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
is woorkfull in you that beléeue ij Cor. v. God hath reconciled vs too himselfe by Iesus Chryst and hath béetaken vnto vs the office of preaching the attonement Therfore are wée messengers in the roume of Chryst euen as though God did exhort you by vs j. Cor. j. It pleased GOD through foolishnesse of preaching too saue them that beléeue Act. xj Peter shall speake woordes vntoo thée by which thou shalt bée saued bothe thou and thy housholde Esay lv The woord that passeth out of my mouthe shall not returne emptie vntoo mée but shall woorke all things that I haue sent it vntoo Rom. x. Faith commeth by heering and héering by the woord of god Rom. xv Whatsoeuer things bee written c. Iohn xvij I pray not for the Apostles c. Iohn xv You are made cleane by the woord The second place Of the efficient cause of the woorkfulnesse of the ministerie and of all good and healthfull deedes NOt by mannes power dooth the preaching of the Gospel woorke saluation too euery one that beléeueth neyther is true knowledge of God and rightuousnesse and eternall lyfe wrought in the hartes of the héerers by the woord of the Gospell for the woorthinesse and vertues of the ministers or preachers but by the woorking of God himselfe who thorough the ministerie and preaching of his woord kindleth godly thoughts or the light of the true knowledge of Chryst which is faith and quickeneth or trāsformeth our harts and mynds intoo the same likenesse that they may bée made partakers of the light and lyfe of god And therefore Paule sayeth Such trust haue wee through Chryst to Godward not that wee are sufficient of our selues too think any thing as of our selues but all our ablenesse commeth of God As though Paule should say Whereas I auouche that you Corinthians being conuerted by my preaching doo beare witnesse of my faithfulnesse and disproue the slaūders of the false Apostles I say so not trusting too myne owne strength but onely vntoo God who wrought mightily by my preaching And herewithall this sentence of Paules concerning the weaknesse of frée will or of mannes owne power dooth vs too vnderstand that it is so poysoned weakened and fordoone with the venim of sinne that of it owne strength it can neither woork the rightuousnesse that liketh God nor atteyne forgiuenesse of sinnes and saluation nor think any thing that pleaseth God or may bée helpfull too it selfe in the conuersion or iustifying of it selfe and much lesse can woork toward it like as also he sayeth j. Corin. ij The naturall man perceyueth not the things that are of Gods spirite For vntoo him they are foolishnesse and he can not vnderstand them bicause they are too bée weyed spiritually ▪ Thirdly also he dooth vs too wit in generall that nothing can bée doone eyther in the spirituall lyfe to soule health or in the ciuill lyfe rightly and fortunatly but by the helpe and gift God as it is sayd Iohn iij. A man can not take aught too himself except it bee giuen him from heauen And Nazianzene Onlesse God giue labour auayleth nothing The third place Of the Letter and the Spirit or the difference betweene the ministerie of the old Testament of the new which is taken of the effects or formall cause THe new Testament dooth most properly betoken the same thing that dooth the Gospell or the promise that concerneth the sonne of God our Lord and redeemer Iesus Christ and Gods grace remission of sinnes and euerlasting saluation too bée giuen fréely for Chrysts sake onely too those that beléeue by the ministerie of which promise the holy Ghost woorketh and kindleth new light new rightuousnesse and euerlasting lyfe in our harts The Letter signifieth the lawe of Moyses both ceremoniall and morall written with letters in tables of stone and all obedience or indeuer of dooing the ceremoniall or moral woorks of the Law without the holy ghost or without true faith kindled by the holy Ghost The Spirit signifieth Chryst himselfe or the holy spirit of Chryst who by the preaching of the gospell kindleth true light of the knowledge of God true comfortablenesse rightuousnesse and lyfe in mennes hartes as is sayd j. Iohn v. This is the witnesse of the Gospell that God giueth vs eternall lyfe of frée gifte and this lyfe is in his sonne Hée that hath the sonne hath lyfe and hée that hath not the sonne of God hath not lyfe Therefore the Spirit and lyfe of the whole doctrine deliuered by GOD in eche of the Testamentes yea and of all good woorkes ceremonies and good intentes is all only Chryst And therefore sayeth Paule that God made him a Minister of the new Testament or of the Gospell and not of the Letter or of the Lawe onely or of figures and woorkes what soeuer c. But of Chrystes Spirit which woorketh by the Gospell For the Letter that is too say Gods Lawe and all manner of doctrine or imitation and obedience and good intent of dooing the Lawe without the holy Ghost killeth that is too say bringeth not lyfe and true comfort too mennes myndes And in especiall the morall Lawe by shewing accusing and condemning sinne and by reueling Gods displeasure dooth onely kill and cast away all men intoo euerlasting damnation And therefore it is called the ministration of death as it is sayd j. Corinthi xv The sting of death is sinne and the power of sin is the lawe And Austin expoundeth this saying lernedly and godlily in his booke Of the spirit and the letter Cap. iiij and in the chapters folowing And Roma vij At the comming of the commaundement sinne reuiued and I was dead But Chrysts Spirite is effectuall by the Gospell and lighteneth and quickeneth mennes hartes and stirreth vp in their myndes not onely the shadowes of outward woorkes or imitations and gestures or vayne conceytes and good intentes but a true and new light rightuousnesse and lyfe and also kindleth and inflameth them with a burning fayth and loue toowardes GOD and other motions conformable too the wil of Chryst Vntoo this auouchement of the effectualnesse of the Gospel Paule addeth a comparison of the ministration of Moyses Lawe with the ministerie of the Gospell and by the figure of Rhetorike called Expolition repeteth the selfsame sentence well néere foure tymes in exchaunge of woordes The pubishing of Moyses Lawe was doone with great miracles and was exceeding glorious Ergo much more shall the publishing of Chrystes Gospell bee glorious and mightie in woorking and in déed bring eternall lyfe and lyght considering how all that ordināce of Moyses ministration was appoynted and all the figures ceremonies and lawes of Moyses were set out for Chryst Now if the ministration of death through the letters written in stones was glorious that is too say if the ministration of Moyses Lawe written with letters in Tables of stone whiche killeth all men and condemneth them too endlesse death were glorious beautifull and cléere in so
