the holynesse and ryghtuousnesse propre vntoo God and too bée imparted too vs for thy Sonnes sake and concerning the Gospell by which alonely God will bée glorifyed and by which the glory may bée giuen too God not only for ryghtuousnesse and almightinesse but also for mercy and soothfastnesse How bée it concerning the benefites of Angels let the héerers beare in mynde specially these twoo textes of the Psalme Psalme thirtie and thre The Angel of the Lord pitcheth his tentes about or entrencheth those that feare the Lord and shall deliuer them which saying is taken out of the .xxxij. of Genesis Where Iacob beholding the host of Angels named the place Mahanaim that is too say the camp or host of god Psalm xcj. He hath giuen his Angels charge of thée too keepe thée in all thy wayes These hath GOD made kéepers of our soules bodyes lyfe name houses children and substaunce These chase away the Diuels when they practyse the destruction of the Churche or of any seuerall persone And doubtlesse they fight ageinst the féendes according as the lesson of this dayes Epistle and the tenth Chapter of Daniel testifie And although wée vnderstand not what maner of encounters they bée yet considering the greatnesse of our daungers let vs the more earnestly giue thankes too God for these kéepers and gather toogither the sayings and stories of the holy Scripture and of other wrytings too our instruction and comfort The Angels deliuer Loth out of Sodom Genes xix And an Angell succoureth Agar and Ismael Genes xxj xvj Angels come vntoo Abraham and beare Rebecca companie Genes rviij xxij xxiiij and in other places An Angell deliuereth Iacob out of all perils Genes xlviij The Angels go before the Israelites and defend them at their going out of Egipt and in the wildernesse An Angell appéereth too Iosua An hoste of Angels defend Elizeus ageinst the Syrians iiij Reg. vj. Angels make a slaughter in the hoste of Sennacherib and deliuer Ezechias iiij Reg. xix Esay xxxvij An Angell leadeth Peter out of prison Act. xij A childe called Cygnaeus being in the middes of winter left in a wood ouercouered with snow was kept and fed the space of full thrée dayes toogither by the ministerie of an Angell Simon Grynaeus escaped the handes of certeine Serieantes by the warning of an Angell which storie woorthy of remembrance Philip Melancthon recyteth in his exposition of the .x. chapter of Daniel But the benefites of the good Aungels will the better bée perceiued if wée consider the manifold dangers that hang ouer our heads by meanes of the Diuell The third place THe Diuell is of the Hebrues named Sathan that is too say an enimie or foe The Gréekes call him Diabolos that is too say a slanderer He is a cruel suttle mercylesse spitefull enimie of God and of all mankind and specially of Gods church At the first truly all Angels were created good by God but some Angelles through Pride and Ambition wherethrough they sought for a hygher degrée of the image of God fell and were cast by God intoo endlesse damnation Now although in this lyfe wée bée not able too serche out the cause why God suffereth the euill Angels which are the authors of all sinne and wickednesse séeing he could vtterly destroy them if he listed yet must wée bothe thinke vppon and also beléeue the things that are reported in the woord of god Iohn viij He was a murtherer from the beginning abode not in the truthe Therfore there is no truthe in him when he speaketh lyes he speaketh of his owne For he is a lyer and the father of lying He is a lyer and the father of lying that is too say he dréepeth into mennes mindes false and wicked opinions concerning God and Epicurish and Academicall doutings he rayseth vp corruptions of Gods woord he confirmeth Epicurish blasphemies and al vntruthes in the first and second Table And this Sathan like an enimie or a Serpent in déede led Eue and all the whole world astray as it is sayd in the Epistle He is a murtherer for by his outrageous crueltie and most trayterous craftes he practyseth mischéefe too our soules too the lyfe of our bodyes too our wyues children landes and houses and finally manaceth destruction too whole realmes and kingdomes Ageinst this cruell enemie fighteth our Michael the sonne of God who came too destroy the woorkes of the Diuell He being captaine of the holy Angels casteth the Diuel out of heauen and out of the heauenly Church Therfore let vs giue God thanks y he hath appoynted the Angels too bée our kéepers in so great daunger of our soules and bodyes and of all that euer wée haue And let vs endeuer by godlynesse and chast behauyor too reteine them still Vppon the feast day of all Sainctes ¶ The Epistle Apoc. vij AFter this I beheld lo a great multitude which no man could number of all nations and people and tongues stode before the seat and before the Lambe clothed with long whyte garments and palmes in theyr handes and cryed with a loude voyce saying saluation bee ascribed too him that sitteth vppon the seat of our God and vntoo the Lambe And all the Angels stode in the cōpasse of the seat of the elders and of the foure beastes and fell before the seat on their faces and woorshipped God saying Amen Blissing and glory wisdome and thankes and honour and power and might bee vntoo our God for euermore Amen And one of the elders answered saying vntoo mee what are these which are arayed in long white garments and whence came they And I said vntoo him Lord thou wottest And he sayde too me these are they which came out of great tribulation and made their garments large and made them white in the bloud of the Lambe therfore are they in the presence of the seat of God and serue him day and night in his temple and he that sitteth in the seat will dwell among them They shall hunger no more neither thirst neyther shall the funne light on them neither any heat For the Lambe which is in the middest of the seat shall feede them and shall leade them vntoo fountaines of liuing water and GOD shal wype away all teares from their eyes The disposement ALl the whole booke of the Apocalyps is a Prophesie concerning the persecutiōs and troubles that were too come vppon the christen Churche and wherewithall it should bée disquieted partly by Tyrantes and partly by Heretickes through the instinct of the Diuell And euer now and then there * This is to be vnderstode of the memoriall of the promysed seede kept alwayes in the hartes of the faithfull and renued by preching and talk and not of the keeping of any appointed holyday Twoo natures in Chryst Why Christ is called the woord The sonne of God was alwayes with the fathers Why Christ is called the womans seede The creede of Athanasius Gods mercie and louing kindnesse
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
all misdoing and offence the welspring is concupiscence And it is most manifest y the more part of miseries and mischéeues do grow of a desire of excellencie honor riches reuengement pleasures lustes that are in all mankynd The kindes of good workes he deuideth intoo stayednesse rightuousnesse and godlinesse Stayednesse which of the Gréekes is called Sophrosyne of the Latines modestie frugalitie or temperaunce signifieth not only a sobernesse or sparenesse of diet in meate and drinke but also a maistering or brideling of all the affectiōs and motions of the mind and body in behauior in gesture in talke in apparell and in all other things Rightuousnesse includeth within his compasse an vniuersarl obedience too the magistrates and lawes the other vertues of the second table Godlynesse conteyneth the vertues of the first table as the true knowledge of God louingnesse hope inuocation thankesgiuing patience and such other And so Paule hath comprehended the dueties of all vertues or all good works in thrée woords Of the second THe forcing causes that must stirre vp euery man too the studie of vertue and the exercise of good woorkes are in this Epistle reckened too bée foure The first is Gods commaundement teaching vs most streightly charging vs too renoūce or shun vngodlynesse and sinfull lustes and too liue soberly vprightly and godlily The second is blissed hope of the appeering of the great God and of our sauior Iesus Chryst who at his glorious cōming too iudge the quicke and the dead shall giue most ample rewardes too the godly Saincts that haue liued soberly vprightly and godlily in this present world and shall with euerlasting punishment ouer whelm the vngodly which haue abandoned themselues too worldly lustes in this lyfe The third is the finall cause for which Christ was sent the sonne of God our Lord Iesus Chryst was therefore born rose ageine not that wée myght welter in our sinnes and from hēcefoorth still defile our selues with the foul filthinesse of our misdeedes but that he might redéeme vs and set vs frée from al vnrightuousnesse and that sinne euerlasting death myght bée taken from among vs and that wée being clēsed from sinne not only by imputation of ryghtuousnesse but also by beginning too putte away sinne it selfe shoulde from henceforth earnestly with a singular loue and ardent zele doo good woorks and serue God in all rightuousnesse and holinesse before him all the dayes of our life This matter is intreated of at length by Paule Rom. vj. The fourth cause is of the nature of correlatiues that is of things that haue relation one too another The churche is the people of purchace or the peculiar and proper people of God chosen out of the rest of mankind and halowed too the one Lord God Ergo the Church must with singular zele obey and doo the things that are acceptable too this hir redéemer and Lord. It is thought that the Gréek woord Periousion answereth too the Hebrew woord Segula which in Exod. xix is trāslated a holy people and in Ps. cxxxiiij possesion in Pet. j. Ep. ij chap. the people of purchase that is too say a people purchased and redéemed with the blud of Christ that they should be his propre and peculiar people iij. How good woorks may be doone how they may please god Although that the outward limbes as the eyes the tung the hands c. may after a maner bée bridled by mannes diligence and by the proper strength of mannes will so as they may doo honest iust woorks not fall intoo manifest offences for bidden by the law of God according too that which is sayd in the former Epistle Tit. iij. not by the woorks of rightuousnesse which wée our selues did yet notwithstanding the inward obedience the obedience that pleaseth God the true feare of God the true trust in gods mercy the true and earnest calling vpō God true pacience stedfastnesse in bearing out aduersitie death cannot bée performed except the wil which is a prisoner bondslaue too sin bée set at libertie ayded by Christ according as Christ himself saith without mee yée cā doo nothing And in this place Paul sayth expresly that Chryst hath redéemed and clensed vs too the intent wée should folowe good woorkes Therfore in the accōplishment of good works there méet thrée causes The first and principal is Christ redeming and clensing vs from all iniquitie by his holy spirit kindling in our mind the light of true acknowledgement of God and mindfulnesse of Gods cōmaundement concerning true obediēce to be performed vntoo him mouing enforsing helping the will that it may bée able too obey Gods cōmaundement The second cause is Gods word by which Christ is effectual in instructing vs too renounce all vngodlinesse worldly lustes and too liue soberly vprightly and godly The third is the mind and wil of mā not striuing ageinst Christ when he teacheth vs ruleth our members that they may yeeld themselues in rightuousnesse to God vnto sanctification Also for this Chrystes sake our owne good woorkes please God although they doo not as yet fully satisfie Gods law but bée ioyned with great weaknesse and vnclēnesse of nature remaining in vs For as the person of man becōmeth good rightuous and acceptable too God only through fayth for Chrystes sake who gaue himselffor vs c so the woorkes that are wrought by a person that is iustified and reconciled too God doo please God not for their owne woorthinesse but through the grace of God which woorketh saluation too all men or for Christes only sake through faith as is said Heb. xiij By him doo wée offer the sacrifise of praise alwayes vnto god And j. Pet. ij Offer yée spiritual sacrifises acceptable too God through Iesus Christ Vppon the day of S. Steuen the first Martyr ¶ The Epistle Actes vj. and .vij. chapters ANd Steuen ful of faith power did great wōders and miracles amōg the people Thē there arose certein of the sinagoge which are called Libertines Cyrenites of Alexādria Cilicia Asia disputed with Steuē And they could not resist the wisdom the spirit with which he spake Then sent they in men which sayd we haue herd him speake blasphemous woordes ageinst Moses and ageinst god And they moued the people and the elders the Scribes and came vppon him and caught him and brought him too the counsell and brought foorth false witnesses which sayd This man ceaseth not too speake blasphemous woords ageinst this holy place and the law for wee herd him say this Iesus of Nazareth shall destroy this place and shall change the ordinances which Moses gaue vs And all that sate in the counsell looked stedfastly on him and sawe his face as it had bin the face of an Angell The .vij. Chapter THen sayd the cheefe Prest is it euen so And he sayd yee men
