myldnesse and how glorie is to be coueted and obteyned Good name is to be sought The foundation of trew glory Facers and braggers Fighters or enuiers Precisians Selfeweners Buzybodies Plutarkes saying Ciceros saying concerning glorie The exposition of this word Catachisme What the lerners ought to render to their teachers Sowing in the fleshe Reping of corruption Sowing in the spirit The iudgemeÌ„t of the vvorlde concerning such as are afflicted What is to bee looked vppon in aduersitie Constancie Reasons vvhy vvee should not take offence at persecution or troubles Prayer the refuge in trouble Too whome and how wee ought to pray What wee ought to pray for Ageinst Stoical destinie The ends of al vocations or callings The welspring of concord Lowlynesse Meeknesse Patience Reasons mouing to coÌ„cord Gods coÌ„maundement Rewards that bee promised The commodities and discommodities Voitie of body and spirit One hope One Lord. One Faith. One Baptim One God. souerein good The souerein blisse of worldlings Philosophicall blissednesse Platos doctrine of blissednesse The law pointeth out true blisse but furthereth not the certainment of it The true souerein good The cheefest richesse Perseuerance The laste iudgement The old maÌ„ Decieueable lustes To put on the new maÌ„ The newe man. What Gods image is What lying is Truth Friendlynesse Paynfulnesse and labour To walke Honest labor To walke warely Redeeming of the time Euill dayes Ageinste all riot and excesse Musicke Musicke in Churches Luther the Germane Orpheus Basil concerning Psalmes and spirituall songs Mans lyfe is a warfare Mans enemies The Diuell The flesh Heretikes The world The sworde girdle of a Christian His brest-plate His shoes His Buckler or sheeld The firy daâ—â—â—s of the Diuell The helmet of a christian His swoord Earnest prayer Testimonles that God heereth our prayers Manlynesse Examples of manlynesse Flesh blud â–ª The povvers of darknesse Our souereine or cheef good Thanksgiuing â–ª Perseuerance Frendlynesse The doctrine of good vvoorkes Prechers must be patternes too theyr flocke In doctrine In coÌ„uersation In louingnesse In spirit or zelousnesse In fayth or faythfulnesse Enimies of Christs crosse Belly gods Worldly minded The difference of the gouernments of Moses of the world and of Chryst What Faith is The parts of Faith. True knovvlegde Too Walke How good woorks please God. Six good woorks First Fayth 2. Manlynesse 3. and. 4. Patience Long sufferance 5. Ioy of conscience 6. Thanksgiuing Of iustification What iustification is The desert of iustification In teaching thiogs must be repeted oft Tabernacle or tent The foundation of religion The matter or substance of the christian doctrine Witnesse by syght The record of god the father The record of the prophets To take heede Gods worde the lanterne of lyght The commendation of scripture The marke wheâ— at the prophets shoote How scripture is to be interpreted Interpretation what it is in generall Interpretation of scâ—â—pture Best interpretacion of the scripture by conference of textes The prating of the Papistes The comforte of all persecutions troubles and greefes Testimonies of the resurrection Philosophicall consolatious ageynst death and all grief It behoueth Christians to reade the Philosophers and Pâ—â—â—es The proposition or ground of Ciceros first Tusculane question and his argumeÌ„ts vppon the same The blindnesse of mans reason in the cheef pointes of knowledge Watchfulnesse Sobernesse Chastitie Meeknesse Gouernement Of the institution of Aduent Take tyme vvhen it commeth for tyme vvill avvay The gospell is the cheef of all doctrines All folke of all ages haue but one way too saluation The vvorks of darknesse The armor of lyght The day light Feasting Chambering and vvantonnesse Stryfe and enuying Too put on Chryst Prouision for the flesh Of bearing vvyth the vveake The profit of holy scripture The vncerteintie of mennes lerning The errour of the Enthusiastes wherfore scripture serueth The vses or effects of holy writ Patience True and stedfast comfort The doctrine of Gospell Assured hope of deliueraÌ„ce The ministerie of the Gospell The definition of a Minister Faithfulnesse in teaching The mysteries of God. Ministration of the sacraments Austin The authoritie of bynding and losing Excommunication Good example Ordering of ceremonies or orderlynesse All ministers equall Degrees of ministers Difference of the minister and ciuile magistrate 1. Outward discipline The temporall svvoord Of taking office or charge vpon a man. Conueniene skill Heede and diligence Constancie Earnest prayer All men by nature couet contentation of mynd Christen ioy Why men run in darknesse The felicitie of worldlings Christen ioy The firste feast of the new Testament Emmanuell What incarnation is The efficieÌ„t cause of Christes incarnation The inward forcing cause of Christes incarnation The outward forcing cause Why it behooueth Christ to bee both God and man. The matter whereof Christ tooke flesh The endes and effectes of Christes incarnation Iesus Aliaunces of naturall things to Christes incarnation What blissing is Redemption Too visit Redemption Horne of saluation The house of Dauid Promises concerning Chryst Saluation Mercy Testament promisse couenant leage agreement Deliuerance from the hand of our enimyes Without feare Holynesse and ryghtuousnesse Before God. Chrystes benefites Significations of this woorde Prophet To go beefore the face of the Lord. To giue knovvledge of saluation Bovvels of mercie What mercie is Rysing or Dayspring To giue light Lyght Darknesse The way of peace What it is too yeeld thanks The Hebrew Phrase â–ª Words of seÌ„ce or perceueraÌ„ce Turning of the proper Adiectiue intoo a Substantiue Great things Myghtye Gods stedfast mercy The definition of Mercy Who they bee that feare God. Too shevve strength Gods arme The proud Putting dovvne of the mighty Exalting of the lovvly Filling of the hungry To hold vp Israell Child To whom the promises were made Afflictions are healthfull Platos opinion concerning afflictions Obiection Aunswer Obiection Aunswer Places of doctrine conteyned in this Epistle The efficient cause of the ministerie Degrees of Ministers The finall cause of the ministerie Why God gathereth a church and apoynteth ministers The first preacher of the gospell Apostles Prophets Euangelists â–ª or gospellerâ— Shepherds Teachers Chrystes body A perfect man. Children Leavvdnesse and crafâ—inesse Truth The knitting of the head and the body togither Of the apostel Mathew The definition of an Angell The creation of Angels The degrees of Angels Names of certeine Angels Offices or duetie of Angels Cygnaeus Symon Grynaeus Satan Diuell Sathan a lyer Sathan a murtherer
