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
although he excelled Loth his brothers sonne both in age wisdome vertue and authoritie yet giueth he place too him adding this most sage saying I pray thée lette there bée no quarell betwéene thée and mée for wée are brothers Behold the whole land is before thée If thou choose the right hand I will take the lefte or if thou go to the left hand I wil goo too the right So Iacob humbled himself too his brother Esau Gen. xxxiij So Chryst the welspring of vnitie and mutuall loue abased himselfe beneath all men Phil. ij Through humilitie or lowlynesse let eche man think an other better than himselfe And let the same mynd bée in you that was in Chryst Iesu c. Oftentymes also there ryse debats and quarels vpon casting foorth of reprochefull termes of witlessenesse foolishnesse beggerlinesse and rascalnesse But like as the obiecting of such woordes springeth of pryde so dooth the cléering of a mannes selfe of them also Therefore they must bée vtterly vnregarded set light ▪ by and quietly put vp for the common peace sake The second is Meeknesse which represseth yrefulnesse and desirousenesse of reuenge euen when wée are able too defend our selues and too maynteyne sute As for example If thy companion haue vppon spyght sought too diffame thée or too heaue thée out of thy place and gone about too hurte thée thou must passe it ouer like as Moyses for putting vp the wrong that Aaron and Marie did him Numer xij is reported too haue bin the méekest man that euer was And Chryst sayeth of himself Lerne of mée for I am méeke and lowly of hart Dauid is not inflamed with wrathfulnesse ageinst Saule least he should stirre vp greater troubles Ioseph is not desirous too bée auenged of his brothers But Arius burneth as whot as fire with anger and desire of reuenge ageinst Alexander who was preferred before him in sute for the Bishoprike so as he troubled the whole Churche with his noysome doctrine concerning the sonne of God. The third is Longsufferance or Patience whereby wée beare one with another through Charitie For there sticke many blemishes in all men As for Example Some man is more wayward and testye some is more desirous of vayn glorie some is more curiouse some hath lesse staye of himselfe an other is more giuen too ouerearnestnesse and an other is more yresome and hastie These common fraylties of men must wée hyde and beare with if wée will haue true concord too growe strong and continue Paule therefore like a most wyse Gouernour hath put toogither the chéefe sinewes and limbes of Concorde and the vertues that are néedfull too the knitting of mennes fellowshippes in the band of peace There myght bée made a larger discourse of euery of these vertues And the laying of their contraries too them and the Examples of things that maynteyne societie will make the matter both more pleasaunt and more large The second place THe causes or reasons whereby the héerers are too bée in flamed too the desire of cōcord Now all men are too bée inflamed too the maintenance of concord with their fellowe cōpanyons and with other men First by the most streight commaundements of God which enioyne mutuall loue Iohn xiij and .xv. My cōmaundement I giue vntoo you that you loue one another Philip ij Bée of like affection one too an other hauing one loue being of one mynde and of one opinion j. Corinthians j. Let there bée no diuisions among you Secondly by the most large rewardes which GOD hath promised too such as maynteyne concord Mathew v. Blissed bée the peace makers for they shall bée called the children of god Thirdly by the great commodities of concord and the vnmeasurable huge heape of miseries which discord bringeth bothe in the church in the common weale in householdes in vniuersities and in all the whole lyfe And fourthly before al things let the six reasons bée considered which Paule vseth in this Epistle First one bodye and one spirit Like as in mannes bodye there bee diuerse members differing in dignitie and offices and yet agréeing among them selues and too the common vse of the whole bodye which doutlesse are gouerned and moued all by one spirit or soule So in the Church there bée diuers members differing in giftes and yet but one holy Ghost the author of this doctrine set foorth by the Prophetes and Apostles Therefore let there be concord in your doctrine wils This comparison is handled at length in j. Cor. xij 2 Likewyse also as you bee called in one hope All are called too one hope of euerlasting lyfe Therefore let there bée vnitie of spirit and doctrine and consent of wils 3 There is one Lord. There is one Lord Chryst whom only and alonly the eternall Father hath commaunded vs too héere Therefore lette vs all embrace this one doctrine taught by Chryst and let vs bée one mynded like as the seruauntes of one Maister ought too agrée in willes and purposes 4 One Faith. There is but one faith of all the godly in all tymes Therefore let there bée vnitie and consent in the doctrine of the Gospell concerning Chryste whom faith embraceth Héere may the whole doctrine of faith bée set out and specially this warning that the faith and manner of iustification and saluation of all the Saints from the beginning of the world is euermore al one Act. xv Wée beléeue that wée are saued by the grace of our Lord Iesus Chryst like as our Fathers also were saued 5 One Baptim The strength and effectualnesse of the Sacraments in the Church of all ages is alwayes one and wée haue all bound our selues by one Baptim too yéeld faith and obedience too the one Chryst Therfore let vs all bée but as one among our selues let vs teache all one thing and let vs all professe one thing 6 One God and Father of all Therefore let vs all bée as children of one father of one mynd and louing one an other like brothers Who is aboue al. God who is aboue all things and whose being dooth infinitely differ from the creatures is present euery where loueth defendeth and gouerneth all godly folke and all such as are desirous of concord and dwelleth in them as in a temple or house that he liketh well off Vppon the .xviij. Sunday after Trinitie ¶ The Epistle j. Cor. j. I Thanke my God alwayes on your behalfe for the grace of God which is giuen you by Iesus Chryst that in all things yee are made rich by him in all vtteraunce and in all knowledge by the which things the testimony of Iesus Christ was confirmed in you so that yee are behynd in no gift wayting for the appearing of our Lord Iesus Christ whiche shall also strength you too the end that you may bee blamelesse in the day of the comming of our Lord IESVS Chryst The disposement THis Epistle is of those cases that are
beware of false teachers and bée stedfast and set folks at one that are at ods The cheefe places are foure FIrst the teachers of the church must bée as patterns or examples for their héerers too looke vppon that they may folow their behauior and doctrine and eschue such as differ and disagrée from this sampler Secondly our conuersation is in heauen that is to say the ministration of the gospell is not a ciuill gouernment but a spirituall and all the whole conuersation and lyfe of a chrysten man must bée ghostly and heauenly not directed too the séeking of the commodities of this present lyfe but too the atteinement of the glory and life that is in heauen Thirdly there is a testimonie concerning the raysing and glorification of our bodyes Fourthly concerning the desire too maintein concord and too knit toogither the minds of those that bée at oddes The first place BRethren bee yee folowers of mee and looke on them that walke euen so as yee haue seene vs for an ensample Paule setteth foorth himselfe too the Philippians as an example for them too folow in Doctrine and maners that they might beware of false teachers whose doctrin maners differ from this patterne And let the studious beare in mynd the counsell of Paules which he setteth foorth too Timothie and all godly teachers as a rule of al their lyfe and of al their deuises and dooings Bee a patterne of the faythful in Doctrine in conuersation in louingnesse in spirit in faith and in chastitie and giue heede too reading The first counsell of Paule is that we shuld be patterns that is too say that we shuld shine before others by our example of Doctrine and conuersation For it is a common ordinarie in this lyfe that wée the inferiour sort doo followe the examples of our gouernours and teachers as these verses admonish In sooth th'examples of rulers flowe too the people And as their Capteins demeane thē so do the whole Cāp And Plato sayeth that the best manner of instructing is If the Teacher shyne before his héerers by his example and bée séene too doo the same things himselfe which he exhorteth other men vntoo Therefore must teachers vse much more warynesse héede and diligence in ruling their behauior than other men must bycause the people must looke vppon their examples according as Paule commaundeth heere that the Philippians should bée followers of him that is too wit in doctrine fayth and other vertues And that they should haue an eye too such as walk so that is too say as liue so teache so beléeue so and professe so namely that wée obteyne remission of sinnes and euerlasting lyfe onely for Chrystes passion and death and not for the woorkes of the Lawe and for our owne vertues But if the teachers eyther spred abroade any false doctrine or bée defiled with heynous offences their héerers are easly infected with their opinions and examples And concerning the faultie behauiour of the teachers it is a cōmon sayd sawe he that teacheth well and liueth amisse reacheth foorth with his one hande and pulleth backe with the other Afterward he peynteth out as it were in a table the chéef vertues wherein the Teachers must shyne before their héerers 1 In talke and doctrine For the true doctrine concerning GOD is the ground woork of Gods Churche and of euery mannes welfare Therefore let the teachers take héede that first they themselues lerne a right and then teache a right orderly properly and playnly too their héerers the true and full doctrine of the Gospell concerning the true knowledge of Gods being and will concerning the persone and benefites of Christe concerning Iustification faith inuocation good woorks affliction and all other articles and also that they learnedly and aptly confute the corruptings of them They must not bée dull in lerning the doctrine and in framing themselues too an apt and lerned trade in teaching They must not bée ambitiouse in deuising newe opinions and formes of speaking They must not rashly alter the accustomed and profitable manner of teaching but must endeuer that one true and agréeable summe of doctrine may bée deliuered ouer too those that come after like as Paule in this place willeth the Philippians too kéepe the doctrine that he had deliuered them concerning iustification as a pattern and so too conuey it ouer to their posteritie 2 In conuersation or in directing all the outward deuyses and dooings of the lyfe according too all the commaundements of god Their manners must not bée defyled with ambition couetousnesse and lustes least eyther mislibertie might bée confirmed in some or occasion ministred the vngodly too slaunder the doctrine Mat. v. Let your light so shyne before men c. 3 In Louingnesse There must bée in you a hartye good will towardes God towardes your fellowministers and towardes your héerers ▪ Yée must bée iust softe beneficiall treatable and séekers of the common concorde and quietnesse Yée must not nourish spyte malice hatred quarels backebytings or priuie mischéeues Yée must not trouble the quietnesse of the Churche But yée must bée the sinewes and bandes of louingnesse and fellowshippe or of the glewing toogyther of the reste of the congregation in the Churche 4 In Spirite Vntoo your Louingnesse yée must mingle sharpnesse of Spirit not winking at the falsifying of doctrine at Heresies Blasphemies and wicked behauiours but endeuering too hold shorte both false opinions and blasphemies and also dishonest demeanours throughe earnest zele of the Spirite 5 In Fayth which is stayed vppon GOD looking for helpe and defence at Gods hande in all perilles and continuing firme and stedfast in teaching and professing the true doctrine without wresting the doctrine too the willes of great men or without starting from the true profession for feare of forgoing office glorie riches or pleasures as doo the false Teachers whom Paule describeth in this place too bée The enimies of Chrystes Crosse bycause that too the intente they myght escape trouble and persecutions at the Iewes handes they taught that wée are iustifyed not for Chrystes sake onely who was crucifyed for vs but also that the woorkes of the Lawe are néedfull too saluation The ende of these men is destruction that is too say Althoughe they florish a whyle in lyfe yet shall they at length bée ouerwhelmed with endlesse tormentes VVhose belly is theyr God that is too say they preferre the belly and the pleasures of the belly before God and all other things and imploye all the déedes of their lyfe too the atteynement thereof And therefore they bée Idolaters For looke what thing euery mā loueth and woorshippeth aboue al other things the same is his God who onely ought too bée loued and woorshipped aboue all things Now the greatest part of men being Epicures make a God of their belly and though that all of them be wray not the méening of their mynde in so grosse woordes yet in the inwarde bowelles
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