warres destructions of Cities and other innumerable miseries of all men and the slaughters of all the Sainctes as of Abel and Iohn Baptist by which notwithstanding Gods wrath could not bée pacifyed but that the sonne of God must bée made a sacrifyse Ageine the greatnesse of Gods wrath is after some manner shewed by the examples of many men who for the conscience of one wickednesse haue bin striken with most heauie fearfulnesse which hathe driuen them too fordoo themselues As the examples of Orestes of Aristobulus king of the Iewes of Iudas the traitor of Theodorich of Verona and of dyuers others Now if the féeling of Gods wrath ageinst one sin alone doo bréede so bitter sorow in the hart that it dispatcheth a mā of his life What an vnmeasurable huge heape of Gods wrath and of horrible sorowes think you wer thronged vppon Chryst who susteined not one sinne alone or the sinnes of some only one mā but mine and thine yea and al mennes offences Idoll gaddings and murders all their sinfull inclinations affections and outward faultes toogither with the fire of Gods wrath ageinst these sinnes Being ouerwhelmed with this houge burthen of Gods wrath he cryeth out Psalm xxij O God my God why haste thou forsaken mée My hart is become like melting wax my strength is withered like a potsherd and thou hast brought mée downe too the dust of death This féeling of the houge and horrible wrathe of God ageinst al the sinnes of all men was the first and chéefest part of Chrystes passion The second part was the heauinesse and excéeding great torment rysing in his hart for the féeling of Gods wrathe ageinst sinnes and for the feare of death and tearing of his bodie which so appalled all the partes of his bodie that he swet droppes of blud The third and lyghtest part of all was the tearing of his bodie and streyning of his sinewes when he was whipped ▪ buffeted and fastened too the crosse with nailes The causes of Chrystes passion IT is not the wisdome of any creature that can serche out the causes of Gods woonderfull purpose concerning the redemption of mankynd too bée brought too passe in this wyse that the sonne of God should make intreatance for vs take our nature vpon him and bee sacrifysed for vs neuerthelesse God will haue the consideration of this woonderfull Decrée begonne in this lyfe The principall efficient cause is the will of Gods sonne making intercession of his owne mere motion for mankind falne intoo sinne and death and offering himself too this obedience and punnishment wherby he myght make satisfaction for mankynd Iohn .x. I am the good shepeherd and I giue my life for my shéepe The inward cause that moued or enforced him too doo so is the vnmeasurable mercy of God tēpered with his iustice For sith that God is vnchaungeably iust he is in déede and horribly angry with sinne and destroyeth sinners like a consuming fire Neyther relenteth he his anger ageinst sinne of a fondnesse lyghtnesse but vnchaungeably most streightly kéepeth this rule of iustice that men shall eyther performe due obedience or else abyde the fire of Gods wrath Therefore God receiueth not men that are faln without equal and sufficient amends which forbicause mākind was not able to yéeld therfore was too bee cast intoo endlesse torments the sonne of God béeing inflamed with vnmeasurable loue and mercy towards mankynd maketh intretance for vs and too the entent Gods iustice should be satisfied he vndertaketh him self the punishmēt amends making for our sinnes taking our nature vppon him becometh a sacrifise susteining Gods dreadful wrath ageinst sin payeth too Gods maiestie a rāsome too the full value of our sin vanquishing sin and death and restoring men too ryghtuousnesse and eternall lyfe The outward cause that moued or enforced him so too doo was the fal of our first parents the sin that frō thens did shed it self intoo all vs who for the same must haue perished in euerlasting paynes had not the sonne of God bin sacrifysed The instrumentall and outward woorking cause are the Diuels and their instruments the Iewes who burning in hatred ageinst Chryste for finding fault with their wickednesse and false opinions coueted too rid him away and too destroy him too the entent they myght without checke maynteine their hypocrisie and wicked lustes These enforcing and finall causes make an infinite difference betwéene the will of the Iewes crucifying Chryste and the will of God Who béeing moued by his owne exceeding mercie toward mankynde and through the entreatance of his sonne would haue Chryst too suffer too dye and too ryse alyue agein too the entent he might restore men too lyfe and euerlasting saluation The matter wherin as in moulds Christes Passion was wrought are the mynd will hart and body of Chryste The forme or manner is the very feeling of Gods horrible wrath and the anguishe as well of Chrystes mynd as of his bodie and his chyldly obedience through which he willingly submitted himselfe with true reuerence and woonderfull lowlynesse too the eternal father and without grudging or repyning endured Gods wrathe poured out vppon him and most bitter formentes for the loue of Gods iustice and mannes saluacion The end of his Passion is first that mankynd béeing redéemed with sufficient ransome from Gods wrath and euerlasting damnacion myght bée rewarded with ryghtuousnesse and euerlasting lyfe Iohn .iij. Like as Moyses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp too the entent that all that beléeue in him should not perishe but haue lyfe euerlasting Secondly that wée myght become conformable too the image of Gods sonne that is too say that wée myght bée like the sonne of God our patterne in bearing the Crosse Romaines .viij. Thirdly that wée should folowe the example of Chrystes patience and méeknesse .j. Peter ij Fourthly that wée in all our lyfe should expresse the humilitie that Chryste performed in his passion Philip. ij Through lowlynesse of mynde let euery man estéeme others better than himselfe And let the same mynd bee in you that was in Iesus Chryst Fifthly that being dead to sinne wée might liue vprightly and blamelesse For like as Chryst caryed downe our sinnes intoo his graue and abolished them by his death euen so wée mortifying the dregges of sinne as yet sticking in our flesh must performe new obedience and ryghtuousnesse agréeing with the will of god j. Peter ij Chryste bare our sinnes in his bodye vppon the trée that wée béeing dead to sinne should lyue too ryghtuousnesse The effectes of Chrystes passion are all his benefites which for instruction sake wee will distribute intoo eyght formes FIrst the redemption of mankynde from Gods wrath sin death and the diuels tyranny j. Tim. ij There is but one mediator betwéene God and man the man Iesus Chryste who gaue himselfe for vs too redéeme vs The
is too say Heretikes and Tyrants by feruent prayer stout standing too the truth and euident disprouing of errors But the soÌ„ne of God our Lord Iesus Christ is not a shepherd and Bishop of our soules only after the same manner that S. Peter and the rest of the Apostles and ministers that teach the gospel are but also he is our high préest and sacrifise taking vp the lost shéep vpon his shoulders and transferring all our sinnes making satisfaction for them with his death passion and euen by his owne proper power restoring euerlasting lyfe and rightuousnesse vntoo vs He giueth vs the holy ghost he kindleth in vs new lyght coÌ„fort lyfe and ioy settled in God he defendeth vs from all daungers he vpholdeth such as are oppressed with persecution and miseries he healeth our misdeedes and wounds he ruleth the purposes of our vocation he giueth healthful successe he disapointeth the lets and snares of the Diuel he represseth the rage of Tyrantes and in the end deliuering vs from death and all miseries he raiseth vs vp too euerlasting lyfe glorie And so wée sée that in this short text of Peters there are conteyned the chéef and most ample places of Christen doctrine concerning sin true repentance or turning vntoo God the office and benefites of Christ and the health of our soules A more large and ful declaration of which things may bée repeted out of my wrytings that comprehend the summe of the doctrine and out of the proper and peculiar exercyses of repentance and fayth Vppon the Sunday called Iubilate or the third Sunday after Easter The Introit BEe ioyfull vntoo the Lord all the earth Halleluia Sing Psalmes vntoo his name Halleluia Giue glory vntoo his maiestie Halleluia Say vntoo God howe dreadfull are thy woorks O Lord in the abundance of thy power c. Psal lxv◠¶ The Epistle j. Peter ij DEerly beloued I beseech you as straÌ„gers pilgrims abstein froÌ„ fleshly lusts which fight ageinst the soul and se that ye haue honest conuersation amoÌ„g the Gentiles that wheras they backbite you as euil doers they may see your good works and praise God in the day of visitatioÌ„ Submit your selues therfore to euery maÌ„ for the Lords sake whether it be vnto the king as vnto the chefe hed either vnto rulers as vnto them that are seÌ„t of him for the punishment of euil doers but for the laud of theÌ„ that doo wel For so is the wil of God that with wel dooing ye may stop the mouthes of folish and ignorant men as free and not as hauing the liberty of a cloke for maliciousnesse but eueÌ„ as the seruants of god Honor al meÌ„ loue brotherly felowship fear God honor the king â–ª Seruants obey your masters with all feare not only if they be good and curteous but also thoughe they be froward For it is thanks worthy if a man for conscieÌ„ce sake towards God endure greef suffering wrongfully The disposement IT is of those kind of cases that persuade And the state of the Epistle is this I exhort you too liue honestly and too bée obedient too your superiors The places are thrée 1 A general precept coÌ„cerning good maners or new obedieÌ„ce 2 Of obedience too bée performed too the magistrate lawes of the countrie of bearing the burthens of the common weale yea though they bée somewhat too sore 3 Of Christen libertie and the abuse of the same The first place I Beseech you as strangers pilgrims â–ª that you absteine from fleshly lusts which fight ageinst the foul This first part of the Epistle is a generall exhortacion too the desire and diligeÌ„ce of dooing wel or of repressing sinful lusts to gouern all the intents dooings of our lyfe after a godly holy maner Therfore the whole doctrine coÌ„cerning good woorks or new obedience as what it is why it is to be performed how it may bée done in this our weaknesse and in what wise it pleaseth god may be repeated in this place The proposition is Be of good conuersation among the Gentiles that is to say liue honestly or gouern your life behauior honestly For conuersatioÌ„ signifieth the same thing that life or the purposes doings of a mans life This proposition doth Peter coÌ„firm and enlighteÌ„ first by entretaÌ„ce and secondly by setting down the contrary Abstein froÌ„ fleshly lusts that is to say eschue sin or féed not the sinful inclinacions affections of the flesh that is too say of nature corrupted and marred with sin which like enemies kéep war ageinst the mind lightned with the spirit or ageinst the law of God as is said Ro. 8. The méening of the flesh or what soeuer mans flesh méeneth thinketh desireth of it self with out the holy ghost is enmitie ageinst god Ro. vij I sée another law in my members the same law is it that he calleth héer fleshly lusts fighting ageinst the law of my mind renued by the holy ghost and subduing me to the law of sin which is in my members Gal. v. The flesh lusteth ageinst the spirite Now the fleshly lusts signifie not the very desires themselues created in the wil or sense by god but the headinesse of the wicked desires affections doings raging with great violeÌ„ce ageinst the law of God as in the mind darknesse doutfulnesse coÌ„cerning God In the wil distrust fleshly carelessenesse pride c. and in the hart vnlawful loues heats of irefulnesse of hatred of lusts of desire of reuenge of ambition of couetousnesse of singularitie and such other out of which as out of a fountain flow all outward offences and mischéeues according as it is truely sayd The groundes from whence all euils doo commence Is heady lust or foule concupiscence And in the first of the Epistle of S. Iames. Concupiscence conceyuing bringeth foorth sin Peter vseth a very notable and veheemnt kind of spéeche when he sayth that the fleshly lustes or sinfull affections doo keep war ageinst the soule that is to say like sturdy cruell souldiers marche foorth with violent and enemylike rage ageinst the iudgement or commaundement of reason renued by the holy Ghost Which encounter or deadly â—â—â—d betwéene the flesh and the spirit euen in those that bée regenerated Paule describeth with notable woords and sentences Rom. vij Gal. v. And the encouÌ„ter of fayth and vertues kindled by the holy Ghost ageinst vyces and lustes bidding them battell is excellently described in moste lyuely maner by Prudentius in the battell of the soule which encounter the godly doo euery one of them dayly féele within their owne hartes 3 Peter enlargeth his proposition with making mention of the enforcing cause I beseeche you as straungers and Pilgrimes For seeing wée haue not in this world a continuing Citie or a quiet seate and place of rest but that our home is in heauen let vs also cast away the desires and lusts of this world and lead a holy and heauenly lyfe acceptable too
