Bycause yee are sonnes GOD hath sent the spirit of his sonne into our hartes which crieth Abba Father VVherfore now thou art not a seruant but a sonne If thou bee a sonne thou art also an heyre of God through Christ The disposement It perteyneth too the kynd that instructeth For it reckeneth vp in order the effectes or chéef benefites of the sonne of God who is borne too vs and gyuen too vs and he setteth them playnly out by a similitude taken of Seruantes and Heires The chéef benefits which the sonne of God hath obteyned for the churche by his wonderfull birth are fower 1 Redemption from the curse of the Lawe 2 Adoption too bée the sonnes of God. 3 The giuing of the holy ghost who cryeth Abba father 4 The heritage of eternall lyfe Of these benefites will I speake in order and bréefly And I exhorte the héerers too consider diligently and aduisedly and too bestowe in the bottome of their hartes this notable sentence which comprehendeth the summe of the whole Gospell After that the fulnesse of the tyme was come or after that the tyme appoynted by the eternall purpose of God was fully come that is too wit ▪ the yéere frō the creation of the world 3962. God sent his sonne borne of a womā made vnder the lawe too the intent he should redeeme those that were vnder the Lawe that wee myght receyue the adoption of sonnes And bicause wee are sonnes God hath sent the spirit of his sonne intoo our hartes crying Abba father Therfore thou art no longer a seruant but a sonne And if thou be a sonne thou art also an heire of God through Chryst Now let vs first consider the notable record concerning the twoo natures in Chryste God sent his sonne borne of a woman This Iesus borne of the virgin Marie is the onely begottē sonne of God that not by adoption but by nature Ergo he is by nature very God also according as wée haue hard the other day of Chrystes birth out of the first Epistle the first Chap. too the Hebrewes And herevntoo let vs adde the like sayings Iohn iij. So God loued the world that he gaue his only begotten sonne c. and Ioh. j. Wée haue seene the glorie of him as of the fathers only begotten j. Ioh. iiij Herin appéered the louingnesse of God that he hath sent his onely begotten sonne intoo the worlde that wée might liue through him This sonne of God was borne of a woman Ergo he is by nature very man also Paule taketh these woordes out of the first promise concerning Chryst made too Adam Eue the womans seede shall crush the serpents head And it is woorth the considering that he saythe Of a woman that he might gyue vs too vnderstand y the sonne of God tooke vpon him mannes nature of the substance of the virgin Marie and not that he was sent downe from heauen through the Uirgin Marie as through the pype of a conduit Here ensueth a beadrol of the benefits which Christ hath brought vs by his birth MAde bond to the Lawe too redeeme them that were vnder the Lawe Excéeding great and vnserchable wisdom is conteyned in these fewe woords Whiche though wée bée not able too perceyue throughly in this Dimnesse yet is it too bée vnfolded bréefly that the héerers may looke somewhat néerer vppon it Gal. iij. Paule sayeth Chryst hath redéemed vs from the curse of the Lawe and is become accursed for vs For it is written cursed is euery one that abydeth not in all things that are written in the Lawe For it is an euerlasting and vnchaungeable Maximée of Gods iustice that men must eyther obey Gods Lawe without any sinne or else by sinning become accursed and so bée caste intoo eternall peynes Therefore when as all whole mankynd was become subiect too the curse of the Lawe too Gods dreadfull wrath and too euerlasting damnation thorough sinne Rom. iij. Too the intent all mouthes myght bée stopped c It was decréed by the wonderfull aduice of the Godhead that the sonne taking our nature vppon him shold turne vppon himself the burthen of the Lawe of Gods wrath of sinne and of eternall damnation and pay the full raūsome for vs like as if one were greatly oppressed with det or hild prisoner in Turkie and should be set free by another that would vndertake eyther the burthen of the det or of prisonership for him and pay his raunsome Therfore vseth Paule in this place the woord Raunsome whiche is as much too say as too buy a man out by paying his full woorth for him Wée could not bée set frée by our owne deseruings vertues or weldooings Not Abel by his death not the meeknesse and patience of Socrates or Phocion not Royaltie not power not artillerie not welth could compasse this thing Oaly wée may thank God who hathe giuen vs victorie by our Lord Iesus Chryste who hath nayled the curse of the Lawe too his crosse Collos ij And he shall say too vanquished death Death where is thy sting Hel where is thy victorie The sting of death is sinne and the power of sinne is the Lawe j. Corinth xv And death did spred it selfe intoo all men bycause all men haue sinne But sinne is not imputed where there is no Law c Rom. v. All these mischéeues that is too wit sinne Gods wrath the curse of the Lawe the Deuils Tyrannye and endlesse damnation hath the sonne of GOD who is giuen too vs turned vppon himselfe and redéemed vs from these euils That wee by adoption myght receyue the heritage of sonnes The second benefit is Adoption too bée the sonnes of god The only begotten and naturall sonne of God begotten of the substance of the Father before all worlds is our Lorde Iesus Chryst Iohn j. and .iij. j. Jhon iiij By and for this only begotten sonne are wée receyued too bée sonnes by adoption whom the eternal father embraceth with fatherly good will for his beloued sonnes sake as brethren of Chryst and heires of the heauenly light wisdome rightuousnesse and lyfe euerlasting Than which benefite a greater cannot bée deuised j. Iohn iij. Sée what a louingnesse the Father hathe voutsaued vppon vs to name vs the sonnes of god Ryght déerbeloued Now are wée the sonnes of God and yet hathe it not appéered as yet what wée shall bée hereafter But wée knowe that assoone as that shall appéere wée shal bée like vnto him bycause wée shall sée him as he is Iohn j. He gaue them power too become the sonnes of God as manye as beléeue in his name Math. vj. Our father whiche art in heauen And bycause yee are sonnes GOD hath sent the spirit of his sonne intoo our harts crying Abba father The third benefite is the giuing of the holy Ghost who kindleth in our hartes the true calling vppon god Héere must the whole doctrine concerning the holy ghost bée repeted what the holy ghost is how great a benefite of
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
it punisheth vs with death sicknesse and other miseries all which are sermons of the lawe concerning Gods dreadfull wrath ageinst sinne And the lawe is called our schoolemaster vntoo Christ for thrée causes First bycause the lawe by shewing vs the hugenesse and horriblenesse of sinne and by pronoūcing vs subiect too Gods wrath and euerlasting damnation driueth vs too séeke oure Phisitian and helper the sonne of God who alonely hath by his owne death taken away sinne and death and deliuered vs out of the prison of the lawe Secondly bycause Chryste orderly is effectuall onely in those that eschue the outward offences forbidden by the law of God and frame their manners according to Gods lawe He is not effectuall in those that wittingly willingly perseuer in outward offences contrary too Gods lawe Thirdly bicause the Ceremonies of Moyses were preachings or figures instructing the church concerning Christes benefites as the Lambe that was slaine for Passeouer betokened Chryst the Lambe of God which taketh away the sinnes of the world All the Leuiticall sacrifices were sermons of Chrystes sacrifice Let yoongmen beare in mynd this exposition of Paules saying The lawe is our schoolemaister vntoo Chryste and so muche the more let them looke that they frame their manners according too honest discipline too the intent they shake not off the grace of Chryste but continue the Temples and dwelling places of God that Chryst may dwell in them and bée woorkfull in them Vppon the Sunday next ensuing the Circumcision of our Lord. In this church of Rostocke before noone is expounded the storie of Chrystes Baptim out of the third Chapter of Mathew and after noone the Epistle Tit. iij. concerning the lauer of regeneration and renewment by the holy ghost The disposement of which Epistle is recited heretoofore on the feast of Chrystes birth Vppon twelfth day ¶ The Epistle Esay lx GEt thee vp betimes and be enlyghtened O Hierusalem for thy lyght commeth and the glory of the Lord is risen vppon thee For lo while the darknesse and cloud couereth the earth the people the Lord shall shew thee lyght and his glory shal bee seene vppon thee The Gentyles shall walke in thy lyght and kings in the brightnesse that springeth forth of thee Lift vp thyne eyes and loke round about thee al these gather themselues and come vntoo thee Thy sonnes shall come too thee from a farre and thy daughters shall gather about thee on euery side Then thou shalt see and bee a flote thy hart shall wonder and bee enlarged when the abundance of the sea shall bee turned vntoo thee when the power of the gentiles shall come vntoo thee The multitude of Camels shal couer thee the dromedaries of Madian and Epha All they of Saba shall come bringing golde and incense and vttering the praise of the Lord. The disposement THis feastful day which commonly is called the day of the thrée kings was in ancient time named Epiphanie that is too say the feast of Christes appéering or shewing himselfe openly too the world For they wryte y as on this day being the .vj. of Ianuarie how bée it in sundry yéeres both y starre appéered too the wise men or diuines of Persia and Chryst was baptised in Iordan where the whole Godhed did shew it selfe openly by euident witnesse so as the thrée seuerall persones were séene and beheld by Iohn Baptist and also Chryst vttered his own glory by his first miracle at the mariage in Cana of Galilie And therefore in the hymne of Sedulius which beginneth O Herod wycked fo c. they are ioyned all toogither And although it bée a more likelyhod that the mariage in Cana was kept some other day yet notwithstanding dyuers old fathers are of opinion that the selfsame day twoo yéere after Chryst was borne the wysemen came vntoo him and that the same day in the thirtyth yéere after his birth was Christ baptyzed also according as Nazianzene of set purpose taketh vppon him the story of Chrystes baptim too expound vppon the day of Epiphanie which they name also the holy-day of lyghtes And Epiphanius in his disproofe of fond tales the hundred foure score and seuenth page hath noted many pleasant things woorth the knowing concerning the time of the comming of the wise men and other storyes which bring singular lyght too the things that are declared by the Euangelistes And this sermon of Esay is red vppon this day bicause it séemeth too agrée with the story of the wysemen which comming too Hierusalem by the lyght of a starre that went before them offered golde and frankincense too Chryst our lord Héeruppon also peraduenture it myght ryse that they were called kings wheras they were not kings but Magies that is too say préests and diuines of the Persians Neyther is it certeinly knowne whither they were but only thrée or mo that came vntoo Chryst And that they came not immediatly the .xiij. day after Chrystes birth bothe the length of their forney sheweth for the néerest borders of Persia vntoo Iewry are twoo hundred and twenty Germane miles off from Iewry And Saba the head Citie of happy Arabie is about twoo hundred and foure score miles from Hierusalem and also Luke the Euangelist manifestly proueth who writeth that Christ the .xxx. day after was offered in the temple and born in Simeons armes Wherupon it foloweth he was not the same time a banished person in Egipt Moreouer the names of the wisemen are pleasantly and lernedly deuised Melchior that is too say a king of light or a lightsome king Balthazar that is too say a captaine or generall of the warres Caspar a secretarie or Chauncelor For these names betoken that the king wyth his Capteines and officers of courts or that the whole state of gouernmēt both of peace and warre ought too serue Chryst But I will leaue these vymatters and go in hand with Esays sermon which is woont too bee set foorth this day in the church which is altogither a prophesie of Christes kingdom The chéefe places are thrée j Of the person and benefites of Chryst the king ij Of the multitude or Churche gathered toogither of Iewes and Gentiles which is subiect too this king iij Of the tributes or dueties and seruices which the Church on hir behalfe dooth yéeld and perform agein too hir king Chryst THe Prophet beginneth with an exhortation wherwith he prouoketh the whole churche and all men too receiue Chryst the king and light of the world reuerently and too embrace his doctrine Get thee vp betimes neglect not despise not thy Lord and king Iesus Christ bée not luskish or cold in héering and learning his doctrine but get thée vp betimes that is too say vse watchfulnesse diligence and earnestnesse in hearing and mainteining the doctrine of the gospel embrace thou Christ the lyght of the world reuerently and hartely and endeuer too holde him fast As is sayd Rom. xiij It is time for