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
bée afrayde bycause thou Lord art with mée Esay and Ezechias although the Citie was beséeged by Sennacherib yet faint they not for pensiuenesse but flée vnto God by earnest prayer and wayt for deliueraunce Hereafter ensue the disposements of of certeyne Epistles which are vsually read to the people vppon the feast dayes of Sainctes Vpon the feast of the Annunciation of our blyssed Lady Sainct Marie or vppon the feast of the conception of Christ The Epistle Esay vij GOd spake once ageyn vnto Ahaz saying require a token of the Lorde thy God whether it bee towarde the depth beneath or towarde the hevghte aboue Then sayde Ahaz I will requyre none neyther will I tempte the Lorde And he sayde hearken to ye of the house of Dauid is it not ynough for you that ye be greuous vntoo men but yee must greeue my God also And therefore the Lorde shall giue you a token Beholde a virgine shall conceyue and beare a sonne and thou his mother shall call his name Emanuell Butter and hony shall he eate that hee may knowe to refuse euill and chose the good Therfore before the childe may know good or euill malice shall dissuade from choosing the good THe first feast of the new Testament and the beginning welspring of our redemption and euerlasting welfare is the wonderful coÌ„ception or cuppling of the two natures of the Godhead and manhood of our Lorde Iesus Christe the Sonne of God the memoriall whereof the Churche celebrateth as this day And of singular purpose was it Gods wil that the times of his wonderfull works and of his reuelementes should agrée For vppon this day beyng the .xxv. day of Marche was the Sonne of God conceyued in the wombe of the Uirgin Marie or as this day he cuppled too himselfe mans nature by eternall alyaunce a thousand fyue hundred thréescore and ten yéeres ago The yeere after the first promis making of the womans séede in Paradise 3962. After the renewing of the same promis vntoo Abraham that all nacions should bée blissed in the same séede 1938. After the prophesiyng of Iacob concerning Syloh or the Uirgins issue a thousand seuen hundred and six yéeres and the same day beyng the xxv of March now ful a thousand fiue huÌ„dred xxxvij was our Lord Iesus Christ the sonne of God made a sacrifise for vs vppon the Altar of the Crâ—sse The same day also is Adam the first man reported to haue bin created 5532. yéeres ago And afterward about the same time it is thought that Abell was slayne and Isaac layd vppon the Altar to haue bin sacrifised Therefore inasmuch as the day it selfe putteth vs in mind of most weyghty matters as of the sonne of God the founder and redéemer of the Church of the creation of our selues of the wonderfull alyaunce of the Godhead and manhoode made in the Uirgins wombe and of the causes and benefites of this wonderfull vnion let vs with all godlinesse and reuereÌ„ce cast our selues downe before God and yéeld him thankes for his so excellent woorkes and benefites and by deuout and earnest musing vpon so great things kindle and confirme in vs fayth prayer and most assured hope of euerlasting saluation And to the intent our hartes may bée the more fitte and earnest to the reuerent minding of them and to thankesgiuing for the same Let vs also celebrate this feast with greater modestie and sobernesse of behauiour The doctrine of this holy day concerning the causes and benefites of the wonderfull Incarnacion of Gods sonne is all one with the doctrine that is set forth vppon the byrthday of the same sonne of god And therfore the disposement of that matter may bee borowed out of that place into this day Now will I bréefly entreate of the prophesie of this dayes Epistle Behold a virgin shall coÌ„ceyue and bring forth a child and thou shalt call him Emmanuell which was vttered by the Prophet Esay seuen hundred and lvij yéeres before that the Angell Gabriell brought woord of the fulfilling of it too the virgine Marie and conteyneth the doctrine of the conception of the sonne of God whiche is the foundacion of our redemption and saluation I will therefore in few woordes set out the chéef pointes of this doctrine comprised in accustomed questions or orderly instruction The conception or incarnation of the Sonne of God is the wonderfull cuppling or personall vnion of the two natures that is to say of the Godhead begotten of the substance of the euerlasting Father and of the manhood taken in the wombe and of the substaunce of the virgin Marie wrought in Christ our Mediator that he may bée Emmanuell y is to say God with vs of one substaunce both with God the eternall Father and with vs reconciling God vnto vs and by paying the full raunsome for vs appease Gods most iust wrath ageynst sinne and restore to vs men rightuousnesse and eternall lyfe The partes of the Emmanuell conceyued in the virgin Marie may bée sayde to bee two the Godhead or the sonne of God the woorde the manhood taken of Maries substaunce and of the ofspring of Dauid Hither may all the whole doctrine concerning the person of Gods sonne the differences of the persones of the Godhead and of the two natures in Christe c. bée referred The causes THe efficient cause of the conception or incarnacion of the sonne of God is the whole Godhead For although that the persone of the sonne cuppled to it selfe mannes flesh by personall vnion yet is it the worke of all the thrée persones togither which also go ioyntly togither in this saying the holy Ghost shall come vppon thee and the power of the hyghest shall ouershadowe thee The hyghest is God the Father The power of the hyghest is the sonne of God who ouershadoweth the virgine Marie and the whole Churche making intercession for vs too the euerlasting Father cuppling our nature to him selfe and couering vs as a shadow ageynst the heate of Gods wrath The holy Ghost halloweth the flesh taken of the virgine Maries substaÌ„ce therof shapeth in the virgins wombe the body of the Messias redye too bée borne which body togither with a reasonable soule the woord the sonne of God by taking vnited by vniting tooke vnto him And therefore it is sayd in our Créede whiche was conceyued by the holy Ghost The inward forcing cause of the conception byrth passion and death of Christ is al one that is to wit the infinite goodnesse and mercy of God toward manhood tempered with his heauenly Iustice for the full satisfiyng whereof with sufficient amendes the very sonne of God taking our nature vppon him became both man and a sacrifise for vs. The outward forcing cause was the fall of our firste parentes and the sinne that soked from thence into all men with death and moste sorowfull damnacion of all mankind which the sonne of God was Loth should perish vtterly Now the