and forgiuenesse of sinnes promised for the woorthynesse of our feare faith or new obedience but is giuen fréely for Chrystes sake onely too him that repēteth and beléeueth as is sayd more at large in the doctrine of Iustification Hee hath shewed strength c. This is the summe of the next thrée verses GOD preserueth and defendeth his Church ageinst the wisdome power abilitie of the whole world Hath shewed strength that is too saye dooth mightily preserue and defend his lowly and weake Churche like as he defended the Israelites mightily at the red Sea and repressed the tyrannie of Pharao With his arme that is too say by his sonne For so is the sōne named Exo. xv Esai liij Who hath beléeued our saying and too whom is the arme of the Lord reueled Esai xl His arme shall beare rule ouer all He hath scattered the proude in the imagination of their hartes as the Pharaos who by their owne wisdome went about too oppresse the people of Israell Exod. j. ij xiiij c. as the purposes of Diocletiā a most suttle and cruel Prince who entēded too haué destroyed the church as he disappoynted the coūsell of Achitophel ij Reg. xv So also now of late yéeres he hath disapointed very many suttle practises of y Pope and his Prelates that endeuered to haue wiped out the church He putteth downe the mightie from their seates that is to say Tyraunts which trust in their own power and wealth and specially whiche are persecuters of the Church them dooth God cast downe headlong from the hyghest top of their souereintie into dreadful calamities As for example Apries king of Egipt who boasted that no body eyther of the Gods or of men was able to beréeue him of his kingdome was afterward strangled Nabuchodonosor who hild the kingdome of Babilon the largest and mightiest empyre of the world when he waxed proud stahis was depriued not onely of his kingdome but also of his reason Iulian the regenerate beyng wounded casting vp his bloud with his owne hand cried out thou hast ouer come O Galilean Hath exalted the lowly that is to say such as were caste downe to the ground miserable and despised persones like as he lifted vp Moyses out of pryson to the Lordship of the kingdome of Egipt He remoued Dauid out of his shepeheards cotage into the throne of the kingdome of Israell He made Daniell his fellowes rulers of prouinces in the kingdome of Persia Chaldey He maried Hester the prisonner to the most puissant King Assuerus So also God lifted vppe the base and wretched handmayde Marie to this most high honour that shée became the Mother of the Sonne of god He hath filled the hungry with good things according to the saying of the xxxiij Psalme the rich haue wanted and bin a hungred but they that feare the Lorde shall want nothing Or els let it bée applyed too the consciences that are made afrayd at the beholding of their sinnes and which thirst and hunger after the rightuousnesse of Christ These shall bée refreshed with healthfull comfort filled with euerlasting good things But the rich or such as trust in theyr owne rightuousnesse and holynesse shall bée shaken of The .ix. and .x. verses HE remēbring his mercy hath hild vp Israel his child as he spake to our forefathers Abraham and his seede for euer The second and cheef part of this song in which shee giueth thankes for the sending of Christ according to the promises made to the fathers Now to the enlightening of these two verses may bee referred all the promises and Sermons concerning Christ which are written by Moyses in Gen. iij. xij xxij xxvj xxviij xlix in Deut. xviij and by the rest of the Prophetes and also all the whole doctrine of the Gospell concerning the person and benefites of Christ At this time I will but open the woordes after the order of Grammer He remembring his mercy namely whiche he promised for Christ the Mediators sake For this is the whole sum of the gospel that God of his free mercy for Christes sake holdeth vp men that are falling into endlesse destruction that is to say deliuereth them from sinne and death and giueth them euerlasting saluation Hath hild vp Israell his seruaunt It is a figure of grammer called Apposition God hath hilde vp Israell his seruaunt that is to say God of his excéeding goodnesse and frée loue pitying his people Israell that is to say the whole Church which was like to fall into euerlasting destruction sent his sonne the redéemer to succour vs falne into sinne and death and to deliuer vs from the kingdome of Sathan and death and to restore vs rightuousnesse euerlasting lyfe Hath hild vp In the Gréeke the word antilabeto is the Aorist of the meane voyce of the verb antilambanethos whiche properly signifieth to catch hold of one that is falling by thrusting out his hand to stay him to succour him and help him that he may scape safe and harmelesse out of the daunger Israell is the propre name of the Patriarke Iacob giuen him by the sonne of God in wrestling with him Gen. xxxij It is an ordinarie thing among the Hebrewes too terme the ofspring by the names of the stocke or aunceters from whiche they come So he calleth the people of Israell by the name of their founder that is to wit of Israell or Iacob frō whom al the Israelites or Iewes issued And bycause the promis concerning Christ was betaken chéefly to the people of Israell among whom was alwayes the seate of the church for the same cause the name of Israel is oftentimes among the Prophetes taken for the whole Churche gathered of the Iewes and the Gentiles togither And this phrase of the Prophetes doth Marie kéepe in this place His child whom he embraceth with fatherly loue as his sonne which people is the child or sonne seruaunt of God chosen out of whole mankind to serue God and to say and do things acceptable to God. As he spake to our Fathers Abraham his seede for euer This last part for euer would bee ioyned to the first part of the next verse before which is he remembring his mercy for euer that is to say his euerlasting mercy or his mercy which he hath promised to performe euermore towards all those that flée vnto Christ as it sayd Psal Ciij The mercy of the Lorde is for euer and euer vppon them that feare him The promises concerning Christ the defender and deliuerer of the people of Israell or of the Church were deliuered first to Adā Eue in Paradise Gen. iij. Secondly to Abrahā Gen. xij xxij xv xvij c. Next to his séede or ofspring Isaac Gen. xxvj Then to Iacob Gen. xxviij and xlix Afterward to Moyses Deut. xviij And specially to king Dauid ij Reg. vy and .xxiij. and .j. Paral. xvij I hope that this bréef disposement of
Gospell This is the wil of God that euery one which beléeueth in the sonne of GOD should haue euerlasting life and that he which beléeueth not in the sonne shold bée damned This rule dooth God obserue without chaunge in men that are to bée receyued to eternal saluation or too bée cast away neyther respecteth he any persone that is to say he considereth not other byfals in men perteyning nothing to this Rule as riches pouertie lerning ignorance power circumcision vncircumcision and such lyke Secondly the calling of the Gentyles putteth vs in mynd that forgiuenesse of sinnes and eternall lyfe are bestowed vppon the beléeuers of frée gifte and not for the woorthynesse of their owne vertues or woorkes For sith the Gentyles which were defyled with Idolgaddings lustes and other sinnes for saking their purpose of sinning and fléeing vntoo Chryst the sonne of God are receyued as well as the Iewes who had alwayes framed their conuersation honestly according to the rule of Gods lawe it is an euident proofe that the Gentyles who are signifyed vnder the shew of the vncleane beasts in the vision of Peter are clensed from their sinnes not by their owne power or woorkes which are wicked and damnable but by fayth through the frée mercie of God for Chrystes sake only as is sayd Actes .x. That which God hath clensed call not thou common or vncleane But God hath clensed our harts with the blud of his sonne through fayth as is sayd cleÌ„zing their hartes by fayth And. â— Iohn .j. The blud of the sonne of god clenzeth vs from all sinne Thirdly it giueth vs too vnderstand that circumcision and the other ceremonies of Moyses Lawe are not necessarie to saluation The third place They shall all come from Saba bringing gold and frankincense and singing prayse vnto the Lord. THe true and chéef seruice of God are not the ceremonies of Moyses or the offerings sacrifices of beasts but the spiritual hosts or sacrifices of prayse that is to say too preach the true doctrine concerning God too call vppon god aright too giue him thanks too acknowledge him to disproue false opinions to imploy a mannes goods about the maintenance of the ministerie and of the studies of learning and to direct all the purposes practyses déeds of our lyfe to the prayse of god as it is coÌ„â—aunded Doo ye al things to the glorie of god These chéef and hyghest seruices of God are shadowed in the very presents of the Arabians For golde is a representation of true doctrine and pure fayth as it is sayd in the Psalme The commaundements of the Lord are more to be desyred than Gold and much precious stone Frankincense is an ymage of true prayer and thanksgiuing whiche mount vp too heauen and refresh God with a most swéete and acceptable sent as is sayd in Apocalip v. They had vyols full of odours which are the prayers of the Saincts The Altar of attonement is Chryste our Mediator by whom only GOD is pacified and acceptable sacrifyces are offered too god For there is no Altar accepted of God but only his sonne Christ Vppon this Altar let the Gentyles offer not rammes or other dead beastes but spirituall sacrifices quicke holy and acceptable to God whiche is their reasonable seruice Rom. xij and let them glorifye prayse God for his mercy performed vntoo them Vppon the first Sunday after Epiphanie ¶ The Epistle Rom. xij IBeseche you therefore brethren by the mercyfulnesse of God that yee make your bodyes a quicke sacrifice holy and acceptable vnto god which is your reasonable seruing of God and fashion not your selues lyke vnto this world but be ye chauÌ„ged in your shape by the renuing of your mynd that ye may proue what thing that good acceptable and perfect will of God is For I say through the grace that vnto me geuen is to euery maÌ„ among you that no man stande hyghe in his own conceyte more than it becommeth him too esteeme of himselfe but so iudge of himself that he bee gentle and sobre according as God hath dealt too euery man the measure of fayth for as wee haue many members in one bodye and all members haue not one office so wee being many are one bodye in Chryste and euery man among our selues one anothers members The disposement THe more part of the Epistles whose disposemeutes wée haue set out hithertoo haue setfoorth the peculiar doctrine of the Gospell concerning the persone and benefites of Chryst and concerning Iustification Now those that followe perteyne more too the doctrine of the Lawe and comprehend preceptes of good maners which must ensue the benefites of Chryst receyued by fayth And these thrée Sundayes folowing thè whole twelfth Chapter of the Epistle too the Romanes is woont too bée expounded orderly in the churche All the whiche is an exhortation conteyning precepts of all good morall woorkes or of all vertues whiche God exacteth in his Lawe But forasmuch as the orderly expositions of the vertues distributed intoo the preceptes of the tenne commaundements are ioyntly recited in a peculiar booke of Rules of lyfe I will make no declaration at all of the vertues in this place but only expound the woords and the phrases The first part of the Chapter which they reade on this day in the church conteyneth chéefly twoo places 1 A generall exhortation too new obedience or too a lyfe conformable too the will and woord of God. 2 Of méeldnesse and lowlynesse and of the shunning of curiositie and statelynesse Of the first I Beseeche you brethren that you make your bodyes c It is a generall precept of new obedience conteyning the whole tenne commaundementes taken of an Antithesis of the Leuiticall seruices or sacrifices Make your bodyes that is too say dedicate yée too God not the bodyes of beastes as the Leuiticall Priestes did but your owne selues Offer yée too GOD your myndes your wils your deuyses your studyes your affections and your dooings all your lyfe long and so rule them that they may please God. A sacrifice that is too wit set a part too holy vses appoynted too the honour of God as if he should say the Leuiticall Priestes offered beastes vntoo God but offer you too God your own mynds thoughts studyes al your doings doo all things too his glorie kill yée the remnants of uÌ„nne lewd inclinations and the affections yet sticking in you bée yée patient in tribulation and tormentes as Paule Laurence and Attalus were who gaue their bodyes too bée offerings or sacrifices Quicke not deade beasts but all your whole lyfe and your selues who shall liue for euermore Holy Halowed by the holy Ghost pure and cleane that is too wit by imputation of Chrystes holynesse and by beginning too bée holy Your reasonable seruice Let not your seruice be brutish or vnreasonable such as is the seruice of the Heathen that know not God or of the superstitions or of the
