good woorkes bée néedfull What they bée What kyndes there bée of them What are the efficiēt causes of them or in what wyse they may bée wrought What is the formall cause or howe they become good and acceptable too God. Of the finall causes or wherefore they are to be done And of their effectes or rewardes both in this lyfe in the lyfe too come Vppon the seuenth Sunday after Trinitie ¶ The Epistle Rom. vj. I Speake grosly bycause of the infirmitie of your fleslie As yee haue gyuen your members seruauntes too vnclennesse and too iniquitie from iniquitie vntoo iniquitie euen so nowe giue your members seruauntes vntoo rightuousnesse that ye may bee sanctified For when yee were the seruauntes of sinne yee were not vnder ryghtuousnesse VVhat frute had yee then in those things whereof yee are now asshamed For the ende of those things is death But now are yee deliuered from sinne and made the seruants of God and haue your frute that yee should be sanctifyed and the ende euerlasting lyfe For the rewarde of sinne is death but eternall lyfe is the gift of God through IESVS Chryst our Lord. The disposement IT entreateth all of one matter with the Epistle which we herd vppon this day seuennyght The ground thereof is this All that bée borne a new or all that bée set frée from sinne by frée giuen mercie thorough Chryst must not sinne any more but must begin a new lyfe or obedience agréeing with the will of God. The principall reasons are grounded First vppon the honestnesse of the matter EVery man must obey him whose seruant he is You that bée borne ageine haue renounced the seruice of sinne and are become the seruants of rightuousnesse Ergo yee must no more yéeld yourselues too sin but must begin new rightuousnesse or obediēce agreable to gods wil. A kin to this reason is the Argument of coincidents THe rightuouse man dooth ryghtuouse things Christen folke are rightuouse Ergo They must liue rightuously and not sin any more The third is vppon the profitablenesse ALl christen folkes must with earnest endeuer seeke eternall lyfe by all meanes stryue too shun eternall death The reward of rightuousnesse or of newe obedience is eternall lyfe and the hyre of sinne is eternall death Ergo rightuousenesse or new obedience towards al gods commaundements is by all earnest endeuer too bée folowed of the godly and disobedience or sinne is by all earnest endeuer too bée eschued By these thrée Argumentes dooth Paule confirme his proposition The cheef places of doctrine are three FIrst of the the necessitie of weldooing or of new obediēce which is a stedie and continuall will through a forelyght of the true knowledge of Chryste and fayth too eschue all sinnes and too obey GOD according too all his commaundements too this end that God may bée honored This definitiō may bée most plentuously enlarged by declaring in order thorough euery of the ten cōmaundements the sinnes ageinst which the godly stryue the good woorkes or vertues in which they vtter their obedience And also by reckening vp the causes of this new obedience and of the effectes of the same Secondly concerning Christen libertie whiche is a setting frée from sinne from death from the curse of the morall Lawe from the obedience that was too bée performed too the ceremoniall and politike lawes of Moyses and frō mennes traditions out of the case of offence giuing And christen libertie is not a loosenesse of lustes and wickednesse or an exemption from the obedience that is due too the lawe of God or good manners But wée are set frée from sin and from the condemnation of the lawe by Chryst too this ende that wée shold from hence foorth serue rightuousnesse or God and our neyghbour like as Paule sayeth héere Now being set frée from sinne yée are made the seruaunts of god And Gal. v. Brethren yée are called too libertie now sée that yée turne not your libertie intoo an occasion of fleshlynesse but serue one another through mutuall louingnesse j. Pet. ij Not as making your libertie a couer of maliciousenesse but as the seruants of God honor yée all men loue the brethren feare God and honor the King. Thirdly of this saying which comprehendeth a summe of the whole Gospell Eternall lyfe is the gift of God in Chryst Iesu our Lord. For like as remission of sinnes and imputation of ryghtuousnesse and the holy Ghost are of frée mercie giuen too the beléeuers for Chrysts sake so also euerlasting lyfe is not due too any desertes of our woorkes as a wages but is the méere gift of GOD whiche wée obteyne by onely fayth for Chrystes sake Iohn iij. and .vj. Hée that beléeueth in the sonne hath lyfe euerlasting Now although eternall lyfe bée giuen fréely for Chrystes sake yet is it also the wages of good woorkes not due by our desertes but promised of Gods frée mercie For godlynesse hath promises of the lyfe present and too come j. Tim. iiij The darker sort of phrases in the Text may bée vnderstood in this wyse I speake grossely for the weaknesse of your flesh that is too say I will vse a similitude whiche you of the ruder sort may vnderstand taken of the most customable vsage of mannes lyfe by which seruants are cōpelled too obey their Maisters Like as you haue yeelded your members that is too wit the powers of your soule and the instruments of them namely your mynd your will your hartes tungs hands féete the rest of your limbes vnto vnryghtuousnesse that is too the committing of it For the Gréeke woord Anomia which is as much too say as lawlessenesse signifieth all affections and déedes that fyght ageinst the lawe of God. Seruaunts of rightuousnesse vnto sanctification that is too say too the dooings of holy woorkes and vertues that please God or that yée may liue holyly and purely and serue god in all vertues or good woorkes kindled in your hartes by the holy Ghost Yee were free from rightuousnesse that is too say yée obeyed not rightuousnesse The end of them that is too say the reward payment or vttermost wages of sinne is death You haue your frute too holynesse that is too say you haue holy and acceptable woorkes vntoo God and he will recompence them with most ample rewardes in the eternall lyfe The wages of sinne is death The Gréeke woord Opson signifieth properly al kynd of meate that is dressed with fire sauing bread and specially fish Wée call it in some places of England Suwle In old tyme there was giuen vntoo souldiours for their pay not only coyne of brasse or of siluer but also vittels as flesh fish horsecorne c. Hereuppon commeth the latin woord Obsonium which signifieth not only al kynd of foode and vittelles but in general the same thing that the woord Stipendium dooth which is as much too say as a Pay. Vppon the eight Sunday after Trinitie ¶ The Epistle Rom. viij BRethren wee
vs too rise froÌ„ sléepe bicause saluatioÌ„ is néerer thaÌ„ wheÌ„ we beléeued Bee enlightened Heare receiue and embrace Chryst the true lyght which lyghteneth euery man that commeth intoo this world by which light the true knowledge of God true rightuousnesse and eternall life is kindled in our hartes The first place is of the person and benefites of Chryst THrée notable names are giuen vntoo Chryst in this prophesie which lernedly describe and beautifully set out his person and benefites For first he is named Lord or Iehoua that is too say in very déed and by nature god Like as also in Ieremy the .xxiij. and .xxxiij. he is called the Lord our rightuousnesse Secondly he is called the glory of the Lord first for his being bicause he is the full and expresse image of the euerlasting father representing and shewing the whole father as in the Epistle too the Hebrewes he is called the bryghtuesse of his glory and the very image of the fathers substance Also Exod. xxxiij Shew mée thy glory And secoÌ„dly bicause that by his gospel he procureth true and due glory too his eternal father according as the angels sung when Christ was born Glory bée too God on hie The foundation of Gods glory are the being the power of god The bound therof is our acknowledgement and setting of it foorth Therfore wee theÌ„ yéeld true glory vnto God when wee acknowledge and confesse that God is that God hath care of mankind that God hath truly opened his wil to mankind in his woord vttered by his soÌ„ne that God is wise rightuous soothfast frée chast pitifull y he releaseth vs our sinnes receiueth vs when wée flée too his sonne of his owne frée grace and not for our worthinesse or deserts that he harkeneth too those that call vpon him and that he saueth them for his sonnes sake who was borne too vs and giuen too vs. This doctrine concerning the true acknowlegement of Gods being and wil and concerning the true seruices too bée performed too God dooth the sonne of God spred abrode among mankynd by his ministers and boweth mennes myndes and hartes too the acknowledging of this doctrine and too true obedience that God may be magnifyed at many mennes hands with true glory which cannot otherwyse bée yéelded vntoo God but by acknowledging of Chryst y lyght of the world For although the heathen Philosophers the hipocrytes doo after a sort graunt that there is a God that the wicked are punished yet yéeld they not too God his true and full glory bicause they are ignorant of Gods wil disclosed in his Gospell Thirdly Chryst is called our lyght bycause y in the harts of men who erst were ouerwhelmed with the mist of ignorance of God of sinne and of death he by his Gospel kindleth the lyght of the true knowledge of God true comfort ryghtuousnesse and eternall lyfe by which lyght they are defended ageinst death sinne the Diuels tyrannye and endlesse damnation Iohn j. The sonne of God is the true lyght which lighteneth euery maÌ„ that commeth into this world Ioh. viij I am the light of the world Esay xlix I haue giuen thée too bée a light too the Gentiles that thou maist bée my saluation too the endes of the world Also Esay ix The people that walked in darknesse hath séene a great light Al whole mankind Kings Princes Philosophers wisemen lerned men euerychone of them walke in most thicke darknesse ouerwhelmed with sinne and death so long as they are without Gods woord vntill the starre that appered too the wise men that is too wit the woord of God doo rise in their hartes and woorke euerlasting life and rightuousnesse in them The second place coÌ„cerning the church of Chryst gathered of the Iewes Gentils or concerning the calling of the Gentils THe true Church or people of God are all those that with stedfast fayth embrace the lyght of the world our Lorde Iesus Chryst or which beléeue in Chryste not only Iewes borne of the offpring of Abraham dwelling at Hierusalem which had the Lawe giuen by GOD himself with notable signes and wonders and the state of gouernement ordeyned by the voyce of God and the kéeping of the promises concerning the Messias which were from tyme too tyme renewed and alwayes preserued in this people But also the Gentyles that walke in the lyght Chryst that is too say whiche are lightened with the true knowledge of Chryste and by fayth receyue forgiuenesse of sinnes ryghtuousnesse and lyfe euerlasting offered too all Nations in the promise of grace made vntoo Abraham Héere may the whole doctrine coâ—cerning the churche and the calling of the Gentyles bée repeted out of Rom. ix x. xj xv Ephe. ij Act. x. xv c. Esay ij xj xlij xlix lj liiij lv lvij c. For vppon singular forecast did God put a difference betwéene the Iewish people and the Gentyles by circumcision and other ceremonies deliuered in the Lawe of Moyses for this cause chéefly that the true church of God the piller and seate of the true doctrine concerning God and his sonne our Lord Iesus Chryst myght bée knowen and séene with mennes eyes For inasmuch as it is his wil that euery man which is too bée saued should bée graffed intoo the Churche and ioyned too Chryste by the ministerie of his Gospell he chose a certein people in which the promises coÌ„cerning Christ should bée preserued and Chryst the redéemer bée exhibited and teache and woork miracles and bée made a sacrifice and bée séene rysen agein from death Excéeding great therefore were the priuiledges of the Iewish people whom God hath chosen too himselfe from among all Nations too bée his peculiar possession a Royall préesthod and a holy Nation with whome he made a couenant with his owne mouth and by circumcision whom God had garnished with his owne woord with his promises with his Testamentes with Fathers Lawes woorshippings euerlasting préesthod and with the birth of Chryste as touching the flesh On the contrarie part the Gentyls wanted all these good things they were without Chryste straungers from the state of Israell forreners from the Testamentes and promises without hope and without GOD in the world And therfore did the Iewes very farre prefer theÌ„selues before the godlesse and Idolaters Gentyls and déemed that Chryst togither with his kingdome and benefites perteyned only too themselues It is then an excéeding great benefite of God that he hath called too the lyght of his Gospell not onely the Iewes but now also the. Gentyles Greekes Arabians Madianits Nabathyes and others according as they are diuided by distribution in this prophesie of Esay But in the doctrine of the calling of the Gentyles these thrée articles are alwayes too bée considered First that the promise of the Gospell is vniuersall and that God is not an accepter of persones but is indifferent too all men according too that one rule expressed in the