perteine these dueties of louing too woorke none euill too our neybor or too impaire no mannes body good name or goodes but too defend and mayntein them too our power Which vertue is named ryghtfulnesse and manlinesse Also too this commaundement perteineth frindship which is a cherisher of mutual good wil a faithfulnesse a séeking of coÌ„cord a méeknesse which yéeldeth not to anger and desire of reuengement a gentlenesse which beareth with the blemishes or defaults of other men c. Vntoo the sixth commaundement thou shalt not commit aduoutry perteineth the mutual loue of maried couples earnest pure not lusting after other men or other womeÌ„ Also chastitie which appaireth not the cleÌ„nesse of it self or of others And stayednesse which yéeldeth honor to the parties own body Vntoo the sâ—uenth thou shalt not steale belongeth ryghtfulnesse absteining from other mennes goods and weldoing or liberalitie towards whosoeuer is in néede Vntoo the eight thou shalt not bear false witnesse is referred not to hurt a mannes neibor by false witnesse slauÌ„ders back bitings raylings or other vntruths but in al a mannes dooings sayings to be soothfast freÌ„dly curteous faithfull c. In the nynth commaundement thou shalt not couet is required a perfect soundnesse of all the powers and desires of mannes nature agréeable with the rule of Gods law burning with the pure and chast fire of the loue of God and our neybor and voyde of all lust or concupiscence or of all sinfull inclinations affections or desires of corrupted nature wherwith men being now stirred vp do set more by mony or glory than by God himself like as that foolish loouer in Plautus crieth out I had leuer this woman loued mee than all the Gods that â—n the world bee So Paule in this place referreth almost al the vertues of good woorks to this one poynt of louing and maketh the precepts of the. x commaundements too bee the ground and rule of loue or of all good woorks For God wil haue al the whole life of christen folke al their thoughts deuises endeuers and dooings too bée ruled by the squire of the woord which he hath left among vs as he sayth in Deut. xij What I commaund thée that doo thou vnto the Lord neither put thou too neither take thou away Ezech. xx Walk not in the coÌ„maundemeÌ„ts of your Fathers for I am the Lord your God walke in my commaundements and keepe my iudgements and doo them Then are not the .x. coÌ„maundemeÌ„ts to bée hissed out of the church out of the life of christiaÌ„s as the Antinomians cauil which banish the law into the court of the ciuil magistrate or else bear folk in haÌ„d that the law serueth to none other purpose but too accuse condemn For wée see that Paul in this place vrgeth the .x. commaundements vpon christiaÌ„s as the squire and rule of good woorks and of all their lyfe Of the third LOue is the fulfilling of the lawe that is to say sound perfect and continuall obedience towards al the commaundements of Gods law without any sinne or blemish such as is required in the law of god Deut. vj. Math. xxij Loue the Lord thy God with all thy hart with all thy soule thy neybor as thy self .j. Iohn â–ª v. This is the louing of God that wée kéepe al his coÌ„maundements Such a louing of God and our neybor burning perfect with the whole hart without any lusts or sinful inclinatioÌ„s without any sin befalleth to no man Christ only excepted For in al men yeÌ„a euen in those the be regenerated the law of the members or y sinfull inclinations affectioÌ„s keepe war like enimies ageinst the law of god Gal. v. Roâ— vij and they striue against the spirit of god And in al meÌ„ yea eueÌ„ in the holiest there remaines lothsom filthinesse of sin which hindereth our loue obedience that it cannot fully perfectly satisfie y law of God nor of it own woorthynesse please God .j. Ioh. ij If wee say wee haue no sin wée deceiue our selues and the truthe is not in vs. Then séeing no mannes loue bée he neuer so holy is the perfect fulfilling of Gods lawe it is plaine too bee séene that no man is iustified before God by his owne loue or his own good woorks but that wée are freely for Christes only sake deliuered by faith from the cursse of the law from sin death and restored too rightuousnesse and lyfe Gal. iij. Rom. iij. Now when wee through the frée mercy of God for Chrystes sake are receiued and iustified by faith and endued with the holy ghost then also is the law stablished by faith not only bicause that through faith the full perfect rightuousnesse which Gods lawe claimeth is imputed too vs as though wée our selues had throughly satisfied Gods law but also bicause that through faith the true knowledgment of Chryst foreshining in our harts through the help of the holy ghost mouing our harts ther is kindled in our mind a new brighter light a stedier assent a confidence gladnesse settling it selfe in God a childly awe a pure and more burning loue of God a stedier purpose of obeying God according too all the commaundements of his holy law Which newbegonne obedience liketh God not for the owne worthinesse thereof but through faith in Christ that is too wit bicause the person of him that obeyeth is accepted by faith for Chrystes sake as in .j. Pet. ij is sayd Offer spirituall sacrifices acceptable too God by Iesus Chryst Vpon the Sunday called Septuagesima ¶ The Epistle .j. Cor. ix and .x. PErceiue ye not how that they which run in a race run all yet but one receiueth the reward So run that yee may obteine Euery man that proueth masteryes absteyneth from all thinges And they doo it too obteine a corruptible crowne but wee too obteine an vncorruptible crowne I therefore so run not as at an vncertaine thing So fight I not as one that beateth the ayre but I tame my body and bring it vntoo subiection lest by any meanes after that I haue preached to other I my selfe should bee a castaway The .x. Chapter BRethren I would not that yee should be ignoraunt of this how that our fathers were all vnder a cloude and all passed thorowe the sea and were al baptised vnder Moses in the cloud and in the sea and did all eate of one spirituall meat and did all drinke of one maner of spirituall drinke For they dranke of the spiritual rock that folowed them and that rocke was Chryst The cheefe places are three 1 Of diligence and busying our selues in the woorks of our owne vocation and in the folowing of the actions of all our whole lyfe in suche wyse as they may serue too Gods glory and atteine reward in euerlasting life 2 A generall exhortation too new obedience or a lyfe agréeing with Gods will and too shunne the offences
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
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
the Altar of the crosse But the Christians to the intent they would dissent from the Iewes who kept their Passeouer the .xiiij. daye of the moone of the first mooneth did after the tyme of the Apostles remoue the feast of Easter vntoo the Sunday that folowed next after the sayd foortéenth day of the moone or the full moone of the first mooneth vppon which day Chryst rose agein frō death Therfore in this saying Our Pesseouer for vs the woord Passeouer is in the Predicament of Relation the foundation whereof the persone of Chryste and the bound is that Chryst is appoynted too bée slayne too pacifye Gods wrath ageinst our sinnes which are conueyed intoo this Lambe or layd vppon this Lamb too beare Let the yoonger sort at the beginning consider this signification of the woord Passeouer and therewith all let them also marke the tymes The first passeouer was instituted at the passing of the Israelites out of Egipt the yéere of the world 2453. From the first passeouer or frō the departure of Israell out of Egipt vntoo this Easter of the yéere after Chrysts birth 1570. are passed 3079. yéeres From the first passeouer vntoo the passion of Chryst the Pascall Lamb that was offered for vs are 1542. yéeres From the last Iewish passeouer which Chryst hild with his Disciples before his passion are passed 1537. yéeres And frō the beginning of the world vntoo this present yéere 1570. are accounted 5532. yéeres The second place A comparing of the Iewish Passeouer with passeouer of the Christians THe Storie of the institution of the Iewish passeouer and the ceremonies ▪ of the same are described in Exod. xij which in very goodly portrayture peynteth out the doctrine concerning the persone and benefits of Chryst concerning the new obedience that is too bée yelded too god All the sayd comparison may for instructions sake bée diuided intoo six Articles The marking out of the tyme. For as in the first mooneth the beginning wherof was always the coniunction or méeting of the Sun and the Moone next too the equinoctial of the spring tyme the tenth day of the mooneth the pascall Lamb was too bée chosen out of the whole flocke and too bée kept til the .xiiij. day or full moone So Chryste the tenth day of the first mooneth that is too wit vpō Palmesunday entered into the citie of Hierusalem and the .xiiij. daye was taken in the Gardein and sacrifysed for the saluation of mankynd 2 Of the persone of Chryst As the Lamb was too bée chosen without spot a Male and a yéerling So is Chryst a Lamb without spot without guyle vndefyled and cléerly without all sinne and blemish j Pet. j. Hebr. vij 3 Of the sacrifise of Chryst Like as it behoued the Lamb too bée slayne and offered by the whole multitude So was Chryst our Passeouer offered for vs Hither may all the doctrine concerning the passion and sacrifyse of Chryst offered vppon the Alter of the crosse bée referred 4 Of the benefits of Chrysts sacrifyce Like as God spared the Israelites whose posts were sprinkled with the blud of the Lamb euen so all they that are sprinkled with the blud of Iesus Chryst obteyne forgiuenesse of sinnes and euerlasting lyfe according too this saying Behold the Lamb of God which taketh away the sinnes of the world j. Pet. j. Yée are redéemed with the precious blud of the immaculate Lamb Chryst 5 Of the applyment of Chrystes benefites Like as the posts of the Israelites were sprinkled with a bundle of Isop dipped in the blud of the Lamb So is the vertue and woorking of Chrystes blud or sacrifise offered and applyed too vs by his woord by the sacraments of Baptim and the Lords Supper Psalm lj Thou shalt sprinkle mée with Hisop O Lord and I shall bée made cleane 6 Of conuersion or new obedience Like as it behoued the dowe too bée taken out of the houses of the Israelites and that they should eate vnleauened bread So Paule willeth vs too put away the old Leuen that is too say sinne false opinions and leawde lustes and earnestly too practise sincere fayth prayer and al vertues that please God and so to kéepe a continuall feast of Passeouer in vnleauened bread of vncorruptnesse and truthe The benefites of Chrysts resurrection are cheefly three FIrst glorious deliuerance from the tyrannye of the Deuill sinne and death and restorement of rightuousnesse and euerlasting lyfe whiche Paule setteth foorth with excellent lyghtsomnesse of woords and figures Col. ij Yée are rysen agein in Chryst through faith in Gods power who hath raysed him from death and with him also quickened vs who were dead in our sinnes forgiuing vs all our trespasses and putting out the hādwriting that was ageinst vs in the lawe written which he hath taken away fastened too his crosse and hath spoyled rule and power and made a shewe of them openly and hath triumphed ouer them in his own persone Let vs alwayes haue before our eyes this most beautiful description of the victorie and triumphe of Chryst rysing frō death And bycause he termeth it a Triumphe let vs consider the comparison Whē the Romane Captaynes made warre with puissant Kings and ouercame them in battaill they were woont too bée caryed intoo the citie of Rome sitting in a charyot of gold and a chayre of Iuorye which was drawen by foure whyte horses Before the Charyot were led and set out too the showe the vāquished enemies Kings that were prisoners And alost before the charyot were caried tables in whiche were paynted the battels the winnings of Cities and the other things doone by the conquerour After the charyot folowed the souldiours by whom the conquest was made Vntoo them were rewards giuen The Graundcaptein that was the Conquerour being crowned with bayleaues or fig leaues was led intoo the Capitoll where knéeling downe before the Altar of the most mightie and most mercifull Iupiter he gaue him thankes for bestowing that victorie vpon the Romanes and when he had made his sacrifise departed too the court So when Paulus Aemylius had vanquished Persey King of Macedonie he led him prisoner in Tryumph his sonne also who afterward became a Clerk in Rome Of this maner of the Romane triumph dooth Paule take patterne in this place Chryst our king hath hild continual and sore warre with the whole kingdome of Sathan whiche is diuided intoo certein principalities Potestates and degrées At length by his owne death he hath ouercome death by his passion he hathe taken away sinne by becōming accursed he hath set vs frée from the curse of the Lawe These thrée enimies sin death and the curse of the lawe or the handwryting of our owne cōscience are the chéefest sinewes of the Diuels power These hath Chryst vanquished and taken away not with gunnes swoordes and speares but with his owne crosse This caryeth he in Triumph and vppon it fasteneth he