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
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
behalfe that you bée reconcyled to God Secondly they must exhorte by sound doctrine and allure and incense their héerers to the earnest embracing and practizing the rightuousnesse of fayth and of a good conscience according as Paule exhorfeth and beseecheth the Corynthians in this place Thirdly they must beware that they estraunge not mennes myndes from the Gospell of grace from the ministerie by giuing them cause of offence in their doctrine or conuersation as is sayd héere Gyuing no cause of offence in any thing least the ministerie bée misreported And fourthly that they beautifie the doctrine ministerie of the gospel with examples of al vertues and specially of patience vnder the crosse and of stedynesse in their profession According as Paule sayeth in this place setting foorth your selues in all things as Gods ministers by patience And it is a most weightie saying of Nazianzene They that teache well liue amisse snatch away that thing with the one hand which they reache foorth with the other It is better not too teache at all than too teache for a fashion Thou must not pull too thée with the one hand and thrust away from thée with the other hand Thou shalt néed too talke the lesse if thou doo as thou oughtest too doo The third part of the Epistle is ABundell or beadroll of the vertues with which the ministers of the Gospell and all the godly must serue God and beautifie the Gospell and mortifie and hold in the flesh not only these fortie dayes but also all the whole tyme of their lyfe Paule reckeneth vp in order .x. vertues the which too the entent they may the easlier bée discerned and applied to the preceptes of the ten commaundements agréeable too them I will set them downe by tale i Patience that is too say stedfastnesse in daungers aduersities that accompanie the ministerie of the Gospell Of this vertue there bée six obiectes or six kyndes of miseries in which patience is too bée performed whiche Paule gathereth toogither so as they may bée discerned ij Labour or peynfulnesse performing continuall diligence and earnestnesse in executing faythfully the duties of ones vocation For honest labours are brydles of lustes But ydlenesse bréedeth vyces and men by dooing nothing doo lerne too doo euill iij Watchfulnesse iiij Fasting or sobernesse and measure or abstinence from meate and drink v Chastitie vj Skilfulnesse or true knowledge of Gods being will disclosed in the Lawe and the Gospell wisdome able too iudge what is too bée earnestly followed in what place afore whom vij Long sufferance viij Gentlenesse and Courtesie ix Zeale of the spirit x Loue vncounterfetted VNtoo these vertues he addeth in the ende the touchestone and rule of religion and christen cōuersation The woord of truthe whiche wée must embrace hold fast spred abrode by firme faith And all these things may bée brought to passe and performed of vs not by our owne power but by the myght of God who helpeth those that séeke ayd at his hand The fourth place PAule entreateth in this Epistle chéefly of Patience which is too obey God in suffering miseries plages strypes imprisonment pouertie reuylings slaunder punishments of body death and other daungers which accompanie the godly profession of the Gospell and not too bée so discouraged for these euils that a man should cast away the Gospell but too brydle sorowe and too abyde stedfastly in the acknowledged truthe and by grounded fayth and hope too wayt for deliuerance and euerlasting lyfe And this latter part of the Epistle is pullished and garnished by Paule with shyning lyghts of figures that is to wit with tenne Antithesies and as many Iscolies and moreouer with Homoeoptots and Homaeoteleuts and Anaphoraze Also a little afore with a long heaping vp or gathering toogither and a repetition wherby one selfsame woord is repeted in the beginnings of eyghtéen Cōmaze This is the bréef disposemēt of this Epistle which being wel weyed there may bée set foorth too the héere recerteyne notable places as some Exhortation too fayth embracing the frée fauor of God offered in his gospell or some Doctrine of patience and constancie in tribulation and aduersitie which accompanie fayth or some other of the vertues out of the register which wée haue reckened vp I at this tyme will say some what of Fasting FOr too this entent haue our aunceters apoynted this Epistle in the beginning of Lent bicause in it there is mention made of the fasting watching painestaking and other afflictions in which the godly shew foorth the true and earnest repentance of a sorowfull hart and tame and subdue their flesh And although the olde primitiue Churche prescribed no formes or lawes of meats and fastings yet would it that during these .xl. dayes men should haue more stay of themselues too liue soberly and to forbeare euen their lawful pleasures that their mindes myght bée more fit fit ▪ and ardent in bending themselues too the consideration of Gods wonderful purpose concerning the passion and death of his sōne our Lord Iesus Chryst and also too true repentance and earnest Prayer Afterward also suche as were defiled with outward offences excommunicated were woont this Lent tyme before they were assoyled too bée chastyzed and tryed with certeine ceremonies whither they repented in good earnest and amended from their hart or no. A description of these Ceremonies of open penance woorth the reading taken out of the ninetenth Chapiter of the Agathine Counsell is recited by Gracian in his fiftith distinction in the Chapiter of Lent 33. q. 2. c. beginning with these woordes Laborem praesentium c. admonere The Catechumeni also whom it appéereth by the stories too haue bin baptyzed only vppon Easter day and Whitsunday vntoo the tyme of Charles the great were woont after that they had giuen their names too bée tryed all the Lent season and too bée instructed and apposed in the true Doctryne of Chryste and too bee as it were purged with the Ceremonies of Fasting and other things that they might come the more woorthely and reuerently too the Sacrament of Baptim at Easter And they wryte that Telesphorus was he that first enioyned the fortie dayes Fast before Easter who was Bishop of the Romane Church about the hundred and thirtith yéer after Chryst But it appéereth plainly by Irenaeus who florished about the twoo hundredth yéer after Chrystes birth that as yet in those dayes men were vtterly at theyr owne choyce for their Fastings This mannes woordes which are woorthy too bée marked are recited by Eusebius in the .xxiiij. chapter of his fifth booke Some are of opinion that the Fast ought too bée kept but onely one day some twoo dayes some thrée some mo and many also the whole fortie dayes And yet all these notwithstāding that they disagrée among them selues in keeping the fast haue alwayes bin and are at peace with vs and the disagréeablenesse of the Fast