another place bring foorth frutes woorthy repentance that is too say agréeing too repentance that you may please him in all things or that you may please him thorowly Heere is too bée told howe good woorkes please god Which thing is declared in these foure Articles First the persone that bringeth foorth the frutes of good woorkes must bée Gods fauoure for Chryste the Mediatours sake by fayth For without Fayth it is impossible too please god Ebr. xj And all that is not of fayth is sinne Rom. xiiij 2 Wée must acknowledge that many inward sinnes sticke still in vs whiche are a let that our good woorkes are not perfect ne please God of their owne woorthynesse For there is no rightuouse man vppon the earth that dooth good and sinneth not 3 Yet notwithstaÌ„ding wée must bée fully persuaded that it is Gods will that wée should walke agréeably too his wil and yéeld frute in all kynds of goods woorks 4 These good woorkes or new begoonne obedieÌ„ce please God not of their owne woorthynesse but for Chryst the Mediatours sake through faith out of which as out of the trée of all good woorkes spring all good frutes This then is the true woorthinesse of good woorks that they bée Gods seruices and sacrifises acceptable too God through Chryst j. Pet. y. Offer yée spirituall sacrifises acceptable too GOD through Iesus Chryst Paule in this place reckeneth vp six good woorks of which may bée spoken in order The first is the true acknowledging of GOD or faith which is the piller and foundation of all the reste of the vertues The second is Manlynesse or Constancie and Perseuerance whiche continueth in the true knowledge of God and in faith vntoo the houre of death and by the almightie power of God valiantly ouercommeth the Diuels craftes the assaultes of corrupted nature and the outrages of Tyrants The third and fourth are Patience and Longsufferance which calmly outweareth the miseries that accompanie the profession of the Gospell and is not discouraged with continuance of long delay so as it should fret and repyne at God or séeke for other vnlawfull helpes Concerning these vertues is spokeÌ„ alredy in the first and fifth commaundement The fifth is Ioyfulnesse of conscience settling and delighting in God which perteyneth to the first coÌ„mandment The sixth is thanksgiuing wherof I haue spoken in the second commaundement The third place Of Christs benefits or of remission of sinnes and Iustification PAule sayeth VVhich hath made vs mete to be partakers of the lot of saincts in light that is too say who of his owne frée goodnesse and mercy and not thorough our power or for our deseruings hath made vs méete to becom partakers of the lyght or true knowledge of his Gospell and of the lot of the saintes or of the inheritance of lyfe and glorie euerlasting â–ª such shal be bestowed vpon al saintes who hath deliuered vs out of the power of darknesse that is to say of sinne and death wherthrough the diuel kepte all mankynd oppressed in most miserable thraldome and translated vs into the kingdom of his dere son that is to say hath adopted vs to bée the sonnes of God for his déere beloued sonnes sake by whome we haue redemption through his bloud that is to wit forgiuenesse of sinnes This sentence comprehendeth in singular lyghtsomnesse of woorkes a summe of the doctrine of the Iustification of a christen man and in especially these twoo places First what it is â–ª Iustification is a riddance of a man out of the power of darknesse sin death or it is the forgiuenesse of sins the adopting vs to bée the sons of God and a partnershyp with the saincts in lyght that is to say the inheriting of eternall lyfe lyght ryghtuousnesse and all good things whiche are giuen too the Sainctes for the price which our Lorde Iesus Chryst the son of God hath payed for vs by sheading his owne bloud Secondly what is the enforcing cause or the desert for which we are deliuered redeemed made partakers of this light lot of the godly y is to wit the only blud or passion death of our Lord Iesus Christ the sonne of god It was not the bloud of Abell it was not the bloude of the lamb and of all the sacrifises it was not the bloud of all the martirs and much lesse is it the ceremonies and rites of Moyses or of the munks or of the masse or oure owne vertues and good deedes that do it as is sayd more at large Rom. iij. we are iustified fréely by the grace of god through the redemption made by Iesus Chryst whome God hath set foorth a mercy feate through faith in his bloud Vppon the .xxv. Sunday after Trinitie ¶ The Epistle ij Pet. j. NOt with standing I thinke it mete as long as I am in this tabernacle to stirre you vp by putting you in remembrance forasmuch as I am sure how that the tyme is at hand that I must put of my tabernacle euen as our Lorde Iesus Christ hath shewed me I wilenforce therfore that on euery side ye might haue wherwith to stirre vp the remembrance of these things after my departing For we folowed not deceiuable fables when we opened vnto you the power and coming of our Lorde Iesus Chryst but with our eyes we saw his maiestie euen then verily when he receiued of god the father honor and glory and when ther came such a voyce to him from the excelleÌ„t glory This is my dere beloued son in whom I haue delite This voyce wee harde when it came from heauen being wyth him in the holy mount Wee haue also a ryght sure woorde of prophesy wherevnto if yee take heede as vntoâ— a lyght that shyneth in a darke place yee doo well vntill the day dawne and the day starte aryse in youre hartes See that yee fyrste knowe thys that no prophecie in the Scripture hath any priuate interpretation For the Scripture came neuet by the will of manâ— but holy men of God spake as they were moued by the holy ghost The disposement THis epistle is partly persuasiue and partly in structiue The proposition and summe of it is this I counsel you to reteyne stedfastly the true doctrine concerning Chryst deliuered by the Prophets and Apostles which is the only fountayn and rule of the true religion and of oure euerlasting saluation The cheef places of doctrine are these FIrst it belongeth to the duetie of a faithfull Bishop too repete oft and to beate into the heads of his héerers the sum of the true doctrin and to admonish and exhort them continually that they kéep it pure and vn corrupt vnto the last gaspe of theirly â—â— and that they eschue false teachers The second and principal is that there is but one true religion and doctrine concerning GOD which is vttered in the writings of the prophets and Apostles whiche all the Godly are bound diligently to
and by al meanes too embrace and hold fast the benefites that are offered in the same For the lyght of the gospell shyneth not at all tymes among the Iewes and the Gentyles But sometymes the blynd and sorowfull darknesse of not knowing the Gospell ouerdreepeth the greatest part of mankynde as before the comming of Chryst many hundred yéeres the Gentyles were left in ignorance of the Gospel Yea and among the Iewes also the lyght of the true Doctrine was for the more part quenched quite out And now also the wickednesse and vnthankfulnesse of men is punished with the blindnesse and outrages of Mahomet the Pope Therefore let vs acknowledge the exceeding great benefit of God that in this our time when the world is at the last cast he hath kindled agein so cléere and notable a lyght of his gospell concerning the office and benefites of Chryst our euerlasting saluation And let vs not like thanklesse persons hold skorne of gods so great gift but let vs with singuler watchfulnesse diligence and héede endeuer too embrace it hold it faste and spred it abrode For doutlesse as Plato sayth of another kynd of Doctrine There came neuer neither shall there come a greater gift And if the present oportunitie bée neglected and despysed within a whyle after there will folow new darkenesse and confusions of opinions Wherefore séeing that the lyght of the true Doctrine shyneth now among vs and that the Gospell of saluation is neerer or better knowne too vs than too our fathers let vs with all héede and watchfulnesse kéepe it For by the Gospell are such benefites offered vntoo vs as no other Doctrine is able too giue vs. Admit that Philosophie bée the guide of lyfe admit it bée the sercher of truth the expulser of vyce the foūder of lawes and the mistresse of manners and discipline as Cicero saith Admit that Eloquence bée the Quéene of al worldly things Bée it that a Troian is comparable too many other Yet doo all these Artes serue only for the darke nyght of this mortal lyfe neyther can they bring true lyght and eternall saluation The Gospel only is the power of God that woorketh saluation too euery one that beléeueth For by the Gospell and none otherwyse dooth God shewe his mightie operation in vs kindling in our mindes the day or light of the true knowledge of God and of true fayth and prayer giuing vs eternal saluation that is too say deliuerance from sinne from Gods wrath and from euerlasting death and new rightuousnesse lyfe ioy and glory euerlasting These heauenly and perpetuall benefites are offered too vs by the Gospell according as wée shall speake more at large of the profitablenesse of the Gospell in the Epistle of the next Sunday The second place AFter one and the selfe same manner doo all the Sainctes of all ages the Fathers the Prophets the Iewes and the Gentyles obteine eternal saluation that is too wit for the only son of Gods sake our Lord Iesus Chryst through fayth as it is plainly sayd Act. iiij There is not any other name giuē vntoo men vnder heauen wherin wée must bée saued Act. xv Wée beléeue our selues to be saued by the grace of our Lord Iesus Chryst as our fathers were And of Abraham it is expresly said Abraham saw my day And agein Abraham beléeued God and it was imputed too him for ryghtuousnesse VVhy then dooth Paule say that saluation is neerer too vs now than when we beleeued I answer for thrée causes First bicause Chryste the author giuer of euerlasting life whom the father 's looked for too come is now come in the sight of the world Secondly bicause a greater and bryghter light of the Gospel is kindled and spred further abrode now than before Chrystes comming And wee sée that the very Apostles did not cléerly perceiue before Chrystes resurrection what manner of kingdome Chrystes kingdome should bée And thirdly bicause the Gentyles also were called too the felowshippe of euerlasting saluation by the vniuersall preaching of the Gospell The third place PAule enlyghteneth his exhortation too new obedyence or a lyfe agreeable too the Gospel by an Allegorie of the light or of the day and of darknesse which Allegorie he vnfoldeth somewhat at large j. thess. v. Eph. iiij and .v. Concerning the causes that should moue vs too folowe good works earnestly and concerning the seueral sinnes which Paule warneth vs too shun in this place an exposition may bée fetched out of the place that entreateth of good woorkes and out of the exposition of the ten commaundements I will but shew the harder phrases at this tyme. Let vs lay aside the woorkes of darknesse that is too say ignorance of God carelessenesse which neglecteth the doctrine of the Gospell and euerlasting saluation all sinfull lustes and all outward offences fighting ageinst the law of God. And let vs put on the armor of lyght that is too wit true knowledge of God true fayth inuocation studie and profession of the true Doctrine patience lowlynesse hope and the rest of the weapons that are néedefull for the mayntenance of the honor of true godlynesse for the disappoynting of the diuels policies and for the repressing of the headinesse of sinfull nature all which Paule describeth Eph. vj. As in the day that is too say in the cléere knowledge of the Doctrine of the Gospell and in true fayth grounded vppon Chryst VValking after a comely sort That is too say let vs frame the purposes and dooings of our lyfe or let vs liue as it becommeth vs or as agréeth with the will woord of God. Not in feasting The Gréeke woord Comois signifieth drūken feastes ribaudly songes and wanton daunsings such as are woont too bée vsed by wildheaded and wanton yoongmen The contrarie vertue is sobrietie or stayednesse and shamefastnesse which perteyneth too the sixth commaundement Neyther in chambering and wantonnesse The latin word Lasciuia wantonnesse signifyeth a forewardnesse too iolitie gaming 's and diuersitie of pleasures which notwithstanding is not matched with craftynesse and desire to doo harm like horses which waring lustie through ouermuche rest and feeding become coltish and fall too kicking and winsing And Appius in Liuie sayeth that the common people doo rather ware wanton than cruell But the Gréeke woord Aselgia signifyeth somewhat more namely a more leaud and ruffianly sausinesse and reproche offered in the way of dishonestie It appéereth that Paule in this place speaketh of the filthinesse and vnclennesse whereuntoo the contrary vertue is chastitie perteyning too the sixth commaundement Neyther in stryfe and enuying or spytefulnesse The contrarie vertues are méekenesse desire of concord and modestie or mildnesse of which is spoken in the fourth and fifth commaundements Put on the Lord Iesus that is to wit in receiuing by faith the imputation of Chrystes ryghtuousnesse where withall our sinnes bée couered as with a cleane garment And agein by folowing Chrystes example in
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