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
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
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
the comtempt or the ribaudrie of them Seeketh not her own vij Iust dealing and Equalitie which esche weth gréedy encroching hath not an eye too ones owne cōmoditie but preferreth the cōmon profit welfare of other men before his own auayles like as Paule séeketh not his own ease or aduauntage but the soulehealth of his héerers Loue is not prouoked too anger viij Meeknesse or Softnesse repressing wrathfulnesse desyre of reuenge and not suffering itself to bée put out of patience with reprocheful or reuyling woords It perteyneth too the fift cōmmaundemēt The vyces that encounter it are wrathfulnesse and simplenesse Thinketh none euill ix Freendlynesse not nourishing mistrustfulnesse malice nor misdéeming othermē without a reasonable proof As for exāple Alexander thought none euil of his Phisiciō Philip who was reported to haue gone about too poyson him It perteyneth to the fifth and eyght commaundements Reioyceth not in iniquitie x Ryghtfulnesse and mercyfulnesse not ioying in the misfortunes of good men not delyghtning in dishonestie and wickednesse as the Deuill reioyceth at vnryghtuousnesse is glad of otherfolks harmes It perteyneth to the fifth commaundement But reioyceth in the truthe xj Ryghtuousnesse and truthe allowing the things that are ryghtfull and true and disaslowing the things that are wrongfull and false It perteyneth too the fifth and eight cōmaundements Beareth with all things xij Patience bearing with other mennes infirmities blemishes as with their waywardnesse much medling ouerearnestnesse in matters yrefulnesse c for Gods sake cōmon quietnesse It perteyneth to the .v. commaundement Beleeueth all things that is to wit which are too bee beleeued xiij Freendlynesse which is not suspicious ne conceiueth any euill opinion without a weightie cause nor beléeueth y another man lyeth in wayt for him before he haue assured proofe of it It perteyneth too the fifth and eight commanndements The vyces that encounter it are suspiciousnesse or mistrustfulnesse and lyght beléef It hopeth all things that is too wit which are too bee hoped xiiij Hope of deliuerance or assuagement of miseries according too the promises of God or softnesse which beareth with certeyn escapes of other mē in hope of amēdment for like as God beareth with our sinnes graūting vs a space of repētance so must Princes or priuate men hope wel of the amendement of other men till assured tokens of obstinate malice appéere It endureth all things This is the propertie of patience xv Loue neuer fayleth it will endure for euer it will continue in the saints for euermore it will neuer cease as will the gifts of healing of lerning of tungs the office of interpreting Scriptures and of ministering the Sacraments Whither prophesying fayle the outward ministerie of interpreting Scriptures and the foretellings concerning the falling out of things too come shall bée abolished Tungs shall cease there shal bée no sundry and vnknowen languages Or knowledge vanish away Fayth is in this lyfe a knowledge or a serching of things that are not too bée séene ▪ but in the eternall lyfe wée shall presently behold the béeing of God and his will and the natures of Angels and our own soules c of whiche wée haue had an vnperfect knowledge in this lyfe The third FOr wee knowe after a sorte He shewed thrée differences betwéene our present knowledge of God and our knowledge that is to come First our knowledge of God in this lyfe is mayned or imperfect dark mixt with dimnesse and douting But in the eternal lyfe it shal bée perfect lyghtsome cléere voyd of al mistynesse and imperfection Secondly Of Lykelynesse In this lyfe wée are like children that begin to prattle and lerne the Abcée of the heauenly wisdome But in the lyfe to come wée shalbée mengrowen wée shal speake perfectly and shal commence Masters and Doctors of Diuinitie in the heauenly vniuersitie Thirdly In this lyfe wée sée Gods being and wil in a riddle that is to say wrapped in his woord through a glasse that is too say by the lyght kyndled in vs by the holy Ghost But then wée shal sée him face to face That is too say wée shal presently behold God without anymist Then I shall knowe euen as I am knowen That is too say There shalbée then in mée a cléere bryghtsome knowledge of God euen such as is in God knowing mée Vppon the Sunday called Inuocauit or the first Sunday in Lent. ¶ The Epistle .ij. Cor. vj. WEe as helpers exhorte you that ye receyue not the grace of God in vayne For he sayeth I haue heard thee in a time accepted and in the day of saluation haue I succoured thee Behold now is that accepted tyme behold now is that day of saluation Let vs geue none occasion of euill that in our office be found no faute but in all things let vs behaue our selues as the Ministers of GOD In much patience in afflictions in necessities in anguishes in strypes in prisonments in strifes in labours in watchings in fastings in purenesse in knowledge in long suffring in kindnesse in the holy Ghoste in loue vnfayned in the woorde of truthe in the power of God by the armour of rightuousnes of the right hand and of the lefte by honour and dishonour by euill report and good report as deceyuers and yet true as vnknowen and yet knowen as dying and beholde wee liue as chastened and not killed as sorowyng and yet alway mery as poore and yet make many riche as hauing nothing and yet possessing all things THis Epistle perteyneth too the kynd of cases that persuade The state or summe of the Epistle is this I exhort you that you héere not in vayne the Gospell wherein Gods frée fauour and euer lasting saluation are offered vnto you but that you embrace it and kéepe it with true fayth and that yée garnish it with godlynesse and innocencie and with examples of all vertues but specially of patience and constancie all your lyfe long The partes of this Epistle or the cheef places are foure FIrst a generall exhortation too vs too embrace with earnest faith the glad tydings of gods grace the sūme wherof Paule hath set foorth in cléere and lyghtsome woordes in the ende of the foresayd first chapter This exhortation he amplifyeth by the circumstance of the tyme and by the testimonie of Esay xlix bycause nowe is the tyme of well lyking and the daye of saluation namely when the Gospell of Chryste or woord of reconcilement is openly preached by the Apostles The second concerneth the duties of the Ministers of the Gospell out of which Paule in this place reckeneth vp foure things First they are Gods fellow woorkmen by whose preaching and ministerie God offereth and imparteth his grace and al his benefites vnto vs as he sayd in the ende of the last Chapter before wée come of Ambassade for Chryste as though God exhorted you by vs Wée beséeche yée therfore on Chrystes