and honour that is too maynteyne it chaste and holye and not to defyle it with lustes of concupiscence as the Heathen haue giuen themselues leaue without controllement In this place is to bée repeted the whole doctrine concerning chastitie wedlocke and in especially the eyght causes for which al the godly must with singular héede and diligence defend the honour of chast shamefastnesse Which causes are recited in the declaration of the vertues of the sixth commaundement in my rules of lyfe Now will I adde but only one saying of Tertulliā most woorthye to bée borne away Inasmuch as wée all are the temple of God by putting into vs the holy Ghoste who haloweth vs the Churchwarden and chéef Chaplein of that temple is chastitie which may suffer no vncleane or vnholy thing too bée brought in thither least GOD who dwelleth there taking displeasure too sée his abode defyled should vtterly forsake it The third part concerning interchaungeable ryghtfulnesse which shunneth deceyt in bargayning THis is the will of God that no man deceyue and beguyle his brother in chapmanship bycause the Lord is the punisher of all such things The proposition or ground is Let no man deceyue his brother in bargeyning or bée yée iust in your bargaynings The reasons are twoo THe first reason is for that it is honest This is the will of God that no man misuse or deceyue his brother The second is for that it is profitable Bycause God is the punisher of all such things Althoughe the sent of lukre by any meanes séeme swéete for a whyle and that they think it hygh pollicie that their craftinesse is not espyed yet will god fynd out the offender yet hath God a reuenging eye God the reuenger séeth all things And experience proueth the méening of Hesiodus verse too bée true By euill meanes seek not too gain such gain as rendreth losse and pain God hath by wonderfull forecast ordeyned and established lawfull bargayning among men and he hath so diuersly distributed among them the goods that perteyne too the mayntenance of this mortall lyfe that eche hath néede of others help too the intent that in exchaunging of things and in bargeyning they should put in vre ryghtfulnesse loue towardes their neyghbour and other vertues and that many being knit bound togither with these bondes should liue in companie and conuersation toogither and shewe the doctrine concerning God one too another and the examples of vertues one to another Therfore God alloweth lawfull bargenings will haue indifferencie and vpryghtnesse kept and vsed in them And in this place by expresse woords he forbiddeth defrauding which keepeth not equalitie in bargeynes but catcheth too himself a greater part than he ought of ryght too haue For the woord that Paule vseth signifyeth the same thing that it dooth in the fifth booke of Aristotles Ethicks that is too wit Pleonectein of pleon echein whiche is as much too say as too haue more thā ryght or too take of another mānes goods without recompensing as much for it or too encrease a mannes owne stock too another mannes losse The vertue that encounters it is interchaungeable vpryghtnesse which in marchandyze or bargening beguyleth not other men but maynteyneth proportionable indifferencie according too the Lawes of Nature Thou shalt not steale Loue thy neyghbour as thy selfe Doo not too another which thou wouldest not haue doone too thyself Vppon the Sunday called Oculi or the third Sunday in Lent. ¶ The Epistle Ephes v. BEe you the followers of God as deere chyldren and walke in loue euen as Chryste loued vs and gaue himself for vs an offeryng and a sacrifice of a sweet sauour too god As for fornication and all vnclennesse or couetousnesse let it not bee once mamed among you as it becommeth Sainctes or fylthynesse or foolish talkyng or iesting which are not comely but rather giuyng of thankes For this yee know that no whoremonger eyther vncleane persone or couetous persone which is a worshipper of ymages hath any inheritaunce in the kyngdome of Chryste and of god Let no man deceyue you with vayne wordes For bycause of such thyngs cōmeth the wrath of God vppon the chyldren of disobedience Be not yee therfore companions of them Yee were sometymes darknesse but nowe are yee lyght in the Lord walke as chyldren of lyght for the fruite of the spirite consisteth in all goodnesse and ryghtuousnesse and truthe Accept that whiche is pleasing vntoo the Lorde and haue no fellowship with the vnfruiteful workes of darknesse but rather rebuke them For it is a shame euen too name those things which are done of them in secrete but all things when they are brought foorth by the lyght are manifest ▪ For whatsoeuer is manifest the same is light wherfore he sayeth awake thou that sleepest and stand vp from death and Chryste shall gyue thee lyght The disposement THe state of this Epistle is an Exhortation too newe obedience or too good woorkes by name it giueth preceptes of these thrée vertues 1 Of the loue of God and a mannes neyghbour 2 Of chastitie which shunneth whordome filthynesse and all vnclennesse 3 Of frankhartednesse or liberalitie esche wing couetousnesse which is the seruice of Idols And in this exhortation ▪ Paule vseth six Argumentes of which the first is gathered 1 Of the example of God. 2 Of the dutie of children 3 Of the exāple of Chryste who hath loued vs in such wyse that he hath giuen himselfe too bée an offring and sacrifice for vs. 4 Of the comlynesse as it beséemeth the Saints 5 Of the punishements of wickednesse For these things commeth the wrath of God vppon all that bée disobedient 6 Of the finall cause Therefore are yée deliuered out of the darknesse of sinne and endued with a newe lyght and with the holy Ghost that yée should exercise gentlenesse vpryghtnesse and truthe This disposement of the principall members of this Epistle being considered there may a twoo or thrée of the notabler places bée the easlyer picked out and entreated of An exhortation too newnesse of lyfe or too good woorkes in generall MAny when they héere that a man deserueth not forgyuenesse of sinnes by his good woorkes what néede wée say they to employ any studie or care to doo well Therefore let vs giue our selues ouer to all entycements of pleasure and sinne The wicked and horrible talke of these men is playnly confuted by Paule in this Epistle Wée are not able by our vertues to deserue forgiuenesse of sinnes and eternall lyfe but the only sonne of God our Lord Iesus Chryste hathe obteyned these moste hygh benefites for vs by his obedience and death Neuerthelesse there are other foure ryght weightye causes for whiche wée ought too stryue ageynst the entycementes of sinne and to exercyse ryghtuousnesse truthe liberalitie chastitie and other vertues First necessitie of the commaundement and the det For this purpose were men created by God and afterward redeemed
not bee heire vvith the sonne of the freewoman So then brethren vvee are not children of the bond vvoman but of the free woman The disposement THis Epistle is of that kynd that instructeth For it is a Doctrine concerning the difference of the old Testament and the new set foorthe with a similitnde of Abrahams twoo wiues and their children taken out of the .xvj. and .xxj. of Genesis And therewithall are mingled places concerning the church or the difference betwéene the true church and the hipocritall church and concerning christen libertie The first place concerning the difference of the old Testament and the new A Testament in generall is a promis whereby one that is towardes death leaueth his will vntoo others vnder witnesse and bequetheth his goodes too his heires and declareth what he will haue performed on the behalfe of the heires Paule in the nynth too the Hebrewes sayeth Chryste is the mediator of the new Testament that through his death which befell for the redemption of those transgressions that were vnder the first Testament they which were called myght receyue the promis of euerlasting lyfe For wheresoeuer is a Testament there also must néedes bée the death of him that makes the Testament for the Testament is not of authoritie and force till the Testator bée dead Christ therfore when he was redy too die for vs made his Testament in which he witnesseth this too bée the will of him and of his eternall father that all which repent and flée too him by Fayth should obteyne forgeuenesse of sinnes and endlesse saluation for his bodyes sake which was deliuered for vs and for his bluds sake which was shed for vs and these his goods dooth he distribute too vs by his woord and Sacramentes The new Testament Then too define it most proprely is nothing els but the gospel y is too say A promis of remission of sinnes of the holy ghost and of life and soulehealth euerlasting too bee giuen freely too those that beleeue for Chrystes sake who dyed and rose agein for vs. This definition is builded vppon the woords of our Lords supper and vpon the .viij. and .ix. chapters too the Hebrues and vppon the .iij. and .iiij. chapters too the GalathiaÌ„s The mediator of this new testament is Chryste bycause he hath vttered too men the promis of forgiuenesse of sinnes and by his owne bludshed death fully discharged the raunsome or pryce sufficient for the sinnes of men which could not bée purged by our owne woorks and sacrifises and hath performed such an obedience as is the very desert for which remission of sinnes the holy Ghost new ryghtuousnesse eternall lyfe are bestowed vpon vs These benefits applieth he vntoo vs by his intercession and the outward meanes of his woord and sacraments The olde Testament is properly a publishing of the lawe or a couenant whereby God bounde the people of Israell too keep the law deliuered by Moses on the otherside promised them the laÌ„d of Canaan a certein coÌ„mon weale defence and all good things and added ceremonies and sacrifyses too bee figures of the persone and benefites of Chryste for whose sake only the beleeuers are at all tymes receiued into the leage of eternall saluation For there is but one selfsame principal and euerlasting Testament or couenant of God by which al the Patriarks Prophets Apostles and the rest of the chosen at all tymes are receyued that is too wit The promis of Gods fauor or of forgiuenesse of sinnes too bée giuen fréely for Christes sake Act. xv Rom. iiij By these definitions it appéereth that the difference betwéene the old Testament the new is in maner the same that is betwéene the law and the gospell In another place wée haue recited .vj. differences of the law and the gospel among which the chéef are these two The first is in the maner of the promisses The lawe or the old Testament promiseth good things but vntoo such only as kéepe the lawe vncorruptly But the Gospel or the new Testament promiseth remission of sinnes and euerlasting lyfe fréely for Chryst The second is of the effects The law or old Testament deliuereth no man from sinne and death ne giueth inheritance of eternall lyfe but denounceth vs the bondslaues of sinne and death accusing and encreasing our sinne casting vs intoo endlesse damnation But the Gospell or promisse of the new Testament deliuereth the children of the promisse from sinne and death and maketh them heires of euerlasting lyfe and of all heauenly good things This difference of the old Testament the new or of the lawe and the Gospell or of the people of the lawe and the people of grace is chéefly set out by Paule in this Epistle and garnished with the Allegorie of Abrahams two wiues and their children which Allegorie is brought in this place not too confirme but too beautifie and garnish the matter For like as Abraham had twoo wyues Agar a bondwoman and Sara a fréewoman by whom he had twoo sonnes Ismael bond and Isaac his heire Euen so God deliuering too men twoo kindes of doctrine the lawe and the gospell or the olde and the new Testament hath twoo peoples among mankynd of which the one embracing only the lawe séeketh ryghtuousnesse and eternall saluation by obseruing the law deliuered by God in mount Sinai and proudly despiseth the glad tydings of Gods frée fauâ—r and of faith like as the most part of mankind and specially the â—ewes other hipocrites which know none other ryghtuousnesse than the ryghtuousnesse of the law the image of which people is Ismael born as touching the flesh without Gods promis of the handmaid Agar by which name the Arabians are wont too cal mouÌ„t Sinai Gen. xvj who imagineth that the true children of Abraham or heirs of God are made or begotten by the fleshly regeneration and by the lawe or by desertes and woorkes of men This people béeing begotten too bondage vppon Agar or by Gods law published vppon Mount Sinai extendeth euen too the same Citie which is now called Hierusalem or too the sinagog of the Iewish people which although it vaunt it self stoutly too bée the true Churche and people of God descended from Abraham hauing the lawe and Ceremonies deliuered them by God yet is it in bondage with the children therof that is too say is not by the lawe deliuered from sinne and death nor made heire of ryghtuousnesse and eternall saluation but continueth oppressed with the thraldome of sinne and death and is cast out of the heauenly house or Church intoo endlesse damnation Now if the very lawe of God deliuered by God himselfe vppon mount Sinai begetteth none but bondmen ne deliuereth any man from death and sinne muche lesse can the woorkes of mennes traditions procure ryghtuousnesse and inheritance of eternall lyfe The other people or sonne of God by Sara the frée womaÌ„ borne ageine of the frée promis of the gospell trusteth too no
dayes but in all our whole lyfe and in our dayly prayers Yea and at all tymes there hath bin sacrifysing in the world euen among the Heathen not only of beasts but also of men as Calchas Alexander lulian the Frenchemen at their passing ouer Po and others slew men and offered them in sacrifise These customes were borowed out of the church of the Fathers which had spred abrode the doctrine concerning the sacrifysing of the man Chryst that was too come and of euill zeale in coūterfetting the example of Abraham And here vntoo were added superstitious opinions that God was pacifyed and made at tone with vs for the preciousnesse and woorthynesse of the sacrifyses But in deed there is but one only sacrifyse of Chryste that reconcyleth too God the merit and recompence whereof pacifyeth Gods displeasure of whiche the other sacrifyses of the Fathers and of the Leuits were but shadowes The second place PAule therfore in this Epistle compareth the figuratiue préesthod of the Leuits with the préesthod of Chryste And before in the vij chapter he rehersed eyght differences which I haue expounded in another place In this dayes lesson are reckened vp foure differēces betwéene the sacrifyse of Christ and the Leuiticall sacrifyses of which the chéefest is First Chryst being a hygh préest of good things too come or of eternall good things that is too wit of blissing and deliuerance from sinne which the Fathers by their sacrifyses witnessed themselues too looke for found euerlasting redemption that is too say deliuerance from sinne frō gods wrath and from euerlasting death and attonement with God and clenzing of the conscience from dead woorkes that is to say from sinnes for which wée are subiect too death and also the frée giuing of the heritage that was promised But the Leuiticall préests by their sacrifysing of Cattel of Calues and of Gotes deserue not eternal redēption but only are figures of the true préest Chryst and make men holy only concerning the outward clennesse of the flesh Secondly Chryst offered but once only and but one sacrifyse by which he purged all sinnes of the whole world But the Leuiticall préests offer sacrifyses dayly and enter intoo the holy of holyes euery yéere and can not deliuer those from sinne for whom they offer as is sayd more at large in the beginning of the .x. chapter Thirdly Chryste is entered in by his owne bludshed or hath purged the sinnes of all men by his owne bludshed as is sayd .j. Iohn .j. The blud of Chryste clenzeth vs quite from all sinfulnesse But the Leuitical préestes sprinkle the altar with the bloud of Calues and Gotes whiche purgeth not sinnes but all the bludsheds of beasts in the Leuiticall sacrifises were only figures of Christs bludshed by which only the church is redéemed as in Act. xx Ephe. j. Col. j. j. Iohn j. Rom. v. and elswhere is written Fourthly the Leuiticall préests when they should make sacrifise entered yéerly intoo the holy place or temple made with mannes hand But Chryste is entered euen intoo heauen that is too say intoo the syght of GOD and is priuie too Gods secret purpose concerning