vs too rise froÌ„ sléepe bicause saluatioÌ„ is néerer thaÌ„ wheÌ„ we beléeued Bee enlightened Heare receiue and embrace Chryst the true lyght which lyghteneth euery man that commeth intoo this world by which light the true knowledge of God true rightuousnesse and eternall life is kindled in our hartes The first place is of the person and benefites of Chryst THrée notable names are giuen vntoo Chryst in this prophesie which lernedly describe and beautifully set out his person and benefites For first he is named Lord or Iehoua that is too say in very déed and by nature god Like as also in Ieremy the .xxiij. and .xxxiij. he is called the Lord our rightuousnesse Secondly he is called the glory of the Lord first for his being bicause he is the full and expresse image of the euerlasting father representing and shewing the whole father as in the Epistle too the Hebrewes he is called the bryghtuesse of his glory and the very image of the fathers substance Also Exod. xxxiij Shew mée thy glory And secoÌ„dly bicause that by his gospel he procureth true and due glory too his eternal father according as the angels sung when Christ was born Glory bée too God on hie The foundation of Gods glory are the being the power of god The bound therof is our acknowledgement and setting of it foorth Therfore wee theÌ„ yéeld true glory vnto God when wee acknowledge and confesse that God is that God hath care of mankind that God hath truly opened his wil to mankind in his woord vttered by his soÌ„ne that God is wise rightuous soothfast frée chast pitifull y he releaseth vs our sinnes receiueth vs when wée flée too his sonne of his owne frée grace and not for our worthinesse or deserts that he harkeneth too those that call vpon him and that he saueth them for his sonnes sake who was borne too vs and giuen too vs. This doctrine concerning the true acknowlegement of Gods being and wil and concerning the true seruices too bée performed too God dooth the sonne of God spred abrode among mankynd by his ministers and boweth mennes myndes and hartes too the acknowledging of this doctrine and too true obedience that God may be magnifyed at many mennes hands with true glory which cannot otherwyse bée yéelded vntoo God but by acknowledging of Chryst y lyght of the world For although the heathen Philosophers the hipocrytes doo after a sort graunt that there is a God that the wicked are punished yet yéeld they not too God his true and full glory bicause they are ignorant of Gods wil disclosed in his Gospell Thirdly Chryst is called our lyght bycause y in the harts of men who erst were ouerwhelmed with the mist of ignorance of God of sinne and of death he by his Gospel kindleth the lyght of the true knowledge of God true comfort ryghtuousnesse and eternall lyfe by which lyght they are defended ageinst death sinne the Diuels tyrannye and endlesse damnation Iohn j. The sonne of God is the true lyght which lighteneth euery maÌ„ that commeth into this world Ioh. viij I am the light of the world Esay xlix I haue giuen thée too bée a light too the Gentiles that thou maist bée my saluation too the endes of the world Also Esay ix The people that walked in darknesse hath séene a great light Al whole mankind Kings Princes Philosophers wisemen lerned men euerychone of them walke in most thicke darknesse ouerwhelmed with sinne and death so long as they are without Gods woord vntill the starre that appered too the wise men that is too wit the woord of God doo rise in their hartes and woorke euerlasting life and rightuousnesse in them The second place coÌ„cerning the church of Chryst gathered of the Iewes Gentils or concerning the calling of the Gentils THe true Church or people of God are all those that with stedfast fayth embrace the lyght of the world our Lorde Iesus Chryst or which beléeue in Chryste not only Iewes borne of the offpring of Abraham dwelling at Hierusalem which had the Lawe giuen by GOD himself with notable signes and wonders and the state of gouernement ordeyned by the voyce of God and the kéeping of the promises concerning the Messias which were from tyme too tyme renewed and alwayes preserued in this people But also the Gentyles that walke in the lyght Chryst that is too say whiche are lightened with the true knowledge of Chryste and by fayth receyue forgiuenesse of sinnes ryghtuousnesse and lyfe euerlasting offered too all Nations in the promise of grace made vntoo Abraham Héere may the whole doctrine coâ—cerning the churche and the calling of the Gentyles bée repeted out of Rom. ix x. xj xv Ephe. ij Act. x. xv c. Esay ij xj xlij xlix lj liiij lv lvij c. For vppon singular forecast did God put a difference betwéene the Iewish people and the Gentyles by circumcision and other ceremonies deliuered in the Lawe of Moyses for this cause chéefly that the true church of God the piller and seate of the true doctrine concerning God and his sonne our Lord Iesus Chryst myght bée knowen and séene with mennes eyes For inasmuch as it is his wil that euery man which is too bée saued should bée graffed intoo the Churche and ioyned too Chryste by the ministerie of his Gospell he chose a certein people in which the promises coÌ„cerning Christ should bée preserued and Chryst the redéemer bée exhibited and teache and woork miracles and bée made a sacrifice and bée séene rysen agein from death Excéeding great therefore were the priuiledges of the Iewish people whom God hath chosen too himselfe from among all Nations too bée his peculiar possession a Royall préesthod and a holy Nation with whome he made a couenant with his owne mouth and by circumcision whom God had garnished with his owne woord with his promises with his Testamentes with Fathers Lawes woorshippings euerlasting préesthod and with the birth of Chryste as touching the flesh On the contrarie part the Gentyls wanted all these good things they were without Chryste straungers from the state of Israell forreners from the Testamentes and promises without hope and without GOD in the world And therfore did the Iewes very farre prefer theÌ„selues before the godlesse and Idolaters Gentyls and déemed that Chryst togither with his kingdome and benefites perteyned only too themselues It is then an excéeding great benefite of God that he hath called too the lyght of his Gospell not onely the Iewes but now also the. Gentyles Greekes Arabians Madianits Nabathyes and others according as they are diuided by distribution in this prophesie of Esay But in the doctrine of the calling of the Gentyles these thrée articles are alwayes too bée considered First that the promise of the Gospell is vniuersall and that God is not an accepter of persones but is indifferent too all men according too that one rule expressed in the
doctrine This precept may bée amplified by distribution and may bée bréefly spoken of all the articles of Christen doctrine Or he that exhroteth in exhortation Exhortatiō to repentance and al good woorks is one of the kinds of Ecclesiastical sermons .j. Tim. iiij Giue diligence too reading exhortatiō Tit. j. Let him bée able too exhort by sound doctrine He that giueth let him doo it with singlenesse That is too say he that bestoweth vppon his héerers either doctrine coūsel or mony let him doo it with singlenesse and with ryght hart in déed Let him marre nothing let him loke for nothing in reward or recompence Let him that ruleth doo it with diligence Whither he bée a temporall or spirituall gouernor let him in his office bée héedfull diligent and faithfull like Iosaphat .ij. Paralip xix who was diligent in all partes of gouernment He ordered Churches ciuill iudgementes and consistories and made warres c. Paule is a diligent teacher Our princes neglect the chéefest parts of their office namely the care of Churches of iudgemēts of discipline of studies and of doctrine the defence of innocentes and the punishmēt of offenders And either they are slouthfull or busie about mooneshine in the water or else they doo hurtful things they build they hauke and hunt they make great shewes feasts and they moue vnnecessary warres He that sheweth mercy let him doo it with cheerefulnesse This precept is of mercy benefiting which must procéede frō a chéerful welwilled mind ▪ God loueth a chéerful giuer Let loue bee vnfeined Héere followeth a register of preceptes concerning the dueties of loue or concerning all vertues the declaration of which may bée fetched out of my litle boke of the rules of life The loue of a mannes neibor comprehendeth all the vertues of the .v. vj. and vij commaundemēts But in especially vntoo frendship is the first sentence too bée applied let loue be vnfeined That is too say let your good will towarde your frends and generally toward your neibor be true vncorrupted vncounterfetted let it not rise of an euill cause but let your wils bée coupled or knit togither in the loue of goodnesse Bee kind one too another with brotherly loue Let there be among Christians as among brethren true goodwill kindnesse ▪ that is too say naturall and earnest loue such as parēts are woont too beare toward their children For God hath put a natural louing kindnesse or charinesse intoo the harts of fathers mothers to the intēt to put vs in mind of his loue toward his own sōne Iesus Chryst towards vs his sōnes by adoption and too the intent they should bée as bondes of alyance and mutuall good will betwéene man and man. In giuing honor goe one before an other Reuerence is a vertue of the fourth commaundemēt acknowledging Gods giftes in other men and yéelding too them their place and honor and by the example of it selfe alluring others too méeldnesse and reuerence The two vices that beset it are flattery or soothing and pride or disdeinfulnesse Bee not slouthfull in that yee take in hand Diligence is a vertue of the fourth commaundement executing the labors agreable too a mannes vocation faithfully diligently constātly The vices that beset it are slouthfulnesse or restinesse and ouerearnestnesse or too much medling Be feruent in spirit A zele burning in the loue of God and of ryghtuousnesse and béeing angry with all those that deface Gods glory perteineth too the first commaūdement and the fifth The vices that beset it are fumishnesse or rigorousnesse and coldnesse or pliablenesse Apply your selues too the time It is a kind of wisdome which neglecteth not occasions offered to dispatch a mannes matters wel considereth what thing with what persons what time and in what place it may bée earnestly pursued and obteined howbéeit sauing alwayes our duety too God the stedfastnesse of our profession and honest discipline Reioyce in hope Hope of eternall life certeinly promised for Chrystes sake and the looking for asswagement of the miseries in this lyfe according too Gods will dooth singularly susteine chéere and strengthen mennes harts Rom. v. and viij And Nazianzene nothing is wōt too chéer vs so much as a good conscience and a good hope The vices that beset it are despaire presumption and the folish and vain hopes of men Bee patient in tribulation Patience ageine perteineth too the first precept The vices that beset it are impatiencie and wilfull stubbornnesse As for example the stubbornnesse of Seruetus and of the Anabaptists Continue in prayer The true calling vppon God belongeth too the first and second commaundemēt The vices that encounter it are omitting too cal vppon God or nonpraying and heathenish babling without faith and al false Inuocations or misprayings Distribute too the necessitie of the Saincts Dooing of good turnes perteineth too the seuenth commaundement The vices that encounter it are harmefulnesse gripplenesse and wastfulnesse Bee redy too harbour Hospitalitie perteineth too the .vij. commaundement The vices that encounter it are harborlesnesse nigardship and lauishnesse Blisse them that persecute you Méeknesse is a vertue of the fifth commaundement repressing wrathfulnesse and desire of reuenge and laying aside hatred and grudge for God and the common quietnesse sake The vices that encounter it are hatred desire of reuenge spitefulnesse reioycement at other folkes harmes and shéepishnesse Bee mery with them that bee mery Fréendlinesse is a vertue that wisheth well too the good and reioyceth in their good successe The vices that encounter it are enuiousnesse spitefulnesse and lightnesse of beléefe Weepe with them that weepe Pitifulnesse is a vertue of the fifth commaundement which is touched with the féeling of good mennes misfortunes and helpeth those that are in distresse The vices that encounter it are crueltie reioycement in other folkes harmes and fond pitie Bee of like affection one too an other Desire of concord or peaceablenesse is a vertue of the fifth commaundemēt The vices that beset it are quarelousnesse debatefulnesse and lazynesse Bee not high minded But make your selues equall too the lower sort Lowlinesse and mildnesse are vertues of the first and fourth commaundement The vices that encounter thē are pride and feyned holinesse Concerning these vertues and the vyces that encounter them there are measurable expositiōs set out wyth good sentences and examples in my litle booke of rules of life which I would wishe too bée added to the disposements of the Epistles in the end of this booke Vppon the third Sunday after the Epiphanie ¶ The Epistle Rom. xij BE not wise in your owne opinions Recōpence too no man euill for euill Prouide aforehand things honest not only before God but also in the sight of all men If it bee possible as much as is in you liue peaceably with al men Dearly beloued auenge not your selues but rather giue
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