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
God. 4 He maketh mention of one of the finall causes of good woorkes Namely too the entent the slaunders of the vngodly which father horrible wickednesses vppon the Christen religion myght bée proued vntrue and by our godlynesse modestie and other examples of vertues many may bée allured too learne and loue the Doctrine of the true Churche and thereuppon turning vntoo Christ glorifie God as is said in the fifth of Mathew Let your lyght so shyne before men that they may sée your good woorkes and glorifie your father which is in heauen The second place of the ciuill Magistrate NO worldly power no armyes doo more strongly fortifie and maintein the authoritie of the ciuill ordinaunce and the obedience due too the magistrate than these commaundementes of god j. Peter the second and Romaines the xiij which doo most streytly charge men too obey the magistrate and all mannes ordinaunce or ciuill order which in déede is the woorke of God and a singular witnesse of his wisdome ryghtuousnesse and goodnesse For God by his wisdome hath made differences in the degrées of persones whiche rule and are ruled as of Magistrates and subiectes Husbandes and wyues parents and children c. Also he hath by his owne voyce set foorth Lawes of vertues â–ª and of al duties to bée performed too Godward too the Magistrates and too other men and hath appoynted and established a forme of iudgements which are the defence and execution of the Lawes a Rule of vpryghtnesse too bée obserued in bargayning handycraftes néedfull for the lyfe Lawes of successions punishmentes of transgressers defences of good men lawfull taxes and tallages warfare and the lawe of armes and all other partes of eiuill order and policie â–ª too the intent he may bée knowen too bée present in all common weales and that the duties of iustice may bée vnderstood and executed and that honest discipline peace the Vniuersities and Schooles of lerning and other good things may bée maynteyned among mankynd This ciuill order is with great â—â—ede too bée discerned froÌ„ the vyces and confusions which the fâ—endes and their instruments that is too wit vngodly and Tyrannicall Gouernours doo foyst intoo the order appoynted by god And let the diffinition of a Magistrate bée considered whiche Paule Rom. xiij and Peter in this Epistle haue set foorth A Magistrate is a Minister appoynted by Gods ordinaÌ„ce and armed with Lawes and swoord too bée the keeper of outward discipline and peace and too punish th 〈…〉 dooers and too defend and prayse the well dooers Peter willeth men too obey the worldly Magistrate and the ordinances and lawes made by man that is a Lawfull Magistrate for the Lord Gods sake who most streightly coÌ„maundeth obedience and will haue Magistrates too bée his deputies and ministers and the setters foorth of his wisdom and the executers of his diuine Iustice and therefore he vouchsaueth Magistrates the name of Gods. Psal lxxxij I haue sayd yée are Gods. And hereuntoo also may the most graue sentence of Plutarch bée referred Iustice is the end of the Lawe the Lawe is the woorke of the Gouerner the Gouerner is the Image of God who beautifieth all things and by vertue the gouerner maketh himselfe like vntoo God. Wherefore for Gods sake who is the author of ciuill gouernement let vs bée subiect too our King and his Capteyns which are sent by him that is too say by God or the King too punish the vngratious and too maynteyne the good and too honor them with rewardes For in that respect are they called gracious Lords Luc. xxij And men must patiently obey not only the good courteouse and gracious but also the rough hard crabbed and froward Lords or Maisters yea and bondage euen though it bée somwhat with the streyghtest is too bée endured as long as wée may obey without sinne But all seruices become harder and gréeuouser in this old age of the forworne world for as the sinnes of the worlde increase so also the punishements and miseries as well publike as priuate are heaped one vppon another Therefore wée must the more patiently beare the burthens of the Magistrates though they bée euen with the forest And although wée haue before God deserued all punishments yet notwithstanding when wée haue vniust burthens layd vppon vs by the Magistrate or by others wée may beare the burthen with so much the more quiet mynd bycause our conscience is assured that wée are blamelesse For what soeuer a man suffereth vnwoorthily is to bée borne patiently But when the pain ensewes desert it comes too worke thee wo and smart And therefore S. Peter in this place sayeth It is woorth thanks if a man suffer punishment for conscience sake to Godward That is too say it deserueth thanks or prayse or it is acceptable too GOD when a man beareth out iniuries patiently in a iust quarell or in Gods behalfe For it is the cause that makes a Martir and not the martyring of him The third place CHristen libertie is not a lawlesnesse too folowe all kynd of concupiscence and wickednesse to doo what a man listeth as the seditious Bowers dreamed who thought them selues exempted froÌ„ payment of tributes froÌ„ obedience too bée performed too the ciuill Magistrate bycause all Christen men are inâ—raunchysed intoo the libertie of the sonnes of God through Chryst Uerely these men made the Christen libertie a cloke of their malice For the christen libertie is a cleere riddance from sinne from Gods wrath from curse of the Lawe and from endlesse death giuen too vs by and for the sonne of God who was as a seruant and dyed for vs and not an exemption from the obedience that is too bée performed too God or too the ciuill Magistrates as is shewed more at large in an other place Vppon the Sunday called Cantate or the fourth Sunday after Easter Sing vntoo the Lord a new song c. Psal 97. ¶ The Epistle Iames. j. EVery good gifte and euery perfect gift is from aboue and commeth downe from the Father of lyghtes with whom is no variablenesse neither shadow of chaunge Of his owne will begate he vs with the woorde of truthe that wee should bee the first frutes of his creatures Wherefore deere brethren let euery man bee swifte too heare slowe to speake slowe too wrath For the wrath of man worketh not that which is ryghtuous before god Wherfore laye a parte all filthynesse and superfluitie of maliciousnesse and receyue with meekenesse the woord that is graffed in you which is able to saue your soules The disposement The cheef places are fyue The first place is AN euident proofe that God is not the cause of euill For the beginning of this Epistle matcheth with y discourse going before in whiche Iames hath taught that God tempteth no man that is too say enforceth no man too sinne or too fall but that eche man is tempted of his own concupiscence that is too say of his own