Also there bee heauenly bodyes and there bee earthly bodyes that is too say there shall bée a difference betwéene the bodyes of the godly and the bodyes of the vngodly There is one glorie of the Sunne and another glorie of the Moone and another glorie of the starres y is to say euē amōg the godly and the Saincts in heauen there shall bée a differente of glorie For like as one Starre excelleth another in bryghtnesse so shall Chryst the Prophetes Apostles and other constant Martyrs and acknowledgers of the sonne of God shyne bryghter than the other common sort of the godly as is sayd Dan. xij Then shall the lerned shyne like the bryghtnesse of heauen and those that haue instructed many in ryghtuousnesse shall shyne like the Starres for euer and euer Then declareth he by foure Iscolies set one ageinst another what maner of bodyes the bodyes of them that ryse agein shalbée verely euen the selfsame that they bée at their buriall as touching their substāce but immortal made bright and glorified Wherein the phrase of Paules wryting is too bée considered how the nowne adiectiue in forme of a substantiue is ioyned too the subiect by the preposition In. It is sowen in corruption that is too say it is buried in the ground a mortall or corruptible bodye ▪ It ryseth in incorruption that is too say it ryseth an incorruptible or immortall bodye It is sowen in dishonour that is too say a foule or ylfauoured bodye stinking and crawling full of wormes It ryseth in glorie that is too say glorious shyning cléered and pure from all blemish It is sowen in weaknesse that is too say weake frayle transitorie of a dayes continaunce a shadowe a froth a Ghoste a steme a blast a fether a breth a puffe a dreame a bubble a flud a temple a strydey a wynd a dust It ryseth in power that is too say myghtie strong florisshing and frée from all infirmitie It is sowen a natural body that is too say liuing the naturall lyfe by reason sense and nourishing power which is susteyned with meat and drink and is encreased and begetteth and may dye It ryseth a spirituall body that is too say liuing the spirituall lyfe kindled by the holy Ghoste which is not maynteyned with meate drink ne begetteth ne dyeth but is like the lyfe of the Angels Math. xxij and like the lyfe of God. The first man was made a liuing soule Gen. ij That is too wit not simply as the beastes liue but such a one as Chryst should also with his spirit quicken without meat and drink too the spirituall and euerlasting lyfe The first man is of the earth earthly Hée alludeth too the originall of the woord Adam which signifyeth earth or clay whereof he was made like as also among the Latines man is called Homo of Humus which signifyeth the earth as if he had sayd made of the earth clay and earthly The second man is the Lord from heauen Chryste being risen from Death hath now a heauenly immortall and glorious body too which our bodies shall in all respectes bée like and conformable when they are raised ageine from Death Phil. ij Like as before Death they were altoogither like Adams body which was subiect too Death and other miseries Flesh and blud cannot inherite the kingdom of God that is too say this corruptible body defiled with sinfull inclinations and fleshly affections and subiect too death cannot possesse the kingdome of God vnlesse it bée altered of a body mortall defyled and stained with sinne bée made a body pure and cleane and fined from all filthinesse immortal The same flesh that is buryed shal rise agein and the same substance of flesh and blud shall remaine still as Iob sayth I shal sée God in my self whom I my self shall sée and none other for mée For as Tertullian reasoneth plainly in his bóoke concerning the resurrection of the flesh God forbid that God should for euermore abandon too destruction mannes flesh which is the woorke of his handes the care of hart the case of his breth the Quéene of his woorkes the heire of his liberalitie the préest of his religion the souldyer of his warfare and the sister of his Chryst ▪ c. Behold I shew you a mysterie that is too say I will more plainly expoūd and declare that which I told you more darkly in my former woords when I sayd that flesh bloud shuld not possesse the kingdome of god For that saying is too hée vnderstood not of the substance of fleshe and bloud but of the exchaunge of their properties For it behoueth this corruptible body which wée now beare about vs too put on incorruption and this selfsame mortal body too put on immortalitie before it can obtein possession of Gods kingdom Some also shall not die at all whom the sonne of God shal find aliue at his comming too iudgement but they shalbée sodeinly changed endued with new lyght glory power immortalitie The third part of the Chapter THen shal the saying be fulfilled which is written Esay xxv Osee xiij Death is swallowed vp intoo victorie O Death where is thy sting O Hell where is thy victorie The sting of Death is sin and the strength of sin is the law But thanks bee to God who hath giuen vs victorie by our Lord Iesus Chryst The efficient cause of the raysing of our bodyes and of restoremēt of ryghtuousnesse and euerlasting lyfe is the sonne of God our Lord Iesus Chryst who in his Death hath swalowed vp our Death and by his ryghtuousnesse obedience hath purged our sinnes and pacifying Gods wrath taking away the curse of the law hath gottē vs victorie ageinst sin death and the curse of Gods law For these thrée are the cruellest enemies of mankynd and the chéef mischeues plages which moost cruelly and féersly make hauock of all mankind without difference killing them and deuouring them euerychone Therfore Paul in this place by feining a person peinteth out death like a most mischeuous outlaw or cruell souldier armed with a pike or a darte that is too wit with sinne wherwith he assaileth all mankind without gainsaying and pusheth all men through and killeth them For by reason of sin all men are subiect too death and are slaine by death as is sayd Rom. v. By one man sinne entered intoo the world and by sinne death And so death ran ouer al men bicause al men haue sinne Also sinne reigned by death slaying all men The very same is the méening of the woords in this text the sting of Death is sinne that is too say all men are slaine by Death bycause of sinne Now when this sting or speare of Death wexeth dul and blunt so as sin cannot execute his ful force vppon vs and bée felt Gods law like a whetstone sharpneth sin and both sheweth the greatnesse and horriblenesse of sin and also maketh it more
heinous so as sin may become out of measure sinful and being fully felt too bée so may strike dreadfull feares and astraughtments into mennes consciences which immediatly vppon the stirring vp and discouering of sin by the law do giue sentence of death ageinst themselues find themselues giltie of eternall damnation Too this méening it is sayd The power of sin is the law as in Rom. v. The law entred in that sin myght abound Also Rom. vij I had not knowne sin but for the law For when the commaundemēt came sin reuiued and I am dead that is too say the law shewed the hugenesse and heynousnesse of sin and of Gods wrath ageinst sin and assoone as Gods wrath was once known sin which héertofore slept in quietnesse was stirred vp and became more strong and effectual and ouerwhelmed man with the féeling of Gods wrath and with horrible dreadfulnesse and endlesse Death For the law exacteth alwayes of vs suche an obedience and conformablenesse as is vnpossible too mannes nature and too those that are not conformable it thundreth out this thunder bolt Curssed is he that continueth not throughly in all thinges that are wrytten in the lawe And so there was no shift but that all mankynde béeing subdued and oppressed by these moste cruell enemies sinne Deathe and the cursse of the lawe which are the chéefe sinewes of the Diuels kingdome must haue perished vtterly Neyther could he by any power of man or succor of Angels haue rid himselfe out of this cruell Tyrannye onlesse these myghtye and dreadfull enemies of mankynde had bin vanquished and ouerthrowne by the Sonne of God our Lorde Iesus Chryste who was born too vs giuen to vs who died for vs and rose agein for vs that his victory had bin bestowed vppon vs by faith j. Ioh. v. Heb. ij By his own death he put downe him y had Lordship ouer death that is too say the deuil and reconciled those which through feare of death wer all their life time oppressed with bondage Coloss ij Yée are risen ageine with Chryst through faith that is wrought by the operation of God which raised him frō death And with him he hath quickened vs also that were dead in our sinnes and hath forgiuen our trespasses and put out the handwryting that was ageinst vs in the law written and hath takē it away and fastened it too his crosse and spoyled rule and power and made a shewe of them openly and tryumphed ouer them in his owne person Esay ix For the yoke of his burthen that is to wit death and al calamities wherwith mankynd is ouerloden the staffe of his shoulder that is too say sin which is the thing the staffe or the dart with which death pusheth all men through killeth them and the scepter of his exaction that is too say the law which exacteth perfect obedience with horrible wrath condemneth all men that are not conformable vntoo it hast thou ouercome or vanquished as in the day of Madian For like as Gedeon did put the Madianits too flight not with bodyly armor and weapon but only with the sound of a trūpet and by putting them in feare with burning cressets euen so the sonne of God vanquisheth his enemies sin death and the diuel with none other weapōs than a trumpet that is to say the sound of his Gospel and the fire of his holy spirite which kindleth in mennes harts the light of true fayth settled vpon the sonne of God the conqueror of sinne and death as is sayd j. Ioh. v. This is the victorie that ouercōmeth the world euen your faith And .j. Peter v. Whom resist you strong in Faith. This excellent doctrine in al miseries and sorowes the most souerein and assured comfort whereuppon our whole saluation is stayed Paule setteth foorth in this place beautifyed with twoo testimonies Esay xxv Death is swalowed vp intoo victorie Ose xiij Death where is thy sting Hell wher is thy victory ▪ Now too the entent these textes alledged by Paule may bée vnderstood the better and the largenesse of the Doctrine and comfort comprised in them bée looked the néerer vntoo and the easlyer cōsidered I wil adde the grammaticall exposition of them The woordes of Esay are these In this mountaine shal he swalowe vp or deuour the wrapping of faces wherein all people are wrapped and the couering wherewith all nacions are couered And he shall swalowe vp death intoo victorie And the Lord God shall wipe awaye the teares from all faces and shall take away the rebuke or reproche of his people out of all the earth Esay preacheth of the benefites of the sonne of God that he most puissantly deliuereth his Churche bothe from all other moste sorowfull and principall euils and in especially from Death which no force and wisdome of man can ouercome When as by his Death he not only vanquisheth and ouerthroweth our Death but also vtterly abolisheth it and swalloweth it vp and wypeth away and crosseth out the reproche and teares of his people that is too wit sinne and all other miseries and sorowes But in the beginning he speaketh figuratiuely when he sayeth that the wrapping of the face wherwith all people are wrapped shall be deuoured For by the figure Metonimya which is a transposing of names he noteth the thing signifyed by the name of the thing that betokeneth it For the faces of dead folkes are woont too bée wrapped and hidden in clothes These wrappings shall bée taken away that is too say death it selfe shallbée taken away or deuoured according as Esay himselfe anon after expoundeth that properly which he had spoken erst figuratiuely as the Prophets are accustomed too doo He shall deuour or swalow vp death intoo victorie or by swalowing vp deathe the sonne of God shall get the vpper hand and shall reygne and triumph like as death had erst reigned ouer mankinde and made hauocke of all menne and none coulde wythstande him The thrée score and ten interpreters haue trāslated these woordes of Esay thus And Death preuayling deuoured bycause Death wasteth away deuoureth all men But Paul too the intent too set foorth the true and natiue meening of Esay and too shewe that it ought not too haue bin translated Death preuayling deuoured But he that is too say the sonne of God deuoured Death chaungeth the verbe actyue intoo a passiue and so expresseth the same méening how bee it muche more plainly and piththely Death is swallowed vp intoo victorie that is too say Death which héertofore deuoured al mē is now it selfe deuoured and swalowed vp intoo victorie by the sonne of God the conqueror of Death so as nowe from hencefoorth the sonne of God is a continuall conqueror and euerlasting tryumpher ouer Death For the Hebrue woorde Nitzach is as muche too say as too vanquishe too preuayle too tryumph and now and then it signifieth also euerlasting continuall and for euermore Therfore in the Latin translacion of Esay wée
read He shall ouerthrow death for euermore But wée may most safely folow Paules translation The other place is in Osee xiij I Will redeeme them from the hand of hel I wil deliuer them from Death where are thy plages O Death wher is thy destruction O hell Oseas also preacheth of this most souerein benefite of the sonne of God that although his Church in this world bée oppressed with manyfold persecution and miseries as well as the rest of men that are vngodly yet will he vndoutedly deliuer it from Death and out of the very iawes of hell and wil endue it with new lyfe and euerlasting ioyfulnesse For the Hebrue woord Scheol ▪ which vsually they translate hel dooth properly signifie the graue wherin the bodyes of deade folkes are bestowed also the place in which mennes soules departing from their bodyes are reserued till the last iudgement day The Prophet therfore promiseth deliuerance too the godly members of the church not that they shalbée priuiledged in this lyfe from all miseries and from death it selfe but that when they are dispatched out of this lyfe and buryed in their graues euen then he willeth them too looke for assured deliuerance or resurrection a much better life which shall continue for euer bicause Death which héertoofore was the plage and destruction of all mankynd and deuoured al men is now ageine deuoured and swalowed by Chryst our redéemer who paying the full pryce or raunsome for vs hathe borowed vs out for so doo the Hebrew woordes Pada and Gaal signifie which the Prophet vseth in this place And as touching the woordes that ensue which Hierom hathe translated thus Ero mors tua ô Mors Ero morsus tuus ô Inferne That is too say O Death I will bée thy Death O hell I will bée thy sting and which Paule hath expressed by an Interrogation O Death where is thy sting O Hell where is thy victorie It is euident that the diuersitie of the interpretations ryseth of the Hebrew woordes which haue many significations For the woord Ehe and the future tence Cal is of the verb Haiah by Apocape which is a figure that taketh away a letter or a sillable from the end of a woord for the whole woord is Ehieh I will bée And so is the aduerbe where which also by transposition of letters is red Aieh It appéereth therfore why Paule and the .lxx. Interpreters and Aquila of Sinope and the fifth edition all which Ierom citeth haue translated the woord Ehe where and not I will bee Where is thy inditement or accusation The woorde following Deuareca which S. Ierome translateth Mors tua thy Death the thrée score and ten Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy accusation or inditement and Aquila sermones tui thy sayings is likewyse of many significations For the woord Dibber signifyeth too speake and also too kill or destroy ij Reg. xxij