mannes redemption Vppon Palmes Sunday ¶ The Epistle Philip. ij LET the same mynd bee in you that was also in Chryste Iesu whiche when he was in the shape of God thought it no robbery too bee equall with God neuerthelesse he made him self of no reputation taking on him the shape of a seruaunt and became lyke vntoo man and was found in his apparell as a man He humbled himself and became obedient too the death euen the death of the crosse Wherefore God hath also exalted him on hygh and gyuen him a name whiche is aboue all names that in the name of IESVS euery knee should bowe both of things in heauen and things in earth and things vnder the earthe and that all tongues should confesse that Iesus Chryste is the Lorde vntoo the prayse of God the Father The disposement THis Epistle is of that kynd that is persuasiue For it is an Exhortation too lowlynesse or humilitie taken of the examples and rewardes of Chrystes humilitie The places of doctrine are these 1 A notable witnesse of the twoo natures in Chryst very God and very man to bée ioyned too the rest which are gathered toogither in the place concerning the sonne of God. 2 Of Chrysts passion and death 3 Of the aduauncement or glorie of Christ reigning 4 Of humilitie or lowlynesse The text of the Epistle THe ground of the exhortation whiche Paule purposeth is set downe next before the woordes of this dayes Epistle Let euery one of you through lowlynesse think another man better than himself Bée lowly Too this proposition he addeth a reason grounded vppon the example of Chryst Let the same mynde bée in you that was in Iesu Chryst that is too say Let there bée true lowlynesse of mynd in you as was in Chryste who being in the shape of God that is too say being God in verye déed and by nature did notwithstanding abace himselfe before the eternall Father beneath all Angels and men Who being in the shape of God that is too say in the nature and substance of god For the Gréeke woord Morphe signifieth a substātiall shape or expresse and personal image and not a proportion figure or counterfet wauing before ones eyes This therfore is the méening Chryste when as he was in the shape of God that is when as he was in déed and by nature God or whereas he was the shape and lyuely ymage of God the father begotten of the substance of the father and equall too God the father in power maiestie and glorie Thought it no robberie too bee equall with God. The Gréeke phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is too cōmit robberie Like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too make a passage or too passe So like wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too count it robberie that is too say too robbe So is there a very like phrase Heb. x. Treading the sonne of God vnder foote and accounting the blud of his Testament vnholy that is too say dishonouring it The méening therfore is He thought it no robberie too bée equall with God that is too say He vsurped not equalitie with god In this his calling when it was decréed that the sonne should béecōme a sacrifyse and obey God in suffering death he vsed not his power ageinst his calling nor was proud or haultye for this his equalitie of the Godhead whiche he vsurped not ne possessed too the wrong and dishonour of the other but obteyned it by birth as a good thing of nature But humbled him self that is too say he exercysed not his godly power but humbled and abased himself in such wyse as he tooke vppon him ▪ the shape of a seruaunt that is too say the substantiall shape of man or the verye nature of man bodye and soule He is termed a seruaunt
second benefit is remission of sinnes Ephes 1. and Col. 1. In whome wée haue redemption remissiō of sinnes by his blud The third is reconciliation or attonement with god Rom. viij When as wée were enemies too God wée were reconcyled too him by the death of his sōne Eph. v. Making peace that he myght reconcyle the Iewes and Gentyles in one body vntoo God ▪ by his crosse The fourth is Iustification Rom. iij. Wée are iustifyed fréely by his grace through the redemption made by Iesus Chryst whom GOD hath appoynted a seat of mercy through fayth in his blud too declare his ryghtuousnesse in y he forgiueth y sinnes which are past The fifth is the giuing of the holy ghost of holynesse Gal. iij. Chryst hath redéemed vs and is become accursed for vs that wée might receiue his spirit by fayth Iohn vj. If I go not away the comforter shall not come too you The sixth is the destruction of the Diuels kingdome Hebr. ij By death he hath abolished him that had the power of death that is too wit the Diuel and reconciled those that for feare of deathe were in bondage all their lyfe long The seuenth is the abolishing of sin death j. Cor. xv Death is swalowed vp intoo victorie O death where is thy sting O Hell where is thy victorie For the sting of death is sinne and the power of sinne is the lawe But thankes bée vntoo God who hathe giuen vs victorie by our Lord Iesus Chryste The eyght is euerlasting lyfe and saluation Iohn iij. The sonne of man must bée lifted vpon the Crosse too the entent that euery one which beléeueth in him should not perish but haue lyfe euerlasting The application of these benefits is made by true repentance and faith That is too wit when acknowledging gods wrath and the horiblenesse of our sinnes wée are earnestly afraide and hartely sory that wée haue offended God and by faith acknowledge that Chryst the sonne of God suffred and was crucifyed made a sacrifise for vs persuade our selues assuredly that for this sacrifyse of Chrystes our sinnes are forgiuen vs ryghtuousnesse and euerlasting lyfe giuen vs. Of this Application there are testimonies too bée séen euery where And notable is this saying of Chryst Iohn xvij I sacrifyse my selfe for them that is too say I offer my selfe for them that they also may bée holy in déede And I pray not for them only but for all that shall beléeue in mée through their prayer In this prayer Chryst our byshop or préest executeth the chéefest duetie or office of a high préest and applyeth his sacrifyse too the whole Churche Therefore in this place the whole Doctrine concerning the préesthoode and sacrifyse of Chryst is too bée thought vppon and repeated Vppon Easter day ¶ The Epistle j. Cor. xv PVrge therefore the olde leuen that yee may bee new dowe as yee are sweete bread For Chryste our Easter Lambe is offered vp for vs Therefore let vs keepe holyday not with olde leuen neyther with the leuen of maliciousnesse and wickednesse but with the sweete bread of purenesse and truthe The disposement THe foūdacion of our fayth and saluacion and the end and marke of the whole storie of the gospel the chéefe hauen of comfort in which only our hartes may rest in all troubles in death is the most ioyful resurrection of the sonne of God our Lord Iesus Chryst where through he being conqueror of sin death hel and the féends hy him vanquished leadeth a glorious triumphe and imparteth vntoo vs that flée vntoo him ryghtuousnesse eternall saluation calling agein euen our bodyes from death vntoo lyfe This excéeding great and wonderful woork of God and benefite towards vs worthy too bée had alwayes in memorie let vs embrace and set out cōtinually with thankfull hart and voyce This Epistle is of that kynd that is perswasiue For it is an exhortacion too the true celebration of the feast of Easter that is too say too the true acknowledgement of the persone and benefites of the sacrifyse or Lamb Chtyst slaine and offered vp for vs vppon the Altar of the Crosse and too true repentance or acknowledgement of our owne sinne of Gods wrath conueyed intoo this Lamb too true faith in the gréefes which rise vppon the féeling of Gods wrath and the beholding of our own sinne death and other calamities assuredly beléeuing that our passeouer is slaine and offered vp already for vs that our sinnes are taken quite away by this Lamb of God and that euen when wée bée dead lyfe and ioy euerlasting shall doutlesse bée restored too vs with Christ who is risen agein Uppon which Faith there must ensew new obedience or clensing from the sinne that yet remayneth in our nature and a beginning of new lyght ryghtuousnesse and conuersation wholly agréeing with the will and woorde of God and continewally setting foorth these incomparable benefites of Chryst with godly minde and voice This is the true Celebration of the Passeouer in this lyfe yea and for euermore Untoo which Paule exhorteth vs by a representacion of leuened bread taken of the custome of the Iewish Passeouer Now too the entent the summe of the most large Doctrine set foorth in this Epistle may the easlyer bée comprehended in mynd Let vs distribute it intoo thrée places 1 Of the woord Pascha or Passeouer 2 A conferring of our Passeouer with the Passeouer of the old Testament which caryeth with it the doctrine of the benefites of Chryste the Lamb that suffered for vs and rose agein for vs. 3 How wée may celebrate this feast of Passeouer aryght in this lyfe The first place THe woord Pascha which is an Hebrew woord deriued of the verbe Pasah signifyeth in Englishe a Passingby or a Passingouer namely in that the Lord passing through Egipt slew the firstborne of the Egiptians and spared the Israelites whose doore poostes were sprinkled with the blud of a Lamb. Exod. xij Secondly it signifyeth the holyday wherin the rememberance of that Passeouer is continued by killing of a Lamb. Luke xxij The feast of swéete bread drew nye which is called Easter Thirdly in this Epistle it signifyeth the Paschall Lamb which was a signe or rememberance of the Lordes passing through Egipt and of the passing of the Israelites through the red Sea And it was a figure of Chryst the true Lambe that was offered vp for vs and passed by death too the eternall Father that by his passage he myght obteine vs deliuerance out of the bondage of Egipt that is too say of the Diuell sinne and death and restore vs ryghtuousnesse and euerlasting lyfe Now assoone as Chryste the true Passeouer was once offered the figuring passeouer ceased and there was instituted a new Passeouer the name where of dooth properly agrée too that day in which the sonne of God our Lord Iesus was offered vp for our sinnes vppon
art my sonne this day haue I begotten thée And in the Gospell he putteth a difference betwene this only begotten sonne the Saints which are his sonnes by adoption and are beloued of the eternall father and taken in place of Gods sonnes and heires of the lyfe and blissednesse that is with God for the intercession of this only begotten sonne Chryst or the anoynted signifieth the hygh Préest or teacher of the Gospell the Spokesman and Redéemer of the Church the King and conquerour of sin death the Diuell and the restorer of rightuousnesse and lyfe euerlasting This Chryst came by water and blud not in water onely but in water and blud for he bringeth the doctrine of the gospell out of the bosom of the eternall Father concerning the forgiuenesse of sinnes rightuousnesse cōfort the holy Ghost and euerlasting saluation too bée bestowed vppon all that are throughly put in feare which wrestle with the terrours with Gods wrath with sinne and with death and thirst or with earnest desire long after comfort and lyfe and are washed with the water of Baptim in token of remissiō of their sinnes as is sayd in Esai lv All yée that thirst come too the waters and Iohn iiij and .vij. If any man drink of the water that I shall giue him it shall become a fountaine of water flowing vntoo euerlasting lyfe Neyther is he come in water only that is too say he is not only a teacher of the gospel wherwith the thirstie harts of the godly are refreshed but also he is a Redéemer which hath with his blud pacified the wrath of the eternal father ageinst our sins redéemed the whole church from sin death euerlasting damnation And this holy blud of his doth he distribute too vs in his holy supper Ebr. ix By his own blud hath he entered intoo the holy place once for all and hath found eternall redemption Rom. iij. Wée are iustified fréely by the grace of God through the redemption made in Iesu Chryste whom GOD hath set foorth a mercy seate by fayth in his bloud Math. xxvj This is my blud of the new Testament whiche is shed for many in remission of their sinnes And it is the spirit that beareth witnesse that is too say the holy ghost beareth witnesse of the persone office of Chryst namely y this Iesus is Chryst the sonne of god the redéemer that was promised too the church as is sayd Iohn j. Vppon whom thou séest the spirit descending abyding vppon him the same is he that baptizeth with the holy ghost and I sawe bare witnesse that this is the sonne of god Rom. j. Who was certeinly shewed too bée the sonne of God by the spirit of sanctification in that he is risen from death Ageine in the publick ministerie the holy ghost preserueth spreadeth abrode and by testimonies of miracles confirmeth the doctrine concerning the persone and benefits of Chryst Ioh. xv When the comforter shal bée come euen the spirit of truthe whom I will send you from my Father he shall beare witnesse of mée and you also shall beare witnesse bycause you haue bin with mée from the beginning Bycause the spirit is truthe or the witnesse of the holy ghost is true like as in Iohn xv and .xvj. he is called the spirit of truthe bycause he is soothfast and maketh folks soothfast kindleth true knowledge of God true rightuousnesse true lyfe in the beléeuers Of the third place THere bee three that beare witnesse in heauen the Father the VVoord and the holy Ghost and these three are one Let this euident witnesse of the one substāce or only one selfsame being godhead power maiestie glorie of the thrée persones of the godhead bée considered in this place and also let the descriptions differēces of the thrée persones namely of the father of the sonne who in this place and in Ioh. j. Apoc. xix is named the woord of the holy ghost bee repeated out of the place concerning God the cheef poyntes whereof I will anon after expound vppon Trinitie Sunday The fourth place THere are three that beare witnesse in earth the spirit and water and blud and these three are one God hath ordeyned the publike preaching of his Gospell too the intent the true doctrine concerning the sonne of God our lord Iesus Christ who suffered death rose agein for vs myght bée knowen and many men bée conuerted too God by the voyce of his Gospell and so becōme heires of ryghtuousnesse and lyfe euerlasting For God gathereth too himself an euerlasting Church by the sound of his woorde wherby he both rebuketh mennes sinnes and allureth them too repentance and also giueth remission of sinnes and euerlasting saluation too such as repent and beléeue the woord And alwayes too the woord God hath annexed outward signes which lyght intoo the eyes as pictures of his promises which signes haue all one méening all one strength all one vse and all one effect or working with the woord For by these twoo meanes namely the woord and the outward signes or Sacraments dooth God beare witnesse of his sonne and offereth too vs forgiuenesse of sinnes and euerlasting saluation for his sonnes sake and also kindleth encreaseth and strenghtheneth fayth in our myndes And therfore Austin termeth a Sacrament a visible woord And like as Chryst sayeth that the holy Ghost reproueth the world of sinne and beareth witnesse of him and like as it is sayd in Genesis My spirit shall not iudge in man bycause he is fleshe that is too say I will take away the ministerie or vse of the holy Ghoste from men So in this place the woord Spirit must most simply bée vnderstood of the holy Ghost reprouing the world of sinne by the ministerie of the Gospell and bearing witnesse of Chrystes persone and benefites and of the eternall lyfe VVater and blud signifie the Sacramentes of Baptim which is the Lauer of water clēzing vs cleane by the woord from all iniquitie and of the Lords Supper in whiche the bodye and blud of Chryst that was shed for vs is distributed in assurance of remission of sinnes And these three are one that is too say they are directed all too one end and haue all one selfsame force vse and effect For the meanes by which God witnesseth of his sonnes benefites and by which he imparteth remission of sinnes and euerlasting lyfe too vs and wherby he rayseth vp encreaseth and confirmeth our fayth are alwayes toogither Vppon the Sunday called Misericordia or the second Sunday after Easter The Introit THe earth is full of the Lords mercy Prayse yee the Lord. The heauens are stablished by the woord of god Prayse yee the Lord. Reioyce yée rightuous in the Lord praising becommeth the ryghtuous c. Psalm xxxij ¶ The Epistle j. Peter ij CHryst also suffred for vs leauing vs an ensample that yee should folowe his steps which did no sinne