that is vvritten Death is swallovved vppe intoo victorie Deathe where is thy styng Hell where is thy victory The styng of Deathe is sinne and the strength of sinne is the lawe But thankes be vnto God which hath giuen vs victorie through our Lorde Iesus Chryste Therfore my deare brethren be yee stedfast and immoue able alvvayes rich in the woorks of the Lorde for as much as yee know how that your laboure is not in vayne in the Lorde The disposement of the .xv. Chapter of the first Epistle to the Corinthians which is the seat of the Doctrine concerning the Resurrection or rysing of the dead THe most ioyful end and hauen of the whole Christen lyfe and Faith and the souereine and most assured comfort in all the miseries and sorowes of this most flightful and wretched lyfe is the Resurrection from death and the blissed and euerlasting lyfe with God In which not only our soules remayning after death shall enioy the beholding of our Lord God in quiet peace ioyfulnesse but also our bodies which were rotted and consumed in the dust of the earth shall liue ageine and bée repaired and being ioyned with their soules ageine and set frée all sinne and death shall bée glorifyed and receyue immortall honor And where in death they heertofore were dround they shall heerafter weare the rayment bryght Of true renowne and euermore bee found before the Lord in endlesse lyfe and lyght This doctrine concerning the Resurrection of our bodyes which is the peculiar wisdom of the christen church is euidently confirmed and lyghtsomly set out by Paul in this xv chapter of his first Epistle too the Corinthians Therefore it is of that kynd of cases that instruct The cheefe partes of the whole disputation are three 1 Whither there bée any rysing of the dead 2 What manner a one it is or what manner of bodyes they shall ryse with 3 Of the cause of the rysing of our bodies which is Chrystes victorie in which he swalowed vp sin death and hell by his death and restored eternall lyfe and glorie too his Church by his Resurrection THe enterance intoo the matter putteth vs in mynde that the true and néedfull Doctrine concerning the chéefe articles of the Christen faith is often continually too bée repeated and beaten intoo the hearers eares Euen in this consideracion bicause the Gospell is the power of God effectuall in woorking saluacion too euery one that beléeueth I do you too vnderstand or I put you in mynd of the Gospel which I haue preached vntoo you which you haue embraced by fayth by which also you bee saued if you holde it fast by faythe onlesse peraduenture by this tyme hauing shaken off fayth you haue beleeued in vayne This selfsame gospell I say doo I put you in mynd of that you may bethinke you wirh what words I haue preached vntoo you For I haue deliuered c. The proposition state or ground of the first part is The dead shall vndoutedly ryse agein THis proposition doth he warrant by sixe Argumentes First of the efficient cause The totall or sufficient cause of a thing being set downe the effect foloweth of necessitie in such tyme and maner as the cause or the wil of God hathe appoynted Chryst who is the cause of our Resurrection and lyfe is verely risē in his very body from death and hath promysed of certeyntie that he wil rayse vntoo lyfe the bodyes of all men that bée dead Ergo without any dout euen our dead bodyes shall also ryse agein Paul concludeth this argument in the forme of an Ethuthymema Chryst who was dead is risen ageine in very déed Ergo wée also shall ryse agein when wée bée dead The consequent is of force holding from the efficient and sufficient cause too the effect which he will accomplish as he hath promysed This reason of the consequence Paule himselfe poynteth out a little after For séeing that by man came death by a man also must come the resurrection of the dead For like as in Adam all men die So also by Chryst shall all men bée called agein too lyfe The Antecedent which is the ground woorke of the Resurrection of our bodyes and of our whole Fayth and saluacion is confirmed at large by Paule First by witnesse of the Scripture which testifyeth that Chryste dyed for our sinnes Esay liij Daniel ix Zach. iij. and .xiij. Psalm .xxij. And that he rose agein the third day Osée vj. in the storie of Iones Psalm .xv. Zach. xiij Esay xj Actes .xiij. Secondly by the record of many that sawe Chryst after he was risen and were familiarly conuersant with him full fortie dayes Chryst the same day that he rose from death appéered not only too Cephas or Simon Peter and the twelue Apostles of whom Paule maketh mencion in this place but first of all too Marie Maudlin Iohn .xx. Marke .xviij. next too the rest of the women Math. xxviij Thirdly too a cupple walking intoo the féeldes whom the Apostles beléeued not Mark .xvj. Fourthly too Cephas or Simon Peter Fifthly too Cleophas and Nathanael as they were going toowards Emaus too whome at their returne all the Apostles giue credit Luke the two and twentith Sixthly too all the Apostles as they were assembled toogither sauing Thomas Luke the foure and twentith Iohn the twentith j. Corinthians xv And all these appéerings were made the very day of his Resurrection vppon which day also S. Hierom is of opinion that Chryst shewed himselfe too Iames the lesse of whom Paule maketh mention in this place Afterward he shewed him selfe sundrye tymes too the Apostles when Thomas was with them and at the sea of Tyberias Iohn xx xxj Also in Galilie too mo than fyue hundred brethren at once And also too his Apostles or too the thrée score and tenne and too all the rest of his Disciples Finally after his Ascention Chryste shewed himselfe too Paule also that hée was risen ageyne Paules second argument WE sée the Apostles doo preache that Chryste is risen from death Ergo there is in very deede a rysing ageine of the deade The consequens holdeth of the authoritie of the Apostles who are sent from God and are assured that they cannot erre The third argument is a bringing back by impossibilitie It is impossible that twoo ful contraries should both at once be true or false This Exposition The deade ryse not ageine or no deade folkes ryse ageine is false Ergo the contradictorie or full contrarie proposition The deade shall ryse ageine is true and certeine The minor or Second parte of the Argument is proued thus of truthe there can come nothing but truthe But of this proposition No deade folks rise ageine folow things manifestly false and irkesome too heere namely that not euen Chryste is risen ageyne and that the preaching of the Apostles is vayne whych are false witnesses of GOD and so GOD himselfe who hath auouched that he raysed Chryst
sinfull inclinations or of the darknesse and vnrulynesse of all the powers of man raging ageinst the Lawes of god This concupiscence like a welspring bredeth and bringeth foorth actuall sinnes euen in the regenerate when ouer and besydes the mistinesse of mynd and the sinfull inclinations and the sodein brayds of affections there commeth also an assent or agréement of the wil and a ful purpose too commit the sin euen in outward woork And so hath sinne his being not of God but of concupiscence sticking in vs or of originall sinne whiche is bred and borne with vs And therefore dooth Iames ryght sagely affirme that nothing commeth from God but good as is sayd in Genesis God sawe all things that he had made and behold they were excéeding good and Psalm 91. They shall declare that our Lord GOD is ryghtuouse and there is no iniquitie in him The same is the méening of Iames in this place Euery good gift is from aboue and commeth from the Father of lyght with whom there is no variablenesse nor shadowing of chaunge that is too say like as God is good so there procéedeth nothing but good from him Yea all good things vertue wisdome and happynesse in compassing things are the gifts of God only according too this text what hast thou whiche thou hast not receyued And godlyly and sagely sayeth one in Plutarch God hath made these things and he dooth lende his hand vntoo mée All good things come downe from the Father of lyght that is too say from God who is the souerein and eternall lyght or the fountaine of lyght and of al good things And in asmuch as he is vnchaungeable and alwayes good without alteration and shyning with light of ryghtuousnesse and vpryghtnesse he is neuer turned or shadowed with the darknesse of sinne or at any tyme the cause of sinne as is sayd in Deut. xxxij God is voyd of all iniquitie vpryght and ryghtuouse Let this text therfore bée ioyned with the rest whiche auouche God not too bée the cause of sinne and ageinst al the sleyghtye disputations concerning Gods foresight and sufferance of sinnes and mayntenaÌ„ce of the nature that sinneth set this one true certein and vnmouable sentence with which the sounder sort euen of the Heathen also doo agrée As Euripides in his Bellerophon sayeth If the Gods peocure any dishonestie then are they no Gods. And Plato also most reuerently in the second booke of his Common weale the. 390. page sayeth It is too bée endeuered with all earnestnesse that inasmuch as God is good no man may in this common weale which we will haue too bée well gouerned say that he is cause of any euill â–ª neyther yoong man nor olde man eyther in Poetrie or in other Discourse The second place Concerning regeneration GOD of his owne good will hath begotten vs with the woord of truthe that wee myght bee the first frutes of his creatures God by his woord or by his lawe hath kindled in mennes myndes a knowledge of their sinnes and a fearfulnesse and gréef rysing of the féeling of Gods wrath ageinst sinne And afterward by shewing in his gospell the remission of sinnes too bée giuen fréely for Chrystes sake he kindleth fayth in their hartes whereby they persuade themselues assuredly that their sinnes are released and intoo the hartes of them that beléeue he poureth the holy Ghoste who by little and little mortifieth the remnant of sin and woorketh new lyght and new ryghtuousnesse or obedience agréeing with the wil of god This whole conuersion of a man wrought by the ministerie of the woord or Gospell and of Baptim is called Regeneration of which is spoken in Iohn j. and .iij. j. Pet. j. and elswhere more at large For as by Adam men are begotten of mortall séede of the flesh too this bodyly lyfe subiect too sinne and death So are wée begotten a new of pure and vncorruptible séede by the woord of the liuing God and as it were created a new too a new and spiritual and eternal lyfe which is the true knowledge and calling vppon God true confidence settled in god and true and earnest loue and obedience which are the sacrifise and seruices most acceptable too god Iohn xvij This is the eternall lyfe that they acknowledge the true God c. Wée are his worke created too good woorks Too the enlightening of this short saying of Iames there may bée brought in the sermons that are in Iohn j. As many as receyued him he gaue them power too becoÌ„me the sonnes of GOD too them that beléeue in his name which are not borne neyther of the séede nor of the will of the fleshe nor of the will of man but of god Ioh. iij. Onlesse a man bée borne from aboue he can not sée the kingdome of God. The third place is A Precept concerning willingnesse to lern and the shunning of headye iudgement and babling which giueth sentence rashly of gods sufferance or determination coÌ„cerning sinnes and fallings And it is a generall warning that wee should bée swift and vnsâ—outhfull too héere but slow to speake and well aduised ere we iudge Which warning perteyneth too the whole lyfe of man and specially too the studie of diuinitie of other in which nothing is more hurtfull than toâ— bée rype too soone to carie about a vayne persuasion of lerning to determine vppon most weightie coÌ„trouerfies rashly and headely Therfore did Pythagoras enioyn fyueyéeres silence too his Disciples that they should not rashly burst foorth to teaching others before they had furnished their own brest with true and substantiall lerning yea and grounded themselues in their doctrine by practyze of certein yéeres And Nazianzene wittely reproueth the fondnesse or pride of those that become teachers vppon the sodein as the Gyants in the Fables of the Poetes are sayde too bée bred and borne vppon the sodein These as a most noysome plage dooth Plato in Thaeeteto will men too shunne describing theÌ„ among their things in these woordes None of these héereth another man too the intent too lerne but they bréede of their owne accord and burst out with sodein brayde when the toy takes them in the head and they think no man knowes aught but themselues For as much as such selfelerned and selfewilled Doctors import verye great harme and assured destruction too the Churche let vs with all earnestnesse diligence and héed obey this rule of Iames that we bée swift quicke chéerful and alwayes redye too héere lerne but in speaking and teaching slowe circumspect or that I may vse Platos woords desirous too lerne desirous too héere and alwayes inquisitiue For therfore hath God giuen vs twoo eares but one tong that he might doo vs too vnderstand how there bée mo things too bée herd than too bée spoken The fourth place is of of brydling yrefulnesse and specially of brydling impatience or grudge and repyning ageinst God in aduersities oâ— when things go ageinst
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