Athalia Dedabber slew all the kings stocke Héeruppon Deber is as muche too say as a plage a murreine or a destruction Exod. ix ij Reg. vlt. iij. Reg. viij And the other word Keleb in the part folowing is almost of the same signification for it signifieth a wasting plage or destruction and rooting out As in the Psalme xcj. Thou shalt not bee afrayd of Deber the plage that rageth in the darke nor of Keleb the destruction that wasteth at the noone day Where wée in our Latin translation haue A negocio perambulante in tenebris ab incursu a Daemonio Meridiano Which is of the businesse walking in the darke of the sodein rushing in and of the Diuel of the noone day Therfore the proper méening of Osée is out of all dout this Where are thy plages O death where is thy rooting out O hell Death and Hell did héeretoofore bring plage and vtter destruction vppon all men through sinne wherewith all mankynd is horribly atteinted and appaired And then cheefly is this plage felt then dooth it shewe it self then dooth it strike a man intoo horrible fearfulnesse and sorowes which are the enterances intoo euerlasting Death when sinne is stirred vp and rowzed by the lawe of God as Paule sayeth Rom. vij But Chryste by his death and gooing downe intoo hell hath brought a plage and destruction vppon deathe and hell So that from hence foorth not only Chryst himselfe but also all the godly that beléeue in Chryst may vaunt themselues ouer vanquished Death and destroyed Hel with these woordes Death vvhere is thy plage or sting wherwith thou haste heretofore murdered all mankynd Hell where is thy victorie whereby thou hast vanquished all men Thankes bée vntoo God who hath giuen vs victorie by our Lord Iesus Chryst for God so loued the world that he gaue his only begotten sonne too the entēt that all that beleeue in him should not perish but haue lyfe euerlasting For like as Moyses lifted vp the serpent in the wildernesse so behoued it the sonne of man too bee exalted too the intent that all that beléeue in him should not perish but haue lyfe euerlasting Therfore my deerbeloued brethren bee stedfast vnmouable and alwayes abounding in the woork of the Lord knowing that your labour is not in vayne in the Lord. He concludeth his disputation with a short Exhortation that they should stedfastly hold them too the true doctrine cōcerning the Resurrection of the dead and the other Articles of the Christen fayth which they had receyued of Paule and not suffer themselues too bée drawen away from it by any likely persuasions of the false Apostles but endeuer too profit in true godlynesse and full assurednesse of fayth and the spreading abrode of the true doctrine and in executing the residue of the labours of their vocation vpon trust of Gods helpe and hope of luckye successe and such as may bée too the welfare of the Churche according too this most swéete promise Your labour shall not bee in vayne in the Lord. Vppon the Sunday called Quasi modo geniti or the first Sunday after Easter IT tooke this name of the Introit taken out of j. Pet. ij As newborne babes desyre the reasonable and pure milke that you may growe in it if so bée you haue tasted that the Lord is swéete For in the auncient Churche when in manner men growen were baptized it was a custome too baptize on the Easter holydayes and too giue milke to taste too those that were baptized and a whyte garment too put on whiche was a token of freedome and innocencie Whereuppon the wéeke is called yet still in Albis and the Sunday is called the Sunday in Albis or whyte Sunday and it is that which foloweth next after Easter And the verses out of the hymne Salue festa dies are knowen Behold o holy King great part of thy renowne is seene When sacred baptim doth aduāce the soules by thee made cleene Thy souldiers from the siluer streame come pure and whyte of hew Cleane washed from
God. 4 He maketh mention of one of the finall causes of good woorkes Namely too the entent the slaunders of the vngodly which father horrible wickednesses vppon the Christen religion myght bée proued vntrue and by our godlynesse modestie and other examples of vertues many may bée allured too learne and loue the Doctrine of the true Churche and thereuppon turning vntoo Christ glorifie God as is said in the fifth of Mathew Let your lyght so shyne before men that they may sée your good woorkes and glorifie your father which is in heauen The second place of the ciuill Magistrate NO worldly power no armyes doo more strongly fortifie and maintein the authoritie of the ciuill ordinaunce and the obedience due too the magistrate than these commaundementes of god j. Peter the second and Romaines the xiij which doo most streytly charge men too obey the magistrate and all mannes ordinaunce or ciuill order which in déede is the woorke of God and a singular witnesse of his wisdome ryghtuousnesse and goodnesse For God by his wisdome hath made differences in the degrées of persones whiche rule and are ruled as of Magistrates and subiectes Husbandes and wyues parents and children c. Also he hath by his owne voyce set foorth Lawes of vertues â–ª and of al duties to bée performed too Godward too the Magistrates and too other men and hath appoynted and established a forme of iudgements which are the defence and execution of the Lawes a Rule of vpryghtnesse too bée obserued in bargayning handycraftes néedfull for the lyfe Lawes of successions punishmentes of transgressers defences of good men lawfull taxes and tallages warfare and the lawe of armes and all other partes of eiuill order and policie â–ª too the intent he may bée knowen too bée present in all common weales and that the duties of iustice may bée vnderstood and executed and that honest discipline peace the Vniuersities and Schooles of lerning and other good things may bée maynteyned among mankynd This ciuill order is with great â—â—ede too bée discerned froÌ„ the vyces and confusions which the fâ—endes and their instruments that is too wit vngodly and Tyrannicall Gouernours doo foyst intoo the order appoynted by god And let the diffinition of a Magistrate bée considered whiche Paule Rom. xiij and Peter in this Epistle haue set foorth A Magistrate is a Minister appoynted by Gods ordinaÌ„ce and armed with Lawes and swoord too bée the keeper of outward discipline and peace and too punish th 〈…〉 dooers and too defend and prayse the well dooers Peter willeth men too obey the worldly Magistrate and the ordinances and lawes made by man that is a Lawfull Magistrate for the Lord Gods sake who most streightly coÌ„maundeth obedience and will haue Magistrates too bée his deputies and ministers and the setters foorth of his wisdom and the executers of his diuine Iustice and therefore he vouchsaueth Magistrates the name of Gods. Psal lxxxij I haue sayd yée are Gods. And hereuntoo also may the most graue sentence of Plutarch bée referred Iustice is the end of the Lawe the Lawe is the woorke of the Gouerner the Gouerner is the Image of God who beautifieth all things and by vertue the gouerner maketh himselfe like vntoo God. Wherefore for Gods sake who is the author of ciuill gouernement let vs bée subiect too our King and his Capteyns which are sent by him that is too say by God or the King too punish the vngratious and too maynteyne the good and too honor them with rewardes For in that respect are they called gracious Lords Luc. xxij And men must patiently obey not only the good courteouse and gracious but also the rough hard crabbed and froward Lords or Maisters yea and bondage euen though it bée somwhat with the streyghtest is too bée endured as long as wée may obey without sinne But all seruices become harder and gréeuouser in this old age of the forworne world for as the sinnes of the worlde increase so also the punishements and miseries as well publike as priuate are heaped one vppon another Therefore wée must the more patiently beare the burthens of the Magistrates though they bée euen with the forest And although wée haue before God deserued all punishments yet notwithstanding when wée haue vniust burthens layd vppon vs by the Magistrate or by others wée may beare the burthen with so much the more quiet mynd bycause our conscience is assured that wée are blamelesse For what soeuer a man suffereth vnwoorthily is to bée borne patiently But when the pain ensewes desert it comes too worke thee wo and smart And therefore S. Peter in this place sayeth It is woorth thanks if a man suffer punishment for conscience sake to Godward That is too say it deserueth thanks or prayse or it is acceptable too GOD when a man beareth out iniuries patiently in a iust quarell or in Gods behalfe For it is the cause that makes a Martir and not the martyring of him The third place CHristen libertie is not a lawlesnesse too folowe all kynd of concupiscence and wickednesse to doo what a man listeth as the seditious Bowers dreamed who thought them selues exempted froÌ„ payment of tributes froÌ„ obedience too bée performed too the ciuill Magistrate bycause all Christen men are inâ—raunchysed intoo the libertie of the sonnes of God through Chryst Uerely these men made the Christen libertie a cloke of their malice For the christen libertie is a cleere riddance from sinne from Gods wrath from curse of the Lawe and from endlesse death giuen too vs by and for the sonne of God who was as a seruant and dyed for vs and not an exemption from the obedience that is too bée performed too God or too the ciuill Magistrates as is shewed more at large in an other place Vppon the Sunday called Cantate or the fourth Sunday after Easter Sing vntoo the Lord a new song c. Psal 97. ¶ The Epistle Iames. j. EVery good gifte and euery perfect gift is from aboue and commeth downe from the Father of lyghtes with whom is no variablenesse neither shadow of chaunge Of his owne will begate he vs with the woorde of truthe that wee should bee the first frutes of his creatures Wherefore deere brethren let euery man bee swifte too heare slowe to speake slowe too wrath For the wrath of man worketh not that which is ryghtuous before god Wherfore laye a parte all filthynesse and superfluitie of maliciousnesse and receyue with meekenesse the woord that is graffed in you which is able to saue your soules The disposement The cheef places are fyue The first place is AN euident proofe that God is not the cause of euill For the beginning of this Epistle matcheth with y discourse going before in whiche Iames hath taught that God tempteth no man that is too say enforceth no man too sinne or too fall but that eche man is tempted of his own concupiscence that is too say of his own
that dye in Chryste shall ryse first then wée that are liuing shal be taken vp with them in the clowds too méete the Lord in the aire and so wée shalbée with the Lord for euer Ioh. xiij In my fathers house bée many dwellings I go too prepare you a place and Iohn xvij Father I will y those which thou hast giuen mée bée where soeuer I am c. This fourth benefit dooth TertulliaÌ„ set foorth with a most graue sentence Iesus sitteth at the right hand of the father Man though also God The last Adam though also the first woord flesh and blud though purer than ours yet notwithstanding he is the selfsame both in substaÌ„ce and shape in which he ascended and such also shal he come down agein as the Angels affirme He being termed the vmper betwéene GOD and man and hauing committed too him a pawne of eyther part too kéepe kéepeth also the pawne of flesh in himselfe as a scantling of the whole péece For like as he hath left vs the scantling of the spirit so hath hée also receyued of vs the scantling of our fleshe and caried it vp intoo heauen in token that the whole péece shall bée brought thither in tyme too come Bée of good chéere flesh and bloud for you haue gotten both heauen and the kingdome of God in Chryst c. Fifthly Chrystes ascending vp intoo heauen warneth vs too lay a syde all desire of earthly things and too set al our care vppon this poynt how wée may come too our celestiall countrey of the kingdome of heauen Math. vj. First séeke the kingdome of god Coloss iij. Séeke for the things that are aboue where Chryste sitteth at the ryght hand of God regard heauenly things and not earthly things Sixthly the cause why Chryst went vp visibly was too shewe vntoo his Disciples that he vanished not away like a Ghost and that they should not thencefoorth enioy Chrystes visible companie and that his kingdome should not bée worldly wherein there should bée one visible head garded with armour and armyes The third place Of Chrystes kingdome LVke wryteth that Chryste forty dayes full after his Resurrection did talke with his Apostles concerning the kingdome of God and that the Apostles dreaming yet still of a bodily kingdome of the Messias asked Chryst whyther that were the tyme that he would restore the kingdome of Israell And therefore I will in this place repete the whole definition of the kingdome of God. The kingdome of Chryst or the kingdome of God in this lyfe is Gods gouernement whereby he not only maynteyneth and preserueth all things by him created and specially mankynd and punisheth the wicked but also throughe the preaching of the Gospell doone by Chryst and the Apostles other Ministers gathereth too himself a Churche that is too say a companie of men ryghtly acknowledging and calling vppon God who forgiueth their sinnes and deliuereth them from the Diuels Tyranny not by politike Lawes and bodily weapons but by the holy Ghoste and his woord defending them wonderously when they are oppressed with persecution in this lyfe and at length raysing them vp from death and crowning them with glorie and lyfe euerlasting By this definition it appéereth that Chrystes kyngdome is not bodyly or worldly as the Apostles dreamed that the tyme was now at hand in which the Israelites should haue the souereintie of all nations but that it is spiritual which shalbée gouerned mainteyned by y only woord of the gospell the woorking and power of the holy ghost and not by force of armes and mannes power according as Chryst interpreting the sayings of the Prophetes concerning the kingdome of the Messias sayeth in this place yée shall receyue power or strength and ablenesse too spred abrode and too establishe