you VVee knowe that wee are translated from death vntoo lyfe bycause wee loue the brethren He that loueth not his brother abideth in death Whosoeuer hateth his brother is a manslear And yee knowe that no manslear hath eternall lyfe abyding in him Hereby perceyue wee loue bycause he gaue his lyfe for vs and wee ought too giue our liues for the brethren But who so hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him ▪ My babes let vs not loue in woorde neyther in tong but in deede and in veritie The disposement THis Epistle is of those sort that persuade For first there is a comfort too bée set ageinst the hatreds of the world Secondly there is an Exhortation too louingnesse and liberalitie towardes a mannes neyghbour The first place MAruell not my brethren though the world hate you Mannes reason iudgeth of the tooyles and troubles of the godly and specially of the contentions among the teachers euen for all the world after the same manner as Salust sayeth in his preface too the warres of Iugurth Too labour in vayne and too preache nothing else by ouertooyling a mānes selfe but hatred and slaunder is a poynt of vtter madnesse For all the godly and specially the Ministers of the Gospel who performe the déedes of most singular louingnesse and most earnestly séeke the euerlasting welfare of their héerers and execute their dutie most faithfully doo reape in manner none other reward than most bitter hatred and vtter vnthankfulnesse at the hands of those vppon whom they haue bestowed greatest benefites Ageinst this temptation and the bitter fordoomes spyghts and hatreds of the wysemē of the world whereby many are woont too bée withdrawen from the ministerie Iohn comforteth vs in these woordes Maruell not my brethren though the world hate you as if he had sayd the iudgement of God and of the godly is farre of another sort than is the iudgement of the wicked worlde The greater that any man is before God the more contemned and abiect is he before the world And seing that at many mennes hands there is no token of a thankfull mynd rendred too God for his excéeding great benefites which he poureth out by heapes vppon all men but all kynd of spyght Let not vs wonder if the world hate vs also For the Diuell enuying vs this so greate felicitie that wée are conueyed from death too euerlasting lyfe stirreth vp his instrumentes and inflameth mennes hatreds ageinst vs Therefore ageinst the most bitter hatred of the world and of the vngodly let vs set Gods good will and fatherly loue towardes vs which the sonne of God hath shewed by this notable token that he hath spent his lyfe for vs and deliuering vs from death by the death of him selfe hath restored vs to the possession of eternall life Wherefore let eche of vs bee so disposed in mynd that they may with a true harte say thus It is sufficient for mée hauyng my full delyght in Chryst too doo those things which are godly and to speake such as are godly The second place AN exhortation too louingnesse and liberalitie towards a mannes neybour and the argumentes of this exhortation are three Of the honestnesse of it Of the profitablenesse of it And of the example of Chryst FIrst of the honestnesse or the necessary couplyng of the cause and the effects I knowe that we are translated from death too lyfe bycause wee loue the brethren or bycause our fayth is effectuall by loue For too this end are wee washed from our sinnes by the bloud of Chryste and translated from death intoo lyfe that wee shoulde hereafter eschue sinne and earnestly execute loue towardes God and our neybour which is the fountayn of all vertues Now like as mouing in a mannes bodie is an vndouted token effect of lyfe yet left in the body euen so louingnesse is the next effect and an vnfallible signe of fayth shyning in the hart wherby wée are translated from deathe vntoo lyfe And like as in this Euthymeme I knowe there is lyfe still in him bycause there is stirring yet left in his bodye it foloweth not that stirring is the efficient cause of life but by the effect I gather according too reson that the cause is present so in this place of Iohns wee know wee are translated from death to life bycause wee loue the brethren this part of spéeche bycause betokeneth not the efficient cause of whiche is spoken in the fifth of Iohns Gospell in this wyse He that beleeueth in the sonne is passed from deathe vnto lyfe but it betokeneth the effect whervpon the argument is gathered that we are verely translated from deathe vntoo lyfe like as Luke in his vij Chapter reasoneth vppon the effect that many sinnes are forgiuen too the sinfull woman bycause she loued muche Likewise as if I should say I knowe for a certeintie that the Sunne is vp bycause I sée the sunne beames glaring in my chamber And in this selfesame Epistle is sayde In this haue wee knowne his loue bicause he hath spent his life for vs. The second argument of the profitablenesse or of the necessitie of holding faste Fayth lyfe and euerlasting saluation For he that loueth not hath not lyfe euerlasting abyding in him but he continueth in deathe according also as Paule sayth j. Cor. vj. No whoremongers Idolaters abusers of themselues with the mankynde pillers c. shall inherite the kingdome of god Therefore too the intent wee lose not the remission of sinnes receiued the deliueraunce from Deathe the grace of GOD and the euerlasting lyfe wée must of necessitie fall to louingnesse and new obedience agréeable with Gods will. And yet it foloweth not therevppon that oure louingnesse or newe obedience deserueth forgiuenesse of sinnes and eternall lyfe For this louingnesse cannot so muche as bée begon neyther pleaseth it God except remission of sinnes be first freely giuen for Chrystes sake and that faith shyne in the hart Bréefly euen altoogyther after the manner of Logicke hath Iohn included this argument in the forme of reasonyng agréeing to the moode Celarent But in the first place he hath put the conclusion in the second the minor and in the last the maior Ce Euery murderer hath not lyfe euerlasting abyding in him or abydeth in death la Euery one that hateth or loueth not his brother is a murtherer before god Math. v. rent Ergo he that loueth not his brother abydeth in Death or hath not eternall lyfe abyding in him The third Argument OF the example of Chryste who spent his soule or his lyfe for vs as he sayth in Iohn xv Greater loue than this can no man haue than that a man shoulde giue hys lyfe for his freends Paule Rom. v. GOD commendeth his owne loue towardes vs in that when wée were his enemies Chryst dyed for vs. Vntoo these three arguments Iohn addeth a warnyng