then serueth the Lawe The lawe was added bycause of transgression till the seede came too which the promise was made and it was ordeyned by Aungels in the hande of a Mediatour A Mediatour is not a mediatour of one But GOD is one Is the Lawe then ageynst the promise of God God forbyd Howbeit if there had bin a Lawe giuen which could haue giuen lyfe thē no dout rightuousnesse shold haue come by the law But the Scripture concluded all things vnder sinne that the promise by the fayth of Iesus Chryste should bee giuen too them that beleeue The disposement THe Epistle is of those sort that instruct For the doctrine therof concerneth mannes iustification before god The proposition that conteyneth the summe of the Epistle is Wee are iustified before God for Chrysts sake only freely by faith and not for our own good woorkes The Arguments wherewith he confirmeth this proposition are three FIrst of the weightynesse of the woords The Testament or promise of God is out of all dout true certein vnchaūgeable and too bée vnderstood simply as the woords sound Gods Testament or promise deliuered vntoo Abraham In thy seede shall all nations bee blissed affirmeth by expresse woords that Blissing that is too wit remission of sinnes and euerlasting saluatiō is giuen not in seedes as in many that is too wit not partly for Chrystes sake and partly for our owne good woorkes but onely for the one séede whiche is Chryst Ergo it is a true certein and vnchaungeable ground that wée are iustified or accepted as rightuouse before GOD for Chrystes sake onely by faith onely and not partly by faith for Chrystes sake and partly for our owne good woorkes Paule amplifieth the first proposition by a matter of lesse likelyhod or force thus If it bée not lawfull too alter the Testament or last will of a man much lesse is it lawfull too alter the Testament or will of God. The second argument is of things that hang not togither FOr yf the inheritaunce come by the law then is it not by promis but God graūted it to Abraham by promis This argument may bée included in this Syllogisme Whatsoeuer is giuen by the law as a wages eyther for our own obedience to the law or for our own workes and desertes is not giuen fréely by the promis taken hold vppon by fayth onely The heritage of rightuousnesse and eternall lyfe is giuen fréely vnto Abraham by promis Ergo the inheritaunce of rightuousnesse and eternall lyfe befalleth not by the law or is not giuen for our own woorkes or our obedience towardes the law This argument dooth Paule amplifye with two preuentions Of which the firste is this The Testament or promis that was made to Abraham concerning Christe was ratified and approued by God foure hundred xxx yéeres before the publishing of the law Ergo after the deliueraunce of the law our obedience towards the law or our good works also must néedes mete to iustification To this obiection Paule aunswereth thus that the testamēt which was ratified before by God through Christ or the promis of frée reconcilement is not made voyde or disanulled by the lawe but that it continueth alwayes stedfast vnmouable without putting any thing to it or taking aught away from it by the publishing of the law Hereuppon riseth the second obiection To what purpose is the law then why was it made by God yf it iustifie not ne bée néedfull to saluation Paule aunswereth it was added bycause of transgression that is to say for this cause was the law made that it should shew accuse and condemne the sinne that sticketh in vs and driue vs too seeke the séede Christ who was made sinne for vs that we might bée made the rightuousnesse of God in him Out of this aunswer is buylded the third argument of the effects hanging vppon it If the law coulde deliuer from death and restore lyfe and effectuall comfort then might wée bée iustified also by the law But the law can not deliuer men from sinne death and restore lyfe Ergo it is impossible for vs too bée iustified by the lawe He proueth the minor or second proposition thus The law promiseth or giueth eternal life to all those that yeld perfect obedience without any sinne But the scripture hath closed all things vnder sinne that is to say the woord or law of God conuinceth accuseth and condemneth all men that they are defiled with sinne and giltie of Gods wrath and endlesse damnacion Ergo the law deliuereth no man from eternall death neyther can it giue lyfe but the promised rightuousnesse and life is giuen fréely through fayth in Iesus Christe too them that beléeue This is the disposement of this Epistle in which there appeare chéefly two places of doctrine which are also the cheef places throughout all the Christen doctrine The one is the glad tydings or promis of remission of sinnes rightuousnesse and lyfe euerlasting too bée fréely bestowed vppon them that beléeue for the onely one séede of Abraham our Lord Iesus Christ The other is the law giuen of God to shew accuse and condemne sinne and to driue men to true repentaunce or sorynesse for theyr sinnes committed and the séeking of help at the sonne of God the Mediator shewed in the promis Therfore the definitions of the law and the Gospell and the foure differences of the law and of the Gospell taken of the forme of vnderstanding of the forme of the promises of the effectes and of the obiectes and also a declaracion of the causes and effectes of the law the Gospell may be repeted in this place out of the Catechisme The promis concerning Christe made vnto Abraham in these woordes In thy seede shall all nacions bee blissed Gen. xij is bréefly declared alredy where wée haue harde that the cheef places of the Gospell are conteyned in it First concerning Christes person in whiche the twoo natures of man borne of the séede of Abraham Dauid as touching the flesh and of God enduing the churche with heauenly blissing and taking away sinne and death are verely personally vnited togither Secondly of Christes office benefites which are comprised in that one worde blissing For blissing signifieth deliueraunce from curse from Gods wrath from sinne from eternall death and the frée giuing of lyfe and rightuousnesse euerlasting For so dooth Paule himself interprete the word Galat. iij. and Ephe. j. and Peter also Act. iij. Thirdly of the difference of the law and the Gospell The law is a doctrine that curseth as it is written Cursed is euery one that cōtinueth not in all the things that are written in the booke of the law But the Gospell bringeth heauenly and euerlasting blissing promised fréely for Christes sake Fourthly of Iustification or remission of sinnes and eternall saluacion which may befall vs for the one onely séede of Abraham which is Christ or by fayth only
and glorified And in the hart stayednesse and obedience of all the affections and desires vnto the mynd with continuall and earnest ioy and gladnesse setled in God. The third WHerefore put away lying and speake euery man truth to his neighbour bycause we are members one of another The doctrine that concerneth the folowing of truthe and the shuÌ„ning of lyes is very large wherof an abridgement is set forth in the exposition of the eighth commandement He nameth héere a lye not only the ordinary speches in common conuersation whiche agrée not with the things themselues but chéefly false opinions concerning God false doctrines and corruptions of the true doctrine Also slaunders in courtes of plea vntrouth backbytings railings missetalke fondnesse bragging dissimulatioÌ„s c. Al these vyces dooth he wil men to lay away and contrarywise too embrace truthe which in the doctrine concerning God in trades necessary for mans lyfe in iudgmentes and in all the whole state of lyfe among men diligently hunteth after embraceth loueth and holdeth fast true méenings that is to say méenings that agrée with the things themselues such as they be in déede hating vntruth and sophistry and in all trades and conuersations of life continually saying doing such things as are true playnly vttered and wholsome and in manners so behauing himselfe as his speech and his gesturs may be all one with his mynde The fourth BE angry and sin not It is ment of méekenesse whiche is a vertue that represseth irefulnesse and desire of reuenge and which norisheth not hatred The eyght causes which should moue vs to refraine irefulnesse are reckned vp in the exposition of the fifth commaundement The fifth GIue no place to the backbyter It is ment of fréendlynesse whiche is a parte of truthe and conceiueth no mistrust of other folks willes and méenings without a reasonable lykelyhod ne nourisheth ill will rancoure suspition or hatred nor giueth credit to false reports whiche might haue withdrawne the mynd but maketh tryall of mens willes and méenings by resonable lykelyhode Ageinst this vertue there fyghteth maliciousnesse suspition distrust and lyght credite Of whiche is spoken in the fyfth and eight commaundments The sixth HE that hath stolne let him steale no more but rather let him labour with his hands the thing that is good that he may haue to giue to them that neede It is ment of paynefulnesse and labour which is therfore to be endured that wée may obey god who enioyneth vs labours agréeable to our calling and that we may eschue many sinnes and wickednesses wherof Idlenesse is the norishement and to get honestly things néedfull to the sustentation of oure selues and of ours and too be bestowed in almes déedes vppon the poore Ageinst this vertue fight slouthfulnesse Idlenesse théeuerie sluttishnesse c. Of which wée haue spoken in the .iiij. and .vij. commaundmentes In the ende let two or thrée of the places that bée expounded most at large bée repeted and committed too the héerers to learne by hart Vpon the .xx. Sunday after Trinitie ¶ The Epistle j. Cor. x. TAke heede therefore how yee walke circumspectly not as vnwise but as wise men redeming the tyme bycause the dayes are euill Wherfore be ye not vnwise but vnderstand what the wil of the Lord is and be not drunken with wine wherein is excesse But be filled with the spirit speaking vnto your selues in Psalmes and Himnes and spirituall songs singing and making melodie to the Lorde in your harts giuing thanks always for althings vnto God the father in the name of our Lord Iesus Chryst submitting your selues one to an other in the feare of God. The disposement THis Epistle is hortatorâ—e conteyning precepts of good woorkes The cheefe places are three 1 A generall exhortation too good woorks that rule all the deuyses and dooings of oure lyfe with singular héede and circumspectnesse so as they may agrée with Gods will. 2 A precept of sobriety and of eschuing drunkennesse 3 Of songs and musike too be vsed in Gods seruice 4 Of thanks giuing to be yéelded to God. 5 Of obedience lowlynesse and the feare of God. The first place WAlke warely to walke signifieth the same thing that to leade a mans lyfe or to rule the deuises and doings of the lyfe Blissed are they that walke in the lawe of the Lorde that is whiche liue accordyng to the doctrine deliuered of GOD or whiche order their deuises and dooings according to Gods woorde all their lyfe long And Paule in this place counselleth vs too walke according too the will of our Lorde God warely and héedfully or with perfecte warenesse and circumspectnesse Therefore in this place may bée recited the doctrine that concerneth newe obedience and a man may entreate of the causes that ought to stir vs vp to the desire of weldoing which are Gods commaundement and necessitie of duetie and of holding fast the faith And moreouer to the intent wée may eschue paynes present and eternall and obteyn the promised rewards And in especially let men consider the pithynesse of the commandement walke warely bée not carelesse set not lyght by the sleyghts of the diuell cocker not your owne lustes but order your behauiour and lyfe with singular warynesse héede watchefulnesse and circumspectnesse least eyther by the diuels policies or by your owne fraylenesse yée bée throwne headlong ageyne ageyne intoo synne and death Haue a speciall care to eschue occasions of falling according to this saying To eschue occasions of synning is to eschue synne Shunne the leude companies of vngodly and filthy persones For it is moste true that Theognis sayeth Thou mayest learne good of the good but if thou companye wyth the wicked thou marrest thy selfe Fall to honest labours which of themselues are bridles of concupiscence and furtherances of vertue For Idlenesse yeldeth sinfulnesse And with your labours mingle calling vpon God and request him to assist you and gouerne you All these things dooth Paule comprehend in this one worde walke warely So Ioseph walked warely when he yelded not to the enticementes of the adultresse contrariwise Dauid beyng carelesse slydeth into horrible sinnes which afterward were punished with most horrible punishmentes This commaundement may be very aboundantly enlarged by a distribution and by a setting togither of the contraries when wée entreate of euery of the vertues of the ten Commaundementes in order and of their causes and of the vices that encounter them For to walke warely is the same thing the to know God aright to trust in God to loue God to feare God to vse patience in tribulacions to call vppon God hartely to gyue him thankes to professe him to spred abroad the true doctrine to obey Magistrates and ciuill ordinances to bée iust discrete and méeld to apply the dueties of a mans vocation buzily to bée méeke treatable mercifull peaceable chast sober soothfast and to eschue all sinnes that fight ageinste these vertues These beyng vnfolded into their partes