come whervnto hée added assured recordes as the giftes of interpretation and other things whiche confirmed that those dreames were sent from god Suche were the dreames of Ioseph Gen. xxxj Of Pharao Gen. xlj Of Nabuchodonosor Dan. ij and .iiij. Of Ioseph the husbande of Mary Math. j. and .ij. c. These were the chéefe wayes by which God reueled to his prophetes the things that were to come But in this saying of Ioels these woords prophecie visions and dreames betoken the very gyft of the holy ghost whereby he with a new lyght cléereth the mynds of those that beleue the Gospell and gouerneth them And in the new Testament prophecie oftentimes signifieth nothyng else but a lyght ryghtly vnderstandyng the doctrine of the Gospell and the gift of expounding or opening the propheticall Scriptures as may be gathered by the texts Rom. xij j. Cor. xiij xiiij and in other places And if any maÌ„ now a days wil surmise himself to haue Propheticall dreames or visions let them be compared with the woord deliuered by god For if things stryuing with the doctrine of the lawe or the Gospel be commaunded in those dreames no doute but they be fantasticall and accursed And in generall let the saying of Salomon concerning dreames be alwayes had in sight Where as bée many dreames there bée many vanities But feare thou God. Ninthly the woonders which Ioell wryteth shal go before the greate day of the Lorde dreadfull too the wicked that is to say the day of Chrystes Resurrection or of the Reuelation of the holy ghost are thought of the learned sorte too bée vtterly the selfe same whiche are reported by the Euangelists too haue happened at the time of Christes passion when the sonne in the firmament was ouer cast with darknesse froÌ„ aboue as with the lay of a smoke and the earth quaked and the stones claue in sunder And it is a likelyhod that in the moone also appeared sorowful and bloudy spots The fire is expouÌ„ded by Hierom of the fyry tungs that sat vpon the heads of the apostles Other some are of opinion that in the time of the Eclips whiche happened at the passion of Chryst the heauen also flashed fyre and flames lept out of the clyued stones Tenthly let this last sentence in especially bée fastened in the innermost bowelles of the hart Euery one that calleth vppon the name of the Lord shall bee saued This is the onely way and meanes of obteyning remission of sinnes the holy Ghost and eternall saluation namely too aske these benefites at Gods hand for Christes sake and too apply them too a mans self by faith This place dooth Paule cite Rom. x. and addeth a most learned exposition in these woords There is but one Lord of all ritch to all that call vpon him for euery one that calleth vppon the name of the Lorde shall bee saued But how shall they call vppon him in whome they haue not beleeued how shall they beleeue on whome they haue not heard how shall they heare without a preacher c. Therefore with this place let the studiouse sorte conferre all that Sermon of Paule which comprehendeth a most large doctrine concerning the maner of atteinyng too euerlasting saluacionâ— of inuocation of the ministerie of the woorde by preaching through which faith and inuocation are kindled in the hartes of the faithfull of the workfulnesse of the woorde of Apostles of the vniuersall calling of all nacions and of the cause of the reiecting of the wicked The second part of Peters Sermon WHich conteyneth y doctrine concerning the cause of eternal saluacion that is to wit y death resurrection of our Lord Iesus Christ for whom and by whom alone remission of sinnes rightuousnesse the holy Ghost euerlasting saluacion are bestowed vppon vs men Afterward Peter in a short abridgement coÌ„prehendeth the chéef articles of our faith concerning the Son of God our Lord Iesus Christ Wheras in our Créede wée say I beléeue in Iesus Christ the only sonne of God our lord who suffered vnder Ponce Pylate was crucified dead and buried he descended into hell rose agein the third day from the dead he ascended into Heauen sitteth on the right hand of God y Father almighty froÌ„ thence he shal come to iudge the quick the dead I beléeue in the holy ghost Al these articles of our belefe dooth S. Peter set forth with singular light somnes of words in this part of his sermoÌ„ Repent THe third part of Peters Sermon conteyneth the doctrine concerning the maner of Iustification or of the meanes wherby God offreth applyeth vntoo vs the benefites of Christ that is to say forgiuenesse of sinnes euerlasting saluacion For like as Christ in the last chapter of Luke commaundeth the Apostles to preach repentance forgiuenesse of sinnes in his name so in this place Peter when his hearers demaunded of him by what meanes they mighte obteyne forgiuenesse of sinnes and euerlasting saluacion willeth them to repent to beleue that for by Christ theyr sinnes are released the seale of which releasement is Baptime Assuring them that they also shal be partakers of the gifte of the holy Ghoste who purging away the dregges of their sinnes shall begin a new light rightuousnesse life in the hartes of the beléeuers And it is not to bée douted but that Peter did in this place set out with many mo wordes the doctrine of fayth which receyueth forgiuenesse of sinnes for Christes sake who was crucified for vs according as he sayth hereafter in the .x. Chapter Vntâ—â— this man do all the Prophetes beare witnesse that euery one which beléeueth in him receyueth forgiuenesse of sinnes by his name Vppon Whitson Tuysday The Epistle â—â—â— x. ANd he comaded vs to preach vnto the people testify that it is he that is ordeined of god a iudge of quick and dead To him giue al the prophets witnesse that thorow his name all that beleue in him shall receue remission of sins Whyle Peter yet spake these woordes the holy Ghost fell on all them whiche hard the preaching And they of the circumcision whiche beleeued were astonied as many as came with Peter bycause that on the Gentils also was shed out the gifte of the holy Ghoste For they harde them speake with tongues and magnifie god Then aunswered Peter can any man forbidde water that these should not be baptised which haue receyued the holy Ghoste aswell as wee And hee commaunded them to bee baptised in the name of the Lorde Then prayed they him to tary a fewe dayes The places are foure 1 A notable saying conteyning the summe of the doctrine of mannes Iustification before God. 2 Of the holy Ghost what he is why and too whome he is giuen that is too wit those that heare the woorde 3 Of the calling of the Heathen 4 Of Baptim At this time I will speak of no more but the first place and that bréefly The
firste place THere haue bene greate disputacions and controuersies at all times both in the Churche and among the Heathen concerning this question which of al others is of greatest weyght how men may be iustified afore God or by what meanes men may atteyne forgiuenesse of sinnes and euerlasting saluation Diuers haue dreamed that they might pacifie Gods displeasure and obteyne his fauour and endlesse blisse by certeine Ceremonies and sacrifises Many haue beléeued that they should be rightuouse and blissed before God by their honest behauiour in outward conuersation or by shunning outward offences and by dooing good workes Some againe haue imagined that they should become righteouse by vertues poured intoo them and some by rauishements and inspirations and other some by other meanes But Peter in short sentēce compriseth a moste learned discussemēt of this controuersie and a summe of all the whole doctrine concerning iustification in this place when he sayeth All the Prophetes beare witnesse vntoo Christe that euery one which beleeueth in him receyueth remission of sinnes by his name Now that the largenesse of the doctrine conteyned in this short sentence may in some sorte bée considered and vnderstood I will expound the woordes in order First of all therfore least any man might doute of the certeintie of this doctrine Peter alledged the authoritie of the Synode or generall determination of all the Prophetes and Apostles and the consente of the vniuersall Church which now also may bée set against our aduersaries when they yell out that they are the church of God and that they follow the consent of the Churche And we may know that one self same doctrine concerning rightuousnesse or remission of sinnes too bée giuen fréely for Christ our mediatours sake was alwayes preached in the church of the Fathers and the Prophetes and that for the same cause chéefly God raysed vp Prophetes that they should bée witnesses interpreters of the promise according as the testimonies of Moyses the rest of the Prophetes did shew Iohn v. If ye beléeued Moyses yée would beleue me for he hath written of me Ge. iiij xxij Heb. xj By fayth Abel offered a better sacrifice than Cain by whiche he was pronounced rightuouse by the witnesse of god Gen. xij xxij Gal. iij. In thy seede shall all nations bée blissed not in séedes as in many but in thy séede as in one whiche is Christe Genesis xv Abraham beleéeued God he was accoūted rightuous Deut. xviij The Lord shal raise you vp a prophet hear him Psa xxxij Blissed ar they whose sins are forgiuē Esa. xliij I am he that wipeth out thine iniquities for mine own sake I wil not remēber thy sins any more Ier. xxxij xxxiij The Lord is our rightuousnesse Dan. ix Hear vs for the lords sake Also euerlasting rightuousnesse shal bée brought in c. Rom. j. The Gospel which the Lord promised by his Prophets c. Secondly he defineth mans rightuousnesse before God to be forgiuenesse of sinnes giuen fréely for Christs sake and that too bee iustified is the same thing that to receyue remissiō of sinnes or too be acquit and set frée from sin as Paul sayth Act. xiij Through Christ is remission of sinnes preched vnto vs by him is euery one that beléeueth iustified from al things frō which ye could not bée iustified by the law of Moyses Also Ps. xxxj Blissed are they whose iniquities are released whose sins are couered Blissed is the mā to whom y Lord imputeth not sin Then is not the rightuousnes wherby the sinfull mā is reputed iust before god a qualitie or vertue in our selues nor the essētial rightuousnes of god but a relatiō or imputaciō wherthrough we ar acquit reputed rightuous for Christs sake Now let vs consider how great a benefit is the remission of sins which Christ bringeth For what should it profite a man though he wan the whole world if he lost his own soule Thirdly he expresseth the efficient forcing cause of Iustification when he sayeth that wée receyue forgiuenesse of sinnes by his name that is to say not for our own sorowfulnesse for our owne vertues for moonkish merites for Masses or other woorkes This Antithesis or matching of contraries this exclusiue or disbarring is to bée fastned in mens mindes with great héede to the intent the honorable title of redéemer Iustifier which is due only to the sonne of God our Lord Iesu Christe may be giuen vnto him and that the consciences which are throwen downe may haue assured and stedy comfort too hold by Fourthly let the vniuersall part of spéeche which teacheth that God in is very déede vpright to all men be set ageinst the tēptacion of particularitie And let such like sayings be ioyned with it as shew y al which repēt not ar reiected of God togither that on y cōtrary side all that resort vnto Christ do assuredly obtein remissiō of sins j. Ti. ij God wil haue al mē saued Io. 3. So god loued the world that he gaue his only begottē son to the intēt that euery one which beleueth in him shuld not perish but haue life euerlasting He that beleueth not in the son the wrath of God shal abide vpon him Fifthly the instrument or meane wherby we may acknowledge Christes person benefites both receyue apply to our selues the forgiuenesse of sinnes offred to vs by him is only faith according as Peter saith here that euery one which beleeueth in him Now to beleue on the sonne of God is first to acknowledge aright the person benefits of Christ crucified raysed agein for vs that he is verely by nature God the sauiour promised by the Prophetes pacifying God giuing peace rightuousnesse saluacion euerlasting to those that beleue Secondly to assent to al the whole doctrine deliuered vs by Christ or with a stedy assent to embrace al the articles of the Christen faith among the rest this also I beleue remission of sins to be giuē me freely for Christs sake Thirdly it is to rest vpon Christ the Mediator with stedfast trust to assure a mās self for a certeintie that his sins are forgiuen him for Christes sake that he is in Gods fauor that God accepteth him heereth him receyueth him to euerlasting life for Christs sake who hath suffered and is risen ageine for vs and not for our owne vertues or good workes Sixthly let the obiect of faith y sum of y who le Gospel which is lernedly bréefly cōprehended in this sermon of Peters be cōsidered For he saith that God by his word hath brought tidings of peace through Christ who is lord of al. First therefore he comprehendeth the doctrine concerning the person of Christ in the word Lord namely that he is Iehoua in very déede and by nature God the maker and Lord of Heauen and earth of all thinges that are in them as
of their hartes they thinke so as did that Cyclops in Euripides who sayeth that he acknowledgeth no other God nor offereth sacrifises too any other than too him selfe and too his belly whiche is the greatest of all Gods. And their glorie is in their shame Although false teachers bée a whyle in glorie and estimation among Noble men and with the common sorte yet dooth this reputation turne too their owne shame VVhiche are worldly mynded that is too say haue an eye onely too ease promotion and riches and too the intent they may liue at ease and not bée persecuted by the Iewes they vrge earthly things or worldly pelf vppon men as ceremonies differences of meates and such like Iewish obseruations Our conuersation is in heauen or is heauenly First he sheweth the difference betwene the ministration of the gospell and the Lawe and the ciuill gouernement The ministration of Moyses Lawe was partly heauenly or spiritual and partly earthly or ceremoniall whiche being bound too a certein policie consisted for the most part in ceremonies sacrifises circumcision differences of dayes and meates ▪ c. But the ministration of the Gospell is altogither heauenly or spirituall neyther dooth it appoynt any certeine state of gouernement or kingdome in this mortall lyfe according too this saying Iohn xix My kingdome is not of this world ▪ ij Cor. iij. The Gospell is the ministration of the Spirite whereby the true knowledge of God faith rightuousnesse and eternall lyfe is begonne in the godly who after this life shall liue in heauen as it were in one Citie with God and enioy his wisdome and goodnesse This heauenly conuersation dooth Paule will vs too séeke after and too looke for and not too dreame of any worldly kingdome such as the Iewes looke for and such as the Anabaptists in West phalye and the seditious Bouers would haue had Secondly the lyfe or conuersation of a Christian is heauenly that is too say it is not employed about earthly things too the atteynement of authoritie riches and pleasures but too the compassing of heauenly benefites as remission of sinnes rightuousnesse and euerlasting welfare The third place COncerning the resurrection and glorification of our bodyes let the whole doctrine bée taken out of j. Corin. xv ◠thess. iiij Mat. xxij Daniel ▪ xij The fourth place COncerning the desire of concord let the declaration therof bée taken out of the Exposition of the fifth commaundement Vppon the .xxiiij. Sunday after Trinitie ¶ The Epistle Colos j. FOr this cause wee also since the day wee herd of it haue not ceased praying for you and desiring that ye might bee fulfilled with the knowledge of his will in all wisdome and spirituall vnderstanding that yee might walke woorthy of the Lord in all things that please being frutefull in all good woorkes and encreasing in the knowledge of GOD strengthed with all might through his glorious power vntoo all patience and long suffering with ioyfulnesse gyuing thankes vntoo the Father which hath made vs meete too bee partakers of the inheritance of sainctes in lyght Which hath deliuered vs from the power of darknesse and hath translated vs intoo the kingdome of his deare sonne in whom wee haue redemption thorowe his bloud that is too say the forgiuenesse of sinnes THe proposition of this Epistle is this I beséeche the sōne of GOD too encrease in you faith and all other vertues kindled by his Gospell The cheef