are debters not too the fleshe too liue after the fleshe For if yee liue after the fleshe yee shall dye But if yee through the spirit doo mortifye the deedes of the body ye shal lyue For as many as are ledde by the spirite of God they are the sonnes of god For yee haue not receyued the spirit of bondage to feare any more but ye haue receyued the spirit of adoption whereby yee crye Abba Father The same spirite certifyeth our spirite that we are the sonnes of god If wee bee sonnes then are wee also heyres I meane of God and heyres annexed with Chryste if so bee that wee suffer with him that wee may bee also glorifyed togyther with him The disposement THis Epistle perteyneth too those kynd of cases that are persuasiue For it is an exhortation too new obedience The ground thereof is Wee are detters not too liue after the fleshe or new obedience is needfull or those that bée reconciled too God by fayth must néedes from hencefoorth fight ageinst sinne and begin a new obedience agréeing with the will of God. The arguments of his exhortation are seuen drawen out of the places that are of the persuasiue kynd The first is of the impulsiue cause THat which is due must of necessitie bée performed New obedience is due vntoo God. Ergo New obedience must néeds bée performed Or thus ALl reasoneble creatures must néeds reuerently obey the euerlasting and vnchaungeable order of Gods wisdome and iustice But it is the euerlasting and vnchaungeable order of Gods wisdome and rightuousnesse that men who are created by God and by the sonne of GOD redéemed should obey God their creator and redéemer and eschue sinnes which fight ageinst the will of God. Ergo wée must néeds reuerētly obey our creator redemer no more liue after the flesh or yéeld our selues too sinne The second is of the effect of sinne or of the vnprofitablenesse ALl that liue according too the flesh that is too wit which willingly and wilfully folowe sinne or wicked inclinations and affections become giltie of Gods wrath and of endlesse death and damnation All those that bée borne a new by faith must not ageine procure themselues Gods wrath and euerlasting death Ergo they must not liue any more after the flesh but must performe newe obedience agréeable with the will of God. The third is of the profitablenesse or of the rewards of new obedience ALl that are borne a new by faith must with all endeuer and diligence hold fast and mayntein the euerlasting life which is giuen them fréely for Chrysts sake All that mortifie the déeds of the fleshe by the spirite that is too say which bridle and represse their sinfull inclinations and affections and mortifie them not only by philosophicall diligence but also by the spirite or by true fayth prayer and héedfulnesse stirred vp and furthered by the holy ghost doo hold fast Gods grace and euerlasting life Ergo all that be borne a newe must mortifie or bridle put away the déeds of the flesh or the sinfull inclinations and affections of corrupt nature or must eschue sinne The fourth is of the efficient cause THe holy Ghoste woorketh such motions in them that bée borne a new as he himself is The holy Ghost is not the spirit of bondage sinne death but is the spirite of the adoption of Gods children the spirit of true inuocation of vertue of loue and of sobernesse as is sayd ij Tim. j. Ergo in all that be borne ageine of the holy Ghoste there must néedes bée kindled such motions as he himselfe is that is too wit childly obedience inuocation and loue of God eschewing all sinnes that displease GOD their Father The fifth is of the honestnesse of the matter or of the dutie of sonnes CHildren doo by Gods ordinance owe honor obediēce too their parents Christen folk or those that be receiued by Chryst and borne a new by the holy Ghoste are the children of God Ergo they are bound by Gods ordinance too performe obedience too God their father The sixth is Of the possiblenesse of the matter THe holy Ghost confirmeth our mynds that wée may persuade our selues for a certeyntie that wee are the childrē of GOD and helpeth our weaknesse that wée may bée able too stand stedily ageinst the sleyghts of the Diuill the assaultes of our sinfull nature and the enticements of pleasures and bée able too eschue sinne and exercise vertue The seuenth HE repeteth the Argument of the profitablenesse or of the rewardes by fayth and newe obedience in eternall lyfe whereof although wée bée made heyres fréely for Chrystes sake yet is it there withall a recompence or wages which is yéelded too our woorkes not of desert but of promise j. Timot. iiij Godlynesse hath promises of the lyfe present and too come These are the chéef Argumentes wherewith Paule in this Epistle exhorteth all men too eschue sinne warely and too doo good woorkes And there withall are propounded many notable places of doctrine which I wil picke out as bréefly as may bée The first is of the necessitie of new obedience and of the endeuer too doo good woorkes and of sinning no more after the receyuing of remission of sinnes and the holy Ghost The second is of the difference of deadly sinne and venial sinne There remayne in all men yea euen in the Sainctes that are borne a new many euils that fight ageinst the law of God ageinst which sinnes they that bee borne a newe of the spirit doo notwithstanding stryue that is too wit great dimnesse and doutes concerning God and gods promises and thretnings which doutes doo frō tyme to tyme breke in vpon the mind many euil inclinations fleshely carelesnesse selfouer wéening sinful flames of affections many defauts of ignorance ouersight Paule himself complaineth of the remaynder of these euils in him euen after he was borne a newe Rom. vij The good that I would doo that doo I not but the euil that I wold not that doo I. I sée another law in my membres fyghting lyke an enemie ageinst the law of my mynd subduing mée vnto sin Eccl. vij Ther is no ryghtuous man vpō the earth the dooth good sinneth not Agein it is certen that there be som kind of sins wher withal if the saints defile themselues they lose y holy ghost eternal life like as Saul forwent Grace and it is sayd of Aaron that the lord wold beat him into pouder Therfore it is néedful to cōsider the difference betwéen the sins or defaults euil inclinations that remayn in the saints and other sins or offences ageinst conscience which make of saints no saints but thralles of Gods wrath and endlesse damnatiō Which thing is aduouched in this saying If yée liue after the fleshe yée shall dye but if yée mortifie the déedes of the flesh by the spirit yée shall liue The third is an euident testimonie concerning the holy ghost