firste place THere haue bene greate disputacions and controuersies at all times both in the Churche and among the Heathen concerning this question which of al others is of greatest weyght how men may be iustified afore God or by what meanes men may atteyne forgiuenesse of sinnes and euerlasting saluation Diuers haue dreamed that they might pacifie Gods displeasure and obteyne his fauour and endlesse blisse by certeine Ceremonies and sacrifises Many haue beléeued that they should be rightuouse and blissed before God by their honest behauiour in outward conuersation or by shunning outward offences and by dooing good workes Some againe haue imagined that they should become righteouse by vertues poured intoo them and some by rauishements and inspirations and other some by other meanes But Peter in short sentēce compriseth a moste learned discussemēt of this controuersie and a summe of all the whole doctrine concerning iustification in this place when he sayeth All the Prophetes beare witnesse vntoo Christe that euery one which beleeueth in him receyueth remission of sinnes by his name Now that the largenesse of the doctrine conteyned in this short sentence may in some sorte bée considered and vnderstood I will expound the woordes in order First of all therfore least any man might doute of the certeintie of this doctrine Peter alledged the authoritie of the Synode or generall determination of all the Prophetes and Apostles and the consente of the vniuersall Church which now also may bée set against our aduersaries when they yell out that they are the church of God and that they follow the consent of the Churche And we may know that one self same doctrine concerning rightuousnesse or remission of sinnes too bée giuen fréely for Christ our mediatours sake was alwayes preached in the church of the Fathers and the Prophetes and that for the same cause chéefly God raysed vp Prophetes that they should bée witnesses interpreters of the promise according as the testimonies of Moyses the rest of the Prophetes did shew Iohn v. If ye beléeued Moyses yée would beleue me for he hath written of me Ge. iiij xxij Heb. xj By fayth Abel offered a better sacrifice than Cain by whiche he was pronounced rightuouse by the witnesse of god Gen. xij xxij Gal. iij. In thy seede shall all nations bée blissed not in séedes as in many but in thy séede as in one whiche is Christe Genesis xv Abraham beleéeued God he was accoūted rightuous Deut. xviij The Lord shal raise you vp a prophet hear him Psa xxxij Blissed ar they whose sins are forgiuē Esa. xliij I am he that wipeth out thine iniquities for mine own sake I wil not remēber thy sins any more Ier. xxxij xxxiij The Lord is our rightuousnesse Dan. ix Hear vs for the lords sake Also euerlasting rightuousnesse shal bée brought in c. Rom. j. The Gospel which the Lord promised by his Prophets c. Secondly he defineth mans rightuousnesse before God to be forgiuenesse of sinnes giuen fréely for Christs sake and that too bee iustified is the same thing that to receyue remissiō of sinnes or too be acquit and set frée from sin as Paul sayth Act. xiij Through Christ is remission of sinnes preched vnto vs by him is euery one that beléeueth iustified from al things frō which ye could not bée iustified by the law of Moyses Also Ps. xxxj Blissed are they whose iniquities are released whose sins are couered Blissed is the mā to whom y Lord imputeth not sin Then is not the rightuousnes wherby the sinfull mā is reputed iust before god a qualitie or vertue in our selues nor the essētial rightuousnes of god but a relatiō or imputaciō wherthrough we ar acquit reputed rightuous for Christs sake Now let vs consider how great a benefit is the remission of sins which Christ bringeth For what should it profite a man though he wan the whole world if he lost his own soule Thirdly he expresseth the efficient forcing cause of Iustification when he sayeth that wée receyue forgiuenesse of sinnes by his name that is to say not for our own sorowfulnesse for our owne vertues for moonkish merites for Masses or other woorkes This Antithesis or matching of contraries this exclusiue or disbarring is to bée fastned in mens mindes with great héede to the intent the honorable title of redéemer Iustifier which is due only to the sonne of God our Lord Iesu Christe may be giuen vnto him and that the consciences which are throwen downe may haue assured and stedy comfort too hold by Fourthly let the vniuersall part of spéeche which teacheth that God in is very déede vpright to all men be set ageinst the tēptacion of particularitie And let such like sayings be ioyned with it as shew y al which repēt not ar reiected of God togither that on y cōtrary side all that resort vnto Christ do assuredly obtein remissiō of sins j. Ti. ij God wil haue al mē saued Io. 3. So god loued the world that he gaue his only begottē son to the intēt that euery one which beleueth in him shuld not perish but haue life euerlasting He that beleueth not in the son the wrath of God shal abide vpon him Fifthly the instrument or meane wherby we may acknowledge Christes person benefites both receyue apply to our selues the forgiuenesse of sinnes offred to vs by him is only faith according as Peter saith here that euery one which beleeueth in him Now to beleue on the sonne of God is first to acknowledge aright the person benefits of Christ crucified raysed agein for vs that he is verely by nature God the sauiour promised by the Prophetes pacifying God giuing peace rightuousnesse saluacion euerlasting to those that beleue Secondly to assent to al the whole doctrine deliuered vs by Christ or with a stedy assent to embrace al the articles of the Christen faith among the rest this also I beleue remission of sins to be giuē me freely for Christs sake Thirdly it is to rest vpon Christ the Mediator with stedfast trust to assure a mās self for a certeintie that his sins are forgiuen him for Christes sake that he is in Gods fauor that God accepteth him heereth him receyueth him to euerlasting life for Christs sake who hath suffered and is risen ageine for vs and not for our owne vertues or good workes Sixthly let the obiect of faith y sum of y who le Gospel which is lernedly bréefly cōprehended in this sermon of Peters be cōsidered For he saith that God by his word hath brought tidings of peace through Christ who is lord of al. First therefore he comprehendeth the doctrine concerning the person of Christ in the word Lord namely that he is Iehoua in very déede and by nature God the maker and Lord of Heauen and earth of all thinges that are in them as