places of doctrine are three 1 Of the true knowledge of God and of faith 2 Of good woorks or the frutes of faith 3 Of the benefites of the soune of God or of forgiuenesse of sinnes and iustification Paule speaketh of fayth when he sayeth VVee pray vntoo God that ye may be filled with the knowledge of his will in all wisdome and spirituall vnderstanding Now let vs alwayes haue in sight the lerned definition of faith builded vppon the woords of this Epistle Faith is a knowledge of Gods being and will reueled in the Lawe and the Gospell kindied by the holy Ghoste who boweth the hartes of the godly too assure them selues that it is the vnmouable wil of the euerlasting Father that all which beléeue in the sonne should not perishe but haue forgiuenesse of sinnes and eternall lyfe by the bludshed of the sonne of God. The partes of Faith are twoo Knowledge or perseuerance and confidence certeynly assuring a man that his sinnes are forgiuen him and he deliuered out of the power of darknesse by the blud of Gods sonne And the knowledge is eyther of the being of the eternall GOD which is soothfast iust mercifull and chaste in which there bée thrée seuerall persones the Father the Sonne and the holy Ghoste or else it is of Gods will vttered both in his Lawe whiche sayeth thus Cursed is euery one that continueth not in all the things that are written in the booke of the Lawe and also in the Gospell concerning Chryst who sayeth him selfe Iohn vj. This is the will of the eternall Father ▪ that euery one which séeth the sonne and beléeueth in him should not perish but haue lyfe euerlasting This will of GOD reueled in his Gospell is it with knowledge wherof Paule in this place wisheth vs too bée fulfilled that is too wit that wée might fully knowe the fatherly good will and excéeding great mercie of God promised in his sonne This knowledge of GOD is the true wisdome and vnderstanding that discerneth true or false opinions or doctrines concerning GOD asunder and it springeth not eyther of mennes imaginations or of Philosophicall or Pharisaicall wisdome which vnderstandeth the Lawe of outward Discipline and the promise made vntoo Abraham too bée ment of a ciuill gouernement and worldly kingdome But it is a spiritual wisdome kindled and strengthened by the holy Ghost which vnderstandeth that the Lawe is the spirituall iudgement of GOD ageinst sinne and the Gospell behyghteth not a worldly kingdome but spirituall and euerlasting good things true and effectuall comfort ryghtuousnesse lyfe and ioy In this place may bée recited the whole doctrine concerning the knowledge of God and concerning faith whiche is an assurance of Gods mercie or of forgiuenesse of sinnes promised for Chrystes sake The second place COncerning the frutes of fayth or good woorkes Paule sayeth That yee may walke woorthye of the Lord so as yee may please him being frutefull in all good woorkes and encreasing in the knowledge of GOD strengthened with all myght through his glorious power vntoo all patience and long suffering with ioyfulnesse giuing thankes too God the Father By the way let the phrase bée considered That yee may walke that is too say that yée may liue or that yée may gouerne your intentes deuises and dooings as is woorthye the Lord or as agréeth with the will and woord of the lord For woorthynesse in this place signifieth not a deseruing or recompensing or a perfect fulfilling of the Law but according as he sayeth in
learne throughly to beare away and sted fastly to reteyne The third concerneth the interpretation of the propheticult scriptures The fourth place IN reaching it is very 〈…〉 repete oft and in the same words to beate into 〈…〉 heads the summe of the true doctr â—â—alâ—â— the matters that are profitable and need full that they may sticke the faster and take the déeper rootein the harts of the héerers Therfore Paul sayth to the Philipians I am not wéery too wryte the selfesame things too you and for you it is he bâ—uefull And the wyse counsell oâ— Socrates is known 〈…〉 in Xenophon sayth that the selfesame things are to he spoken to the selfsame persones And the saying of Epictetus conteyneth a most large rule of oure demeanoure Hée spake alwayes one thing This you must knowe that it is not possible for a man too bée learned vnlesse that euery day hée reade or heare suche things as he hath learned and also vse them in his lyfe Wherefore Sainct Peter also sayeth in this place that as long as hée liueth he will neuer cease from admonishing and stirring vp his héerers to embrace and hold fast with a firme and stedfast faith the true doctrine concerning Chryst deliuered by himself and approued by the records of the prophets And there is a notable metaphor in the terme Tabernacle wherby wée are doon to vnderstand that a man hath no certeyn and continual seate of lyfe in this body nor any euerlasting citie allotted him in this world but that wée must fléet out of this lyfe within a whyle Therfore séeing that lyfe is shorte and cunning long in getting wée had néed too vse continual warnings and puttings in mynd that the cunning of all cunnings that is too wit the true doctrine concernyng God and our euerlasting welfare may bée lerned by vs aright and too the full and kept faythfully The first and principall place THe foundation of the whole religioÌ„ and fayth of a'christen man is this méening or opinion that there is in déed among mankynd y doctrine deliuered by god himself which discloseth vntoo vs the being of God and also thys secrete will of his concerning remission of sinnes and euerlasting lyfe assuredly to be giuen for Christes sake that this doctrine comprehended in the wrytings of saint Peter Paule and the prophets is in déede that only one certein and vnmouable wisedome concerning God the very true religion And that all other opinions concerning God all the religions and woorshippings of the heathen and others disagréeing with this doctrine are reiected of God and damâ—â—s Although this sentence be vnto christians a most sure infallible principle of principles yet not with staÌ„ding it is woont coÌ„monly to be confirmed with too elue arguments to y intent y heathen men others y gayn say it deny it may the easlyer bée persuaded Some suche degrées of testimonies are cited in the preface vpon the .iiij. tome of Luthers woorkes and in an oration of the lyfe of Ambrose And in the .xij. chapter of the Arguments concerning the authoritie and certeyntie of the Christen doctrine they are set foorth in a booke by themselues and are to bée seene bréefly noted in the beginning of my commentarie vppon Mathew Vnto which also may bée ioyned these reasons folowing that the Church only hath always possessed whole and sound the doctrine not only of the Gospel but also of the Lawe concerning the one true God and concernyng wedlocke and chastitie ageinst which doctrine al the heathen haue admitted an innumerable and monstrous multitude of Gods euen cleane contrary to the iudgement of nature and also rouing and outragious kinds of lecheries And the church only hath kept the continuall accoÌ„pt of the yéeres of the world euen from the creation therof Vntoo these fiftéen testimonies concerning the certentie of the christen doctrin may also be referred these four argumentes which Peter vseth in this Epistle when he exhorteth and stirreth vp his héerers to reteyne and kéepe stedfastly the present truth that is to say the true doctrin which he had taught them concerning Chryst 1 Of the matter or the kinde of doctrine it self which is not a tale or a flimflawe nor a sophisticall paynted and vayne Fable as the Epicures déeme but a true declaration of the power and mighte of the comming of oure Lorde Iesus Christ and in very déede the power of God to the saluation of euery one that beleueth For he distributeth the whole doctrine concerning Chryst into the coÌ„ming of Christ who for vs men for our saluation came down from heauen and becam flesh or was made man for vs and came to vs by his doctrine miracles passion death and resurrection that he might offer and yeld vnto vs him selfe and all his benefits and secondly in too the almightinesse and effectual operation of the doctrine passion deth of Christ whereby he hath wrought remission of sinnes soulhelth vntoo vs which he imparteth to vs by his word 2 Of the testimonie of Peter and the rest of the Apostles that behild with their eyes Christes maiestie glory and heuenly miracles For one witnesse that séeth a thing is woorth ten that doo but héere of it 3 Of the record of the euerlasting father vttred by this voice sent down from heuen vpon mouÌ„t Tabor This is my beloued sonne in whom I am wel pleased heare yée him Nowe out of this woonderfull story of Chrystes transfiguration which the Euangelistes haue set foorth Math. xvy. Luke ix Mark. ix and specially out of the eternall fathers saying This is my beloued Son there are seuen notable places noted in the xvy. third chapters of Mathew which places the studiouse sort may allege for the enlightening of this Sermon of Peters 4 Of the record of the Prophetes who haue playnely taught the selfe same doctrine concerning God the person office and benefits of Christ whiche sainct Peter and the rest of the Apostles haue spread abroade through the whole worlde like as our Lord Iesus Christ the sonne of god testifieth himself saying Iohn â— Serch the scriptures for it is they y beare witnesse of mée If yée beléeued Moyses yée would also beléeue mée for he hath written of mée Also Act. x. All the prophetes beare recorde vnto Chryste how euery one that beleeueth in him receyueth forgiuenesse of sinnes through his name Therefore in this place Peter willeth vs to take heed that is to say hée defully and continually to reade to think vpon with stedfast faith to embrace and constantly to folow the doctrine of the prophets as a lampe shining in a dark place For Gods word is the candell that putteth away the mist and darknesse of not knowing God of sin and of death out of our minds kindleth in theÌ„ the day or light of true knowlege of God and true lyfe and comforte in all gréefs and tribulations For like as those that iorney
Hither may the ten commodities of persecution and afflictions bée referred And to the minor I aunswer Wée Christians are in déede most full of miseries but it is but the turning of a hand bycause sinne sticketh still in vs which must bee doone away by affliction and death Howbeit in the meane while euen in the very afflictions wée finde Gods presence and help and wonderful deliueraunces and wee are strengthened by the holy Ghost so as wée may assure our selues that no afflictions can plucke vs away from Gods louingnesse wherewith he loueth vs for his Sonne our Lord Iesus Christes sake according to this saying Iohn x. No man shall pull my shéepe out of myhandes Hither to I haue shewed the state of the Epistle and set out the argumentes after the order of Logicke And I dare auouche that there is no one part of the sermons of the Prophetes Apostles that in so few woords conteyneth larger wisedome me places of Christian doctrine more effectuall comfort in sorowes and calamities more vehement motions more force of persuasion perâ—ing into mens mindes and more notable figures and ornamentes of Rhetoricke than dooth this Epistle which is wont to bée read in the Church as this day And therefore I will bréefly picke out the rest of the places of doctrine whereof there bée testimonies in this Epistle j. Of the causes why the Church before the rest of mankind should bée vnder the crosse and of true comforts too béé set ageynst it ij Of Gods predestination which is Gods eternall purpose or decrée of chosing his Church out of al mankind of such as are called into that company by mercy for his sonnes sake and so of euery one seuerally that shall continue in the fayth to their departing out of this lyfe iij. Of the Churche and of the wonderfull gathering preseruation gouernement and Glorification of the Churche iiij This saying Whom he hath chosen them also hath he called conteyneth a moste swéete and comfortable doctrine namely that there is no where any election too euerlasting Saluation but in the companie of them that bée called that is too say whiche héere Chrystes Gospell And that GOD in déede worketh effectually in the visible congregation of this called church imparting rightuousnesse and glorie euerlasting vnto men Therfore let vs not séeke for Gods chosen or for his churche among Turks Hethenfolks and others that are ignorant of the gospell v. Of the benefits of the Son of God which was giuen for vs. vj. Of mans iustification before God which is the absolution of the sinfull man from the accusation of the lawe and from endlesse damnation and the imputation of rightuousnesse wherthrough for Chryst the mediators sake who dyed and is rysen ageyn and maketh intercession for vs he is accepted for rightuouse by the frée mercy of god and receiued to lyfe and glorie euerlasting vij Of the kingdom of Chryst sitting at the right hand of God or reygning in equall power with the eternall Father viij Of the préesthoode of Chryste pacifying the Father with his sacrifise and intercession ix Of the stedfastnesse of election and of the certeyntie of fayth that leaneth vnto Gods louingnesse to vs wards and beleeueth that both the whole church is preserued by God ageinst the furiousnesse of féends and vngodly folke and also that euery godly person that continueth in faith shall be saued Concerning these nyne places let the full exposition bée taken out of the writings that conteyn the sum of the doctrine Moreouer let the studious consider eche seueral woord the vehemencies the phrases and the notable ornaments of figures as first the Gradation of four steps 2. the Homaeoteleuts 3. the Homoioptots 4. the rife interrogations 5. the subiections 6. the often Antithesies 7. the streynes beginning all with one woorde 9. the heaping vp of things 10. the Iscolies and similitudes c. Vpon the feast day os S. Mathew the apostle and euangilist ¶ The Epistle Ephes iiij VNto euery one of vs is giuen grace accordyng to the measure of the gift of Chryst VVherfore he sayth He is gone vp an hye and hath ledde captiuitie captiue and hath giuen giftes vnto meÌ„ That he ascended what meaneth it but that he also desceÌ„ded first into the lowest partes of the earth He that descended is euen the same also that asceÌ„ded vp euen aboue al heuens to fulfil al things And the very same made some Apostles some Prophetes some Euangelistes