they were gathered toogither sauing Thomas Iohn xx Luk. xxiiij and .j. Corinthians xv And all these discoueries were made in one day on which day Ierom supposeth that Christ shewed himself to Iames the lesse also Afterward he shewed himselfe certeine times too the Apostles when Thomas was with them and at the sea of Tyberias Iohn xx and .xxj. Also in Galilée too mo than fiue hundred brethren at once Mat. xxviij j. Cor. xv Also hée appéered too all the Apostles or Disciples And this is the proofe of the Antecedent And the consequent of this argument is euidently confirmed by this Syllogisme Whatsoeuer Chryst bothe will and can bring too passe shall out of all dout take effect Chryst bothe will call the dead too lyfe ageine as the sayings of Iohn doo witnesse Iohn v. vj. and .xj. And also he can restore lyfe too the dead for by his death he hath swalowed death intoo victorie and by his Resurrection be restoreth lyfe euerlasting too vs when wée bée dead Ergo wée also shall out of all dout bée called too lyfe ageine The cheefe places THe first and most principall place is the doctrine concerning the rysing agein of the dead which perteyneth to the Article of our Créede I beléeue the resurrection of this flesh and the life euerlasting This is the end mark of the whole lyfe and fayth of christen folke and the chéefest and most stayed comfort in all the tribulations of this most miserable and flyghtfull lyfe yea and in death also that wée for a certeintie persuade our selues beléeue that wée are not created too the miseries of this troublesome and mortall lyfe only but that after the death of this bodie there remaineth assuredly a blissed and euerlasting lyfe in which receyuing ageine the same bodyes howbéeit renued and the same flesh which wée now beare about vs and that béeing set vtterly frée from all sinne labor and sorow wee shall face to face enioy the sight of the whole Godhead and so béeing filled with heauenly lyght rightuousnesse life and gladnesse shal praise God for euermore The doctrine of this Article is most euidently confirmed by many Sermons of Chryst of the Prophets and of the Apostles and most bryghtly set foorth in this fiftene Chapter of the first too the Corinthians Too the intent therefore that wée may surely fasten in the inward bowels of our hartes this wholsom and most effectuall comfort in all miseryes Let the chéefest textes bée alwayes in our sight As these Iob. xix I knowe that my redéemer liueth and I shall ryse out of the earth in the latter day and shall bée compassed agein with my skin and in my flesh shall I sée my God whom I shall beehold euen I my selfe and myne eyes shall behold him and none other for mée This hope is layd vp in my bosome Iohn v. The houre shall come that all which are in their graues c. Iohn vj. This is the will of the father that sent mée that euery one which séeth the sonne beléeueth in him should not perish but haue lyfe euerlasting and I will rayse him vp at the last day Ioh. xj I know that he shall ryse agein at the last day The foundacion and cause of the rysing ageine of our bodyes and of lyfe and saluation euerlasting is the Resurrection of our Lord Iesus Chryst the sonne of God whereby he hath swallowed vp sinne death hell and the diuell intoo victorie and conueyeth all those that flée vntoo him from death vntoo a blissed and endlesse lyfe And this is the cause why Paul in this Epistle confirmeth this sentence with so many woordes that Chryst is risen from death in déede I doo you too wit of the Gospell The second place THe enterance intoo this Epistle dooth vs too vnderstand that the true wholsome and necessary Doctrine concerning the chéef Articles of the christen faith ought oftentimes and continually too bée repeated yea and the self same things too bee beaten intoo the héerers eares in the self same woords that they may déepely sinke and stedfastly sticke in their mindes as Paule sayth Phil. iij. It is no paine vnto mée but it is for your welfare that I wryte one thing oftentymes béeware of dogges which chaunge and marre the doctrine of the Gospell which I deliuered you Therefore let those that teache faythfully repete oft times one doctrine that is profitable and necessary as that wyse man sayd that he speaketh the selfe same things too the selfe same persons And this most profitable rule of studyes giuē by Epictetus is wel knowne Knowe thou that it is not easie for a man too bée lerned vnlesse that he doo euery day either heare or read suche things as he would be grounded in and likewise vse them in this lyfe So Paule in this place sayeth that he deliuereth not a new Doctrine too them but that he putteth them in mynd of the Gospel by the same woordes that he had preached it too them before The third place OF the effectualnesse of the Gospell or of the liuely woord sounding in the mouth of the ministers by which woord only and not otherwyse God imparteth the true knowledge of himselfe true faith the holy Ghost and euerlasting welfare too those that beléeue Therefore sayth Paule in this place by the Gospell which I haue preached vntoo you which you haue embraced and by which you are saued if yée hold it fast by fayth onlesse perchaunce which God forbid yée haue now shaken of the faith and beléeued héeretoofore in vaine And it agréeth fully with this sentence Rom. j. The Gospel is the power of God too the saluation of euery one that beléeueth Act. xj Peter shal speake woords too thée by which thou and thy house shalt bée saued Such other texts as these wée shall héere in the Epistle of the next Sunday which are too bée set ageinst the Enthusiastes who imbrace the woorking of the woord sacraments and looke for new enlightenings and heauenly traunces without the woord The fourth place OF the passion death and resurrection of Christ and of the witnessings of the Prophets in the scripture as Esa. liij Dan. ix Psal xxij Zach. xiij in which places Chrystes death and passion is foretold and of the causes benefites of Chrystes death which things wée haue made mencion of alreadie vppon good Friday last The fifth place OF Paules modestie in boasting who termeth himselfe the least of the Apostles and vnwoorthy the name of an Apostle yet declareth of himself that he hath labored more than the rest of the Apostles Modestie or mildnesse and true glory are cousin vertues like as sparingnesse and liberality vprightnesse streightnesse true dealing and streight iustice Modestie acknowledging a mans owne weakenesse and filthinesse is not proud ne exalteth himself either in conceit or in talke or in dooings aboue that he is able too performe but vppon trust of Gods help diligently executeth