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
shalt thou chaunge them and they shal be chaunged But thou art euen the same and thy yeeres shall not faile Vnto which of the angels said he at any time Sit on my right hand till I make thyne enemies thy footstoole Are they not all ministring spirits sent too minister for their sakes which shall bee heires of saluation The disposement The Epistle pertaineth too the kind of cases that teache The partes or chéefe places are twoo 1 A description of the persone of the sonne of GOD our Lord Iesu Chryst 2 A gathering togither of the witnesses which confirme that Christ is more excellent than the Angels shewe the difference betwéene Christ and the Angels The first place IT is a great and wōderfull benefite of the sonne of God woorthy too bée set out cōtinually with thankfull mynd and voyce that of his excéeding goodnesse cōming foorth from hys secret dwelling place he discouered himselfe to mankynd by assured open testimonies Yea euē he himself clothing him with a visible shape or forme of the manhod that was too bée taken vppon him afterward talked with the first men and the rest of the Fathers face and with his own mouth reueled the promis of grace whereby the first parents were receiued oftentimes renewing the same in his communications had with Abrahā Jsaac Iacob Moyses Dauid Esay Ieremie Daniel c and at the length in the yéere of the world 3962 was borne man of the virgin Marie many yéeres togither sowed the doctrin of his gospel among men confirmed it with miracles Of this excéeding great benefit this epistle maketh mention at the beginning afterward ioyneth ther vnto a description of the sonne of God our lord Iesu Christ The sonne of God is the second persone of the Godhead begotten of the euerlasting father and is the substantiall full image brightnesse of the eternal father more excellent than al the Angels by whom al other things in heauen and earth are created preserued The which sonne tooke mans nature of the virgin Marie so as God and man are one persone Iesus Chryst who by himself through his passion and death hath clenzed our sinnes being raysed ageyne sitteth at the right hand of the father giueth remission of sinnes rightuousnesse eternal life to all that flée to him by fayth This ordinarie descriptiō of the person of gods sonne may by good lerning bée builded out of the testimonies of this first Chapter too the Hebrewes For that the sonne of God is a person of the Godhead distinct frō the father it is manifestly confirmed by the .xliiij. Psal The Lord euen thy Lord hath anoynted thée with the oyle of gladnesse Also this day haue I begotten thée Therefore is he God and a persone distinct from the father that begetteth him That he is begotten of the father the very name of Sonne declareth and so dooth the saying of the second Psalme this day haue I begotten thée That he is the substanciall and full image of the father it is manifest in that he is termed the expresse image of the fathers substance The Gréeke woord Apaugasma signifieth the brightnesse that isseweth from another light Therfore like as light and the brightnesse that isseweth from the light are alwayes togither so the father and the sonne are coeternall That he hath created all things susteyneth al things it is manifest by this saying whō he hath made heire that is to say Lord of al things by whom also he made the worlds that is to say al things in the world By him were al things made My father worketh euē vnto this hour I also work Bearing that is to say carying vpholding and maynteyning all things by the woord of his power that is to say by his almightie woord That he tooke vppon him mannes nature he will shewe more at large in the second chapter Héere he setteth foorth but the chéef office and benefite of Chryste for which he became man when he sayeth By himself purged he our sins This short saying conteyneth a summe of the whole doctrine of the Gospell concerning Chrystes benefites concerning the difference betwéene the Law and the Gospell and concerning forgiuenesse of sinnes or iustification The Lawe purgeth not ne taketh away sinnes but encreaseth sinne and maketh it out of measure sinful Rom. 7. The sacrifises of the Leuites purged not sinne but were figures of Christes sacrifice Our owne woorkes and munkish ceremonies purge not sinnes Only Christ by himselfe that is too say by the sacrifise of his body offered vpon the altar of the crosse hath purged vs and hath for euermore made perfect those that are too be sāctified as is said afterward in the 7. 9. 10. chapters And 1. Iohn 1. The blud of Christ the sonne of God clenseth vs from all sinne and iustifieth vs maketh vs heires of euerlasting saluation and glorie For wee shall bée glorified with Christ who sitteth at the right hand of the Maiestie that is too say reigneth in equal power and maiestie with the eternall father The .ij. Of the difference betweene Christ and the angels TOo the intent this thing may bée the more euident first let the definitions of them bée vnderstood Angels are spiritual substances created by God after his own image and ordeined too sing glory too God on high and too bée ministers vppon earth of the churche or of the heires of euerlasting saluation The description of the sonne of God is recited a litle afore By these descriptiōs and the testimonies cited in the text of the Epistle seuen differences may bee gathered 1 Christ is verely and by nature the sonne of God begotten of the substance of the eternall father Psal 2. This day haue I begotten thée 2. Reg. 7. I wil bée a father too him and he shall bée a sonne too mée The Angels are not verely and by nature the sonnes of God but only by adoption or grace Ergo Christ farre excelleth all the Angels 2 Inuocation is an honor too bée attributed only too God the searcher of hartes according too this saying Thou shalt worship the Lord thy God and in general whosoeuer is worshipped is better than he y worshippeth But God cōmaundeth that Christ shalbée called vpon yea euen of the Angels Ps. 96. Worship yée him all yée Angels of God ▪ Ergo Christ is both God and also farre more excellent than all the Angels 3 Christ is the maker of heauen and earth Psa 101. Thou O Lord hast founded the earth from the beginning Angels are substances created as Psal 103. is sayd which makest thine Angels spirites and thy ministers a flame of fire that is too say cléere substances which in shéerenesse force nimblenesse and swiftnesse are like too fire 4 Christ is an euerlasting king bearing a rightful scepter and iustifying all that flée vntoo him Psa 45. Thy throne O God endureth for euer and euer the scepter of rightuousnesse
losse of lyfe for a mannes stedfastnesse in standing too the true and vncorrupt doctrine of Chryst Cōmonly they make difference that those are confessors which haue endured hatred terrours imprisonmentes and some other hurts of the body for confessing Chryste but yet haue not bin put too death as the holy men Athanasius Paphnutius Macarius Iohn Frederick Duke of Sanonie Luther and such others And those are Martyrs that haue spent their blud their lyfe in their confession as Saint Steuen the most of the Apostles Ignatius Bishop of Antioche who was cast vntoo beasts by Traiane Attalus who was rosted vppon a spit at Lyons in the tyme of the Emperour Antonie Vere Vincent who was most cruelly rent a péeces in Spayne by Diocletian Laurence who was broyled vppon a gréedyron by the Emperour Decius Boniface Byshoppe of Mentz who was put too death by the Fryselanders the yéere of Christ 775 Iohn Hus And in our dayes many are slayne for y truthes sake and by cruell woounds doo purchace a noble death The efficient causes are FIrst the holy Ghost the conforter who reléeueth our infirmitie and kindleth in our hartes a myndfulnesse of Gods most streight commaundement too prefer our profession before lyfe and all worldly things and of the promises of lyfe and glorie that shall ensew Ageyn he addeth strength to the will and hart that they may bée both willing and able to endure bodily punishements reproche and death for our professions sake Secondly the woord of God which both enioyneth profession and threateneth the renouncers with most sore manaces of casting away for euer and offereth promises of lyfe glory and crowne euerlasting too those that constantly professe Chrysts truthe Math. x. He that denyeth mée before men him will I also denye before my Father whiche is in heauen ij Cor. iiij The lightnesse of affliction for the twincling of an eye purchaceth an euerlasting weyghtynesse of glorie Psal Cxv. Precious in the sight of the Lorde is the death of his Saincts ij Timoth. Now is there a crowne of rightuousnesse layd vp for mée Thirdly mannes mynd thinking vppon Gods commaūdement and the promises of the Crowne of eternall glorie wherewith the constant witnesses of the true doctrine shall bée adorned And his will and hart which through the help and furtherance of the holy Ghost beléeueth the promises and conceyuing an assured hope of immortalitie and glorie euerlasting endureth death quietly and with a chéerefull mynd as is sayd of Steuen He went reioycing in his brest and through strong hope his harmes supprest Besides these thrée causes of stedfastnesse common too all Martyrs there is another also in Steuen the first Martyr namely the singular comfort by beholding the Sonne of God who shewed himself visibly vntoo him By which shewing wée also may lerne this that the sonne of God sitting at the right hand of the Father is not vtterly gone away from the Church but is in deed present with it regarding it comforting it defending it and helping it like as he is here present with Steuen at his death refreshing and strengthning him by shewing himself too him that he may with a glad chéerfull mynd suffer death for Chrysts quarell and receyue a crowne of glorie that shall neuer wither The matter wherabout martyrdoome is occupied is the true and vncorrupt doctrine set foorth in the Gospel concerning the persone and benefits of Chryst and concerning the true woorshipping of god For as sayeth Apollinaris wheras Chrystes truthe is not there is no true martyrdoome And the saying of Peter is knowen Sée that none of you suffer as a murtherer or an euill dooer c. and Austins not what any man suffereth but wherfore he suffereth is too bée considered Also Ciprians It is the cause that maketh a Martyr and not the martyrdoome Therefore are not mad-braynd felowes too bée honored with the tytle of martyrdoomme which are iustly put too death for their sedition and manifest blasphemies The forme of martyrdoome is the confession of y truth or the witnesse which is borne too the truthe both by the lyuely voyce and by the bludshed and death of the partye The ends effects of martyrdome are these First Gods glorie which is set out and spred far abrode by the witnessebearings of the Martyrs Secondly the preseruation of the true doctrine concerning god For onlesse there should from tyme too tyme bée stirred vp some Martyrs or witnesses of the true doctrine who in the persecutions of Tyrants should preferre the professiō of the truthe before their own lyfe within a whyle the true knowledge of GOD vppon earth would bée quite quenched with ▪ Idolatrie and errours Thirdly that the weaker sort are strengthened and the Churche enlarged by the example of the constancie of the Martyrs The church was founded vppon blud and by blud hath it encreaced Fourthly that the deathes of the Martyrs may bée witnesses of the certeintie of the doctrine of the Gospell lyke as Steuen by his bludshed and death sealeth vp the doctrine concerning the Messias promised too the Fathers and now performed Fifthly that they may bée witnesse of the immortalitie of the iudgment too come wherin Tyrants and Hipocrites shall bée cast intoo endlesse paynes and the holy Martyrs bée honored with euerlasting rewards Sixtly that the godly may not lose the forgiuenesse of sinnes which they haue receyued and the inheritance of euerlasting saluation Math. xxiiij He that continueth too the end shal bee saufe Rom. x. By the mouth is acknowledgement made too saluation The Alyances or neybourvertues of martyrdoome are Stedfastnesse Stoutnesse in bearing out aduersities Patience Continaunce and in especially earnest fayth hope and calling vppon God. The thing that fyghts ageinst martyrdoome is reuolting or renouncing of the true doctrine which eyther procéedeth of an epicurish skornfulnesse and malice as the reuolting of the Emperour Iulian or ryseth of fearfulnesse and infirmitie of mynde as the renyall of Peter and of many others or else is committed in fact as when those that vnderstand the true doctrine of the Gospell are present at the Idolatrous seruice of the Masse and dissemble their méening or when wée beare about the Gospell in our mouth and yet aunswer not too our profession in lyfe and behauiour Vppon the Sunday next after Christmas day ¶ The Epistle Gal. iiij AND I say that the heire as long as he is a chyld differeth not from a seruant though he bee Lord of al but is vnder tutours and gouernours vntill the tyme that the father hath appointed Euen so we also when we were children were in bondage vnder the ordinances of the world but when the tyme was full come God sent his sonne made of a woman and made bond vnto the law to redeeme them which were bond vntoo the law that we through election might receyue the inheritaunce that belongeth vntoo the naturall sonnes