some Shepeherdes and some teachers that the Saincts might haue al things necessary to worke and minister withal to the edifying of the body of Chryst til we euery one in the vnitie of fayth and knowledge of the sonne of God growe vp vnto a perfect man after the measure of age of the fulnesse of Chryst The disposement IT is of that kynd that is instructiue For it is a doctrine of the ministerie of the Gospell and of the teachers or ministers of the Gospel The chéef partes thereof are thrée applyed to places of Instruction j. The efficient cause from whence springeth the ministerie of the Gospel and by which it is preserued is the sonne of God our Lorde Iesus Christe who is ascenddd intoo heauen and reigneth at the right hand of the father that he may giue gifts too men ij The speciall or particular kyndes or degrées of ministers of the Gospell 1. Apostles 2. prophets 3. Euangelists 4. Shepherds 5. Teachers or instructers of yong beginners iij. The finall cause for which the ministerie of the gospell is ordeined and for whiche it is maynteyned is that the true knowledge of God and the true and vncorrupte doctrine of the gospell might bée continued and spred abrode among men And that ther may from time to tyme be gathered a church that rightly acknowledgeth woorshippeth and glorifieth God euerlastingly And these are the chéefe benefits of this epistle And héere withall let other of the notabler places be obserued j. Of the diuersitie of gifts in the church which Chryst distributeth to eche seuerall person according as he thinketh good that they may be employed to further the common profite of the whole church ij A description of the triumph of Chryste the conquerour leading prisoner the prisonership of sin death and the diuell and ascending into heauen and reigning at the right hand of the father iij. A witnesse of the two natures in Chryste cuppled by personall vnion to be set ageinst Arius Nestorius and Eutyches iii. j A witnesse of the almightinesse and euery where being of Chryst v. Of the ministration of the gospel and of the sending of teachers and renuers of the doctrine I wil at an other tyme speake more at large of the other parts of the Epistle which conteyn most ample doctrine But at this tyme I will bréefly ouerrun onely one place concerning the ministerie of the Gospell which peculiarly perteyneth to the storie of this dayes feast God created men to the intent he may gather himselfe
intreat of euery of these thrée Epistles in order the exposition of which may bée distributed intoo thrée birthdayes But first of all I will recite a disposement of a sermon which may bréefly comprehend a summe of the doctrine concerning the Incarnation or birth of the sōne of God our Lord Iesus Chryst too bée vttered too the people ¶ THE ENTERANCE The consideration of Gods secret purpose concerning the redemption of mankind and the woonderfull coupling of the Godhed and manhod in the sonne of God our Lord Iesus Chryst farre surmounteth the wisdome of all Angels and men Yet will God haue vs too lerne the beginnings of this wisdom in this lyfe and toogither with the Angels and all the sainctes in heauen and earth too béehold this woonderfull birthe of the sonne of God with earnest mind and too magnifie it with true faith and thankfulnesse For the sonne of God hath voutsaued this most hygh honor chéefly vppon vs men that he would take the substance of our nature vppon him And for our saluation sake is he become man that setting vs frée from sinne and endlesse death he might restore vntoo vs rightuousnesse and life And therefore all the church euen from the beginning of the world which is now 5531. yeeres hath kept this feast renewing and spreading abrode the promis concerning the womans séede that should crush the serpents head Wherfore let vs also ioyne our endeuor too the felowship of the whole Church and toogither with all Sainctes consider the beginnings of the doctrine which concerneth the woonderful aliance of the Godhed and manhod in Chryst and the benefites that he hath brought vs by his birth specially seeing the euerlasting saluation of vs all consisteth in the true acknowledgment of our Lord and sauyoure Iesus Chryst the very sonne of God and of Marie The proposition and partition Now will wée distribute all this most large doctrine of this feastfull day intoo thrée places And first by Gods helpe wée will speake of Chrystes persone issuing of the virgin Marie 2. Of the causes of this woonderfull coupling of the twoo natures and of Chrystes benefites 3. Of the applying of the same Of the first IN our Lord and redéemer Iesus Chryst borne of the virgin Marie there bée twoo natures knyt toogither by an indissoluble bond that is too wit the Sonne of God the woord of one selfe same substance and of one selfe same continuaunce wyth the eternall Father and the nature of man taken of the substance of the virgin Marie Iohn 1. The woord became flesh that is too say the sonne of God became man or the sonne of God tooke too him flesh or the nature of man so as they bée one persone Iesus Chryst Philip. 2. Christ being in the shape of God thought it no robbery too bée equall with God but abased himselfe taking vppon him the shape of a seruaunt and became vtterly like too the residue of men Too the intent these things may bée the easlyer vnderstoode the doctrine of the common Cathechisme is too bée repeted in this place What God is how he is too bée discerned frō counterfet Gods how many persons of the Godhead there bée how the thrée persones are too bée discerned one from another by euident markes For only the second persone the sonne of God coupled mannes nature vntoo him And let the description of the persone of Gods sonne bée recited out of the Cathechisme the which I will expound in the disposement of the foresayd Epistle Heb. 1. Also let the names of the sonne of God bée declared among which the chéef is the woord which is attributed to him for many causes But the chéefest are two First for that the sonne is the ful and perfect image of the euerlasting father like as our spéeche is the image that expresseth and sheweth the thoughtes of our mynd Secondly for that by the sonne Goddisclosed his woonderfull purpose concerning the creation and redemption of mankind and vttered to our first parentes his promis concerning the séede that should crush the serpents head Basilius Why is he called the woord Bicause he procéeded out of the mind and was begotten without all affection and is the image of him that begate him Nazianzen He is therfore called the woord bicause he is in respect of the father as the woord is in respect of the mind not only bicause his generation was voide of all affection but also for the knot of coniunction and the liuely representation This only begotten sonne woord of God was alwayes at hand too mankind euen from the beginning of the world He receiued our first parēts he sate at the helme in the Ark of Noe he was a guest with Abraham he shewed himselfe too Iacob face too face that is too wit in the selfe same shape and paterne of mannes nature which he should afterward take vppon him he appeared too Moyses in the bush he was with the people of Israell in the wildernesse and he inspired all the Prophets At length when the fulnesse of time foresette of God was come namely the yéere of the world 3962 he tooke vppon him mannes nature in the wombe of the virgin Marie and by personall vnion cuppled it too himselfe according as was foretold of him in the promisses that he should bée borne of a virgin For in this respect is he called the womans seede Gen. 3. and Siloh that is too say the virgins issue Gen. 49. And in Esay the. 7. Behold a virgin shall conceiue and his name shall bée called Emanuell that is too say God with vs Now although wée cannot by the sharpnesse of our owne wit spye out the maner of this wonderfull cuppling of the Godhed and manhood in Chryst yet notwithstanding these entrances which God hathe opened vnto vs are too bée faithfully lerned and beléeued And chilorē may lerne the summe of this doctrine out of the Créede of Athanasius This therefore is the right faith that wée beléeue and acknowledge that our Lord Iesus Christ the sonne of God is both God and man God of the substāce of the father begotten before all worldes and man of the substance of his moother borne in the world Perfect God and perfect man of reasonable soule and humane flesh subsisting Equall too the father as touching his Godhead and lesse than the father as touching his manhood Who though he bée both God man yet is he not twoo but one Christ One not by turning the Godhead intoo flesh but by taking manhood intoo god One altoogither not by confounding the substance but by vnion of persone For like as the reasonable soule and flesh is one man so God and man is one Christ The .ij. Concerning the causes of the coupling of the twoo natures and of the benefites of Chrystes birth THe principall efficient cause of the woonderfull coupling of the Godhed and manhod in Chryst is the very persone of the sonne of God making sute in that secret
shalt thou chaunge them and they shal be chaunged But thou art euen the same and thy yeeres shall not faile Vnto which of the angels said he at any time Sit on my right hand till I make thyne enemies thy footstoole Are they not all ministring spirits sent too minister for their sakes which shall bee heires of saluation The disposement The Epistle pertaineth too the kind of cases that teache The partes or chéefe places are twoo 1 A description of the persone of the sonne of GOD our Lord Iesu Chryst 2 A gathering togither of the witnesses which confirme that Christ is more excellent than the Angels shewe the difference betwéene Christ and the Angels The first place IT is a great and wōderfull benefite of the sonne of God woorthy too bée set out cōtinually with thankfull mynd and voyce that of his excéeding goodnesse cōming foorth from hys secret dwelling place he discouered himselfe to mankynd by assured open testimonies Yea euē he himself clothing him with a visible shape or forme of the manhod that was too bée taken vppon him afterward talked with the first men and the rest of the Fathers face and with his own mouth reueled the promis of grace whereby the first parents were receiued oftentimes renewing the same in his communications had with Abrahā Jsaac Iacob Moyses Dauid Esay Ieremie Daniel c and at the length in the yéere of the world 3962 was borne man of the virgin Marie many yéeres togither sowed the doctrin of his gospel among men confirmed it with miracles Of this excéeding great benefit this epistle maketh mention at the beginning afterward ioyneth ther vnto a description of the sonne of God our lord Iesu Christ The sonne of God is the second persone of the Godhead begotten of the euerlasting father and is the substantiall full image brightnesse of the eternal father more excellent than al the Angels by whom al other things in heauen and earth are created preserued The which sonne tooke mans nature of the virgin Marie so as God and man are one persone Iesus Chryst who by himself through his passion and death hath clenzed our sinnes being raysed ageyne sitteth at the right hand of the father giueth remission of sinnes rightuousnesse eternal life to all that flée to him by fayth This ordinarie descriptiō of the person of gods sonne may by good lerning bée builded out of the testimonies of this first Chapter too the Hebrewes For that the sonne of God is a person of the Godhead distinct frō the father it is manifestly confirmed by the .xliiij. Psal The Lord euen thy Lord hath anoynted thée with the oyle of gladnesse Also this day haue I begotten thée Therefore is he God and a persone distinct from the father that begetteth him That he is begotten of the father the very name of Sonne declareth and so dooth the saying of the second Psalme this day haue I begotten thée That he is the substanciall and full image of the father it is manifest in that he is termed the expresse image of the fathers substance The Gréeke woord Apaugasma signifieth the brightnesse that isseweth from another light Therfore like as light and the brightnesse that isseweth from the light are alwayes togither so the father and the sonne are coeternall That he hath created all things susteyneth al things it is manifest by this saying whō he hath made heire that is to say Lord of al things by whom also he made the worlds that is to say al things in the world By him were al things made My father worketh euē vnto this hour I also work Bearing that is to say carying vpholding and maynteyning all things by the woord of his power that is to say by his almightie woord That he tooke vppon him mannes nature he will shewe more at large in the second chapter Héere he setteth foorth but the chéef office and benefite of Chryste for which he became man when he sayeth By himself purged he our sins This short saying conteyneth a summe of the whole doctrine of the Gospell concerning Chrystes benefites concerning the difference betwéene the Law and the Gospell and concerning forgiuenesse of sinnes or iustification The Lawe purgeth not ne taketh away sinnes but encreaseth sinne and maketh it out of measure sinful Rom. 7. The sacrifises of the Leuites purged not sinne but were figures of Christes sacrifice Our owne woorkes and munkish ceremonies purge not sinnes Only Christ by himselfe that is too say by the sacrifise of his body offered vpon the altar of the crosse hath purged vs and hath for euermore made perfect those that are too be sāctified as is said afterward in the 7. 9. 10. chapters And 1. Iohn 1. The blud of Christ the sonne of God clenseth vs from all sinne and iustifieth vs maketh vs heires of euerlasting saluation and glorie For wee shall bée glorified with Christ who sitteth at the right hand of the Maiestie that is too say reigneth in equal power and maiestie with the eternall father The .ij. Of the difference betweene Christ and the angels TOo the intent this thing may bée the more euident first let the definitions of them bée vnderstood Angels are spiritual substances created by God after his own image and ordeined too sing glory too God on high and too bée ministers vppon earth of the churche or of the heires of euerlasting saluation The description of the sonne of God is recited a litle afore By these descriptiōs and the testimonies cited in the text of the Epistle seuen differences may bee gathered 1 Christ is verely and by nature the sonne of God begotten of the substance of the eternall father Psal 2. This day haue I begotten thée 2. Reg. 7. I wil bée a father too him and he shall bée a sonne too mée The Angels are not verely and by nature the sonnes of God but only by adoption or grace Ergo Christ farre excelleth all the Angels 2 Inuocation is an honor too bée attributed only too God the searcher of hartes according too this saying Thou shalt worship the Lord thy God and in general whosoeuer is worshipped is better than he y worshippeth But God cōmaundeth that Christ shalbée called vpon yea euen of the Angels Ps. 96. Worship yée him all yée Angels of God ▪ Ergo Christ is both God and also farre more excellent than all the Angels 3 Christ is the maker of heauen and earth Psa 101. Thou O Lord hast founded the earth from the beginning Angels are substances created as Psal 103. is sayd which makest thine Angels spirites and thy ministers a flame of fire that is too say cléere substances which in shéerenesse force nimblenesse and swiftnesse are like too fire 4 Christ is an euerlasting king bearing a rightful scepter and iustifying all that flée vntoo him Psa 45. Thy throne O God endureth for euer and euer the scepter of rightuousnesse