riches of his glory that yee may bee strengthned with might by his spirit in the inner man that Chryst may dwel in your hearts by faith that yee beeing rooted and grounded in loue might bee able too comprehend with all sainctes what is the bredth length depth and height and too know the excellent loue of the knowledge of Christ that ye might bee fulfilled with all fulnesse which commeth of god Vntoo him that is able too doo exceding aboundantly aboue all that wee aske or thinke according too the power that woorketh in vs bee praise in the congregation by Christ Iesus throughout all generations from time too time Amen The disposement THis Epistle is of that sorte that is persuasiue For it is an encouragement that they should stedfastly reteine the Doctrine of the Gospell that they had receyued and not faint for offence of persecution And it is a prayer that God will preserue confirme and strēgthen true faith and stedfast loue among them The cheefe places of Doctrine therfore are these 1 Of constancie or continuance 2 Of true Inuocation 3 Of faith which embraceth Chryst that he may dwel in our harts acknowledgeth the largenesse of Christes mercy and excéeding great loue towardes vs. 4 Of thankes giuing or praysing God concerning whose almyghtinesse not tyed too second causes héere is put in a notable testimonie méete too be set ageinst Stoicall madnesse Of the first place I Beseeche you that you faint not in my tribulations for you which is your glory Like as Cicero in his Oration for Flaccus giueth his opinion concerning the miseries of the Iewes saying this nation hath well shewed how déere it was too the God immortall in that it is subdued in that it is let out too ferme in that it is reserued too bondage So also doo the wise men in the world iudge of the Church and of euery godly member of the same that are oppressed with the houge heape of miseries Namely that God regardeth not and much lesse loueth and receyueth too the felowship of eternall lyfe and ioy men so miserable néedie fewe in number drawne asunder with inward debates and laid open to the most bitter hatred of the world and too most cruell tormentes suche as in Paules tyme he himselfe and the rest of the Apostles were and suche as our congregations are in these dayes the wretched soules that are put too deathe for the pure Doctrine of the Gospell in Fraunce in Spaine and in the kingdome of Naples like as nowe of late at Montola in the kingdome of Naples foure score godly men like shéepe in a slaughterhouse had their throtes cutte by the hangman at the commaundement of the Romishe Bishop In this sorowfull shew of the fewnesse miseries and infirmities of the professers of the gospel all men perceyue this encouragement and entreatance of Paules too bée néedfull least the weaker sort taking offence at the miseries imprisonments and tortures of themselues and of other godly folke should reiect Chrystes true doctrine But let them turn away their eyes from the prosperitie power authoritie and multitude of the persecutors and from the fewnesse and the miseries of the godly let them settle themselues only vppon the word and the truthe deliuered by God Like as Noe in tyme of the flud Loth in Sodom the Machabées in the time of Antiochus and Paule and the rest of the Apostles in the time of Nero held fast the profession of the true doctrine though they had neuer so many wyse men and mightie enemies ageinst them Constancie or continuance is a vertue which abideth firm and stable in the true knowledge of Chryst and in faith and in profession of the true doctrine and cannot be quailed with any prosperities or aduersities that it should faynt from the truthe and giue ouer Now forasmuch as this stoutnesse of courage and strēgth that yéeldeth not too terrors torments farre surmounteth the power of man Paule beséecheth God with most earnest desire too strengthen the myndes of the Ephesians with his holy spirit and too stablish and vpholde their inward man or their fayth in Christ Like as he armed the Apostles at that tyme now in our dayes Luther with stoutnesse and strength of haultie and inuincible hart so as no threainings and terrors could make them faint but that they spred abrode the true doctrine of the gospell though the wisdome and power of the whole world fretted and fought ageinst it neuer so much Now Paul in this Epistle addeth two reasons why they should not take offence at his troubles and afflictions or bée moued too fall away from the true Doctrine For first I suffer these afflictions for you or for your sake not for any offence of myne but bycause I haue by preaching the Gospel called you Gentyles too the felowship of the Churche and eternall saluation too bée giuen fréely for Chrystes sake And by these my troubles and bandes I beare recorde that I doo in very déede and in good earnest thinke that the Doctrine of the Gospell is not a fond fable but true assured and taught by God in the behalfe whereof I endure so great miseries emprisonment yea and death also And so by mine example I confirme your faith Ageine my afflictions are your glorie That is too say they are not slaunderous and shamefull too mée or you they are not signes of Gods wrathe and casting of mée away But they are things that bée good healthfull honourable and too the glory of Gods Churche as in the fifth of the Actes the Apostles reioyce that they were counted woorthy too bée put too rebuke for the name of Chryst And Romaines the fifth Paule sayth wée glory in afflictions bycause affliction bréedeth patience patience bréedeth triall triall hope and hope of eternall lyfe maketh not a man ashamed or disappointeth not him that hopeth And the lyghtnesse of afflictions for the turning of a hand procureth an inestimable weight of glory for euer and euer j. Cor. iiij The second place I Bowe my knees muche more weake and féeble is mannes nature than that it can of it owne power continue stedfastly in the true acknowledgement of God and in Faith and despise and ouercome the terroures hatred imprisonments and other perils that accompanie the profession of the Gospell Therefore let euery one of vs daily make our hartie and earnest Prayer vntoo God the father of our Lord Iesus Chryst that he wil stablish and strengthen our hartes with his holy spirit that wée may hold fast the true acknowment of Chryst true faith euen too our last gasp according as he hath promised I haue praied for thée that thy faith may not faile And my shéepe héere my voyce I giue them eternall life no man shal pul them out of my hands Also God is faithful who suffereth vs not to be tēpted aboue our power but with the temptation maketh a way out y we may bée able