God it is that by this breth of his own brest he imparteth himself vnto vs what are the benefites or effects of the holy ghost too whom he is giuen and how he is forgone Wée will reherse the summes of this doctrine ageine in the opening of the Epistle vppon Whitsonsunday One of the chéef effects or benefites of the holy ghost is true calling vppon god Therefore in Zachar. xij He is called the spirit of thankfulnesse and prayer that is to say a witnessebearer in our hartes that wée are accepted into fauour and a kindler of true inuocation in our hartes and of assurednesse resting vppon God and wayting at Gods hand as at the hand of a most kyndharted father for helpe and deliuerance in all our sorowes and miseries Therfore art thou no longer a seruant but a sonne And if thou bee a sonne then art thou also an heire of God through Chryst The fourth benefite is the inheritance of eternall lyfe which shall bée the beholding of GOD where through the Church when it is raysed from death shall sée God face too face and shall enioy Gods wisdome lyght ryghtuousnesse gladnesse and lyfe for all euer To this hauen let vs haue an eye in the short race of this mortall lyfe and let vs direct all the deuyses desyres and dooings of this lyfe too the atteynement of the same Vppon Newyeeres day ¶ The Epistle Gal. iiij BVT before that fayth came we were kept shut vp vnder the lawe vnto the fayth which should afterwarde be declared Wherfore the Law was our scoolemaister vnto the tyme of Chryst that we myght be made ryghteous by fayth But after that fayth is come now are we no lenger vnder a scoolmaister For yee are all the sonnes of GOD by the fayth which is in Chryst Iesus For all yee that are baptised haue put on Chryst Now is there no Iewe neyther Gentyll there is neyther bond nor free there is neyther man nor woman but yee are all one thyng in Iesu Chryste Yf yee bee Chrystes then are ye Abrahams seede and heyres by promise ▪ The disposement IT perteyneth too the kynd that instructeth For it setteth foorth a doctrine of thrée places 1 Of Gods Law and of the propre vses or effects of the Lawe 2 Of the benefites of the sonne of God our Lorde Iesus Chryst who was giuen too vs and borne too vs which are the deliuerance of vs from the prison and maistership of the Law forgiuenesse of sinnes adoption too bée the sonnes of God and the inheritance of euerlasting lyfe 3 Of the Applying of the sonnes benefits that is to say of fayth wherby wée put on Christ or are clothed with Chrysts rightuousnesse and are all made rightuous and heires of eternall lyfe as many of vs as beléeue without any difference of Nation of degrée or of kynd First Of Gods Lawe BEfore that fayth came wee were kept shut vp vnder the Lawe c. First it behoueth the hearers too bear in mind that Paul in this place dooth not put a difference betwéene the times y were before Chrystes comming after Christes comming as though the Iewes before Chrystes comming had had no more but the knowledge of the law had not known aught at all concerning Chryst or the faith in Chryst For Paule speaketh of the church of al times in which both y doctrines as well of the law as of the gospell are alwayes preached And alwayes in all the godly before that faith cōmeth that is too say before the light of the true knowledge of Chryst or of faith is kindled in the hart the prison of the law is felt in which all men are shut vp as prisoners of sinne of Gods wrath and of eternall damnation that they may atteyne rightuousnesse and saluation euerlasting for Chrystes sake only reueled in his gospel This is the naturall exposition of the first sentence before faith came they were kept close prisoners vntoo that faith which was too bée reueled Now too the intent the doctrine of this place may bée the easlyer considered it must a little bée vnfolded by putting it intoo an order and it is too bée declared 1 What the lawe is 2 Which be the partes of the lawe 3 What are the causes and chéefly what bée the endes or the vses and what are the dueties of Gods lawe 4 Of the abrogating of the law or of the setting of the beléeuers frée from the lawe PAule in this place nameth twoo vses or effects of the law The first is that the lawe sheweth all men too bée prisoners of sinne of Gods wrath and of endlesse damnation for sinne Therefore doothe the lawe iustifie or saue no man as is sayd Rom. iij. Too the intent all mouthes should bée stopped and all the world bée made subiecte vntoo God bicause that by the déedes of the law no flesh shall bée iustified in his sight For by the lawe commeth the knowledge of sinne Rom. v. and vij By the lawe sinne aboundeth by the lawe sinne is made out of measure sinfull c. In this prison of the lawe are all men hild prisoners before such time as comfort is kindled in the heart through fayth This prison did our first fathers féele when they were accused by the voyce of the lawe vntill fayth came or vntil there was giuen a promisse of the séed that should tread downe sinne and death breake vp the prison of sinne This prison felt Dauid when Nathan accused him too his face Ionas when he was shut vp in the whales belly Ezechias in his sicknesse Daniell in captiuitie And finally all the godly sustaine in their hartes the like dreadfulnesse rysing of the féeling of Gods wrathe shewed by the lawe and of the consideration of the punishmentes that ensue vntill such tyme as fayth bée vnhealed and kindled wherby mennes harts are susteyned and refreshed with healthfull comfort Secondly The law is our schoolemaster vnto Christ THe dueties of a Schoolemaster are thrée The first is too teach the second too frame manners and the third too chastice or punish the offenders So the lawe of God first teacheth vs concerning God that there is a God and what maner a one he is and what maner a one mannes nature is by creation what was that image of God or original rightuousnesse in man namely an agréeablenesse too the lawe of god It teacheth also of sinne and of the penaltie of sinne of the last iudgemēt of the resurrection of the dead and the lyfe euerlasting of outward discipline or honest gouernment of manners and such other things Secondly it frameth our manners in this outwarde and ciuill conuersation of lyfe And it is as a rule of lyfe or good woorkes in which those that are borne ageine must shewe their obedience too god That thing may bée shewed according too all the hestes of the ten commaundements Thirdly it chastiseth vs with the threats of Gods wrath and endlesse damnation
woorks or merits of his owne nor too any prerogatiue of the flesh But resteth by fayth vppon the only and frée mercy of God promised for Chrystes sake accounting his owne ryghtuousnesse which is of the lawe too bée but dung so he may win Chryst and obteyne Gods ryghtuousnesse by Fayth This Church embracing the frée promis of the Gospel by Faith is that heauenly or spirituall Hierusalem dispersed through the whole world and the moother of vs all bearing new children and new heirs too God from tyme too tyme by the ministerie of the gospell without the law without woorks Now albeit y this true church which without the law without woorks is madè heire of ryghtuousnesse and euerlasting lyfe bée despysed before the world and oppressed with persecutiō and hath not the lawe too hir husband and therefore séemeth vtterly barrein and hath not so many disciples nor so many sonnes as Agar hath or as the law hath that was made vpon mount Sinai yet is shée before God most glorious and most fruteful and dayly not by hir husband the law but by the gospel and spirit of Chryst conceueth beareth and bringeth vp children without number exempted from the bondage of sin and death and set frée from the tyranny of the law and made heires of all Gods benefites Of this frée woman Sara and this heauenly Hierusalem wée know our selues too bée Citizens and the heirs of God when wée embrace the promis of the Gospell by true and effectuall faith By this applying of the figures too the difference of the old Testament and the new and of the people of grace or of the true Church and the counterfet Church it is no hard matter too espye after what fort eche member in the text agréeth too this Doctrine and how the phrases are too bee vnderstoode Vppon the Sunday called Iudica or the fifth Sunday in Lent. ¶ The Epistle Heb. ix CHrist beeing an hye preest of good things too come came by a greater and a more perfect tabernacle not made with handes that is too say not of this building neyther by the bloud of Goates and Calues but by his owne bloud he entred once intoo the holy place and found eternal redempcion For if the bloud of Oxen and of Goates and the ashes of a yong Cowe when it was sprinkled purified the vncleane as touchyng the purifying of the flesh how much more shall the bloud of Chryst which through the eternal spirit offered him selfe without spot too God purge your conscience from dead woorkes too serue the lyuing God And for this cause he is the mediator of the new Testamēt that through death which chaunced for the redemption of those transgressions that were vnder the first Testament they which are called myght receyue the promis of eternall inheritance The disposement THis Epistle is of that kind that instructeth And the state of it or the matter wherof it entreateth is a doctrine concerning the préesthod and sacrifise of Chryst The cheefe places are three 1 Of Chrystes préesthood and of the benefites of his préesthode 2 The foure differences betwéene Chrystes sacrifice and the sacrifyse of the Leuites 3 Of the difference betwéene the old Testament and the new The first place concerning Chrystes preesthod FIrst and formest let vs consider the definition A préest in generall is a person ordeyned of God too teache the gospel and too offer Sacrifyses too pray too God both for himselfe for others hauing Gods promis wherby he may warrant himself that he is herd By this description there appéere too bée thrée chéefe dueties of a préest First too teach not only the lawe but also the Gospel concerning Chryst Secondly too offer Sacrifyses commaunded by god For a Sacrifyse is a ceremonie or woorke commaunded of God which wée yéelde vntoo God too honor him withall that is too say too witnesse that he is the true God whom wée woorship after that sort That preest dooth offer God a sacrifyse That shewes the Gospell foorth in ryghtfull wyse These offices are cōmon too all préestes But in this Epistle is entreated of the hyghest préest of whom let this definition be fastned in mind The high préest Christ is a person immediatly ordeined by the eternal father anoynted with the fulnesse of the holy Ghost too the entent he should bring foorth the Gospel out of the secret bosom of the euerlasting father and make intercession for the whole Churche hauing promise that he shall assuredly bée herd and too offer sacrifice that is too wit himselfe once for all By which sacrifice he deserueth remission of sinnes rightuousnesse and euerlasting saluation too the whole Churche This whole definition may bée builded and warranted out of the textes of the Epistle to the Hebrewes But this dayes lesson of the ninth chapter entreateth chéefly of the third part of Christs préesthod that is too wit of his Sacrifice And too the intent this doctrine concerning the sacrifyce of our hygh préest Chryst may bée drayned from the verye springs first let vs consider that God is verely and vnchaūgeably iust and that it is an euerlasting and vnchaungeable rule of Gods iustice that the reasonable creatures should eyther perfectly and throughly agrée with Gods wisdome rightuousnesse or if they agréed not that they should suffer punishment accordingly and bée horribly destroyed Therefore in as much as the first man and woman had offended forgone the ryghtuousnesse and soundnesse that was giuen them in their creatiō they were too bée cast away intoo eternall damnation But of his vnmeasurable mercie the sonne of GOD made intreatance for mankynd and too the intent Gods Iustice might bée satisfyed he offered himselfe too punishement and too make amendes too Gods most rightfull wrath And so vppon the wonderfull tempering of Gods Iustice and his mercie toogither there was a decrée enacted of receyuing men intoo fauour for the sacrifyce of the sonne of God whereby Gods wrath was too bée pacifyed and rightuousnesse and euerlasting saluation too bée recouered too mankynd For this sacrifyce of the sonne of God all the elect haue at all tymes obteyned remission of sinnes and inheritaunce of eternall lyfe as is sayd Actes iiij There is none other name vnder heauen in whiche wée must bée saued than the name of Iesus Chryst And too the intent men should bée put in remembrance taught of this sacrifyce of Chrystes God ordeyned the sacrifysing of beasts euen frō the beginning of the world whiche in no wyse purchased remission of sinnes as is sayd in this Epistle It is impossible for sinnes too bée taken away by the blud of Buls and Gotes But were figures or images of Chrystes true sacrifice by which is obteyned continual and euerlasting redemption from sinne and the heritage of eternall lyfe This doctrine concerning Chrysts sacrifyce which is the foundation of rightuousnesse saluation fayth and christen Inuocation let vs myndfully think vppon not only these fewe
alreadye and will hereafter call all the deade ageyne too lyfe shoulde be a lyar But for asmuch as these thyngs are manifestly false and impossible it followeth that the proposition out of whiche these thinges ensue is false And therefore the playne contrarye is true namely that the deade shall ryse The fourth argument IT is impossible that the best and holyest part of mankynd should bee created only too the miseries of this present lyfe and too eternall destruction For séeing that God is ryghtuous and also a iudge it must néedes fall out that the godly and the ryghtuous must at one time or other bée in good case and the wicked in ill case But those that liue godlyly in Chryst Iesu are of all men most miserable in this lyfe Ergo it must néedes bée that there remayneth an other hauen and another lyfe in which the godly béeing raysed from death shalbée set frée from all miserie and bée crowned with eternal blisse and glorie The fifth argument BVt now is Chryst risen from death and is the first frutes of the dead Fifthly he repeteth the first Argument and reason which holdeth of consequence expounding and enlarging the consequence with many woordes Chryst is rysen ageine Ergo all the dead shall ryse He proueth the consequence For like as by Adam death entered vppon all men So by Chryste the cause and author of lyfe all men shal bée called too lyfe agein In this order that the first frutes or fyrst of them that ryse ageine from death bée Chryst himself Then those that bée Chrystes or which haue departed out of this life in the faith of Chryst shall rise at Chrystes comming too iudgement Afterward shall bée the ende of the world or of worldly things when he shal deliuer vp his kingdom too God the father that is too say when he shall bring vntoo his Father all the whole Church gathered toogither on earth by the ministerie of the Gospell too the entent that all kingdomes being abolished and all power as well of Diuels as men suppressed yea and the ministerie of the sonne of God whereby he gathered his Church in this world cessing onely GOD without other meanes may reigne in the godly and bée all in all filling all things with his lyght wisdome ryghtuousnesse lyfe blissednesse and glorie vnspeakable The sixth Argument THe very maner of Baptim whereby wée are first graffed intoo the churche or body of Chryste betokeneth that wée looke assuredly for the resurrection from death for they are baptized ouer the deade or ouer the graues of the dead as it is vsed in these dayes also protesting in the behalfe of the dead that they beléeue of a certeintie that they shall returne too lyfe ageine according as the Créede whiche wée hold professeth in our Baptim And the very dipping in the water and taking out agein is a token and representation not only of the abolishment of sinne and of the regeneration and renewing of the soule but also of the death of our bodyes and the rysing of them ageine The .vij. Why are wee also in daunger euery houre HErepeteth the .iiij. Argument and amplifyeth it by an absurditie of