are debters not too the fleshe too liue after the fleshe For if yee liue after the fleshe yee shall dye But if yee through the spirit doo mortifye the deedes of the body ye shal lyue For as many as are ledde by the spirite of God they are the sonnes of god For yee haue not receyued the spirit of bondage to feare any more but ye haue receyued the spirit of adoption whereby yee crye Abba Father The same spirite certifyeth our spirite that we are the sonnes of god If wee bee sonnes then are wee also heyres I meane of God and heyres annexed with Chryste if so bee that wee suffer with him that wee may bee also glorifyed togyther with him The disposement THis Epistle perteyneth too those kynd of cases that are persuasiue For it is an exhortation too new obedience The ground thereof is Wee are detters not too liue after the fleshe or new obedience is needfull or those that bée reconciled too God by fayth must néedes from hencefoorth fight ageinst sinne and begin a new obedience agréeing with the will of God. The arguments of his exhortation are seuen drawen out of the places that are of the persuasiue kynd The first is of the impulsiue cause THat which is due must of necessitie bée performed New obedience is due vntoo God. Ergo New obedience must néeds bée performed Or thus ALl reasoneble creatures must néeds reuerently obey the euerlasting and vnchaungeable order of Gods wisdome and iustice But it is the euerlasting and vnchaungeable order of Gods wisdome and rightuousnesse that men who are created by God and by the sonne of GOD redéemed should obey God their creator and redéemer and eschue sinnes which fight ageinst the will of God. Ergo wée must néeds reuerētly obey our creator redemer no more liue after the flesh or yéeld our selues too sinne The second is of the effect of sinne or of the vnprofitablenesse ALl that liue according too the flesh that is too wit which willingly and wilfully folowe sinne or wicked inclinations and affections become giltie of Gods wrath and of endlesse death and damnation All those that bée borne a new by faith must not ageine procure themselues Gods wrath and euerlasting death Ergo they must not liue any more after the flesh but must performe newe obedience agréeable with the will of God. The third is of the profitablenesse or of the rewards of new obedience ALl that are borne a new by faith must with all endeuer and diligence hold fast and mayntein the euerlasting life which is giuen them fréely for Chrysts sake All that mortifie the déeds of the fleshe by the spirite that is too say which bridle and represse their sinfull inclinations and affections and mortifie them not only by philosophicall diligence but also by the spirite or by true fayth prayer and héedfulnesse stirred vp and furthered by the holy ghost doo hold fast Gods grace and euerlasting life Ergo all that be borne a newe must mortifie or bridle put away the déeds of the flesh or the sinfull inclinations and affections of corrupt nature or must eschue sinne The fourth is of the efficient cause THe holy Ghoste woorketh such motions in them that bée borne a new as he himself is The holy Ghost is not the spirit of bondage sinne death but is the spirite of the adoption of Gods children the spirit of true inuocation of vertue of loue and of sobernesse as is sayd ij Tim. j. Ergo in all that be borne ageine of the holy Ghoste there must néedes bée kindled such motions as he himselfe is that is too wit childly obedience inuocation and loue of God eschewing all sinnes that displease GOD their Father The fifth is of the honestnesse of the matter or of the dutie of sonnes CHildren doo by Gods ordinance owe honor obediēce too their parents Christen folk or those that be receiued by Chryst and borne a new by the holy Ghoste are the children of God Ergo they are bound by Gods ordinance too performe obedience too God their father The sixth is Of the possiblenesse of the matter THe holy Ghost confirmeth our mynds that wée may persuade our selues for a certeyntie that wee are the childrē of GOD and helpeth our weaknesse that wée may bée able too stand stedily ageinst the sleyghts of the Diuill the assaultes of our sinfull nature and the enticements of pleasures and bée able too eschue sinne and exercise vertue The seuenth HE repeteth the Argument of the profitablenesse or of the rewardes by fayth and newe obedience in eternall lyfe whereof although wée bée made heyres fréely for Chrystes sake yet is it there withall a recompence or wages which is yéelded too our woorkes not of desert but of promise j. Timot. iiij Godlynesse hath promises of the lyfe present and too come These are the chéef Argumentes wherewith Paule in this Epistle exhorteth all men too eschue sinne warely and too doo good woorkes And there withall are propounded many notable places of doctrine which I wil picke out as bréefly as may bée The first is of the necessitie of new obedience and of the endeuer too doo good woorkes and of sinning no more after the receyuing of remission of sinnes and the holy Ghost The second is of the difference of deadly sinne and venial sinne There remayne in all men yea euen in the Sainctes that are borne a new many euils that fight ageinst the law of God ageinst which sinnes they that bee borne a newe of the spirit doo notwithstanding stryue that is too wit great dimnesse and doutes concerning God and gods promises and thretnings which doutes doo frō tyme to tyme breke in vpon the mind many euil inclinations fleshely carelesnesse selfouer wéening sinful flames of affections many defauts of ignorance ouersight Paule himself complaineth of the remaynder of these euils in him euen after he was borne a newe Rom. vij The good that I would doo that doo I not but the euil that I wold not that doo I. I sée another law in my membres fyghting lyke an enemie ageinst the law of my mynd subduing mée vnto sin Eccl. vij Ther is no ryghtuous man vpō the earth the dooth good sinneth not Agein it is certen that there be som kind of sins wher withal if the saints defile themselues they lose y holy ghost eternal life like as Saul forwent Grace and it is sayd of Aaron that the lord wold beat him into pouder Therfore it is néedful to cōsider the difference betwéen the sins or defaults euil inclinations that remayn in the saints and other sins or offences ageinst conscience which make of saints no saints but thralles of Gods wrath and endlesse damnatiō Which thing is aduouched in this saying If yée liue after the fleshe yée shall dye but if yée mortifie the déedes of the flesh by the spirit yée shall liue The third is an euident testimonie concerning the holy ghost
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