Chrystes kingdome of the holy Ghoste whose gifts shalbée sheaded out abundantly vppon you and you shal bee vntoo mee not Captaynes or warryours but witnesses that is too say Preachers of the Euangelicall doctrine whereby you shall enlarge the bounds of Chrystes kingdome throughout all Iewrie and Samaria yea and too the vttermost costs of the earth and subdue men vntoo Chryst that they may obey and beléeue his Gospell Vntoo this place may the like sayings bée referred Iohn ix My kingdome is not of this world Lur. xxij The Kings of the Gentyles are Lords ouer them â–ª but you shall not bée so Saint Iohn sayth in his twentith Chapter of his Gospell As my Father hath sent mée so send I you And vnder the name of Gods kingdome are comprehended these things folowing First the preseruation and maintenance of the whole nature of things created by God or Gods generall operation and woorking Secondly the gathering of the Churche by the ministerie of the Gospell Thirdly the very doctrine of the gospel it self by which the kingdome of Chryst is mainteyned Fourthly all benefites which Chryst bestoweth vppon his Churche as true knowledge of God forgiuenesse of sinnes deliuerance from sinne and death and the heritage of eternall lyfe And fifthly the beholding and companie of GOD as lyfe lyght ryghtuousnesse wisdome and ioy euerlasting wherewith all the godly shall bée filled in heauen By this declaration of the woord it appéereth that when Chryste talked full fortye dayes with his Disciples he instructed his Apostles â—ath diligently and at large in all the poynts of Christian Doctrine and in all such things as are necessarie too the true knowing of God too the gouernement of the Churche and too true godlynesse and our eternall welfare The fourth place AN exposition of the phrases He ascended intoo heauen and sitteth on the right hand of God the Father almightie The Article of our fayth concerning the Ascension of Chryst intoo heauen is set foorth in the woorde of GOD with many notable recordes As in the foure and twentith Chapter of the Gospell of Saint Luke the Euangelist Further in the sixtenth Chapiter of Saint Markes Gospell And in the thrée score and eight Psalme of Dauid the Prophet And likewise in the fourth Chapter too the Ephesians Item in the third Chapter of the first Epistle of Saint Peter the Apostle And in the sixth and the twentith Chapters of Saint Iohn the Euangelist And forasmuch as I haue a little afore spoken of the benefites in Chrystes Ascension too the intent the Phrase may bée the ryghtlyer vnderstoode I will now declare the significations of this woord Heauens For the first Heauen in the holy Scripture signifyeth the skie or the nyne Celestiall compasses That is too witte the first moueable or mouer the Firmament or compasse which is decked with the fixed Starres and the seuen compasses or welkins of the Planets which starres the Scripture calleth the powers or hoste of heauen As is sayde by the holy Prophet Dauid in the thrâ—◠〈…〉 thirteth Psalme By the woord of the Lord the heauens are stablished and all the powers or hoste of heauen by the breath of his mouth The second Heauen
For when wicked men obiected vntoo Paule if good woorkes deserue not forgiuenesse of sinnes iustification and saluatiō there is no need why wée should regard too doo wel or it néedeth not too doo good woorks Paule turneth this obiection vppon them and raesoneth thus For this cause dooth grace surmount aboue sinne and for this cause are forgiuenesse of sinnes and the holy Ghost giuē vs through frée mercy that sinne and death should bée taken from vs and new ryghtuousnesse and lyfe bée kindled in vs. All Christians or as many of vs as are baptised intoo Iesus Christ haue obteined remission of sins through frée mercy for Christes sake and sin is dead buried in vs by baptim Ergo it is of necessitie that all Christians or all those that are baptised must no more sin héereafter but must begin a new obedience and life agréeable with the will of God. The second argument is of the efficient cause That which is dead dooth nothing and so sinneth not Wée are dead too sin that is too say sin is dead or released and abolished yea and drowned buried in baptim that is to wit by the frée remission of the sin and by the imputacion of Christes rightuousnesse by the beginning of such mortificatiō or abolishmēt of sin that hēcefoorth although sin be not vtterly suppressed yet not withstanding it may not reigne any more Ergo sin must not héerafter bée effectuall and woorkfull any more in thse that bée baptised or those that bée baptised must not sin any more The third argument is of the efficient cause also That which liueth and reigneth is woorkfull and effectuall that is too say is alwayes dooing of somewhat Newnesse of life or rightuousnesse is kindled by the holy ghost in those that bée borne a new or iustifyed by fayth Ergo the regenerate must néedes from hencefoorth walke in newnesse of lyfe that is too wit in new lyght and knowledge of God and in new ryghtuousnesse and obedyence according too all the commaundements of God. Then folow thrée similitudes or rather arguments groūded vppon the effectualnesse of the baptim and of the death buriall and resurrection of Chryst First of his Baptim Like as in baptim a man is ducked intoo the water and ducked out of the water ageine so likewise sin or the old man is by the effectualnesse of baptim drowned in vs and the new man or new lyfe and obedience ought too ryse out and fiorish ageine Secondly of the death and resurrection of Chryst ▪ Like as Chryst béeing raised from death liueth vntoo God so wée also béeing set frée from sin in true repentance or mortifying of sin by Chryst or in the effectuall woorking of Chrystes death and resurrection must héereafter not sin any more but liue vntoo God that is too say enter intoo a new lyfe and obediēce acceptable too God. Thirdly of Chrystes buriall Like as Chryst béeing buryed rose ageine so wée also béeing buryed with Chryst or hauing killed and buryed sin in our selues through Chryst must ryse agein and yéeld vntoo him the seruiceablenesse of a new life acceptable too God. These arguments grounded vppon the effectualnesse of baptim and of Chrystes death buryall and resurrection are repeted foure times by Paule with exchaunge of woordes in this Epistle As many of vs as are baptised in Iesus Chryst are baptised too dye with him Then are wée buryed with him by baptim for too dye that like as Chryst was raised vp from death so wée also should walke in newnesse of lyfe That is to say all that bée borne ageine by baptim through fayth or all Christen folke are by the merite and operation of Chrystes death dead and buryed vntoo sin or set frée from sin and by the operation of Chrystes resurrection new ryghtuousnesse and lyfe is kindled in them Therefore like as Chryst rose ageine from Death and from his graue So wée also hauing deathe killed and buryed in vs by Baptim and Fayth that leaneth vppon the Death and Resurrection of Chryst must walke in newnesse of lyfe that is too say in new lyght or knowledge of God and in new ryghtuousnesse and obedience acceptable too God. He repeteth the same sentence with exchaunge of woords in the next processe folowing For if wee bee graffed in death or bee made partakers of death like vntoo him wee shall bee partakers of his resurrectiō also knowing this that our old mā is crucified with him also that the body of sin might be vtterly destroyed that wee shuld no more bee feruaunts vnto sin for he that is dead is iustifyed from sinne That is too say like as Chryst hauing bin dead is risen ageine So also our nature béeing dead in Baptim and by true conuersion from sinne vntoo God and set frée from sinne by the merit of Christes death must rise ageine and not sinne any more but lead a new life such a one as pleaseth god Our old man or sinne sticking in vs or our sinnefull nature is crucifyed dead and buryed with Chryst that is too say is clensed and set frée frō sinne by the merite and operation of Chrystes death and resurrection and is mortifyed by true repentance persecution troubles that the body of ūnne or our sinfull nature may bée put away not so as it should vtterly perishe but that it should no more bée subiect too sinne For he that is dead too sinne is iustified or set frée from sinne or sinne which is dead and put away and buryed with Christ must not from hencefoorth woorke and bée effectuall any more The third tyme he repeateth the same sentence in other exchaunge of woordes thus For if wee bee dead with Chryst wee beeleue that wee shal liue with him also And the fourth tyme he repeateth euen the selfe same sentence in somwhat more euidēt woords Knowing that Christ beeing raysed from death dyeth no more Death hath no more power ouer him For in that he dyed too sinne he dyed once and in that he liueth he liueth too god So thinke you also your selues too bee dead as touching sinne but too bee alyue vntoo God in Chryst Iesu our Lord that is too say like as Chryst hauing died once for our sinnes and risen ageine dyeth no more but liueth too God So wée being dead vntoo sinne and béeing set frée from sinne through the operation of Chrystes death by baptim and fayth must not sin any more nor liue in subiection too sinne but vntoo God in Christ Iesu who kindleth new life and rightuousnesse in vs and maketh the same acceptable and pleasant vntoo God. This is the disposement as it wer a short enlargement of the text of this Epistle in which wée sée set foorth the doctrine concerning the new obedience whiche of necessitie is too bee performed by those that are borne a new And therefore a summe of the whole place concerning good woorkes may bée opened too the full vntoo the people Whither
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
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 not in many séedes that is to say partly for Christes sake through fayth and partly for our owne good workes Fifthly Paule in expounding the promis made to Abrahā sheweth in this chapter the applyment of Christes benefits in these words They that are of fayth y is to say they y beléeue are blissed as faythful Abrahā was Sixthly of the calling of y Gentiles Seuenthly of original sin For all y promises commaūdementes of God are to be vnderstood with a certeine contrarietie as thus God promiseth his blessing too all men for Christes sake Ergo all men are cursed for sinne before And eyghtly the Article of our Créede concerning Christes conception and birth of the virgin Marie may bée buylded out of this promis For seeing it was of necessitie that the promised deliuerer who beyng blissed himself should blisse others must be voyd of al sinne that al which are cōceyued of mans seede are borne defiled with sin It foloweth that Christ was not conceyued borne of mans séede Concerning the law there be foure admonishments or lessons in this Epistle THe first is of the time of the publishing of the law vppon mount Sinay that is to wit the foure hundred thirtith yeare after that the séede Christe was promised to Abraham Now the first promis concerning the séede was reueled to Abraham Gen. xij in the thousand xxiij yeare of the world the thrée hundred thréescore seuenth yeare after the floud the thréescore and fiftéenth yeare of Abrahams age a thousand nyne hundred fortye yéeres before Christ was borne Now from the deliueraunce of the promis concerning the séede which was the .lxxx. yéere of Abrahams age Gen. xij vnto the byrth of Isaac were xxv yéeres Gen. xxj from Isaac to the birth of Iacob thréescore yéeres Gen. xxv from the birth of Iacob vnto the goyng down into Egipt which was the .xxxix. yéere of the age of Ioseph are a hundred thirty yéeres Gen. xlvij From the going down into Egipt to the death of Ioseph are thréescore and eleuen yeares Gen. l. From the death of Ioseph to the birth of Moyses are thréescore and foure yéeres From the birth of Moyses to the departure out of Egipt the publishing of the law are lxxx yeares And so the whole number is foure hundred and thirtie yeares The second admonishement is concerning the propre vse and effect of the morall law which was added bycause of transgression and not to iustifie men ▪ bring them to lyfe and saluacion euerlasting neyther alonly to restreyne mens misdooings and offences and to represse them and hold them short with commaundementes and penalties nor too bée a chastisement of wilfull and vnwilfull offences as Demosthenes defineth it but to augmente mens transgressions or sinnes and to make them greater by shewing vs the hugenesse horriblenesse of our sinnes and of Gods wrath ageynst sinne whiche things wée knew not of before and by horrible accusing fraying ▪ and condemning men for sinne and to worke most sorowfull dismayednesse and despayre in our harts vntill the promised seede do come and that the comfort of fayth bée kindled in the hart As for example the voyce of Gods law bewrayed accused and encreased the transgression of Adam and Eue and strake them with horrible dreadfulnesse and feare vntill the promis of the séede that should come was vttered by trust wherof they were deliuered out of the dread of sinne death the curse of the law Of this spirituall chéef vse of Gods law Paule speaketh in this Epistle he enlighteneth it with many woords in the Epistle to the Rom. the v. vij viij chapters The law entered in y sinne might abound Also what shal wée say Is the law sin God forbid But I had not knowen what sinment yf it had not bin for y law ▪ For I wist not that lust was sinne yf the law had not sayd Thou shalt not lust For without the law sinne is dead Also by the law sinne becommeth out of measure sinfull And ageyn the law is the power of sinne The third admonishment is of the efficient cause or the author of the law that is published The law was ordeyned by Angelles or deliuered by the ministerie of Angels vpon mount Sinay as it is sayd Act. vij Moyses was in the church in the wildernesse with the Angell speaking too him vpon mount Sinay who receyued the worde of lyfe that was too bee giuen to vs but your fathers would not obey him Also ▪ Ebr. ij For yf the woord that was spoken by Angelles was stedfast and that all transgression and disobedience hath receyued iust rewarde howe shall wée escape yf wée neglect so great saluacion vttered by the lord the very sonne of God The same setting togither of contraries dooth Paule vse in this place The promis was spoken vntoo Abraham immediatly from God himself but the lawe was vttered by his seruaunts the aungels and that in the hand of a mediator which was Moyses who in Deut. v. sayeth thus I was a meane went betwixt you God at that time brought you woord what he sayd for you were afrayd of the fyre went not vp into the mount Now séeing that the people was not able to abyde so much as to heare the voyce of the law much lesse the thunder lightning of Gods wrath darted forth by the law It is an euidēt matter that they are not iustified by the lawe but that they haue neede of the true Mediator of whom Moyses was a figure too go betwéene the two parties that is to wit betwéene God who beyng wroth with sin beateth mens hartes a péeces with the curse of the law as it were with a pestle or with thunder and men who are giltie of sin subiect to Gods displeasure to thintent that he participating both the natures of Godhead manhood may vndertake Gods displeasure for vs by his intreatance merite satisfie Gods iustice set vs in his good fauour grace For a mediator is not of one but goeth betwixt two parties namely God man that were at debate whiche debate the law discouereth nourisheth encreaseth confirmeth by be wraying accusing condēning sin But God is one who of his excéeding great frée goodnesse hath made a promis of the séede and sent his beloued son that he by taking mans nature vppon him should take away the debate the curse of the law giue to the beléeuers the blissing or rightuousnesse lyfe that was promised to Abraham Héere may the whole doctrine concerning the mediator ▪ concerning the office and benefites of the Mediator Christ and of the causes why it behooued the twoo natures too bée vnited in the Mediator bée repeted Fourthly Paule answereth to this question whither the law striue ageinst the promis of the Gospell bycause wée are iustified not by the law but by the promis