too endure it And héer withall let the whole doctrine concerning the true calling vppon God bée repeted in this place which must not roue douting too what God a man speaketh as Hecuba prayeth in Euripides O Iupiter who so euer thou art right hard too bée knowne nor bée directed too surmysed Gods or dead men but must speake vntoo the one true God the father of our Lord Iesus Chryst who hath disclosed himselfe in his Church by his assured woord by recorde of miracles and by sending his sonne our Lord Iesus Chryst which was crucifyed and raised ageine for vs that he myght set vs at one with the eternall father and make our requestes and prayers welcome and acceptable too him Of this true God the father of our Lord Iesus Chryst and of vs all of whom as of their father and creator all Angels and men and all things visible and inuisible in heauē and in earth haue their béeing and preseruacion let vs request not only the ordinarie and flyghtfull commodities of this present life but in especially the souereine and most néedfull gifts that according too his rich glorie and excéeding great goodnesse he will giue vs his holy spirite too strengthen vs with faith and stedfastnesse in the true acknowledgement of Iesus Chryst as touching the inward man which béeing borne a new by the woord of the Gospell and the woorking of the holy Ghoste may no more liue after the flesh but after the sprite that Chryst may dwell and bée effectuall in vs in such wyse that through the feruent and incomprehensible kyndnesse or loue of God towardes vs which he hath shewed by sending his sonne j. Iohn iiij Rom. v. wée béeing grounded in steadie fayth and fastened with déepe rootes may bée able to comprehend what is the bredth and length and depth and heigth of gods excéeding great goodnesse and mercy towards vs which he hath shewed by sending his sonne whereof is spoken in Psal Cij As far as the East is from the West so farre hath he set our iniquities from vs As high as the heauen is aboue the earth so hyghly is the Lords mercy stablished vpon them that feare him That wee may after some sort know the great and woonderfull loue of Chryste towardes vs which is farre more excellent and greater than that man can attaine too it and vnderstand it And that wee may bee filled with all fulnesse of God. That is too say that wée may bée filled too the full with heauenly lyght wisdome ryghtuousnesse and lyfe by God who shall bée all in all and that God himselfe dwelling in vs euerlastingly may euermore shine in vs and lyghten and fulfill our hartes with the flames of all vertues The fourth place IN thankes giuing wherewith he closeth vp this Epystle there is a notable text too bée considered for men too set ageinst Stoicall destinie For the Stoikes surmyse that God is bound too second causes or too the order of nature so as he cānot doo otherwyse thā as the second causes doo suffer This imagination which is slaunderous to God and hindereth the true calling vpon God in daungers that are vnauoydable by mannes wit is cléerely confuted by this sentence of Paules God is able aboue all things and abundantly too help beyond all that wee can aske or conceyue Like as hée helped Moyses standing at the red sea Ezechias beseeged of Sennacherib and the thrée Israelites in the burning Ouen at Babylon what tyme they were destitute of all mannes ayd and counsel and of all second causes altering the vsuall and accustomed order of nature And this is the peculiar and chéese wisdome of Gods Churche too settle our selues in God and his woord by faith and with quiet mindes stedfastly too wait for the promised deliuerance euen when wée were vtterly destitute of all second causes Vppon the .xvij. Sunday after Trinitie ¶ The Epistle Ephe. iiij I VVhich am a prisoner of the Lordes exhorte you that ye walk worthy of the vocation wherwith ye are called with al lowlinesse and mekenesse with humblenesse of minde forbearing one another through loue and bee diligent too keepe the vnitie of the spirit through the bond of peace beeing one body and one spirite euen as ye are called in one hope of your calling Let there bee but one Lorde one faith one baptisme one God and father of all which is aboue all and through all and in you all The disposement THis Epistle is of that sort of cases that persuade And the state of it is this Bee yee one minded It perteineth to the fifth commaundement of the ten Most weightie surely and necessarie in all trades of lyfe is the doctrine that concerneth the cunning too mainteine concord with ones companyons Which thing is set out more lernedly in this Epistle than any where else I will therfore tell 1 What vertues are chéefly néedfull too the maintenance of concorde 2 Of the causes that ought too moue and kindle euery mā too the endeuer of mainteining concorde First Of the vertues that are needfull to the mayntenance of concord PAule exhorteth the Ephesians and all godly folk too walke woorthye the vocation too which they are called that is to say too rule all the intentes endeuers and dooings of their lyfe in such wyse as they may agrée with their calling and the woord of GOD whereby they are called too the setting foorth of Gods glorie and too mutuall loue and concord For of all mennes deuyses and dooings these must bée the twoo chéef endes First that Gods glorie and the true doctrine cōcerning God may bée spred farre abrode and secondly that the fellowship and concord of the Church may bée cherished j. Corint x. Doo all things too the glorie of God and bée not a stumbling blocke too the Church But the foundation or head and welspring of all christen concord is the agréement in doctrine concerning GOD like as the sonne of God prayeth Iohn xvij Father I pray that they may bée one in vs And héere Paule counselleth them to endeuer too keepe the vnitie of the spirit that is too say to kéepe a consent in the one true doctrine which the holy ghost hath deliuered too the church And he reherseth in order three vertues whereof wee haue neede to the mayntenance of concord with our fellowes The vnderstanding of whiche will bée the cléerer if wée adde notable examples The first is Lowlynesse which represseth pryde that picketh quarelles without a cause whereof there are flames in euery man by nature For eche one coueteth by nature too séeme better than others and too bée reuerenced as Gods among men and too kéepe downe and darken others that are thought too shadowe their excellencie Out of this fountayne spring most or rather all debates in all kindes of lyfe Therfore such as bée of our companie haue néede of such a lowlynesse of mynde that they may abase them selues beneath others Like as Abraham Gen. xiij