Epicure heathnishnesse ensewing it which he describeth in woordes taken out of the .xxij. of Esai And he expresseth the reproof of it in a verse of Menanders Euill communication corrupteth good manners With whiche agréeth this saying of Theogius Thou mayst lern good of the good but if thou kéepe companie mith the wicked thou marrest thyne owne mynd The .viij. Argument of a like LIke as séedes that are cast intoo the ground doo rotte there and spring vp agein and eche of them yéelde foorth most goodly frute in their kynd So our bodyes being sowen intoo the ground and buryed shall certeinly liue agein ryse ageine much more beautifull and bryght than they were héere vppon earth This comparison hath Stigelius expressed in very trim verses This corne that growes of bodye voyd of blud in lyuely plyght Immortall honor after death our bodyes dooth behyght Deepe vnderneath the turned clod the dryed seedes lye hid In which a man would ill suppose that any strength abid Yet growing vp by secret meane they ryse agein and beare A greater strength encreast too more thā heretofore they were Euen so our courses being layd too rot in holowe graue A lyuely beautie afterward in glorious state shall haue When death hath hild thē downe awhyle anon they shal aryse ▪ Eternally too liue in lyght with God aboue the skies Right many and notable tokens of the resurrection hathe God imprinted in the whole nature of things which too consider after a reuerent and godly fashion it is behouefull The day dooth dayly fade intoo nyght and is buryed in darknesse But in the morning killing his death and breaking out of his graue of darknesse it becommeth alyue agein as Tertullian sayeth And this entercourse of dayes and nyghts is fynely expressed in this Gréek ridle A father there is that hath sonnes nine and three And eche of those sonnes eke hath children thrice ten Not one like another some fair and white bee Some black all immortall yet dead now and then The Moone dying euery mooneth quickeneth agein and recouereth hir lyght that shée had lost The beames of the Starres whiche are dimmed by the rysing of the Sunne are kindled agein in the nyght The foure seasons of the yéere Lenton Sommer Haruest and Winter doo fade and returne by mutuall course In Springtyme the earth that was dead and barrein in the winter becōmeth lyuely agein bringeth foorth herbes grasse floures and frutes The trées are clad agein with leaues floures and fruites The swallowes which were dead and buryed in the waters in wintertyme recouer lyfe agein in the Springtyme Flyes also and other Cutfoules whiche were killed with cold recouer their former force and lyfe by warmth The Phenix bréedeth ageine with fyre and hir own asshes For shée perisheth too liue and yet shée ingenders hirself atteyning immortalitie by the benefite of death as Lactantius sayeth Finally all this most beautifull Theater of heauen and earth which was made of nothing giueth vs to vnderstand that God who made all things of nothing may with much more ease at the latter day restore our flesh or bodyes agein which haue bin somewhat before than he made them at the beginning But in thinking vppon this Article let vs alwayes haue our myndes and our eyes fastened vppon our Lord Iesus Chrystes death and resurrection and vppon the promises concerning the restitution of our bodyes and the eternal lyfe too ensue without fayle after this lyfe warranted by the Resurrection of himself and the raysing vp of Lazarus and others Iohn xj I knowe he shall ryse agein in the resurrection at the last day Iesus sayd vntoo hir I am the resurrection and lyfe He that beléeueth in mée yea though he were dead he shall liue Iohn
sort of the fathers prophets that were raised with him as Mathew saith that many bodies of Sainctes which had slept rose with Chryst and came intoo the holy Citie and were séene of many And Epiphanius declareth that our first father Adam arose with Christ It is a good likelyhode therfore that these Saincts which rose age in with Chryst were the first fathers prophets too whō the promis was first made of the séed that shuld crush the serpents hed and vanquishe sin death restore ryghteousnesse and life euer lasting as Adam Abel Seth Noe Abraham Isaac Iacob Ioseph Eue Sara Rebecca c. With these did Christ and his Apostles and Mary the moother of Christ and other godly folke of that time talke toogither by the space of ful xl dayes concerning the kingdom of God diuine reuelations the fal of the first man the promis of the séed the wonderful gathering and defending of the Church the ministerie of the Gospel the redemption of mankynd the restoremēt of rightuousnesse euerlasting lyfe as is expresly said in this place Hee was visibly conuersant with them by the space of xl dayes talking of the kingdome of God. Also the contentes summe of these sermons of Chrystes which he made those xl dayes are noted in Luk. xxiiij where it is written that he expounded al the testimonies cōcerning Christ which are writtē in Moyses the Psalms the prophets cōmanded repentāce forgiuenesse of sinnes too bée preached in his name Iohn xx As my father sent mée so send I you Receiue yée the holy Ghost c. And in Math. xxviij and Mark. xvj the commission of preaching the gospel and of Baptim are repeted After this scholing by the space of xl dayes in which by many most cléere certein credit woorthy and vnfallible testimonies he shewed himself too bée risen in his own very body and in very déede and that the doctrine of the Gospell concerning the kingdome of God is true and from heauen He led his Disciples intoo Bethanie and from thence to Mount Oliuet where lifting vp his handes he had his Disciples farewel Luke xxiiij and in most gloryous tryumph accompanyed with an innumerable multitude of Angels and with that great train of holy fathers which were risen with him was caryed vp intoo heauen in the sight of his Disciples wher he hath set himselfe downe at the ryght hand of God reigning in equal power and maiestie with God the father almightie j. Pet. iij. Mark. xvj Act j. Luk ▪ xxiiij And too the setting foorth of this storie of Chrystes Ascension let the description of his tryumphe ascending intoo heauen hée added which is written by Dauid in the Psal lxviij The chariot of God with thousands of thousands reioysing God is among them vppon the holy hill of Sinai He is ascended intoo heauen he hath led captiuitie captiue he hathe giuen gifts too men Our God is the God of saluacion our Lord is the Lord that deliuereth out of death For like as they that tryumphed at Rome were caryed in tryumphant Charyot through the Citie too the Capitoll vppon which attended many thousandes of men and Kings and Princes were ledde before the Charyot as prisoners and rewardes were woont too bee giuen among the Souldyoures So the Psalme peynteth out Chryste the conquerour of Death and the Diuels kingdome sitting in a triumphant Charyot too bée caryed vp intoo heauen before a greate hoste of the Churche of that tyme wyth clappyng of hāds of thousand thousands of Angels and the féends and all the kingdome of hell too bée led prisoners before his charyot as it is sayd in the second too the Collossians that hée spoyled rule and power and made a shewe of them openly and tryumphed ouer them in his owne persone and most large and bountifull giftes of the holy Ghost and of euerlasting saluation bée poured out by the king Chryste who gyueth some too bée Apostles some Prophetes some Shepherdes and some Teachers too the intent wée may all come intoo the vnitie of fayth and of the acknowledgement of the sonne of God as is sayd more at large Ephes iiij The second place VVEe will recite six of the chéef benefites of our Lorde Iesu Chryst builded vppon this saying of the psalme cited by Paule Ephe. iiij He ascended vp aloft led captiuitie captiue and gaue gifts too men The first and peculiar benefite of Chryste the Redéemer ascending vp aloft is too deliuer the Church from the captiuitie of sinne death the Diuell and the whole kingdome of Hell wherein all men are hild prisoners That Chryst hath brought this deliuerance too passe he sheweth euidently when by the power of his Godhead hauing vāquished death and the kingdome of the Diuell he ascendeth intoo heauen and leadeth captiuitie captiue Psal 68. Ephe. iiij Hereuntoo may bée referred the like texts out of Zachar. ix Thou hast brought the prisoners out of the pit Ose ix I will rid them from the hand of death I will redeeme them from death O death I will bée thy death O Hell I will bée thy sting Psal xiij ▪ Who shall giue saluation too Israell out of Sion when the Lord shall haue turned away the captiuitie of his people Psal lxxxiiij Thou hast turned away the captiuitie of Iacob Secondly he ascended intoo heauen too the intent that executing his peculiar office of Mediatorship and hygh Préest in his owne very temple he may make intercession for his Church too the eternall father and performe the duetie of an aduocate and Patrone as it is sayd Hebr. ix Chryste is entred intoo heauen it selfe that he may appéere in the syght of God for vs Roma viij Chryste being raysed from death sitteth at the right hand of the father too make intercession for vs j. Iohn ij If any man sin wée haue an Aduocate with God the father euen Iesus Chryst the ryghtuouse Hebr. iiij Therfore séeing wée haue a hygh Préest who hath perced the heauens euen Iesus the sonne of God c. Let vs approche with boldnesse too the throne of grace that wée may receiue mercie Thirdly he is ascēded aloft that he may giue gifts vntoo men namely that vppon such as beléeue the gospell he may poure out the holy ghost who kyndleth true knowledge and calling vppon God in all the godly and garnisheth the church with sundrie gifts néedful to the spredding abrode of the gospell and sendeth foorth Apostles Euangelistes Shepherdes and Teachers intoo the woorke of the Ministerie for the restorement of the Saints c. Ephe. iiij Fourthly by Christes ascension intoo heauen the way thither is set open for vs also And like as Chryste in his own bodye or in his humane flesh is ascended intoo heauen where his godhead was before So our bodyes being raysed out of the dust of the earth vnto immortall life shalbée caried vp into heauē and there bée garnished with euerlasting life and glorie j. Thes iiij Those
promis Luke xj How much more shal the heuenly father giue the holy ghost to those the ask him Therfore let this most large promise stir vs vp to sue daily vnto God with most harty and ernest entreatance that this gouerner the holy ghost may be sent into our harts his gifts be incresed in vs And let vs with so much the more héed circumspectnesse modestie rule our behauior least through our offences coÌ„mitted ageinst coÌ„science the holy ghoste be gréeued and so taking displeasure depart out of the teÌ„ple of our hart vtterly forsake vs Finally let vs coÌ„tinually recite this prayer of Dauids A clean hart create in me O God renue a stedfast spirit in my bowels Cast mée not away from thy face and take not thy holy spirit from mee Restore to mée the gladnesse of thy saluatino and strengthen mée with thy free spirite Vppon Whitson Monday ¶ The Epistle Act. ij BVt Peter stepped forth with the eleuen and lift vp his voyce and sayd vnto them Yee men of lewry all yee that inhabite Hierusalem be this known vntoo you and with your eares heare my wordes These are not drunkeÌ„ as ye suppose for it is yet but the third houre of the day But this is that which was spoken by the prophete Ioell It shal be in the last days sayeth God of my spirit I will poure out vppon all fleshe And your sonnes and your doughters shal prophesy and your yong men shal see visions and your old men shal dreame dreames And on my seruaÌ„ts and on my handmaydens I will poure out my spirit in those days and they shal prophesie And I will shewe woonders in heauen aboue and tokens in the earth beneath bloude and fyre and the vapour of smoke The Sunne shal be turned into darknesse and the Moon into bloud before that great and notable day of the Lord come And it shal be that whosoeuer shall call on the name of the Lorde shal be saued Yee men of Israel heare these woordes Iesus of Nazareth a man approued of God among you with miracles woonders and signes which God did by him in the mids of you as yee your selues know him haue ye taken by the hands of vnryghtuous persons after he was deliuered by the determinate counsell and fore knowledge of God and haue crucified and slayne whom God hath raysed vp and loused the sorowes of death by cause it was vnpossible that he shoulde bee holden of it For Dauid speaketh of him A fore hand I saw God alwayes before me for hee is on my right hande that I shoulde not bee moued Therfore did my hart reioyce my tongue was glad More ouer also my flesh shall rest in hope bicause thou wilte not leaue my soule in Hell neyther wilte suffer thyne holy too see corruption Thou haste shewed mee the wayes of lyfe and shalt make mee full of ioy with thy countenaunce Men and brethren let me freely speak vnto you of the patriark Dauid For hee is bothe dead and buried and his sepulchre remaineth with vs vnto this day Therfore seing he was a Prophete and knew that God had sworne with an othe to him that Chryst as concerning the flesh should come of the frute of his loynes and sit on his seat he knowing this before spake of the resurrection of Chryst that his soule should not be left in hel neither his flesh shoulde see corruption This Iesus hath God raised vp wherof we al are witnesses Since now that he by the ryght hand of God is exalted and hath receiued of the father the promise of the holy ghost he hath shed foorth that which ye now see and heare For Dauid is not ascended into heauen but he sayd The lord sayd to my Lord syt on my right hand vntill I make thy foes thy footestoole So therfore let all the house of Israell knowe for a suretie that God hath made that same Iesus whom ye haue crucified Lord and Chryst When they heard this they were pricked in their heartes and sayde vntoo Peter and vntoo the other Apostles Yee men and brethreÌ„ what shall we do Peter said vnto them repeÌ„t and be baptized euery one of you in the name of Iesus Christ for the remissioÌ„ of sins and ye shal receiue the gift of the holy ghost The disposement of Peters Sermon taken out of the redings vpon the second chapter of the Acts of the Apostles THe state of Peters first Sermon which he made vpon Whitson Sunday is a doctrine concerning the holy ghost of the maner how to obtein euerlasting saluation The parts of this Sermon are chiefly three FIrst of the principall efficient cause of oure conuersion and saluation that is to wit of the holy ghost by whom the eternal father kindleth in mens harts the true knowledge of himselfe and true fayth and Inuocation Secondly of the forcing cause or the deseruing of our saluation that is too wit of the death and Resurrection of our lord Iesus Chryst by whom and for whom only forgiuenesse of sinnes the holy ghost rightnousnesse and saluation euerlasting are giuen to them that belâ—eue Thirdly of the means by which the holy ghost worketh and by which he offreth and applyeth vnto vs Chrysts benefites or euerlasting saluation Which are the Woorde Of the law Repentance Of the Gospell Faith. Sacraments Of Baptim Of the Lords supper THe enterance of his oracion though it bâ—e shorte hath neuerthelesse the two places of Beneuolence and attentiuenesse He seeketh beneuolence or the fauour and good will of his héerers by a most honorable title such a one as was wel liked of amoÌ„g theÌ„ Yee men of Iury and ye that dwel at Ierusalem For like as Demosthenes doth ofteÌ„times speak to his couÌ„trimeÌ„ by these words Ye men of Athens bicause they thought theÌ„selues farre to excell the inhabiters of all other cities of Grece for many giftes so it liked well the people of IerusaleÌ„ too bée termed by the name of Iewes as wherby was mente that they were the professers of the true God and of the true doctrine woorshipping of God and that they were better than all other nations And he procureth attentiuenesse in these wordes Let this bee knowen vnto you and geue eare vnto my woordes This doone like as Cicero in his oration for Milo before â—e entreate of the matter dooth dispatch certeine doutes out of the Iudges mindes and preuenteth certeine foredéemings So Peter first of all displaceth out of the minds of his hearers that brute which wandred farre abroade that opinion y the Apostles were dronke with wine Afterward be steppeth too the case it selfe and that it may bée of the more authoritie hée vseth the saying and witnesse of the Prophete Ioel whiche in singular lightesomnesse of woordes comprehendeth the doctrine concerning the persone and benefites of the holy Ghoste Of which doctrine for asmuch as the chéef pointes are touched in the story of Whitsun Sunday I will now breefly