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
second benefit is remission of sinnes Ephes 1. and Col. 1. In whome wée haue redemption remissiō of sinnes by his blud The third is reconciliation or attonement with god Rom. viij When as wée were enemies too God wée were reconcyled too him by the death of his sōne Eph. v. Making peace that he myght reconcyle the Iewes and Gentyles in one body vntoo God ▪ by his crosse The fourth is Iustification Rom. iij. Wée are iustifyed fréely by his grace through the redemption made by Iesus Chryst whom GOD hath appoynted a seat of mercy through fayth in his blud too declare his ryghtuousnesse in y he forgiueth y sinnes which are past The fifth is the giuing of the holy ghost of holynesse Gal. iij. Chryst hath redéemed vs and is become accursed for vs that wée might receiue his spirit by fayth Iohn vj. If I go not away the comforter shall not come too you The sixth is the destruction of the Diuels kingdome Hebr. ij By death he hath abolished him that had the power of death that is too wit the Diuel and reconciled those that for feare of deathe were in bondage all their lyfe long The seuenth is the abolishing of sin death j. Cor. xv Death is swalowed vp intoo victorie O death where is thy sting O Hell where is thy victorie For the sting of death is sinne and the power of sinne is the lawe But thankes bée vntoo God who hathe giuen vs victorie by our Lord Iesus Chryste The eyght is euerlasting lyfe and saluation Iohn iij. The sonne of man must bée lifted vpon the Crosse too the entent that euery one which beléeueth in him should not perish but haue lyfe euerlasting The application of these benefits is made by true repentance and faith That is too wit when acknowledging gods wrath and the horiblenesse of our sinnes wée are earnestly afraide and hartely sory that wée haue offended God and by faith acknowledge that Chryst the sonne of God suffred and was crucifyed made a sacrifise for vs persuade our selues assuredly that for this sacrifyse of Chrystes our sinnes are forgiuen vs ryghtuousnesse and euerlasting lyfe giuen vs. Of this Application there are testimonies too bée séen euery where And notable is this saying of Chryst Iohn xvij I sacrifyse my selfe for them that is too say I offer my selfe for them that they also may bée holy in déede And I pray not for them only but for all that shall beléeue in mée through their prayer In this prayer Chryst our byshop or préest executeth the chéefest duetie or office of a high préest and applyeth his sacrifyse too the whole Churche Therefore in this place the whole Doctrine concerning the préesthoode and sacrifyse of Chryst is too bée thought vppon and repeated Vppon Easter day ¶ The Epistle j. Cor. xv PVrge therefore the olde leuen that yee may bee new dowe as yee are sweete bread For Chryste our Easter Lambe is offered vp for vs Therefore let vs keepe holyday not with olde leuen neyther with the leuen of maliciousnesse and wickednesse but with the sweete bread of purenesse and truthe The disposement THe foūdacion of our fayth and saluacion and the end and marke of the whole storie of the gospel the chéefe hauen of comfort in which only our hartes may rest in all troubles in death is the most ioyful resurrection of the sonne of God our Lord Iesus Chryst where through he being conqueror of sin death hel and the féends hy him vanquished leadeth a glorious triumphe and imparteth vntoo vs that flée vntoo him ryghtuousnesse eternall saluation calling agein euen our bodyes from death vntoo lyfe This excéeding great and wonderful woork of God and benefite towards vs worthy too bée had alwayes in memorie let vs embrace and set out cōtinually with thankfull hart and voyce This Epistle is of that kynd that is perswasiue For it is an exhortacion too the true celebration of the feast of Easter that is too say too the true acknowledgement of the persone and benefites of the sacrifyse or Lamb Chtyst slaine and offered vp for vs vppon the Altar of the Crosse and too true repentance or acknowledgement of our owne sinne of Gods wrath conueyed intoo this Lamb too true faith in the gréefes which rise vppon the féeling of Gods wrath and the beholding of our own sinne death and other calamities assuredly beléeuing that our passeouer is slaine and offered vp already for vs that our sinnes are taken quite away by this Lamb of God and that euen when wée bée dead lyfe and ioy euerlasting shall doutlesse bée restored too vs with Christ who is risen agein Uppon which Faith there must ensew new obedience or clensing from the sinne that yet remayneth in our nature and a beginning of new lyght ryghtuousnesse and conuersation wholly agréeing with the will and woorde of God and continewally setting foorth these incomparable benefites of Chryst with godly minde and voice This is the true Celebration of the Passeouer in this lyfe yea and for euermore Untoo which Paule exhorteth vs by a representacion of leuened bread taken of the custome of the Iewish Passeouer Now too the entent the summe of the most large Doctrine set foorth in this Epistle may the easlyer bée comprehended in mynd Let vs distribute it intoo thrée places 1 Of the woord Pascha or Passeouer 2 A conferring of our Passeouer with the Passeouer of the old Testament which caryeth with it the doctrine of the benefites of Chryste the Lamb that suffered for vs and rose agein for vs. 3 How wée may celebrate this feast of Passeouer aryght in this lyfe The first place THe woord Pascha which is an Hebrew woord deriued of the verbe Pasah signifyeth in Englishe a Passingby or a Passingouer namely in that the Lord passing through Egipt slew the firstborne of the Egiptians and spared the Israelites whose doore poostes were sprinkled with the blud of a Lamb. Exod. xij Secondly it signifyeth the holyday wherin the rememberance of that Passeouer is continued by killing of a Lamb. Luke xxij The feast of swéete bread drew nye which is called Easter Thirdly in this Epistle it signifyeth the Paschall Lamb which was a signe or rememberance of the Lordes passing through Egipt and of the passing of the Israelites through the red Sea And it was a figure of Chryst the true Lambe that was offered vp for vs and passed by death too the eternall Father that by his passage he myght obteine vs deliuerance out of the bondage of Egipt that is too say of the Diuell sinne and death and restore vs ryghtuousnesse and euerlasting lyfe Now assoone as Chryste the true Passeouer was once offered the figuring passeouer ceased and there was instituted a new Passeouer the name where of dooth properly agrée too that day in which the sonne of God our Lord Iesus was offered vp for our sinnes vppon
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
not thrée eternals but one eternall As also there bée not thrée incomprehēsibles nor thrée vncreated but one vncreated and one incomprehensible So likewise is the father almightie the sonne almightie and the holy ghost almightie And yet they are not thrée almighties but one almighty So the father is God the sonne is God and the holye ghost is God. And yet are they not thrée Gods but one God. So likewise is the father Lord the sonne Lord and the holy ghost Lord. And yet not thrée Lordes but one Lord. For lyke as wée bée compelled by the Christian veritie too acknowledge euery person by himselfe too bée God and Lorde So are wée forbidden by the Catholike religion too say there bée thrée Gods or thrée Lordes The father is made of none neither created nor begotten The sonne is of the father alone not made nor created but begotten The holy ghost is of the father and of the sonne neyther made nor created nor begotten but procéeding So there is one father not thrée fathers one sonne not thrée sonnes one holy Ghost not thrée holy Ghostes And in this Trinitie none is afore or after other none is greater nor lesse than an other But the whole thrée persons bée coeternall together and coequall So that in al things as is aforsayd the vnitie in Trinitie and the Trinitie in vnitie is too bée woorshypped He therefore that wyll bée saued must thus thinke of the Trinitie Furthermore it is necessary too euerlasting saluatiō that he also béeléeue ryghtly in the Incarnacion of our Lord Iesu Chryst For the ryght Faythe is that wée béeléeue and confesse that our Lord Iesus Chryste the sonne of God is God and man. God of the substaunce of the father béegotten béefore the worldes and man of the substaunce of his mother borne in the world Perfect God and perfect man of a reasonable soule and humaine flesh subsisting Equall too the father as touching his Godhead and inferiour too the father touching his manhoode Who although hée bée God and man yet hée is not two but one Chryst One not by conuersion of the Godhead intoo flesh but by taking of the manhoode intoo God. One altoogither not by confusion of substance but by vnitie of persone For as the reasonable soule and flesh is one man so God and man is one Chryst Who suffered for our saluation descended intoo hell rose ageyn the third day from the dead He ascended intoo heauen he sitteth on the ryght hand of the father God almightie from whence he shall come too iudge the quicke and the dead At whose comming all men shall ryse ageyn with their bodyes and shal giue accompt for their owne workes And they that haue doone good shall goe intoo lyfe euerlasting and they that haue done euill intoo euerlasting fire This is the Catholike fayth which except a man beléeue faythfully he can not be saued Vppon the first Sunday after Trinitie ¶ The Epistle j. Iohn iiij DEerely beloued let vs loue one another for loue commeth of god And euery one that loueth is borne of God and knoweth god Hee that loueth not knoweth not God for God is loue In this appeareth the loue of god too vs warde bycause that God sent his onely begotten sonne intoo the world that wee myght liue through him Herein is loue not that we loued God but that he loued vs and sent his sonne too bee the agreement for our sinnes Deerely beloued if God so loued vs we ought also one to loue another No man hath seen God at any tyme If wee loue one another GOD dwelleth in vs and his loue is perfect in vs Hereby knowe we that we dwell in him and hee in vs bycause he hath giuen vs of his spirite And wee haue seen and doo testifye that the Father sent the sonne too bee the Sauiour of the world whosoeuer confesseth that Iesus is the sonne of God in him dwelleth God and hee in god And wee haue knowen and beleeued the loue that God hath too vs God is loue and hee that dwelleth in loue dwelleth in God ▪ and God in him Herein is the loue perfecte in vs that wee should trust in the daye of iudgement For as he is euen so are wee in this world There is no feare in loue but perfect loue casteth out feare for feare hath paynefulnesse Hee that feareth is not perfite in loue Wee loue him for hee loued vs first If a man say I loue God and yet hate his brother he is a lyer For how can he that loueth not his brother whom he hath seen loue GOD whom he hath not seen And this commaundement haue wee of him that he which loueth God should loue his brother also The disposement THe state of this Epistle is a doctrine concerning the loue of God and of our neyghbour The greatest part of Iohns whole Epistle is employed vppon twoo places In exhorting too fayth whiche is settled in the louingnesse or mercie of GOD who forgiueth sinnes for his sonne our Lord Iesus Chrystes sake and escheweth corruptions of the true doctrine concerning the sonne of god And vntoo new obedience or loue towardes GOD and our neyghbour For too this purpose chéefly did Iohn wryte this Epistle too roote out this common errour out of mennes myndes who when they héere that wée are iustifyed by faith alone for Chrystes sake doo gather thereuppon that good woorkes are not néedfull and that it skilles not after what sort wée liue Iohn therefore teacheth that wée attayne remission of sinnes and are clenzed from our sinnes not for our owne good woorkes but by fayth through the frée loue mercie of God and the only blud of the sonne of God howbeit that this fayth must of necessitie woorke effectually by loue towardes God and our neyghbour as is sayd more at large in the doctrine of iustification and good woorkes Now there are in the Epistle of this Sūday thrée places too bée chéefly considered 1 Of Gods loue toowardes vs which is the foundatiō of our rightuousnesse and euerlasting saluation ▪ 2 Of our loue towardes God and our neyghbour 3 Of the childly awe and the slauish feare The first place MOst graue and most woorthy too bée imprinted in the iunermost bowels of our hartes is the first sentēce of this Epistle which setteth foorth a summe of the whole Gospell and a most swéete comfort in all troubles and sorowes God is loue and hee that dwelleth in loue dwelleth in God God in him But first and formost let the Readers consider that this saying of Iohns agréeth fully with Chrystes sermon Ioh. iij. God so loued the world that he gaue his only begottē sonne too the intent that al which beléeue in him should not perish but haue lyfe euerlasting God is loue that is too say God loueth mankynde in very déed and earnestly and hath vttered his infinite and vnspeakable loue toowardes vs by this notable token that he hath not spared his only begotten sonne but hath