this heauenly promisse of his concerning the sending of Christ 6 The othe which he sware too our father Abraham that he would giue vs. 7 That we being deliuered from the hand of our enimies might serue him without feare 8 In holynesse and ryghtuousnesse before him all the dayes of our lyfe The construction of the sixth verse is clipt for there wanteth too keepe or too performe the othe which he sware too our father Abraham The promisse concerning Chryst made vntoo Abraham confirmed by God with an othe is too bée séen in Genes xxij By my selfe haue I sworne sayth the Lord thy séede shal possesse the gates of their enimies and all nations of the earth shall bée blissed in thy séede This othe of Gods is set out with many woordes by Paul. Heb. vj. For God deliuering the promisse too Abraham bycause he had no greater by whom he myght sweare sware by himself For God méening too shew his vnchaungeable purpose more at the full too the heires of promisse assured it with an othe that by twoo vnchaungeable things in which it was impossible for God to lye wée myght haue stedfast comfort c. Galath iij. No man breaketh a mannes Testament or addeth any thing too it Vntoo Abraham and too his séede were the promisses giuen He sayth not in thy séedes as in many but in thy séede as in one which is Chryst c. But if the inheritance come by the law then is it not by promisse But God gaue it too Abraham by promisse That he would giue vs that we being deliuered c. Too bée deliuered out of the handes of our enimies is too bée set frée from sinne Death the Diuels tyrannie and euerlasting damnation and too obteine the forgiuenesse of sinnes too bée receyued intoo Gods fauoure too bée endued with the holy Ghost and too bée accepted too euerlasting lyfe Therefore too bée deliuered frō the hands of our enimies is in this place the same thing that too bée iustified Iohn viij He that woorketh sinne is the bondslaue of sinne If the sonne make you frée you shalbée frée in déede Rom. viij The lawe of the spirite of lyfe hath set mée frée from the law of sin and death Also let like sayings bée layd too them out of j. Corinth xv Rom. vj. And let vs know that the deliuerances out of the hand of Pharao or out of Egipt and out of the Captiuitie of Babilon were figures of this deliuerance by Chryste These woordes without feare may bée expounded by the saying of Paule Hebr. ij Chryst by Death destroyed him that hathe power of Deathe that is too wit the Diuell and delyuered those which through feare of Death were held in bondage all their lyfe VVee myght serue him in holynesse c. Therefore are wée sette frée from sinne and Death that héereafter wée should no more serue sinne but God in holynesse and rightuousnesse imputed and begonne Holynesse and ryghtuousnesse are woordes almost of one signification For Holy betokeneth properly one that is cleane pure voyd of all sinne and spot and acceptable too god Now God is perfect holy But wée in this lyfe are holy and ryghtuous by hauing imputed too vs the holynesse and ryghtuousnesse of Chryste through Faith and by enterance intoo newe ryghtuousnesse or obedience towardes Gods lawe which ryghtuousnesse pleaseth God not for the selfe woorthynesse thereof but for Chrystes sake only through fayth Therefore too God in holynesse and ryghtuousnesse is nothing else but too acknowledge God aryght and through fayth too beléeue that our sinnes are forgiuen vs for Christes sake and in this Fayth too begin a new obedience or life that pleaseth God according too all the commaūdements of god In fine Zacharie in these verses comprehendeth the whole Doctrine of Iustification and good woorkes Before him as in the third Chapter of the Romaines By the déedes of the lawe shall no man bée iustifyed before him or in his sight Philippians the third Chapter That I may bée found before him not hauing myne owne ryghtuousnesse which is of the lawe but the ryghtuousnesse which is through the faith of Chryst which is of god All the dayes of our lyfe All our lyfe long and not on certeine dayes as in the lawe Esay lxvj There shall bée Sabboth vppon Sabboth that is too say a continuall Sabboth The second part of the song of Zacharie 9 ANd thou childe shalt bee called the Prophet of the hyghest c. The foure last verses entreate of the office of Iohn Baptist and of all ministers and therewithall they conteine the Doctrine of Chrystes benefites or of our iustification and eternall saluation And he reckeneth vp thrée speciall benefites First Chryst is the Sauioure that releaseth sinne Secondly he is the lyght that enlyghteneth all that sitte in darknesse Esa. ix Thirdly he is the author of peace towards God and towardes men Concerning these matters a larger exposition is too bée fetched out of the summe of the christen Drctrine Now will I a little expound the pitthynesse of certeine woordes the considering of which will make the things themselues the more lyghtsome Shalt bee called the Prophet of the hyghest Of this woord Prophet there bée chéeflye foure significations vsually in the Scryptures First a Prophet among the people of Israell is a persone called immediatly by God too rebuke sinne too set foorth the Gospel concerning Chryst and too rule the counsels and deuyses of ciuill gouernment as Elias Esay c. Secondly a Prophet in generall signifyeth one that foretelleth things too come As Agabus foretold of the famine Actes xj Thirdly it signifyeth a teacher raysed vp by God and endued with singular giftes for the setting vp ageine of Gods doctrine and seruice decayed Such a one was Iohn Baptist who purged the Doctrine concerning Chryst which was defaced with the erroures of the Pharisies sharpely rebuked Idolatrous woorshippings repaired the Church of God and with his finger poynted out Christ who was then exhibited Such Prophets also were Austine and Luther Fourthly a Prophet in general signifyeth an expoūder of Scripture or a teacher of the Churche j. Corinth xiiij Thou shalt bee called that is too say thou shalt bée he shalbée called the sonne of the hyghest that is too say he shall bée the sonne c. Thou shalt goo before the face of the Lord too prepare his wayes Like as Princes when they are comming towardes a Citie or too Churchward haue of their garde that go before them make them way through the thicke preace of men ageinst they come that they bée not stayed with the thronging of the people So did Iohn Baptist go before Chryst too prepare his way First too shewe him openly too the Churche of his tyme And secondly too prepare the hartes of men by his preaching that they might by faith receiue and embrace Chryst comming vntoo them y Chryst on the other side myght bée woorkfull in them These woordes of
Gods sonne Gods mercie tempered with iustyce The fall of Adam The feendes the Iewes The matter of Chrystes Passion The forme or maner The endes too which Chryst â–ª suffered Redemption Remission of sinnes ReconciliatioÌ„ Iustification The holy Ghost The destruction of the Deuils kingdom Abolishment of sinne and death Euerlasting lyfe and saluacion How Chrystes benefites may bee applyed too vs. Our hauen and comfort â–ª Pascha or Passeouer The true passeouer * Marchâ— The tyme. Chrysts person Chrysts sacrifyse The benefites of Chrystes sacrifyse The applyment New obedieÌ„ce The benefites of Chrystes resurrection A descriptioÌ„ of a Triumph The Triumph of Chryst The true ioy and comfort The true keeping of Easter Leuen New dowe Sweete bred What it is too keepe holyday Old leuen The efficient cause of our resurrection which argument holdeth of consequence That Chryst is risen By testymonies of the prophets By record of such as sawe him Of the authoritie of the Apostles An argument by impossibilitie An argument of ryght and reason A repetition confirmation of the first argumeÌ„t which holdeth of coÌ„sequence or of necessitie An Argument taken of our profession and order in baptim A repetition of the fourth argument which holdeth of ryght reasoÌ„ An Argument taken of the like thing Tokens of the resurrection impressed in nature The Moone The Starres The seasons of the yeere Svvalovves Flyes The Phenix This is the surest ground ArgumeÌ„t for a Christian SufficieÌ„t vvarrant for a true Christian Philosophie knovveth nothing of the resurrection Antiquitie Consent of all Nations The best natures Selfmouing Simplenesse vncoÌ„pounded Ryght and reason Gods almyghtynesse Diuersities of glorie in the resurrection Liuing soule The state of our bodyes in the resurrectioÌ„ Liuing soule The first man. The second man. Flesh blud The efficient cause of our resurrection Death and sin Gods lawe The cheef finewes of the Diuels kingdome Our victorie in Chryst Esays prophesie of the taking away of death by Christ Esays prophesie expounded by Paule Osees prophesie expounded Interpretation of the grammaticall sense of the vvordes The proper meening of Osce An exhortation to stedfastnesse The custome of baptizing in old tyme. The coÌ„mendation of fayth A description of fayth Mannes lyfe a vvarfare Who are borne of God. Hovv folke are borne a nevve The cheef obiect or thing vvhereon fayth resteth The name of Sonne The name Chryst Water blud To come in vvater The spirit is a vvitnesse of Chryst and his doctrine The three persones of the Godhead The end vvhy the ministerie vvas ordeined What the vvoord spirit signifyeth in the foresayd text What vvater and blud signifye MaÌ„kind vvyth out Chryst Errour touching Gods beeing Touching Gods vvill Errours of the papistes in seruing God. Chryst is the only vvay too â–ª God and godlynesse Chryst is lyfe Repentance Pointes of a good shepherd Good Princes be shepherds Bishops and ministers are shepherds Hovv Chryst is a shepherd Fleshly lustes what they be Magistrates ordeyned by God. The definition of a Magistrate Magistrates must be obeyed as God. An excellent saying Obedience too Princes Lords and Maisters for conscience sake Christen libeÌ„â—tie Not God but wee our selues are cause of euil too our selues Good things are all of God and none euill commeth of him Regeneration or newbirth A similitude Against rash speaking and hasty iudgement Against aâ—geâ— and treaâ—nesle Rogation weeke Of Inuocatioâ— and prayer The partes of true prayer What diuinitie is Gods worde a looking glasse True blissednesse The Ankerâ—old of christian welfare Chrystes conuersation with his disciples after his resurrection Chrystes tryumphant Asâ—â—nsion Deliuerance from sin death the Diuell Mediatorship Giuing of gifts vnto men Opening our way intoo heauen Putting away of worldlinesse â–ª Too rayse our myndes tovvards heauen The kingdom of God or of Chryst The right haÌ„d of God. Too sitte A commendation of prayer Ageinst dâ—onâ—â—â—â—esse Sobrietie which is a spice of stay â–ª ednesse Watchfulnesse Of Louâ— Hospitalitie * Pleasantnesse * Gladsomues * Merinesse Doing of good â—urnes Pentecost Why Easter Whitsontyde other feastes were ordeined of God. Why Whitson tide was ordeyned too be continually kept The holy Ghost Two sortes of giuing the holy Ghost A descriptioÌ„ of the holy ghost Proofes of the godhead of the holy Ghost Basill Eusebius Palestinus Proofes that the holy Ghost is a distinct persone from the father and the sonne The office and benefits of the holy Ghost The spirit of Truthe Paracletus The seuen giftâ— of the holy â—host The gift of â—isdome The spirit of Counsell The spirite of Strength or Manlynesse The spirit of Knoâ—ledge The spirit of Godlynesse The spirit of the Feare of God. BeneuoleÌ„ce â–ª Proofes of Christes Godhead Proofes of the Godhead of the holy ghost Fleshe No accepting of persones vvith Chryst Prophesying in the old Testament Diuersities of appeerings Dreames Prophesying in the nevv testament The onely vvay too saluacion The cause of our eternall saluation Iustification Diuersitie of opinions concerning Iustification Ryghtuousnesse what it is The efficieÌ„t forcing cause of iustificacation The meane or Instrument of our saluation what it is to beleeue What ought too bee the cheefe care of men How God wil haue his being knowne What God is The Gods of the Heathen The vnitie and trinitie of the Godhead The first person The second person The third person The marke of the Father The marke of the Sonne The marke of the holy ghost â–ª The offyce of the father The offyce of the sonne The offyce of the holy ghost God is loue Our only haueÌ„ and fortresse The phisike of our soules Examples who loueth God. Sparkes of knowledge in nature why they were giueÌ„ â–ª Loue towardes God. Causes of louing God and â–ª our neighbour â–ª Gods loue towardes vs. Commaundement Woorthinesse and profit What is comprehended in the loue of our neighbour The hatred of the world ageinst the godly This folowing is worth the beating away Necessitie Example of loue Hypocrysie to be eschued Selâ—e loue and selfvveening Vyces accompaning pryde Carelesse Stately Lovvlynesse Vertues conteined in lovvlynesse Causes that should moâ—e to Lowlynesse The profit of Lowlynesse God resisteth the proude The Diuell Snaâ—es wherwith the dyuel intangleth folkes Fortification ageynst the Diuelles traynes Watchfulnesse Remedyageynst the enterance of despayre Sobrietie and stayedensle Fayth Example Gods grace Gods order to be followed This argument holdeth of right and equitie A coÌ„parison of vnequalitie Common harmes ought too greeue the lesse Example of the Apostles The maner of saluation How we be saued by hope Argument of possibilitie One myndednesse Like affectionednesse Brotherly loue Mercifulnesse Gentlenesse Meeknesse Gelons answer too a rayler Patience Faint hartednesse Wilfulnesse or stifnesse of opinion Stedfast profession of the true doctrine The finall cause of iustification The efficient cause of iustification A similitude of baptim Of Chrystes death and resurrection Of Chrystes buryall Ageinst Libertines carnall Gospellers Necessitie of weldooing Christen libertie Eternal lyfe