it is sayd I am the Lord and this is my name I will not giue my glorie too an other Now the name of Iehoua is attributed too Christ in Iere. xxiij xxxiij Dan. ix Num. xxj Therfore Christ is verely by nature God. Againe he cōprehendeth a summe of the doctrine concerning these twoo woordes Remission of sinnes and peace purchased by Christ Wherin hée méeneth not bodyly and worldly peace but the appeasement of Gods wrath against our sinnes attonement with God quietnesse and ioy of conscience in all aduersities and in death and lastly desire too mainteyne outward concord and peace Thirdly that faith is not only a bare knowledge of the persone and benefites of Christ but also a trust settled in Christ it appeareth openly be this phrase All that beleeue in him For it is well doone in the schooles that they make this distinction in the maner of spéeches folowing that too beléeue of God is to beléeue him too bée to beléeue God is to giue credit too him and to beléeue his woorde and to beléeue in God is to trust in him too stay vppon him and too repose the whole hope of our saluation in him These six places conteyned in this notable sentence of Peter To him doo all the Prophetes beare witnesse c. Let the studiouse sorte consider and ioyne thereuntoo a summe of the doctrine concerning the Iustifying of man before God out of the writinges that comprehended the substaunce of the Christen doctrine Vppon Trinity Sunday The Epistle Rom. xj O The deepenesse of the riches both of the wisedome and knowledge of God how vnsercheable are his iudgementes and his wayes past finding out for who hath knowen the minde of the Lorde or who hath bin of counsell with him Eyther who hathe giuen vntoo him first and he shall bee recompenced ageine For of him and through him and in him are all things Too him bee glory for euer Amen The disposement of this Sermon concerning the Trinitie THe first and chéefe care of all men ought too bée too knowe God aryght too call vpon him and too set foorth his praise For too that end chéefly wer they created and redéemed by the sonne Neither is there any other higher or greater wisdom than the true knowledge and woorshipping of God which bringeth most assured cōfort in all tribulations and gouernment of lyfe in greatest affaires and saluation glory euerlasting both of body and soule Now forasmuch as vpon this day the Doctrine concerning the vnitie of the béeing of the Godhead and the Trinitie of the persons is woont too bée set foorth in the Churches we wil distribute this dayes doctrine intoo three places 1 What God is 2 That there is but one God only 3 That there are thrée persons in the one being or in the one substance of the Godhead the father the sonne the holy ghost and of either of their properties and differences First what God is GOd wil haue his béeing and wil knowne too mē this only one way according as he hath manifested himselfe in his church by the certen woord that is to wit by the law and the gospel the notable records deliuered by Chryst the prophets Apostles And there is very great ods in the difference béetwéen the heathenish knowing of God the christen For although the heathen by the natural lyght shed into their minds and by this most beautiful Theatre of natural things doo after a sort know God too bée a mynd euerlasting wyse well dooing iust the beholder of things and the iudger of mennes dooings too whom according too that lyght ingraffed in mens minds which discerneth honest dishonest things a sunder obedience is too bée performed yet haue they not knowne eyther the difference of the thrée persons or the will of God reueled in his gospel Yea and contrarie too this knowledge ingraffed in them by nature they allow the Idolatrous woorshipping of the monstrous multitude of Gods and bicause in the confusion of this present lyfe they sée the good ofte tymes in ill case the ill in good case they are ouerwhelmed eyther with Epicurish or with Academish doutfulnesse wherthrough al that religion of theirs is appalled and falleth too the ground But the summe of the Doctrine concerning the béeing of the Godhead which the vsuall description of God compriseth is this God is a béeing or substance spirituall vnderstanding euerlasting soothfast good ryghtuous mercifull chast most frée of infinite power and wisdome and another from the bodyes of the world The euerlasting Father who begate the Sonne his image from before all worlds and the Sonne the coeternall image of the Father and the holy Ghost procéeding from the Father and the Sonne According as the Godhead hath disclosed it selfe which toogither hath created and mainteyneth heauen and earth and all creatures and in mankynd gathereth too it selfe a Churche too the intent that by the same this one and true Godhed which is manifested by assured testimonies and by the woorde deliuered too the Prophets and Apostles may bée acknowledged and called vppon and glorifyed in the eternall lyfe This definition is compacted out of many recordes of Gods woord which may bée plenteously enlarged And it consisteth of foure members First it reckeneth vp in order the twelue properties peculiar too the béeing of god Secondly it reciteth the thrée persons the differences of them Thirdly it declareth the operations of God and his creation preseruation of all things And fourthly it sheweth the chusing of his eternal church by which he wil be knowne magnified The second place THat there is but one God euen the soūder sort of the heathen being conuicted by demonstrations taken of the orderlynesse of causes in nature haue taught And woorthy of remembraunce are these sentences There is one God onely and there is none other God. Also there is but one God wyse mightie and there withall blissefull And ageine there must needes bee some one thing and that immortall whoo was the first mouer of all things and which preserueth them nowe in good gouernance The rule of many is not good let there bee but one gouernour Notwithstanding contrary too this opinion knowne too nature the Heathen men admitted an abhominable sorte of Gods which as Paul sayth truely an idoll is nothing in the world are not euerlasting Gods but eyther surmysed and vaine names or very féendes or else other things created by god Agein in the very church also the Manichées imagined twoo Gods bothe of them myghtie and eternall the one good and the cause of good in nature the other the cause of euil Ageinst these madnesses let this doctrine bée most firmly held that there is but one God almightie euerlasting good ryghtuous the iudge the maker and the preseruer of all things manifested in the Church by the sōne our Lord Iesus Christ sent among vs and by his Gospel deliuered too vs according too the sayings of
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
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
good woorkes bée néedfull What they bée What kyndes there bée of them What are the efficiēt causes of them or in what wyse they may bée wrought What is the formall cause or howe they become good and acceptable too God. Of the finall causes or wherefore they are to be done And of their effectes or rewardes both in this lyfe in the lyfe too come Vppon the seuenth Sunday after Trinitie ¶ The Epistle Rom. vj. I Speake grosly bycause of the infirmitie of your fleslie As yee haue gyuen your members seruauntes too vnclennesse and too iniquitie from iniquitie vntoo iniquitie euen so nowe giue your members seruauntes vntoo rightuousnesse that ye may bee sanctified For when yee were the seruauntes of sinne yee were not vnder ryghtuousnesse VVhat frute had yee then in those things whereof yee are now asshamed For the ende of those things is death But now are yee deliuered from sinne and made the seruants of God and haue your frute that yee should be sanctifyed and the ende euerlasting lyfe For the rewarde of sinne is death but eternall lyfe is the gift of God through IESVS Chryst our Lord. The disposement IT entreateth all of one matter with the Epistle which we herd vppon this day seuennyght The ground thereof is this All that bée borne a new or all that bée set frée from sinne by frée giuen mercie thorough Chryst must not sinne any more but must begin a new lyfe or obedience agréeing with the will of God. The principall reasons are grounded First vppon the honestnesse of the matter EVery man must obey him whose seruant he is You that bée borne ageine haue renounced the seruice of sinne and are become the seruants of rightuousnesse Ergo yee must no more yéeld yourselues too sin but must begin new rightuousnesse or obediēce agreable to gods wil. A kin to this reason is the Argument of coincidents THe rightuouse man dooth ryghtuouse things Christen folke are rightuouse Ergo They must liue rightuously and not sin any more The third is vppon the profitablenesse ALl christen folkes must with earnest endeuer seeke eternall lyfe by all meanes stryue too shun eternall death The reward of rightuousnesse or of newe obedience is eternall lyfe and the hyre of sinne is eternall death Ergo rightuousenesse or new obedience towards al gods commaundements is by all earnest endeuer too bée folowed of the godly and disobedience or sinne is by all earnest endeuer too bée eschued By these thrée Argumentes dooth Paule confirme his proposition The cheef places of doctrine are three FIrst of the the necessitie of weldooing or of new obediēce which is a stedie and continuall will through a forelyght of the true knowledge of Chryste and fayth too eschue all sinnes and too obey GOD according too all his commaundements too this end that God may bée honored This definitiō may bée most plentuously enlarged by declaring in order thorough euery of the ten cōmaundements the sinnes ageinst which the godly stryue the good woorkes or vertues in which they vtter their obedience And also by reckening vp the causes of this new obedience and of the effectes of the same Secondly concerning Christen libertie whiche is a setting frée from sinne from death from the curse of the morall Lawe from the obedience that was too bée performed too the ceremoniall and politike lawes of Moyses and frō mennes traditions out of the case of offence giuing And christen libertie is not a loosenesse of lustes and wickednesse or an exemption from the obedience that is due too the lawe of God or good manners But wée are set frée from sin and from the condemnation of the lawe by Chryst too this ende that wée shold from hence foorth serue rightuousnesse or God and our neyghbour like as Paule sayeth héere Now being set frée from sinne yée are made the seruaunts of god And Gal. v. Brethren yée are called too libertie now sée that yée turne not your libertie intoo an occasion of fleshlynesse but serue one another through mutuall louingnesse j. Pet. ij Not as making your libertie a couer of maliciousenesse but as the seruants of God honor yée all men loue the brethren feare God and honor the King. Thirdly of this saying which comprehendeth a summe of the whole Gospell Eternall lyfe is the gift of God in Chryst Iesu our Lord. For like as remission of sinnes and imputation of ryghtuousnesse and the holy Ghost are of frée mercie giuen too the beléeuers for Chrysts sake so also euerlasting lyfe is not due too any desertes of our woorkes as a wages but is the méere gift of GOD whiche wée obteyne by onely fayth for Chrystes sake Iohn iij. and .vj. Hée that beléeueth in the sonne hath lyfe euerlasting Now although eternall lyfe bée giuen fréely for Chrystes sake yet is it also the wages of good woorkes not due by our desertes but promised of Gods frée mercie For godlynesse hath promises of the lyfe present and too come j. Tim. iiij The darker sort of phrases in the Text may bée vnderstood in this wyse I speake grossely for the weaknesse of your flesh that is too say I will vse a similitude whiche you of the ruder sort may vnderstand taken of the most customable vsage of mannes lyfe by which seruants are cōpelled too obey their Maisters Like as you haue yeelded your members that is too wit the powers of your soule and the instruments of them namely your mynd your will your hartes tungs hands féete the rest of your limbes vnto vnryghtuousnesse that is too the committing of it For the Gréeke woord Anomia which is as much too say as lawlessenesse signifieth all affections and déedes that fyght ageinst the lawe of God. Seruaunts of rightuousnesse vnto sanctification that is too say too the dooings of holy woorkes and vertues that please God or that yée may liue holyly and purely and serue god in all vertues or good woorkes kindled in your hartes by the holy Ghost Yee were free from rightuousnesse that is too say yée obeyed not rightuousnesse The end of them that is too say the reward payment or vttermost wages of sinne is death You haue your frute too holynesse that is too say you haue holy and acceptable woorkes vntoo God and he will recompence them with most ample rewardes in the eternall lyfe The wages of sinne is death The Gréeke woord Opson signifieth properly al kynd of meate that is dressed with fire sauing bread and specially fish Wée call it in some places of England Suwle In old tyme there was giuen vntoo souldiours for their pay not only coyne of brasse or of siluer but also vittels as flesh fish horsecorne c. Hereuppon commeth the latin woord Obsonium which signifieth not only al kynd of foode and vittelles but in general the same thing that the woord Stipendium dooth which is as much too say as a Pay. Vppon the eight Sunday after Trinitie ¶ The Epistle Rom. viij BRethren wee