of theyr places Of this fayth he speaketh thus in the chapter folowing If I haue neuer so greate fayth yea that I can remoue mountaynes out of their places Such fayth was in the Apostles and in our dayes with Luther who with a stout and vnabashed courage of hart did spred abroade the doctrine of the Gospell when all the worlde was ageinst him iiij The gifte of healing as the Apostles healed the diseased and S. Pantaleon restored health to many that were sicke in Maximilians Court. v. Operations of power or mightie operacions or working of miracles and wonderfull deliueraunces as Esay deliuered Hierusalem from beséeging or of the dueties of a mans owne calling like as Paule is paynfull and laboursome in his vocation and spréedeth the Gospel further abroade than the rest of the Apostles vj. Prophesying that is to wit the gift of foretelling things too come suche as was in Agabus Act. xj and .xxj. and in the daughters of Philip the Gospeller Act. xxj or els a singular aptnesse and fitnesse in expounding the prophesies of the scriptures and such a singular aptnesse was there in Luther euen by the witnesse of Erasmus vij Iudgement to discerne spirites or discernement of opinions whiche are decked with a counterfet colour of truth like as Malchion was the firste that discouered the slightes of Samosetane Alexander spyed out that Arius taught false doctrine and Hilarius found fault with the crafty conueyaunce of Auxentius viij Diuersitie of tongues as Ierome was séene in diuers tongues as in the Latin Gréeke Hebrew Slauonish and the Chaldey tongues ix The interpretacion of tongues or the ablenesse too translate forreyne languages properly and expressely intoo a mans owne toong as Luther with a singular cléernesse turned the Psalmes and the Prophetes intoo the Dutch toong or generally it is an eloquence or gifte of vtteraunce and handsome expounding of entangled opinions in controuersie whereof many ryse onely of the ignoraunce of the toong and of the phrases of the same Hitherto I haue reckened vp a beadroll of the cheef giftes of the holy Ghost The second place THe efficient cause or author and giuer of all spirituall gifts is the one and self same holy Ghost which distributeth seuerally to eche mā according as he listeth Then it is the greatest foly in the world too bee proude of an other mans goods whiche neyther are in our power nor can bee gotten by our owne cunning and too vaunt ones self aboue other men for them and too kindle harteburning and cherish hatred for them as it happened in the Church of Corinth and in other places at all times The third place IF God of his goodnesse haue bestowed any gifts vpō vs they are to be vsed reuerently not to boasting or to the disdeyne and contempt of other folkes the nurrishment of such like fond affections but too the common profite welfare of the whole Church like the members of mans body which though they bee one vnlike another and some haue more excellent offices than the rest yet striue they not ambitiously among themselues but employ all theyr workings to the common welfare of the whole body And hereuntoo may this most honest sentence of Euripides bée referred If euery man taking the benefite or good gift of God bestowed vppon him would regard it and employ it too the common profite of his countrey then should Cities bée afflicted with fewer inconueniences and become happy hereafter The fourth place LEt the notable testimonie concerning the person and benefites of the holy Ghoste set foorth in this Epistle bée considered For by expresse woordes the title of Lord and God and the peculiar woorkes of the diuine and almightie nature are attributed vnto him which do conuince that the holy Ghost is God in very déede and by nature and that he is of one substaunce and of one continuaunce with God the Father and the sonne But a more plenteous and full declaracion of this doctrine may bée fetched out of the place that concerneth the holy Ghost Vppon the .xj. Sunday after Trinitie ¶ The Epistle j. Cor. xv BRethren as perteyning to the Gospell which I preached vnto you whiche ye haue also accepted and in the which ye continue by the which ye are also saued I do you to wit after what maner I preached vnto you yf ye kepe it except ye haue beleeued in vaine For first of all I deliuered vnto you that which I receyued how that Christ died for our sinnes agreeing to the scriptures and that he was buryed and that he rose ageyne the thirde day according to the scriptures And that he was seene of Cephas then of the twelue After that he was seene of moe than fiue hundreth brethren at once of whiche many remayne vnto this day and many are fallen a sleepe After that appeared he too Iames then to all the Apostles And laste of all he was seene of me as of one that was borne out of due time For I am the least of the Apostles whiche am not worthy to bee called an Apostle bycause I haue persecuted the cōgregacion of God. But by the grace of God I am that I am And his grace which is in me was not in vayne But I laboured more aboundantly than they all yet not I but the grace of God whiche is with me Therfore whether it were I or they so wee preached and so ye haue beleeued The disposement ALl the whole xv Chapter of the firste Epistle too the Corinthians perteyneth too those kinde of cases that instructe For it is a doctrine concerning the resurrection of the dead And the partes of the whole discourse are thrée 1. Whither there shall bée any rysing ageyn of the dead 2. What manner of rysing that shall bée or what maner a bodyes they shall rise withall 3. What is the cause of the rising ageyne of our bodies that is to wit the death and resurrection of Christe whereby he hath swalowed vp our sinne and death restored lyfe and glorie euerlasting to his Church The firste parte of this discourse namely that there shall bée a rising ageyn of the dead is confirmed by Paule with foure reasons of the whiche the firste in this dayes Epistle is taken of the efficient cause Christ hauing bin dead is risen ageyn Ergo wée also shall ryse ageyn He proueth the antecedent first by the holy scripture as Psal xv Esa. liij Ose vj. and also by the story of Ionas And secondly by the record of many that with theyr eyes saw Christ risen from death For Christe the same day that he rose ageyne to lyfe appeared first too Marie Mawdline alone Iohn xx Mar. xvj Secondly to the rest of the womē togither Mat. xxviij Thirdly too the twoo men that were going intoo the féeldes whom the Apostles beléeued not Mar. xvj Fourthly too Simon Peter or Cephas Luk. xxiiij j. Cor. xv And sixthly to all the Apostles at once as
enlightned with Antithesies examples will bring forth plenteousnesse of matter both manifest and ample Not as vnwise folke men without the true knowledge of God and without the feare of God and fayth Redeeming the time neglecte not onely occasion of walking warely or of liuing godlyly and honestly or of deseruing well at other mens handes or els purchase oportunitie of atteyning the true knowledge of God euerlasting lyfe euen with the losse of all that yée haue Bycause the dayes are euill by reason of the malice and miserie of men It is a figure called Synecdoche wherin the thing that conteyneth is put for the thing that is conteyned For the dayes are good but men that liue in those dayes are euill and wretched Therfore let passe no occasion of liuing godlily and of dooing things acceptable too God to the welfare of men neyther suffer your selues to be plucked away from God by the most corrupt maliciousnesse of this age There happen many lettes many allurementes leude lustes which hale men away from true godlinesie But redéeme yée the time fighte ageynst these impedimentes and walke warely Not like fooles that is to say as folke ignorant of God and voyd of fayth and true godlinesse But as those that vnderstand what is the will of the Lord that is to wit which is reueled in Gods woord to whome as to a rule wée must referre all the deuises and dooings of our life This is the will of the Father that euery one that beléeueth in the sonne should haue lyfe euerlasting This is Gods will euen your holynesse that yée should not liue like the Gentiles that know not God. The second place BE not drunken with wine wherin is ryottousnesse The The doctrine that concerneth sobrietie the eyght causes for which drunkennesse is to bee eschewed and sobernesse followed may bée set out of the exposition of the vertues of the sixth commaundement The Gréeke woorde Asotia ryottousnesse comprehendeth excesse of fare wastfulnesse wantonnesse vncleane talke chamberings scoldings braulings quarrelinges manquellings and to be short a Cyclopish life ordinarie to dronken folke such as was the excesse or cyclopish life of Alexander the greate described by Plutarche pag. xlj And Cicero in his booke De finibus sayeth I like not of these belly goddes tha◠shall spew into my dish and must bée caried away from the table which fall to cramming them selues fresh and fasting ageyne the next morow The third place Singing Psalmes Himnes and spiritual songs vnto the Lord. Of songs and Musick◠GOd hath put intoo man the knowledge of numbers and tunes and in all ages would haue his doctrine and prayses too bée comprehended in verses and that musicke should bée vsed in his holy seruice chéefly for this cause that the true doctrine concerning God and all the exhortacions comforts prayses thankesgeuing being included in numbers verses or songs might the easlyer bée imprinted in mēs minds sinke déeplyer into their harts kindle more feruent motions of Godlinesse For al folke do more desirously take and with greater pleasure lerne more stedfastly kéepe in mind verses than prose Such an aliance haue our soules with harmonie nūber euen by nature And sith that for this commoditie chéefly singing is wont to be vsed that the holy woordes may sinke the déeper into the mindes of the héerers and kindle more earnest motions in their hartes It were good to reteyne Musicke in Churches not ouer cunning and curious but simple and graue so as the woordes that are knit in number might be hard and vnderstood of the common people Wée sée that both in the Church and also among the Heathen who conterfeyted the example of the first Fathers the doctrine concerning God and other good thinges and thankesgiuings and prayses of God were comprised in verses to be sung in holy seruice and els where The chéef Poetes of such Himnes and songs were Moyses Dauid Asaph the sonnes of Chora Heman Salomon Esay Ieremie c. And in our age God hath raysed vp Luther who as our Orpheus of Germanie hath comprised in Dutch verse the summe of Christian doctrine the holy stories the chéef of Dauids Psalmes hath added to thē so trim and fit notes and so apt to stirre vp mens affections that not onely they bée sung with exceeding pleasure and delight but also perce wondrously intoo the mindes and hartes of the héerers and kindle affections of true godlinesse faith gladnesse and earnest ioy in mens brests as by the note of the Song Christe lag in todes banden c. All the godly euen though they giue but meane héede may easly iudge And forasmuch as S. Basill in his preface to the Psalter hath spoken right grauely concerning this profitablenesse of Musike I will translate the whole place and write it hereunto Psalmes do with a certeine weltuned delightfulnesse and pleasure endue the minde with wholsome doctrine and wisdome For in asmuch as the holy Ghost saw that mankind could hardly bée bent to godlinesse and vertue bycause it neglecteth the manner of liuing well and is caried headlong vnto pleasure He mingled the delightfulnesse of melody with his precepts of instruction to the intent that with the swéetnesse of the delight the doctrine of God profitable thinges might slip into mens mindes according to the custome of wise Phisicians who season the mouth of the cup with a little honny when they minister any sowre medicine to a sicke body For this cause therfore was this fine writing of the Psalmes in méeter deuised that such as are youthfull both in yeares and vertue might in theyr owne opinion sing and in very déede instruct their minds For there is not any of the frantike sort that when he departeth out of the church home to his house doth easly beare away with sinne any Apostolicall or Propheticall precepte But as for the sayinges of the Psalmes they both sing them at home with delight and beare them about with thē to the market many beyng starke mad for anger as soone as they beare the tune of Psalmes that delight them returne home well at ease and quiet in themselues the féerce and heady motions of theyr minds are assuaged with singing Psalmes bring calmnesse to the minde alaying the troublesome waues of mēs thoughts settleth quietnesse in their barts méekeneth the sturdinesse of the mind restreyneth headynesse boweth ment to myldenesse and sobernesie procureth fréendship setteth folkes at one that were at variaunce and reconcileth enemies For who wil take him any longer for his foe with whom he hath with one voyce spoken vnto God therefore singing of Psalmes yeeldeth a most souereyne benefite namely mutuall loue in yelding harmonie as it were a certeine bande to knit mens mindes togither and the tune of one queere linketh togither the whole Church Psalmes chace a way féendes procure the help of Angels driue away feares of the nighte asswage