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
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
leauing the woord looke for new enlyghtmentes and reuelations or traunces and iudge of Gods election not by the vniuersal promise writtē but by imaginatiōs of mānes reason With most thankfull mynde therefore is this excéeding great benefit of God too bée embraced that he hath deliuered vs the doctrine written whereby he will haue our faith and all our thoughts concerning him our own saluatiō ruled And therfore let vs reade these writings diligently and heedfully let vs bée in hand with them night and day as Chryste cōmandeth Serche the scriptures And Paule biddeth vs take héed too reading and doctrine And for this purpose chéefly are the first traynements of learning in schooles and the whole maner of spelling and reading too bée lerned that wée may reade and vnderstande the booke heretofore written too the church by the prophets and Apostles Secondly let vs consider that by these writings or by this woord of God which wée héere reade and think vpon God in very déed woorketh mightily in vs that by this only meane and not otherwise he teacheth cōforteth draweth begetteth a new and saueth men and kindleth in vs the faith whereby wée receyue these benefites as it is playnly sayd Roman x. How shall they beléeue onlesse they héere Howe shall they héere without a preacher Faith is by héering and héering by the woord of god Rō j. The Gospel is the power of God too saluation to euery one that beléeueth Act. xj Hée shal speake woordes too thée by whiche thou shalt bée saued thou and all thy houshold ij Cor. v. Wée are messangers in sted of Christ as though God exhorteth or comforteth by vs And in this place Paule expresly sayeth that wée may haue hope by cōfort of the Scripture His méening is that in all our troubles banishments diseases and death wée should séeke comfort out of this woorde which is written before tyme for vs and that wée should by fayth rest vppon God knowen by the woord beléeue this woord written as well as if wée should héere God declaring his will with his owne lyuely voyce from heauen Let vs set these testimonies ageinst Stinkféeld who cryeth out that GOD conuerteth sanctifyeth and comforteth vs not by thinking vppon the woorde written but immediatly by himselfe without any meanes Whiche fantasticall imagination dooth vtterly put away all the exercyses of faith and Christen inuocation Thirdly Whereas Paule fayeth that these Bookes of holy writ were written before for oure learning he the rewithall counselleth vs too reade the same diligently continually and héedfully For he hath not set foorth these holy Bookes for myse too knibble in bencheholes or for flyes too ray in the pulpit or for mothes and bowds too consume in corners but for vs too reade that wée may sucke wholesome instruction and comfort out of them Ageine this selfesayd parcell dooth vs too wit that all the promises of grace helpe deliuerance and of all Gods benefites and that all the examples of Gods wrath in punishing and of his mercie in receyuing those that bée falne perteyne too vs also and are also too bée applyed too vs. Fourthly let vs in this saying of Paules cōsider the foure chéef ends vses or profites and effectes Of which the first is the doctrine of the most high matters vnknowen too mānes reason and perteyning too the eternall saluation of vs all concerning which things all other bookes written by men can vtterly teache nothing at al that is sound and substantiall that is to wit concerning the true knowledge calling vpon the true God the father the sonne the holy Ghost euerlasting concerning the twoo natures in Christ the creation of all things of Angels and men of the cause of sinne miserie and death vntoo mankynde of the forgiuenesse of sinnes and attonement of man with GOD for the sonne of God our Lord Iesus Chryst sake who was crucified rose agein for vs of true comfort too bée set ageinst death and all tribulations of the abolishement of sinne and death of the restorement of our bodyes of the euerlasting punishments of the vngodly of the eternall lyfe and glorie of the godly Of these so great matters and specially of the persone and benefites of our Lord Iesus Chryst the sonne of God who hath vanquished sinne death and the Diuell for vs there are none other bookes eyther in heauen or earth that instruct vs. The second is Patience a vertue no lesse necessarie too a godly and right christen man than meate and drink is néedful too the mayntenance of the lyfe of this body For persecution and aduersitie are vnseparable companions of true godlynesse and christen profession according too Paules saying All that will liue godlily in Chryst must suffer persecution Otherwyse al the whole lyfe of man were nothing else but miserie as Euripides hath truly sayd This life in good sooth is not lyfe but miserie Nowe in these miseries there can no calmnesse and ioy of mynd bée settled in God without disobedience and repyning nor yet continue without the comfort of fayth which the holy scripture onely sheweth And therefore in this place vntoo patience is foorthwith added comfort of the Scriptures But patience is a vertue whiche in bearing aduersities quietly and myldly dooth reuerently submit it selfe too Gods will séeketh not vnlawful helpes but assureth it self by faith too bée in Gods fauoure séeking looking for helpe assuagement and deliuerance at Gods hand and by this faith and hope alayeth the gréef and féeleth peace and gladnesse in harte All the whole orderly setting out of the doctrine of patience and the difference of the philosophical patience and the Christen patience may bée conueyed hither out of the Exposition of the ten commaundements The third end of holy writ is true certeine and firme comfort too bée sette not only ageinst pouertie sicknesse and aduersities but also ageinst Gods wrath sinne and death which comfort none other bookes besydes these wrytings of the Prophetes and Apostles doo shewe For onely the scripture teacheth that our Lord Iesus Chryst the sonne of God did by his owne death ouercomme our death and the sting of death whiche is sinne and that all the other troubles of this lyfe are not tokens of Gods wrath but of his fauoure and fatherly good will toowards vs who doutlesse is at hand with vs in our troubles mitigating and taking them away and at the length will recompence the lightnesse of affliction which continueth but a whyle with an éncōparable weight of glorie By these comfortes written in Gods woorde the sonne of God woorketh mightily in vs and when we think vppon them and embrace them by fayth he kindleth in oure hartes peace ioy and tranquillitie quietly resting in the louing kindnesse of God the father Now the whole doctrine of the Gospell is in manner nothing else but a comfort of the conscience that is afflicted with gréefe that ryseth of the feeling of Gods