of theyr places Of this fayth he speaketh thus in the chapter folowing If I haue neuer so greate fayth yea that I can remoue mountaynes out of their places Such fayth was in the Apostles and in our dayes with Luther who with a stout and vnabashed courage of hart did spred abroade the doctrine of the Gospell when all the worlde was ageinst him iiij The gifte of healing as the Apostles healed the diseased and S. Pantaleon restored health to many that were sicke in Maximilians Court. v. Operations of power or mightie operacions or working of miracles and wonderfull deliueraunces as Esay deliuered Hierusalem from beséeging or of the dueties of a mans owne calling like as Paule is paynfull and laboursome in his vocation and spréedeth the Gospel further abroade than the rest of the Apostles vj. Prophesying that is to wit the gift of foretelling things too come suche as was in Agabus Act. xj and .xxj. and in the daughters of Philip the Gospeller Act. xxj or els a singular aptnesse and fitnesse in expounding the prophesies of the scriptures and such a singular aptnesse was there in Luther euen by the witnesse of Erasmus vij Iudgement to discerne spirites or discernement of opinions whiche are decked with a counterfet colour of truth like as Malchion was the firste that discouered the slightes of Samosetane Alexander spyed out that Arius taught false doctrine and Hilarius found fault with the crafty conueyaunce of Auxentius viij Diuersitie of tongues as Ierome was séene in diuers tongues as in the Latin Gréeke Hebrew Slauonish and the Chaldey tongues ix The interpretacion of tongues or the ablenesse too translate forreyne languages properly and expressely intoo a mans owne toong as Luther with a singular cléernesse turned the Psalmes and the Prophetes intoo the Dutch toong or generally it is an eloquence or gifte of vtteraunce and handsome expounding of entangled opinions in controuersie whereof many ryse onely of the ignoraunce of the toong and of the phrases of the same Hitherto I haue reckened vp a beadroll of the cheef giftes of the holy Ghost The second place THe efficient cause or author and giuer of all spirituall gifts is the one and self same holy Ghost which distributeth seuerally to eche mā according as he listeth Then it is the greatest foly in the world too bee proude of an other mans goods whiche neyther are in our power nor can bee gotten by our owne cunning and too vaunt ones self aboue other men for them and too kindle harteburning and cherish hatred for them as it happened in the Church of Corinth and in other places at all times The third place IF God of his goodnesse haue bestowed any gifts vpō vs they are to be vsed reuerently not to boasting or to the disdeyne and contempt of other folkes the nurrishment of such like fond affections but too the common profite welfare of the whole Church like the members of mans body which though they bee one vnlike another and some haue more excellent offices than the rest yet striue they not ambitiously among themselues but employ all theyr workings to the common welfare of the whole body And hereuntoo may this most honest sentence of Euripides bée referred If euery man taking the benefite or good gift of God bestowed vppon him would regard it and employ it too the common profite of his countrey then should Cities bée afflicted with fewer inconueniences and become happy hereafter The fourth place LEt the notable testimonie concerning the person and benefites of the holy Ghoste set foorth in this Epistle bée considered For by expresse woordes the title of Lord and God and the peculiar woorkes of the diuine and almightie nature are attributed vnto him which do conuince that the holy Ghost is God in very déede and by nature and that he is of one substaunce and of one continuaunce with God the Father and the sonne But a more plenteous and full declaracion of this doctrine may bée fetched out of the place that concerneth the holy Ghost Vppon the .xj. Sunday after Trinitie ¶ The Epistle j. Cor. xv BRethren as perteyning to the Gospell which I preached vnto you whiche ye haue also accepted and in the which ye continue by the which ye are also saued I do you to wit after what maner I preached vnto you yf ye kepe it except ye haue beleeued in vaine For first of all I deliuered vnto you that which I receyued how that Christ died for our sinnes agreeing to the scriptures and that he was buryed and that he rose ageyne the thirde day according to the scriptures And that he was seene of Cephas then of the twelue After that he was seene of moe than fiue hundreth brethren at once of whiche many remayne vnto this day and many are fallen a sleepe After that appeared he too Iames then to all the Apostles And laste of all he was seene of me as of one that was borne out of due time For I am the least of the Apostles whiche am not worthy to bee called an Apostle bycause I haue persecuted the cōgregacion of God. But by the grace of God I am that I am And his grace which is in me was not in vayne But I laboured more aboundantly than they all yet not I but the grace of God whiche is with me Therfore whether it were I or they so wee preached and so ye haue beleeued The disposement ALl the whole xv Chapter of the firste Epistle too the Corinthians perteyneth too those kinde of cases that instructe For it is a doctrine concerning the resurrection of the dead And the partes of the whole discourse are thrée 1. Whither there shall bée any rysing ageyn of the dead 2. What manner of rysing that shall bée or what maner a bodyes they shall rise withall 3. What is the cause of the rising ageyne of our bodies that is to wit the death and resurrection of Christe whereby he hath swalowed vp our sinne and death restored lyfe and glorie euerlasting to his Church The firste parte of this discourse namely that there shall bée a rising ageyn of the dead is confirmed by Paule with foure reasons of the whiche the firste in this dayes Epistle is taken of the efficient cause Christ hauing bin dead is risen ageyn Ergo wée also shall ryse ageyn He proueth the antecedent first by the holy scripture as Psal xv Esa. liij Ose vj. and also by the story of Ionas And secondly by the record of many that with theyr eyes saw Christ risen from death For Christe the same day that he rose ageyne to lyfe appeared first too Marie Mawdline alone Iohn xx Mar. xvj Secondly to the rest of the womē togither Mat. xxviij Thirdly too the twoo men that were going intoo the féeldes whom the Apostles beléeued not Mar. xvj Fourthly too Simon Peter or Cephas Luk. xxiiij j. Cor. xv And sixthly to all the Apostles at once as
torments The frutes of the spirit or the vertues that please God which are kindled in the godly by the holyghost are 1. The loue of God and our neighbor which comprehendeth most of the vertues of the first and secoÌ„d table For Loue is the fulfilling of the law Rom. xiij and j. Cor. xiij 2. and. 3. Ioy and peace or quietnesse and gladnesse of the hart setled in God and persuading a man assuredly that God is at one with him and at hand with hym helping him and giuing hym lyfe and gladnesse euerlasting for Chrystes sake 4. Long sufferance or pacience beareth with other folks infirmities and with wrongs doone and is not discouraged with mysdealings or other ouerthwarte things that it should doo ageynst any of Gods commaundements and it perteyneth too the first and the fifth commaundement 5. Gentlenesse or curtesie yéelding it selfe willingly to other folks to vse and willingly dooing good to others perteyneth to the seuenth and fifth commaundements 6. Goodnesse or vprightnesse hurting no man endeuering too doo good and to profit all men is of as greate force as vniuersall ryghtuousnesse whereof men are called good And it comprehendeth chéefly liberalitie and courtesie 7. Faith or true knowledge of god trust settled in Christ the mediator or faythfulnesse performing coÌ„staÌ„cie in woord deed and in true mutuall good will and all dutifull poyntes of Fréendshyp and déemyng fréendly of other mennes willes and meenyngs perteyneth to the fifth commaundement 8. Meeknesse brydâ—yng wrath desire of reuenge perteyneth lykewyse too the fyfth commaundement 9. discretenesse sobernesse stayednesse temperaunce or chastitie perteyneth to the sixth commaundement From thence therefore may a more plentyfull exposition of the vertues bée fetched Ageinste suche there is no lawe that is too say the Lawe prohibiteth not these woorkes or there is no Lawe appaynted for the ryghtuous whiche are guyded by the holy Ghoste That is too say the Lawe dooth not accuse or condemne the ryghtuous neyther dooth it holde shorte or constreyne those that are obediente But as for those that fulfill the lustes of the fleshe or forbeare outward offences ageynst their willes those dooth the Lawe restreyne accuse and condemne They truly that are Chrystes haue crucified the flesh with the affections and lustes therof that is too say those that bée godly in déede or that beléeue in Chryst fulfil not the lusts of the flesh or their sinfull inclinations and affections but doo keepe them vnder and restreine them and mortify theÌ„ with the spirite as is sayd Rom. viij If ye mortifie the déedes of the flesh by the spirite yée shall liue Vppon the .xv. Sunday after Trinitie ¶ The Epistle Gal. v. IF yee liue in the spirit let vs walk in the spirit Let vs not bee vaineglorious prouoking one another and enuying one another Brethren if any man be fallen by chance into any fault ye which are spirituall help to amend him in the spirit of meeknesse considering thy selfe lest thou also be tempted Beare ye one anothers burthen and so fulfil the law of Christ For if any man seme to himself that he is somwhat when he in dede is nothing the same deceiueth himselfe in his imagination Let euery man proue his owne worke and then shall he haue reioycing in his owne selfe and not in another For euery man shall beare his owne burthen Let him that is taught in the woord mynister vnto him that teacheth him in all good things Be not deceiued God is not mocked For whatsoeuer a maÌ„ soweth that shall he reape For he that soweth in the flesh shal of the flesh reape corruption But he that soweth in the spirite shall of the spirite reape life euerlasting The disposement THis Epistle perteineth to the kind of cases that is persuasiue For it conteyneth precepts exhortations too good works and namely too modestie and new obedience The parts or cheef places are two 1 Of modestie and lowlynesse which restreineth pride and beareth with the infirmities and blemishes of the brethren and performeth faythfulnesse and diligence in executing aryght the duties of a mans calling which true glorie that is too say the witnesse or allowment of a mannes own conscience iudging aryght dooth always accompany of it owne accord 2 Of thankfulnesse and courtesy too bée vsed towardes all the godly and specially towards schoolemasters and ministers of the Gospell IN the beginning of the Epistle is set a general exhortation vntoo new obedieÌ„ce If we liue in the spirit let vs walk in the spirite that is too say séeing wée be deliuered from euerlasting death by the sonne of God and the holy ghost and that new lyfe is kindled in our hartes let vs also reuerently obey the holy ghost dwelling in our hartes and directing oure intentes and the dooings of our lyfe according to the rule of Gods lawe Let vs not be desirous of vaynglorie prouoking one an other and enuying one an other Of lowlynesse or modestie MOdestie or lowlynesse and the desire of true prayse fyght not one ageynst an other but are neybour vertues lyke as are liberalitie and sparyngnesse Grauitie and courtesie or gentlenesse iustice and mercy or pitifulnesse For the desire of true glory and of a good name is a vertue commaunded by God which liking wel of a mans owne worke that is too say faythfully executing the duties of a mannes vocation and endeuering to doo well too the church and the common weale in their place obteyneth the allowment of God and his owne conscience déemyng aright which is continually accompanyed with the commendation of other good men iudging aright also as Ionathas j. Reg. xviij Ioseph Gen. xxxix and Paule who though they bée mylde and lowly do not withstaÌ„ding like well of their owne worke and buzyly and faythfully execute the labors of their vocation And therfore they obteined the allowment of God and their own conscience and the commendation of all godly menne and of the whole church This vertue doth God coÌ„mand Philip. iiij What soeuerthings are of honest report if there bée any vertuous thing if there bée any coÌ„mendable thing those same haue yée in mynd which yée haue both lerned séen in mée those things doo yée Also Math. â— Let your lyght so shine before men that they may sée your good works and glorifie your father which is in heauen Good name therefore must of necessitie bée soughte euen for this cause that others may by good exaÌ„ples bée allured to the true acknowledgement of God and the felowship of the Churche But good name cannot bée soughte onlesse wée also earnestly séeke after vertue or true godlynesse to Godwarde and all good woorkes and labours wherby wée may in our vocation deserue wel of the church and the common weale For the foundation of true glorye is excellent vertue which is always accompanied with the glorie or coÌ„mendation of good men and with the enuie of euill