is the scepter of thy kingdom But the Angels are but only the seruauntes of this king and impart not their rightuousnesse vnto any others 5 Christ is verely and naturally the sonne of god Ps. 45. O God Christ thy God the eternall father hath anoynted thée with the oyle of gladnesse for thy felowes sakes Now the Angels are not God but creatures 6 Christ is anoynted with fulnesse of the holy Ghost too the entent he may annoynt his felowes that is too say the rest of the members of the church The Angels are not anoynted with fulnesse of the holy Ghost neither can they of their owne power anoynt others and garnish them with the giftes of the holy Ghost 7 Christ sitteth at the right hand of the eternall Father that is too say reigneth in equal maiestie and glory with the euerlasting father The Angels sit not at the right hand of the Father nereigne in equall power with the eternall father but are the ministers of Christ and of the whole churche pitching their tents round about all those that feare him according as is sayd more at large concerning the office and benefites of the holy Angels vppon S. Michaels day ¶ The second Epistle Titus iij. BVT after that the kyndnesse and loue of our sauiour God to manward appeared not of the deedes of righteousnesse which we wrought but of his mercie he saued vs by the fountayn of the newe byrth and with the renewing of the holy Ghost whiche he shed on vs abundantly thorowe Iesus Chryst our sauiour that we once iustifyed by his grace should be heyres of eternal lyfe thorowe hope This is a true saying The disposement IT perteyneth too the kynd of caces that instruct For it is a doctrine cōcerning the benefits of our Lord Iesus Christ the sonne of God borne too vs and giuen too vs comprehending a summe of the Gospel concerning our iustification saluation Now forasmuch as there is no wisdom more néedful and profitable for mākynd neither any other good thing greater to bée sought of mē with more earnest desyre and endeuer than the doctrine that concerneth the maner meane how too atteyne euerlasting lyfe and saluation Let the doctrine of this epistle bée with singular héede and diligence fastened in the innermost closets of mens harts For the righter consideration and weying wherof I wil reduce the same too the accustomed places of instruction or orderly questions This woord Saluation comprehendeth all the good things that God bestoweth vppon his Church for hys sonnes sake which was giuen to vs and borne too vs of the virgin Marie that is too wit forgiuenesse of sinnes attonement with God deliuerance from Gods wrath from sinne from death and from the Deuils tyrannye the gift of the holy ghost regeneration renewing of our nature abolishment of sin and death and restorement of rightuousnesse lyfe and endlesse ioy All these benefits dooth Paule méene in this place when he sayeth he saued vs And the Angell in the first of Mathew Thou shalt call his name Iesus for he shall saue his people from their sinne Paule distinguisheth the parts of Chrystes benefits intoo twoo members which cleaue toogither as it wer the cause the effect namely rightuousnesse and lyfe and these things repeteth he in sundry woords Wée are iustified that is too saye wée obteyne forgiuenesse of sinnes and are accepted for rightuous through his grace or frée good will and are made heires of euerlasting lyfe The same Paule had sayd a little before that wée are saued by the wasshing of regeneration that is too say by Baptim wherwith wee are dipped in token of remissiō by renewing of the holy ghost by whom a new lyfe rightuousnesse is kindled in our harts The chéef efficient cause of our saluation is God regenerating vs iustifying vs and receyuing vs too the inheritāce of euerlasting life of his excéeding great goodnesse and loue towards mankynd and of his frée mercie and grace And the woords are piththye effectual wherwith Paul describeth the efficient cause of our saluation in this place The gréeke woord Chrestótes signifieth properly goodnesse coueting too doo good too profit all men of a frée good will. It cōmeth of the woord Chraomai which signifieth too vse and therupō cōmeth Chrestós which signifieth such a one as willingly easly yéeldeth himself vnto other mē to vse him such a one is Chryst in déed a good man yea a cōmon good thing ▪ Philanthropia louingkindnesse betokeneth not only a courtesie gentlenesse to speak vnto or a méeldnesse in ordinarie méetings in coūtenance in spéech in outward behauiour but in especially a burning loue towards mākind which y sonne of God hath vttered by this notable warrantyze in that he hath by euerlasting and indissoluble bond cuppled too himself the masse of our nature and is becomme our Emanuell and brother flesh of our flesh and bone of our bones and vndertooke the most bitter tormentes of death for vs. Of this louing kindnesse is spoken 1. Iohn 4. Herein is the louing kindnesse of God towardes vs made manifest that he hath sent his only begotten sonne intoo the world that wée might liue through him Also Christ Iohn 3. So God loued the world that he gaue his only begotten sonne c. Eleos Mercy is too bée touched with the féeling of another mannes miserie too succor the distressed and too asswage and take away their miseries of a fréeharted goodnesse and pitifulnesse which executeth not the sharp extremity of the law Therfore albeit that al calamities death and euerlasting torments too which wée are subiecte by reason of sinne bée most rightfull punishments yet notwithstanding God of his excéeding goodnesse pitying vs is in déede sory for our losse lyke the louingharted father that is strikē with great gréefe for the miserie of his sonne and of his woonderfull gentlenesse and mercy helpeth vs and by sending his sonne who for vs was borne crucified and raised from death againe hath restored vntoo vs rightuousnesse and euerlasting saluation Grace signifieth the frée good will or fauor or the mercie of God receiuing vs for his sonnes sake The forcing cause or the mediator and spokesman that moueth God too bestow euerlasting saluation vpō vs wretches and vnwoorthy is the only sonne of God our Lord Iesus Christ who by his birth hath deliuered vs from the Deuils power and voutsaued too become the sonne of man that he might make vs the sonnes of God hath taken vpō him the shape of a seruaunt that he might set vs at libertie And by dying vanquished death that he might giue too vs mortal wightes immortalitie life and glory euerlasting This man alonely dooth truly possesse the name of Iesus or of the sauyoure of mankind neither imparteth he this his honor too any creature too any vertues or too any deserts of oures And like as the Arians by taking away the
by Chryst himselfe are included in seuen petitions This profitable and necessaris Doctrine let the well mynded diligently and earnestly lerne and exercise ▪ For the whole diuinitie or doctrine concerning God is not a cō templatiue science whose end consisteth only in knowledge But it is also a woorkfull conscience which consisteth in dayly exercises of repentance faith Inuocation aduersities and comfortes and is too bee practysed and put in vre in all the deuyses and dooings of our lyfe like as Iames admonisheth vs in this present Epistle that it is not inough too héere the doctrine of the gospel and too allow of it and that they are deceiued which bestow the whole effect of their godlynesse vpon that poynt But that there must bée ioyned vntoo it faith obedience as well of the hart as of outward woorks that I may vse the woordes of Herodotus thou must make thy deedes like vntoo thy woordes Now are there of the whole Epistle of this day twoo partes THe first warneth vs that wée haue néed of new obedience or amendment of life according too Gods word as Christ sayeth blissed are they that heare the worde of God and keepe it by fayth with a good conscience Iames cōpareth Gods woord too a glasse in which wée behold both the filth of our sinnes which is too bée scoured of cleused and also the rule of Gods wil according too which all the deuises and dooings of our lyfe are too bée directed They therfore that héere the woord of God and doo it not or which endeuer not too wash of the filth and vnclennesse of their nature and too eschue sinnes and too begin a new and faire lyfe agréeing with the woord of God they I say are like a man that beholdeth his bodely shape in a glasse and thinketh no whit of chaunging the faultes of his countenance But he the looketh intoo the perfect law of libertie that is too say he that diligently héereth lerneth and considereth the doctrine of the gospel by which wée are deliuered from death and continueth in stedfast faith and obedience of life he bicause he is not a forgetfull héerer but also a performer of the woork shalbée blissed in his woork that is too say shall witnesse and declare himself too bée blissed bycause he expresseth true faythe in his déedes For it is not the méening of Iames that wée become ryghtuous before God by our own woorks and wel dooings for he himselfe in the Synod of the Apostles Act ▪ xv ratifieth this decrée wee beleeue our selues too bee saued by the grace of our Lord Iesu Chryst And all the whole Doctrine of the Prophetes and Apostles witnesseth vs too bee made blissed or saued through frée mercyfor Chrystes sake only Therefore the true blissednesse and christen Religion is too acknowledge God and his sonne our Lord Iesus Chryste aryght according too his woord too haue remission of sinnes for Chrysts sake and through this knowledge of Christ foreshyning in vs too bridle our tung by faith in our talk concerning God Gods seruices and other things that it speake not things repugnant too the word of God and too doo good too the fatherlesse and widowes and too kéepe our selues vndefiled from the world that is too wit from all sinne Vppon the day of the Assension of Gods sonne intoo Heauen ¶ The Epistle Actes j. IN my former treatyse deere Theophilus wee haue spoken all that Iesus beegan too doo and teache vntill the day in which he was taken vp after that hee through the holy Ghost had geuen commaundementes vntoo the Apostles whom he had chosen too whom also he shewed himselfe alyue after his Passion and that by many tokens appearing vntoo them fortie dayes and speaking of the kingdome of God and gathered them toogether and commaunded them that they should not depart from Ierusalem but to waite for the promisse of the father wherof sayth he ye haue heard of mee For Iohn truely baptised with water but ye shall bee baptised with the holy ghost after these few dayes When they therfore were come toogether they asked of him saying Lord wilt thou at this tyme restore agayne the kyngdome of Israell And he sayd vntoo them it is not for you to know the tymes or the seasons which the father hath put in his own power But ye shall receiue power after the holy Ghoste is come vppon you And yee shall bee witnesses vntoo mee not onely in Ierusalem but also in all Iewry and in al Samaria and euen vntoo the worlds end And when he had spoken these things while they behelde he was taken vp on hie and a cloud receyued him out of their sight And while they looked stedfastly vp towarde heauen as he went behold two men stoode by them in white apparel which also sayd ye men of Galilee why stand ye gasing vp intoo heauen This same Iesus which is taken vp from you intoo heauen shall so come euen as yee haue seene him goe intoo heauen The disposement A summe of the doctrine concerning Chrystes Ascension out of the readings vppon the Actes of the Apostles The cheefe places are foure 1 The storie of Chrystes Ascension and triumph is too bée considered 2 A doctrine of the vse and frute or benefites of the Ascension of our Lord Iesu Chryst 3 A description of Chrystes kingdome 4 An exposition of the phrases in the Articles of our beléef he ascended intoo heauen and sitteth at the right hand of God the father almightie The first place THe foundation of the Christen faith of true comfort in death and all aduersities and of the resurrection of our bodyes and of euerlasting saluation is the storie of the resurrection tryumph of the sonne of God our Lord Iesus Christ ascending into heauen leading captiuitie captiue sitting at the right hand of God as Paule sheweth euidently j. Cor. xv If Chryst bée not risen from Death then is our preaching in vaine and in vaine is your Faith and you are still in your sinnes And if wée trust in Chryste but in this lyfe only then are wée most wretched of all men Therfore let those that be wel minded diligently and héedfully read the whole storie of Chrystes resurrection and Ascension and gather the testimonies or proofes as Luke nameth them in this place which auouch Chryst too bée in his owne very body and in very déed risen from the dead and ascended intoo heauen As for the record of those too whom Chryst shewed himselfe after his rysing from death they are declared in the holy days of Easter last past Agein y he might not séeme too haue bin a ghost but might shew himself to be risē in déed with his true body he was visibly conuersāt by the space of whole xl dayes toogither with the Apostles a great congregation of that time for Paule declareth that he was séen of mo than fiue hundred brethren at once and in his company a great