come whervnto hée added assured recordes as the giftes of interpretation and other things whiche confirmed that those dreames were sent from god Suche were the dreames of Ioseph Gen. xxxj Of Pharao Gen. xlj Of Nabuchodonosor Dan. ij and .iiij. Of Ioseph the husbande of Mary Math. j. and .ij. c. These were the chéefe wayes by which God reueled to his prophetes the things that were to come But in this saying of Ioels these woords prophecie visions and dreames betoken the very gyft of the holy ghost whereby he with a new lyght cléereth the mynds of those that beleue the Gospell and gouerneth them And in the new Testament prophecie oftentimes signifieth nothyng else but a lyght ryghtly vnderstandyng the doctrine of the Gospell and the gift of expounding or opening the propheticall Scriptures as may be gathered by the texts Rom. xij j. Cor. xiij xiiij and in other places And if any maÌ„ now a days wil surmise himself to haue Propheticall dreames or visions let them be compared with the woord deliuered by god For if things stryuing with the doctrine of the lawe or the Gospel be commaunded in those dreames no doute but they be fantasticall and accursed And in generall let the saying of Salomon concerning dreames be alwayes had in sight Where as bée many dreames there bée many vanities But feare thou God. Ninthly the woonders which Ioell wryteth shal go before the greate day of the Lorde dreadfull too the wicked that is to say the day of Chrystes Resurrection or of the Reuelation of the holy ghost are thought of the learned sorte too bée vtterly the selfe same whiche are reported by the Euangelists too haue happened at the time of Christes passion when the sonne in the firmament was ouer cast with darknesse froÌ„ aboue as with the lay of a smoke and the earth quaked and the stones claue in sunder And it is a likelyhod that in the moone also appeared sorowful and bloudy spots The fire is expouÌ„ded by Hierom of the fyry tungs that sat vpon the heads of the apostles Other some are of opinion that in the time of the Eclips whiche happened at the passion of Chryst the heauen also flashed fyre and flames lept out of the clyued stones Tenthly let this last sentence in especially bée fastened in the innermost bowelles of the hart Euery one that calleth vppon the name of the Lord shall bee saued This is the onely way and meanes of obteyning remission of sinnes the holy Ghost and eternall saluation namely too aske these benefites at Gods hand for Christes sake and too apply them too a mans self by faith This place dooth Paule cite Rom. x. and addeth a most learned exposition in these woords There is but one Lord of all ritch to all that call vpon him for euery one that calleth vppon the name of the Lorde shall bee saued But how shall they call vppon him in whome they haue not beleeued how shall they beleeue on whome they haue not heard how shall they heare without a preacher c. Therefore with this place let the studiouse sorte conferre all that Sermon of Paule which comprehendeth a most large doctrine concerning the maner of atteinyng too euerlasting saluacionâ— of inuocation of the ministerie of the woorde by preaching through which faith and inuocation are kindled in the hartes of the faithfull of the workfulnesse of the woorde of Apostles of the vniuersall calling of all nacions and of the cause of the reiecting of the wicked The second part of Peters Sermon WHich conteyneth y doctrine concerning the cause of eternal saluacion that is to wit y death resurrection of our Lord Iesus Christ for whom and by whom alone remission of sinnes rightuousnesse the holy Ghost euerlasting saluacion are bestowed vppon vs men Afterward Peter in a short abridgement coÌ„prehendeth the chéef articles of our faith concerning the Son of God our Lord Iesus Christ Wheras in our Créede wée say I beléeue in Iesus Christ the only sonne of God our lord who suffered vnder Ponce Pylate was crucified dead and buried he descended into hell rose agein the third day from the dead he ascended into Heauen sitteth on the right hand of God y Father almighty froÌ„ thence he shal come to iudge the quick the dead I beléeue in the holy ghost Al these articles of our belefe dooth S. Peter set forth with singular light somnes of words in this part of his sermoÌ„ Repent THe third part of Peters Sermon conteyneth the doctrine concerning the maner of Iustification or of the meanes wherby God offreth applyeth vntoo vs the benefites of Christ that is to say forgiuenesse of sinnes euerlasting saluacion For like as Christ in the last chapter of Luke commaundeth the Apostles to preach repentance forgiuenesse of sinnes in his name so in this place Peter when his hearers demaunded of him by what meanes they mighte obteyne forgiuenesse of sinnes and euerlasting saluacion willeth them to repent to beleue that for by Christ theyr sinnes are released the seale of which releasement is Baptime Assuring them that they also shal be partakers of the gifte of the holy Ghoste who purging away the dregges of their sinnes shall begin a new light rightuousnesse life in the hartes of the beléeuers And it is not to bée douted but that Peter did in this place set out with many mo wordes the doctrine of fayth which receyueth forgiuenesse of sinnes for Christes sake who was crucified for vs according as he sayth hereafter in the .x. Chapter Vntâ—â— this man do all the Prophetes beare witnesse that euery one which beléeueth in him receyueth forgiuenesse of sinnes by his name Vppon Whitson Tuysday The Epistle â—â—â— x. ANd he comaded vs to preach vnto the people testify that it is he that is ordeined of god a iudge of quick and dead To him giue al the prophets witnesse that thorow his name all that beleue in him shall receue remission of sins Whyle Peter yet spake these woordes the holy Ghost fell on all them whiche hard the preaching And they of the circumcision whiche beleeued were astonied as many as came with Peter bycause that on the Gentils also was shed out the gifte of the holy Ghoste For they harde them speake with tongues and magnifie god Then aunswered Peter can any man forbidde water that these should not be baptised which haue receyued the holy Ghoste aswell as wee And hee commaunded them to bee baptised in the name of the Lorde Then prayed they him to tary a fewe dayes The places are foure 1 A notable saying conteyning the summe of the doctrine of mannes Iustification before God. 2 Of the holy Ghost what he is why and too whome he is giuen that is too wit those that heare the woorde 3 Of the calling of the Heathen 4 Of Baptim At this time I will speak of no more but the first place and that bréefly The
Esay xliij xliiij and xlv Before mée there is no God creator neyther shall there bée after mée I am the first and I am the last and béesides mée there is no God Am not I the Lord there is none other God saue I Turne vnto me ye shal be safe al the coasts of the erth For I am God and none other j. Cor. viij There is none other God but one Deut. 4. Herken O Israel the Lord thy God is but one god And this one true God the Scripture nameth the father the sonne and the holy Ghost Math. xxviij Baptise them in the name of the father and of the sonne of the holy ghost These thrée béeing in very deede of one substance fully and perfectly endued all with one Godhed power glory and maiestie and yet verely and really distinct one from another are named in the Church the thrée persons The third place concerning the three persons in the one being or substance of the Godhead NOw although mans reason bée offended and cannot vnderstand how the thrée distinct or seueral persons the father the sonne and the holy ghost are but only one God yet notwithstanding wée must so think and speake of God as he hath manifested himself in his woord which opēly witnesseth that there bée thrée seueral persons of one substance of one continuance as they are called vpon toogither in baptim and equal power and honor is attributed to the father the sonne and the holy ghost And .j. Iohn .v. it is said There are thrée that hear witnesse in heauē the father the sonne the holy ghost these thrée are one Iohn .x. I the father are one But the chéefest cōfirmation of this article that the sonne of God our Lord Iesus Christ is verely by nature God equal with God the father is writen in the first fifth chapters of Iohn wher there be .x. proofes recited in order Now let the godly in their prayers in all their thoughts vpon God haue before theyr eyes the descriptions and differences of the thrée persons The father is the first person of the Godhead which from euerlasting begat the coeternall sonne the image of himself and toogither with the sonne and the holy Ghost made all things of nothing and preserueth them The Sonne is the second person of the Godhed begotten of the eternall father is the substanciall full image of the euerlasting father which sōne became afterward the spokesmā betwéene God and the first men when they were falne and béeing ordeyned mediator toke mannes nature of the virgin Marie and became a sacrifyse for vs and by him and for him only the father giueth remission of sinnes ryghtuousnesse and euerlasting saluation The holy Ghost is the third person of the Godhed euerlastingly procéeding from the father and the sonne and is sent intoo the harts of the beléeuers too kindle in them the light of knowing God aryght and true motions loue lyfe and ioyfulnesse settled in God and too repayre all the powers that they may bée conformable with God himselfe The differences of the persons which God hath disclosed in his woord are of thrée sortes The first is taken of the properties of the peculiar marks of the persons or of their woorkes inwardly or their inward operations The father is the welspring of the Godhead hauing his béeing not of any other person but of himself and communicating his béeing vnto the sonne his image begotten of him and too the holy Ghost procéeding from him Iohn .v. Like as the father hath lyfe in himselfe So also hath he giuen too the sonne too haue lyfe in himselfe But the sonne hath his béeing communicated too him of the father and is the image of the father begotten wythout beginning Psal ij Thou art my sonne this day haue I begotten thée Heb .j. He is the bryghtnesse and expresse image of the fathers substance And the holy Ghost hath his béeing communicated of the father and the sonne and procéedeth euerlastingly from the father and the sonne Iohn .xv. He shall take of myne The second difference is of the outward manifestation of them made in the Baptim of Chryst and at other tymes The eternal father disclosed himselfe made a difference betwéene himselfe and the sonne by this saying This is my beloued sonne in whom Idelyght The Sonne tooke vppon him mannes nature and dwelt among vs and béecame a Sacrifyse and rose ageyne from Death The holy Ghost appéered in the shape of a Dooue and in the likenesse of firie tungs Act. ij The third is of the office of eche person The father sendeth the sonne and the holy Ghost woorketh effectually by their ministerie to the saluation of euery one that beléeueth Rom. j. The sonne is sēt by the father too bring abrode the gospel out of the secret bosom of the father too make intercession for mankynd falne into sinne to bée made a sacrifise for mennes sinnes and by his obediēce bludshed too redéeme the church and in this lyfe too rule it and defend it and afterwarde too raise it vp ageine and too decke it with lyfe and glorie euerlasting The holy Ghost is sent of the father and the sonne that by the gospel he may kindle in mennes harts the lyght of the true acknowledgement of the father of the sonne of himselfe and true rightuousnesse and lyfe that he may comfort and strengthen the godly in all aduersities and sorowes Ioh. xv Whom I will send you from the father But forasmuch as the whole doctrine of this feastful day concerning the vnitie of beeing and the trinitie of persons in the Godhead all of one substance and one euerlastingnesse is comprehended and set out with singular lyghtsomnesse of woordes in the Créede which is vsed in the Church vnder the name of Athanasius I exhort my héerers too learne that whole Créede by heart and too set it continually before theyr eyes as the rule of the true méening and of the Faythe of this Article The Creede of Athanasius WHosoeuer wil bée saued ▪ before all things it is necessarie that he holde the catholike Faith. Which fayth except euery one doo kéepe holy and vndefiled without doubt he shall perish euerlastingly And the catholike fayth is this that wée woorship one God in Trinitie and Trinitie in vnitie Neyther confounding the persons nor deuyding the substaunce For ther is one person of the father another of the sonne and another of the holy ghost But the Godhead of the Father of the Sonne and of the holy Ghoste is all one the glory equall the Maiestie coeternall Such as the father is such is the sonne and such is the holy ghost The father vncreate the sonne vncreate and the holy ghost vncreate The father incomprehensible the sonne incomprehēsible and the holy ghost incomprehensible The father eternall the sonne eternall and the holy ghost eternall And yet they are
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