thence he shal come to iudge the quick and the deade Now the doctrine concerning the last iudgemēt may be comprised in these six places 1. Whither there shal come any last iugement 2. who shall bée the iudge and howe and when he shall come 3. What shall bée the manner and order of the iudgement 4. Of the rewardes of the ryghtuous 5. Of the endlesse pains of the wicked 6. Of the tyme and of the rest of the circumstances of the iudgement The fourth Of Freendlynesse LIke as Paul reioyced vnfeynedly and from his hart that the Corinthians were brought to the true knowledge of God the felowship of the euerlasting and blissed churche So must euery man reioyce in the prosperitie of other men specially of good men and bée sory for their mischaunces and wishe them wel from the bottom of their harte This vertue is called Fréendlynesse And the vices that encounter it are diuelishnesse spyghtefulnesse and maliciousnesse of which wée haue spoken already in the Exposition of the vertues of the fifth commaundment Vppon the .xix. Sunday after Trinitie ¶ The Epistle Ephes iiij BE yee renued in the spirit of youre mynd and put on that new mā which after God is shapen in rightuousenesse and true holynesse Wherefore put away lying and speake euery man truthe to his neighbour forasmuch as we are members one of another Bee angrye and sin not Let not the Sun go downe vppon your anger neither giue place too the backbyter Let him that stole steale no more But let him rather labour with his hands the thing that is good that he may haue to giue vnto him that needeth The disposement IT is of those sort of cases that are persuasiue or exhortatiue For it is wholly occupied in exhortation vntoo good woorks concerning which the customable doctrin included in sixe places may bee recited First whither newe obedience bée néedful Secondly which are the works that bée good in déede that is to wit not Munkish ceremonies or such lyke ceremonies deuysed by men but the works that be commaunded of God as truth méekenesse liberalitie and diligence Thirdly what are the efficient causes of good woorkes or how they may be performed by vs sith we are so weake and the Diuell so strong Fourthly how good works please God sith they be vnperfect and defiled with many sinnes that is to wit not for our owne worthynesse but for Chrystes sake through faith Fifthly for what ende good works are to be done that is too wit not too deserue forgiuenesse of sinnes by them which is giuen fréely only for Chrystes merit but that wée may yeelde too God our due obedience that we may glorifie him that we may eschue paynes euerlasting and present and that we may obtaine the rewards that are promised Sixthly forasmuchas the good woorks euen of all the saincts are disteined with many sins we must speake of the difference of the sinnes that remayne in the saincts and of those that remayne not in the saincts Howbeit bycause this Epistle conteyneth otherwyse a moste plentifull doctrine and that the phrase thereof hathe some hardenesse in it we wil interprete the very text in order diuiding it into six common places wherof twoo or thrée maye bée stoode vppon somewhat longer sermonlyke The first LAy away from you that old man according to youre former conuersation whiche is corrupt thorough the deceiuable lusts and be ye renued in the spirit of youre mynd and put on that new man which after God is shapen in holynesse and rightuousnesse The first parte is a generall exhortacion to new obedience agreeable to Gods will or comformable too Gods rightuousnesse This exhortacion is enlarged with an Antithesis or setting togyther of contraries Lay away sin and put on rightuousnesse Or cease too doo euill and doo good woorkes The old man by this name he méeneth all the defaults in nature all euill inclinations affections and dooings that agrée not wyth the wyll or lawe of GOD that is too wit in the mynde ignoraunce of God darknesse and doubtefulnesse concernyng GOD concernyng the prouidence will and woorde of God and concerning the promises and threatnings of god In the will voydnesse of the feare loue towards God and of al vertues which ought to be perfect and earnest and also euill inclinations standing in ones own conceyt pryde fleshly carelesnes And in the hart a headynesse of al affections flames of vnlawfull loue of hatred of desire of reuenge and of couetousnesse All this huge heape of sinne that sticketh in the nature of man vnrenued is betokened by the terme olde man whom in other places he calleth somtimes the natural man somtime the outward man sometymes fleshe The lustes of errour or deceyuable lustes he nameth all euill inclinations of corrupted nature whereby wee are caryed headlong intoo error and sin as it is sayde Concupiscence is the fountayn of all euyls both of the fault and of the punishment For thorough concupiscence both the cleannesse and soundenesse of the soule is marred and the body is made subiect vnto death To be renued and to put on the new man are in maner all one The mynd is renewed when the darknesse of sin is chaced out of the mind by the gospel and the holy ghost and there is kindled true knowledge of God true faith loue rightuousnesse and obedience of al vertues For vnder the name of mind he comprehēdeth al the powers of the soule which the Philosophers are woont to distinguish The new man he calleth him that is renued by the voice of the Gospell and by the holy ghost who kindleth in mēs minds the light of the true knowledge of God and al vertues agreable to Gods rightuousnesse suche as were in the first man that was created after Gods image before his fall The second HE putteth in a bréefe most lerned definition of Gods image after which mā was created namely y it is tru ryghtuousnesse and holynesse and Coloss iij. he writeth that it is the true knowledge of God the creator Vppon these twoo textes wée buylde this true and lerned definition of Gods image Gods image in the first man was not onely a being of mynde and will nor onely a relation or acceptation of mankynde before God but also a qualitie of the seconde speciall kynde that is too say a natural ryghtnesse and excellente perfectnesse of all the powers of man as of the mynd the will the hart agreeing with the first pattern or diuine mynde that is too wit in the mynd light that is a manifest knowledge of God the Creator without any darknesse or wauering In the wil harty loue of God all vertues stirred vp and blazyng without any sinful inclinations and without concupiscence and fleshly carelesnesse and too be short true ryghtuousnesse and holynesse that is too say vniuersall obedience agréeing with the wil of God and directed truly too this ende that the patterne might be knowne abrode
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
remayne any sense of euill Ergo in death whiche vtterly quencheth a man bringeth him to nothing there is no euill at all The second THat whiche riddeth men from the troubles and miseries that hang ouer them and is the ende of all mischéeues and harmes is not to bée counted among euill things Death riddeth men from the troubles that hang ouer them and is the end and vttermost refuge from all miseries Ergo death is not euill The third THat which many excellent men haue of their owne accord or certeinly with a stout and quiet minde vndertaken is not to bée feared Many valiaunt and good men haue with stout courage vndertaken to dye for their countrey and for other causes as the Decians the Scipios Theramenes Socrates Leonides c. Ergo death is not to be feared as the chéef euill The fourth In sléepe there is none euill Death is like to sléepe Ergo there is none euill in death The fifth No naturall things are euill Death is due vnto nature who hath lent vs the occupying of lyfe as it were of money without setting any day of payment Ergo death is not euill The sixth No commendable thing is euill The deathes of such as excelled in vertue and specially of those that vndertooke them for their couÌ„try sake purchase euerlasting commendation Ergo they bée not euill These argumentes haue I bréefly set downe not onely to the intent the reading of the first Tusculane question may bee the playner to the yonger sort by shewing too them the framing and order of the argumentes but also to thintent the difference betwene the Christian doctrine and the doctrine of the Philosophers might bée séene the more euidently For Philosophie knoweth vtterly nothing at all of the restitution of our dead bodies and the resurrection of our flesh but déemeth that the same are resolued into their first matter whereof they were made and there vtterly perish for euer euen as the bodyes of beastes doo Neyther hath it any certeyn stable and stedy beleef of the immortalitie of the soule and of the euerlasting felowship with God and the blissed sort but floting â—oâ—â—ing gazing about sticking and making many backe-turnings like a ship y is wether driuen on the huge sea like images the wauer in a troubled water w eout bringing any certeins and sound comfort too the mindes that are encountring and wrestling with death Therfore let vs with most thankfull mindes embrace Gods voyce auouched with the resurrection of his owne sonne whiche alonly sheweth both the causes of death and all miseries and the true and effectuall remedies of the same that is to wit the most ioyfull resurrection and lyfe and glorie euerlasting with God. Vppon the first Sunday in Aduent ¶ The Epistle Rom. xiij THis also we know I meane the season how that it is time that we should now awake out of sleepe For now is our saluation neerer than when we beleeued The night is passed and the day is come nye Let vs therfore cast away the deedes of darknesse and let vs put on the armour of light Let vs wake honestly as it were in the day light not in eating and drinking neyther in chambering and wantonnesse neyther in strife and enuying but put yee on the Lorde Iesus Christe And make not prouision for the flesh to fulfill the lustes of it The disposement THis Epistle is of that kind that is persuasiue For it is an exhortacion to watchfulnesse or diligence in learning the doctrine of the Gospel and in framing the whole lyfe after the rule of Gods word The state or summe of it is this I exhort you to embrace earnestly the Gospel wherin is offeâ—â—d you euerlasting saluation by Iesus Christ and to worshi 〈…〉 with true fayth dutyfulnesse of all vertues The cheef places are three THe doctrine of the Gospell concerning Christes delight of the world by whom lyfe and euerlasting saluacion are offered giuen to vs must earnestly and with singular heedfulnesse and diligence bee of all the godly sort learned kept and spred abrode ij Of the faith of the Fathers and that all holy men of all ages obteyned eternall saluation by one selfe same way that is to wit by the voyce of the gospel for the only mediator Christes sake through faith iij An exhortation too new obedience or a lyfe agreeable with the Gospell or too good woorkes of which he reckeneth fiue kindes in order 1 Diligence and watchfulnesse in learning the Doctrine and folowing true godlynesse according too the lyght shewed in the Gospell 2 Sobrietie which eschueth drunkennesse and gluttonie 3 Chastitie or stayednesse which eschueth forbidden lusts and wantonnesse 4 Méeknesse and desire of concord which represseth wilfulnesse and enuiousnesse 5 Gouernement or brideling of all the affections Concerning these vertues sobrietie chastitie méeknesse and desire of concorde and concerning the vices that encounter them there bée orderly expositions set foorth in the declaration of the ten commaundements and in my rules of lyfe Which I would wish too bee matched with this booke conteining the disposements of the Epistles in the end thereof for this cause that there should not néed too tedious turning and returning too the morall preceptes or places of vertues and vices in euery seueral Epistle Now therfore wil I adde certeine aduertisements to the first two places of this dayes Epistle which are propre too the gospell and will expound certeine of the darker termes and spéeches ¶ THE ENTERANCE FIrst formost in this place the preacher may make some short preface concerning the tyme For our aunceters of old tyme termed the four Sundayes next before Christmas the Sundayes in Aduent And their méening was that their héerers should bée put in remembrance and prepared too discharge their mindes from all other cares desires and with greater care watchfulnesse sobretie reuerence and héedfulnesse too settle them selues too consider this woonderfull purpose of God concerning the redemption of mankynde by the comming of his sonne in the flesh And our forefathers made foure commings of Christ First in the flesh Secondly in the ministerie Thirdly too his Passion whereof is spoken in the gospel of this day And fourthly too the last iudgement wherof wée shall héere more this day seuennight Therefore too the intent that men might bée stirred vp too the more héedfull consideration of so great matters at this time which goeth next before the comming or birthe of our Sauior Iesu Christ the Epistle that is red this day was appoynted very fit for the time For in it Paul making mention of the tyme also exhorteth all the godly too wake out of their sléepe and darknesse of sinnes ignorance of God and carelessenesse which neglecteth GOD and letteth loose the reynes too all misdéedes and lustes and not too let slip the occasion of atteyning eternall saluation by the Gospell but too lerne the doctrine of it with singuler endeuer watchfulnesse and héede
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