and forgiuenesse of sinnes promised for the woorthynesse of our feare faith or new obedience but is giuen fréely for Chrystes sake onely too him that repēteth and beléeueth as is sayd more at large in the doctrine of Iustification Hee hath shewed strength c. This is the summe of the next thrée verses GOD preserueth and defendeth his Church ageinst the wisdome power abilitie of the whole world Hath shewed strength that is too saye dooth mightily preserue and defend his lowly and weake Churche like as he defended the Israelites mightily at the red Sea and repressed the tyrannie of Pharao With his arme that is too say by his sonne For so is the sōne named Exo. xv Esai liij Who hath beléeued our saying and too whom is the arme of the Lord reueled Esai xl His arme shall beare rule ouer all He hath scattered the proude in the imagination of their hartes as the Pharaos who by their owne wisdome went about too oppresse the people of Israell Exod. j. ij xiiij c. as the purposes of Diocletiā a most suttle and cruel Prince who entēded too haué destroyed the church as he disappoynted the coūsell of Achitophel ij Reg. xv So also now of late yéeres he hath disapointed very many suttle practises of y Pope and his Prelates that endeuered to haue wiped out the church He putteth downe the mightie from their seates that is to say Tyraunts which trust in their own power and wealth and specially whiche are persecuters of the Church them dooth God cast downe headlong from the hyghest top of their souereintie into dreadful calamities As for example Apries king of Egipt who boasted that no body eyther of the Gods or of men was able to beréeue him of his kingdome was afterward strangled Nabuchodonosor who hild the kingdome of Babilon the largest and mightiest empyre of the world when he waxed proud stahis was depriued not onely of his kingdome but also of his reason Iulian the regenerate beyng wounded casting vp his bloud with his owne hand cried out thou hast ouer come O Galilean Hath exalted the lowly that is to say such as were caste downe to the ground miserable and despised persones like as he lifted vp Moyses out of pryson to the Lordship of the kingdome of Egipt He remoued Dauid out of his shepeheards cotage into the throne of the kingdome of Israell He made Daniell his fellowes rulers of prouinces in the kingdome of Persia Chaldey He maried Hester the prisonner to the most puissant King Assuerus So also God lifted vppe the base and wretched handmayde Marie to this most high honour that shée became the Mother of the Sonne of god He hath filled the hungry with good things according to the saying of the xxxiij Psalme the rich haue wanted and bin a hungred but they that feare the Lorde shall want nothing Or els let it bée applyed too the consciences that are made afrayd at the beholding of their sinnes and which thirst and hunger after the rightuousnesse of Christ These shall bée refreshed with healthfull comfort filled with euerlasting good things But the rich or such as trust in theyr owne rightuousnesse and holynesse shall bée shaken of The .ix. and .x. verses HE remēbring his mercy hath hild vp Israel his child as he spake to our forefathers Abraham and his seede for euer The second and cheef part of this song in which shee giueth thankes for the sending of Christ according to the promises made to the fathers Now to the enlightening of these two verses may bee referred all the promises and Sermons concerning Christ which are written by Moyses in Gen. iij. xij xxij xxvj xxviij xlix in Deut. xviij and by the rest of the Prophetes and also all the whole doctrine of the Gospell concerning the person and benefites of Christ At this time I will but open the woordes after the order of Grammer He remembring his mercy namely whiche he promised for Christ the Mediators sake For this is the whole sum of the gospel that God of his free mercy for Christes sake holdeth vp men that are falling into endlesse destruction that is to say deliuereth them from sinne and death and giueth them euerlasting saluation Hath hild vp Israell his seruaunt It is a figure of grammer called Apposition God hath hilde vp Israell his seruaunt that is to say God of his excéeding goodnesse and frée loue pitying his people Israell that is to say the whole Church which was like to fall into euerlasting destruction sent his sonne the redéemer to succour vs falne into sinne and death and to deliuer vs from the kingdome of Sathan and death and to restore vs rightuousnesse euerlasting lyfe Hath hild vp In the Gréeke the word antilabeto is the Aorist of the meane voyce of the verb antilambanethos whiche properly signifieth to catch hold of one that is falling by thrusting out his hand to stay him to succour him and help him that he may scape safe and harmelesse out of the daunger Israell is the propre name of the Patriarke Iacob giuen him by the sonne of God in wrestling with him Gen. xxxij It is an ordinarie thing among the Hebrewes too terme the ofspring by the names of the stocke or aunceters from whiche they come So he calleth the people of Israell by the name of their founder that is to wit of Israell or Iacob frō whom al the Israelites or Iewes issued And bycause the promis concerning Christ was betaken chéefly to the people of Israell among whom was alwayes the seate of the church for the same cause the name of Israel is oftentimes among the Prophetes taken for the whole Churche gathered of the Iewes and the Gentiles togither And this phrase of the Prophetes doth Marie kéepe in this place His child whom he embraceth with fatherly loue as his sonne which people is the child or sonne seruaunt of God chosen out of whole mankind to serue God and to say and do things acceptable to God. As he spake to our Fathers Abraham his seede for euer This last part for euer would bee ioyned to the first part of the next verse before which is he remembring his mercy for euer that is to say his euerlasting mercy or his mercy which he hath promised to performe euermore towards all those that flée vnto Christ as it sayd Psal Ciij The mercy of the Lorde is for euer and euer vppon them that feare him The promises concerning Christ the defender and deliuerer of the people of Israell or of the Church were deliuered first to Adā Eue in Paradise Gen. iij. Secondly to Abrahā Gen. xij xxij xv xvij c. Next to his séede or ofspring Isaac Gen. xxvj Then to Iacob Gen. xxviij and xlix Afterward to Moyses Deut. xviij And specially to king Dauid ij Reg. vy and .xxiij. and .j. Paral. xvij I hope that this bréef disposement 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