Psalm xxxiij I will blisse the Lord continually that is too say I will thanke I will prayse I will glorifie the Lord at all tymes Psalm Ciij Blisse thou the Lord O my soule that is too say giue him thankes So also in this place Blissed bee the Lorde is as much too say as I thanke the Lord or I prayse glorifie the Lord God of Israell for sending Chryst our redéemer according too the promises made to the fathers For he hath visited and redeemed his people The chéefe benefite of the sonne of God is the redemption and deliuering of man from the Diuels tyrannie from sin from Gods wrath from Death c. And the restoring of ryghtuousnesse and lyfe euerlasting Therfore too y more enlyghtening of this place let the sayings of Paule concerning redemption bée added out of Rom. iij. j. Cor. j. Ephes j. Coloss j. j. Timoth. ij Heb. ix Gal. iij. Tit. ij Esay xliij xliiij lij lxiij c. Too visit signifyeth not only too looke vpon or too sée how one dooth but also too ayde and succor suche as wée loue as in Exo. iiij The Lord hath visited his people that is too say hath helped and deliuer his people from the tiranny of Pharao Psal viij What is the sonne of man that thou visitest him that is too say that thou louest and defendest miserable men rewarding those with eternall life and glory y flée vntoo thy sonne Lu. ix He knew not the time of his visitation namely in which God by his gospel offred remission of sinnes euerlasting saluatiō And so speaketh Zacharie in this place god hath visited his people that is too say not only hath looked vpon them but also redéemed his church and set it frée from all euils by his sonne which was promised too the fathers and now performed In the Gréeke it is hath made redemption that is too say hath redemed And the Gréeke woorde Lutrosis which commeth of the verbe Luo too pay signifyeth a redemption or deliuerance which is made by paying the pryce of one that is too say a raunsoming And therof commeth the woord Lutron which is the raunsome that is payde for the deliueraunce or setting one frée from captiuitie Chryst vseth this woord now and then as Math. xx The sonne of man came too giue his lyfe for the raunsome of many 2 And hath raysed vp a horne of saluation too vs in the house of his seruant Dauid He termeth the kingdome of saluation or Christ the sauior by the name of a horne of saluation And these woordes are taken out of the Psalm cxxxiiij There wil I bring foorth the horne of Dauid I haue prepared a lyght too myne anoynted The woord Horne being borowed by a Metaphor of Oxen dooth after the maner of the Hebrue spéech betoken strength power and plenteousnesse as Thren 2. He hath broken all y horne of Israell that is too say all the strength of the kingdome of Israell ij Reg. xxij and Psal xxij My defender the horn of my welfare Psa lxxxviij In my name shal his horne bée exalted that is too say the strength and power of Chrystes kingdome So also in this place he hath raysed vp a horne of saluation that is too say a Sauiour who by his power shall helpe vs and giue vs plenteous and eternall saluation In the house of my seruaunt Dauid that is too say borne of the stocke of Dauid according to the promisse ij Reg. vij j. Paralip xvij I will raise vp thy séede after thée which shall issue out of thy loynes I will stablish his throne for euermore I will bée his father and he shall bée my sonne c. This promisse is vttered out at large Psal lxxxviij I haue found Dauid my seruaunt with my holy oyle haue I annoynted him Also Psal Cxxxj. for Dauid thy seruaunts sake turne not away the face of thine anoynted These places may bée added for the enlyghtening of this song of Zacharies 3 As he hath spoken by the mouth of his holy Prophets since the world began He hath sent Chryst the sauyor as he promised by the prophets Genes 3. 12. 49. 2. Reg. 7. Esay 9. 7. 11. 42. and elsewhere Ierem. 2◠31. 33. Dan. 9. Mich. v. c. Of these promises speaketh Peter 1. Peter 1. Of this saluation haue the Prophets made inquirie and serche which haue Prophesied of the grace that shuld come vpō vs serching when or at what time the spirit of Christ which was in them should signifie c. And Paule Rom. j. put a parte for the Gospell which God had promised afore by his Prophets concerning his sonne which was borne of the séede of Dauid as perteining too the flesh c. In generall also this verse giueth vs too vnderstand that the doctryne which is comprehended in the wrytings of the Prophets and Apostles is not deliuered by the authoritie of mā but by God himself and therfore that credit ought too bée giuen too this Doctrine as too the voyce of God himselfe sounding from heauen 4 That wee should bee saued from our enimies and from the handes of all that hate vs. God hathe promised vs saluation he hathe promised for a certeintie too deliuer vs from sinne Gods wrathe death the tyrannie of the Diuell and of all the enemies of his churche This interpretation must bée taken out of the conference of like sayings as j. Corinth xv He must reigne till he haue brought all his enimies vnder his féete The last enimie that shall bée destroyed is death c. Colos ij He hath forgiuen vs all our trespasses hath put out the hand wryting that was ageinst vs in the lawe written c. 5 Too performe the mercy promised too our fathers and too remember his holy couenant The foure verses next folowing are a garnishment repeting and enlyghtening the méening of the third and fourth verses The causes that moued God too send his sonne the Redéemer are twoo that is too wit mercy and soothfastnesse in képing promisse Of his owne free goodnesse mercy is God led too performe the benefite promised too the fathers and too exhibit Chryst the author of eternall saluation These woordes Testament Promisse Couenaunt Agreement or Leagues are in manner all of one signification The olde Testament was a promisse of a certeine politike state and defence made too the people of Israell vnder condition y they should kéep the law that was deliuered by Moises The new Testament is a promisse of Chryste or a promisse of remission of sinnes of Gods fauor of ryghtuousnesse and euerlasting saluation too bée giuen fréely for Chryst the mediators sake Of this new Testament or of this promisse of Chrystes made too Adam Abraham Isaac Iacob Dauid and others dooth Zacharie sing in this place he auoucheth that God is myndfull of this holy Testament that is too say that his promises stand stedfast or that he kéepeth sure and vnuiolable
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
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
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
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