much as the maiestie brightnesse of the countenance of Moyses the Lawe giuer was so great that the children of Israel by reason of the glorie or glistering cléernesse of his face were not able too hold their eyes ageinst it How should not the ministration of Chrystes spirit which giueth lyfe or the ministration of the Gospell bée much more glorious and effectuall For if the ministering of condemnation bee glorious that is too say if the ministering of the Lawe whiche condemneth all men and soundeth out this voyce Cursed is euery one that abydeth not in all the things that are written in the booke of the Law bée glorious how much more dooth the ministration of rightuousnesse exceede in glorie That is too say in how much greater glorie excelleth the ministration of Chrystes Gospell by which wée are deliuered from the condemnation of the Lawe and made heires of rightuousnesse and euerlasting lyfe For no dout that which was there glorifyed is not once glorifyed in respecte of this exceeding glorie that is too say the ministration of Moyses or of the Lawe which was instituted and glorified with so many signes and woonders is not too bée counted glorious in respect of the excellent glorie of the ministration of the Gospell For if that whiche is put away was glorious much more shall that which continueth bee glorious that is too say If the ministration of Moyses Lawe whiche was too bée doone away the ordinance of a state of gouernemēt which afterward should decay was set vp with so glorious miracles how much more shall the ministration of the Gospell which bringeth not the decaying and flightfull benefites of this lyfe nor vayne shadowes but the true euerlasting and continuall benefites of rightuousnesse lyfe and light in heauen bée glorious and mightie of operation in all those that embrace the Gospell Therefore hauing such hope that is too wit of the true and euerlasting lyfe and glorie set foorth in the Gospell wee vse great assurance and libertie in our ministration and neglecting the figures and shadowes of Moyses lawe preache Chrystes Gospell openly boldely and fréely And not as Moyses did put a veyle before his face that is too say wée doo not hyde ouerwrap or darken Christs Gospell so as Christes face can not bée knowen and séene like as Moyses when he put the veyle afore his face ment that he should kéepe many from looking intoo the ende of the lawe which is abolished that is too say from looking vntoo Chryst who is the end of the lawe whiche was too bée abolished For the ende of the lawe is Chryste too iustifye euery one that beléeueth Rom. x. And Chryst him self sayeth If yée beléeued Moyses yée would also beléeue mée for of mée Chryst hath Moyses written peinting out Christes sacrifise and redemption in the promises of the seede that was too come and in the figure of the Easter Lamb and in all the sacrifises But their senses are blinded Esai vj. For vntoo this present day the same veyle that is too say the same mist and blindnesse of hart in not acknowledging Chryst the end and spirit of the lawe continueth in the reading of the old Testament neyther is this veyle taken away whiche is abolished by Chrystes spirit For Chryst hath reueled him selfe too vs by his spirit j Cor. ij But assoone as the Israelites shall bee conuerted vntoo the Lord that is too wit vntoo Chryst the veyle shall be takē away that is too wit the blindnesse of mynd which kéepeth them frō knowing Chryst and they shal rightly acknowledge Chryst the ende of the lawe whom only GOD hath made our wisdome rightuousnesse holynesse and redemption that he whiche glorieth may glorie in the Lorde The Lord is that quickening spirit or Christ is the spirit and lyfe of the Lawe too whom those that bée conuerted doo vnderstand that the ceremonies and figures of Moyses Lawe were but shadowes of the good things too come and that the bodye of them was Chryst Colos ij Ebr. x. and that the morall law is the letter that killeth or which pronounceth the sentence of death and eternall damnation ageinst this corrupt nature and that wée bée not able too begin obedience of the lawe so as it may please God but if Chrystes spirite or God himselfe shyne in vs and make our hartes comfortable too him Now where soeuer the spirit of the Lorde that is too say of Chryst dwelleth and woorketh there is freedome from the Lawe from sinne from Gods wrath and from euerlasting cursednesse and there is kindled new ryghtuousnesse and lyfe acceptable too God which shall cōtinue world without end But all wee that is too wit as many as are cōuerted vntoo Chryst and embrace his Gospell by fayth beholding in our harts as it were in a myrrour receyuing by faith doo rightly acknowledge the glorie of the Lorde that is too say Christ for so is Christ named Exo. xxxiij Esai lx Ebr. j. Iohn j. and in other places or the true light and glorie of Chryst with his face open that is too say cléerely and manifestly without any veyle without any mistinesse without any comberance and being set frée by the spirit of the Lord or by Chryst himself are chaunged intoo the same likenesse that the like new light or true knowledge of God true rightuousnesse holynesse and lyfe as shyneth in Chryst may bée kindled and framed in vs also from glorie too glorie that is too say with encreasement and augmentation of new light rightuousnesse and lyfe from time to time by the light of the Lordes spirit shyning in vs The terme of glorie or glorification whiche Paule vseth in this Sermon is taken out of Exod. xxxiiij where it is written of Moyses departing from communication with the Lord Cicaran or panau that is too say that his face glistered like vntoo a horne This haue the threescore and ten interpreters translated thus that the beautie of the skin of his face was glorifyed that is too say that the skin of his face was become cléere glistering and bright like the shyning Sunne Of this translation of the threescore and ten Interpreters did Paule borow the woord glorie in this comparison of his which thing it is good for the reader too beare in mynd Vppon the .xiij. Sunday after Trinitie ¶ The Epistle Gal. iij. BRethren I will speake after the manner of men Though it bee but a mannes Testament yet no man despiseth it or addeth any thing thereto when it is once alowed To Abraham and his seede were the promises made He sayeth not in the seedes as many but in thy seede as in one which is Chryste This I say that the law which began afterward beyond foure hundred and thirtie yeeres doth not disanull the testament that was confirmed afore of God vnto Christward to make the promise of none effect For if the inheritaunce come of the lawe it commeth not then of promise But God gaue it vntoo Abraham by promise VVherefore
our enemies the Diuell sinne and the accusatiō of the Lawe or the handwryting of our conscience and of the subduing of these dooth he make his shewe Of this most high benefite of Chrystes resurrection speaketh Paule the greatnesse whereof no tung of man is able too vtter All goods all Lordshippes all kingdomes are nothing in comparison of this benefite For whereas all men must néedes dye yet shall those that flée vntoo Christs death and Resurrection with fayth bée deliuered from death and shall bée crowned with ryghtuousnesse lyfe and glorie euerlasting The second benefite is true comfort and ioy of hart in all miseries too those that vphold themselues with assured hope of the resurrection and the euerlasting lyfe with Chryst Art thou poore despysed sick bannished c Chryste who is rysen from death will defend thée comfort thée gouerne thée and at length render thée eternall lyfe All men saeke and wonderously couet gladnesse and ioy in this lyfe and comfort in aduersitie The couetous pesone delyghteth more in his monye than in god The Marchantman ioyeth in his gayne Kings and Princes make warres too enlarge their Dominions that they may afterward take their pleasure with ease But there is but only one ioy and comfort that is stedye namely Chryst rysing from death and raysing vs vp toogither with himself and quickening vs. The third benefite is Resurrection of our bodyes wherof wée will by Gods helpe entreate too morowe Of the third place THe true kéeping of the Easter feast is all the whole time of our lyfe too acknowledge Chryst our passeouer offered for vs taking vppon him the sinnes of the world and earnestly too repent vs of our sinnes which are put ouer too this Lamb and in our anguishes whiche ryse by the féeling of Gods wrath or by beholding our own sinnes death or other calamities stedely too beléeue that Chryst our passeouer is offered vp for vs and that our sinnes are taken away by this Lamb of God And that euen after wée bée dead wée shall doutlesse bée restored too lyfe and ioy euerlasting with Chryst And too the intent wée may bée thankfull too Chryste for these his so excéeding great benefites wée must ageine on the other syde with reuerent mynd and voyce set them foorth and so frame and gouerne our whole lyfe all our intentes endeuers and dooings that they may please Christ and agrée with his will and woord In this méening Paule sayeth that too kéepe the passeouer is all one as too purge the old leuen that is too say sinne or the old man or forworne false opinions concerning God lustes vicious inclinations affections and out ward actions fyghting ageinst the Lawe of God. He boroweth his maner of spéeche of the Iewish Passenuer in which they were compelled for seuen dayes toogither too eate vnleuened or swéete bread wherevppon it was also called the feast of swéete bread And thereuppon commeth the custome the is vsed at this day too distribute vnleuened bread in the Lordes Supper Also oftentymes elsewhere in the scripture Leuen betokeneth false doctrine or faultie behauiour and sinnes which make other folks the woorse marre or make sower all the meale or lump of dowe Paule therefore willeth the old leuen too bée purged away that is too wit that false doctrine and other sinnes shuld bée cast out and taken away by repentance That yee may ▪ bee new dowe that is too say a newe lump or new men sprinkled and clenzed with the precious blud of the Lamb Chryst and hauing new lyght new ryghtuousnesse and new obedience acceptable too God. As yee are sweet bread that is too say vnleuened or without the leuen of sinne or rightuouse and holy namely by imputation of Chrystes ryghtuousnesse holynesse and by beginning new obedience but not as yet by accomplishing it And therefore there is as yet néede of continuall purging the remnaunts of sinne There remayne in al the Sainctes in this lyfe great weakenesse and much filthynesse of sinne The mynde is still steyned with the dregges of the leuen of many doutings and false imaginations concerning God ageinst whiche those that bée borne ageine by the holy Ghoste doo kéepe continuall warre by helpe of the holy Ghoste Fayth feare loue of GOD and the reste of vertues are verye faint and féeble in the will. And on the contrarie part there bée many sinfull inclinations and vehement enforcementes too carelessenesse distrust and pride many burning flames and heates of leawde lustes and many furious fyers of affections in the hart ageinst which they stryue that are regenerated by the holy Ghost These dregges and filthynesse of the old leuen dooth sainct Paule will vs too clenze out continually during our whole lyfe and in the meane whyle too assure our selues by fayth that though wée bée bothe vnworthy and vncleane yet for the sonne of GOD our Passeouer offered vp for vs who is the roof that couereth our filthynesse wée are thorough excéeding great mercye receyued and by imputation of his clennesse and holynesse vntoo vs are accepted for pure swéet bread that is too say for ryghtuouse and holy as fully as if there remayned no dregges at all of the old Leuen in vs But wée haue spoken of this principall méening of this Epistle a little before Nowe let vs go thorough with the Exhortation too the true kéeping of this Feaste of Passeouer Therfore let vs make good cheere In the Gréeke it is Heortazomen which is as much too say as let vs kéepe holy-day eyther of the woord Rhezo too doo holy things or of the woord Agora which is a congregation or assembly or else of the woord Ageiro which signifyeth too come toogither or too assemble Heortazein therefore signifyeth not too eate or too drinke and too spend the tyme in fond and slouthful ydlenesse but too celebrate a feastfull day or too allowe a Saboth or too assemble too the ministration of the Gospell too héere the doctrine concerning the persone and benefites of the Lamb Iesus Chryste who suffered for vs and is rysen ageyne too haue a féeling of Repentance too beléeue that wée are accepted of GOD for this onely Lambes sake And vppon trust of this Lamb too demaund and looke for all good things at gods hand too acknowledge him too giue him thanks too mortifie the remnantes of the leuen or of sinne sticking still in vs and with new lyght righteousnesse and obedience too glorifye God both all the tyme of this lyfe and euermore Not with old leuē that is too say not with folowing sinne ageinst conscience Nor in the leuen of maliciousnesse wickednesse that Gréek woord Kakia is a general name of al vyce signifyeth the sins of ouersyght or doone willingly which are cōmitted by negligence lyghtnesse or wantonnesse As Honorius offendeth through negligence or slouthfulnesse Yea and sometyme euen a good man may doo amisse and yet bée a good man still But the woord Poneria is