another place bring foorth frutes woorthy repentance that is too say agréeing too repentance that you may please him in all things or that you may please him thorowly Heere is too bée told howe good woorkes please god Which thing is declared in these foure Articles First the persone that bringeth foorth the frutes of good woorkes must bée Gods fauoure for Chryste the Mediatours sake by fayth For without Fayth it is impossible too please god Ebr. xj And all that is not of fayth is sinne Rom. xiiij 2 Wée must acknowledge that many inward sinnes sticke still in vs whiche are a let that our good woorkes are not perfect ne please God of their owne woorthynesse For there is no rightuouse man vppon the earth that dooth good and sinneth not 3 Yet notwithstaÌ„ding wée must bée fully persuaded that it is Gods will that wée should walke agréeably too his wil and yéeld frute in all kynds of goods woorks 4 These good woorkes or new begoonne obedieÌ„ce please God not of their owne woorthynesse but for Chryst the Mediatours sake through faith out of which as out of the trée of all good woorkes spring all good frutes This then is the true woorthinesse of good woorks that they bée Gods seruices and sacrifises acceptable too God through Chryst j. Pet. y. Offer yée spirituall sacrifises acceptable too GOD through Iesus Chryst Paule in this place reckeneth vp six good woorks of which may bée spoken in order The first is the true acknowledging of GOD or faith which is the piller and foundation of all the reste of the vertues The second is Manlynesse or Constancie and Perseuerance whiche continueth in the true knowledge of God and in faith vntoo the houre of death and by the almightie power of God valiantly ouercommeth the Diuels craftes the assaultes of corrupted nature and the outrages of Tyrants The third and fourth are Patience and Longsufferance which calmly outweareth the miseries that accompanie the profession of the Gospell and is not discouraged with continuance of long delay so as it should fret and repyne at God or séeke for other vnlawfull helpes Concerning these vertues is spokeÌ„ alredy in the first and fifth commaundement The fifth is Ioyfulnesse of conscience settling and delighting in God which perteyneth to the first coÌ„mandment The sixth is thanksgiuing wherof I haue spoken in the second commaundement The third place Of Christs benefits or of remission of sinnes and Iustification PAule sayeth VVhich hath made vs mete to be partakers of the lot of saincts in light that is too say who of his owne frée goodnesse and mercy and not thorough our power or for our deseruings hath made vs méete to becom partakers of the lyght or true knowledge of his Gospell and of the lot of the saintes or of the inheritance of lyfe and glorie euerlasting â–ª such shal be bestowed vpon al saintes who hath deliuered vs out of the power of darknesse that is to say of sinne and death wherthrough the diuel kepte all mankynd oppressed in most miserable thraldome and translated vs into the kingdom of his dere son that is to say hath adopted vs to bée the sonnes of God for his déere beloued sonnes sake by whome we haue redemption through his bloud that is to wit forgiuenesse of sinnes This sentence comprehendeth in singular lyghtsomnesse of woorkes a summe of the doctrine of the Iustification of a christen man and in especially these twoo places First what it is â–ª Iustification is a riddance of a man out of the power of darknesse sin death or it is the forgiuenesse of sins the adopting vs to bée the sons of God and a partnershyp with the saincts in lyght that is to say the inheriting of eternall lyfe lyght ryghtuousnesse and all good things whiche are giuen too the Sainctes for the price which our Lorde Iesus Chryst the son of God hath payed for vs by sheading his owne bloud Secondly what is the enforcing cause or the desert for which we are deliuered redeemed made partakers of this light lot of the godly y is to wit the only blud or passion death of our Lord Iesus Christ the sonne of god It was not the bloud of Abell it was not the bloude of the lamb and of all the sacrifises it was not the bloud of all the martirs and much lesse is it the ceremonies and rites of Moyses or of the munks or of the masse or oure owne vertues and good deedes that do it as is sayd more at large Rom. iij. we are iustified fréely by the grace of god through the redemption made by Iesus Chryst whome God hath set foorth a mercy feate through faith in his bloud Vppon the .xxv. Sunday after Trinitie ¶ The Epistle ij Pet. j. NOt with standing I thinke it mete as long as I am in this tabernacle to stirre you vp by putting you in remembrance forasmuch as I am sure how that the tyme is at hand that I must put of my tabernacle euen as our Lorde Iesus Christ hath shewed me I wilenforce therfore that on euery side ye might haue wherwith to stirre vp the remembrance of these things after my departing For we folowed not deceiuable fables when we opened vnto you the power and coming of our Lorde Iesus Chryst but with our eyes we saw his maiestie euen then verily when he receiued of god the father honor and glory and when ther came such a voyce to him from the excelleÌ„t glory This is my dere beloued son in whom I haue delite This voyce wee harde when it came from heauen being wyth him in the holy mount Wee haue also a ryght sure woorde of prophesy wherevnto if yee take heede as vntoâ— a lyght that shyneth in a darke place yee doo well vntill the day dawne and the day starte aryse in youre hartes See that yee fyrste knowe thys that no prophecie in the Scripture hath any priuate interpretation For the Scripture came neuet by the will of manâ— but holy men of God spake as they were moued by the holy ghost The disposement THis epistle is partly persuasiue and partly in structiue The proposition and summe of it is this I counsel you to reteyne stedfastly the true doctrine concerning Chryst deliuered by the Prophets and Apostles which is the only fountayn and rule of the true religion and of oure euerlasting saluation The cheef places of doctrine are these FIrst it belongeth to the duetie of a faithfull Bishop too repete oft and to beate into the heads of his héerers the sum of the true doctrin and to admonish and exhort them continually that they kéep it pure and vn corrupt vnto the last gaspe of theirly â—â— and that they eschue false teachers The second and principal is that there is but one true religion and doctrine concerning GOD which is vttered in the writings of the prophets and Apostles whiche all the Godly are bound diligently to
and by al meanes too embrace and hold fast the benefites that are offered in the same For the lyght of the gospell shyneth not at all tymes among the Iewes and the Gentyles But sometymes the blynd and sorowfull darknesse of not knowing the Gospell ouerdreepeth the greatest part of mankynde as before the comming of Chryst many hundred yéeres the Gentyles were left in ignorance of the Gospel Yea and among the Iewes also the lyght of the true Doctrine was for the more part quenched quite out And now also the wickednesse and vnthankfulnesse of men is punished with the blindnesse and outrages of Mahomet the Pope Therefore let vs acknowledge the exceeding great benefit of God that in this our time when the world is at the last cast he hath kindled agein so cléere and notable a lyght of his gospell concerning the office and benefites of Chryst our euerlasting saluation And let vs not like thanklesse persons hold skorne of gods so great gift but let vs with singuler watchfulnesse diligence and héede endeuer too embrace it hold it faste and spred it abrode For doutlesse as Plato sayth of another kynd of Doctrine There came neuer neither shall there come a greater gift And if the present oportunitie bée neglected and despysed within a whyle after there will folow new darkenesse and confusions of opinions Wherefore séeing that the lyght of the true Doctrine shyneth now among vs and that the Gospell of saluation is neerer or better knowne too vs than too our fathers let vs with all héede and watchfulnesse kéepe it For by the Gospell are such benefites offered vntoo vs as no other Doctrine is able too giue vs. Admit that Philosophie bée the guide of lyfe admit it bée the sercher of truth the expulser of vyce the foūder of lawes and the mistresse of manners and discipline as Cicero saith Admit that Eloquence bée the Quéene of al worldly things Bée it that a Troian is comparable too many other Yet doo all these Artes serue only for the darke nyght of this mortal lyfe neyther can they bring true lyght and eternall saluation The Gospel only is the power of God that woorketh saluation too euery one that beléeueth For by the Gospell and none otherwyse dooth God shewe his mightie operation in vs kindling in our mindes the day or light of the true knowledge of God and of true fayth and prayer giuing vs eternal saluation that is too say deliuerance from sinne from Gods wrath and from euerlasting death and new rightuousnesse lyfe ioy and glory euerlasting These heauenly and perpetuall benefites are offered too vs by the Gospell according as wée shall speake more at large of the profitablenesse of the Gospell in the Epistle of the next Sunday The second place AFter one and the selfe same manner doo all the Sainctes of all ages the Fathers the Prophets the Iewes and the Gentyles obteine eternal saluation that is too wit for the only son of Gods sake our Lord Iesus Chryst through fayth as it is plainly sayd Act. iiij There is not any other name giuē vntoo men vnder heauen wherin wée must bée saued Act. xv Wée beléeue our selues to be saued by the grace of our Lord Iesus Chryst as our fathers were And of Abraham it is expresly said Abraham saw my day And agein Abraham beléeued God and it was imputed too him for ryghtuousnesse VVhy then dooth Paule say that saluation is neerer too vs now than when we beleeued I answer for thrée causes First bicause Chryste the author giuer of euerlasting life whom the father 's looked for too come is now come in the sight of the world Secondly bicause a greater and bryghter light of the Gospel is kindled and spred further abrode now than before Chrystes comming And wee sée that the very Apostles did not cléerly perceiue before Chrystes resurrection what manner of kingdome Chrystes kingdome should bée And thirdly bicause the Gentyles also were called too the felowshippe of euerlasting saluation by the vniuersall preaching of the Gospell The third place PAule enlyghteneth his exhortation too new obedyence or a lyfe agreeable too the Gospel by an Allegorie of the light or of the day and of darknesse which Allegorie he vnfoldeth somewhat at large j. thess. v. Eph. iiij and .v. Concerning the causes that should moue vs too folowe good works earnestly and concerning the seueral sinnes which Paule warneth vs too shun in this place an exposition may bée fetched out of the place that entreateth of good woorkes and out of the exposition of the ten commaundements I will but shew the harder phrases at this tyme. Let vs lay aside the woorkes of darknesse that is too say ignorance of God carelessenesse which neglecteth the doctrine of the Gospell and euerlasting saluation all sinfull lustes and all outward offences fighting ageinst the law of God. And let vs put on the armor of lyght that is too wit true knowledge of God true fayth inuocation studie and profession of the true Doctrine patience lowlynesse hope and the rest of the weapons that are néedefull for the mayntenance of the honor of true godlynesse for the disappoynting of the diuels policies and for the repressing of the headinesse of sinfull nature all which Paule describeth Eph. vj. As in the day that is too say in the cléere knowledge of the Doctrine of the Gospell and in true fayth grounded vppon Chryst VValking after a comely sort That is too say let vs frame the purposes and dooings of our lyfe or let vs liue as it becommeth vs or as agréeth with the will woord of God. Not in feasting The Gréeke woord Comois signifieth drūken feastes ribaudly songes and wanton daunsings such as are woont too bée vsed by wildheaded and wanton yoongmen The contrarie vertue is sobrietie or stayednesse and shamefastnesse which perteyneth too the sixth commaundement Neyther in chambering and wantonnesse The latin word Lasciuia wantonnesse signifyeth a forewardnesse too iolitie gaming 's and diuersitie of pleasures which notwithstanding is not matched with craftynesse and desire to doo harm like horses which waring lustie through ouermuche rest and feeding become coltish and fall too kicking and winsing And Appius in Liuie sayeth that the common people doo rather ware wanton than cruell But the Gréeke woord Aselgia signifyeth somewhat more namely a more leaud and ruffianly sausinesse and reproche offered in the way of dishonestie It appéereth that Paule in this place speaketh of the filthinesse and vnclennesse whereuntoo the contrary vertue is chastitie perteyning too the sixth commaundement Neyther in stryfe and enuying or spytefulnesse The contrarie vertues are méekenesse desire of concord and modestie or mildnesse of which is spoken in the fourth and fifth commaundements Put on the Lord Iesus that is to wit in receiuing by faith the imputation of Chrystes ryghtuousnesse where withall our sinnes bée couered as with a cleane garment And agein by folowing Chrystes example in
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
vntoo god This dooth Marie garnish with singular lightsomnesse of woordes as it were with an exposition For too yéeld thankes is not onely with wagging of the lippes and with woordes but also with the mynd and the whole hart too acknowledge confesse and publishe that wée haue receyued a benefite at another mannes hand and in respect thereof too submit our selues with our whole hart vntoo him and on our behalfe too obey him and doo him good agein Thus therefore dooth Marie begin My soule dooth magnifie the Lord and my spirite hath reioyced in God my Sauiour that is too say with my whole harte doo I publish this excéeding great benefite of God which he hath bestowed in sending his sonne the Sauiour of the Churche Neyther doo I thanke God with my lippes onely but with my whole soule and with all the motions of my soule quickened vp by the haly Ghoste couet I too shewe the excéeding great gladnesse and thankfulnesse of my harte which triumpheth for ioy and too set out God my Sauiour that he may bée magnified that is that he may bée bruted abrode too bée great and to haue bestowed a singular benefite vppon vs and bée glorified for so dooing and that many men which shall bée borne of mée his lowly handmayd too the true knowledge of GOD and of his sonne our Sauiour may bee allured too acknowledge him and set foorth his prayses For he hath looked vpon the lowlynesse of his handmayd For behold from hencefoorth all Generations shall call mee blissed It reckeneth vp the benefites which God graunteth both too Marie priuately and too the whole Church I yéeld thanks vntoo GOD that out of all mankynde he hath chosen mee a wretched and despysed Handmayd too this hygh honour too bée the mother of his owne sonne our Lorde Iesus Chryste oure Sauiour and that he loueth and defendeth the whole humble and despysed Churche voutsauing eternall saluation vppon it First and formost let the Hebrew phrase bée considered wherein is an ordinarie matter by exchaunge too put the preterperfecttence of the Indicatiue mode for the present-tence which the Hebrews vtterly want Therfore all these spéeches of the preter perfecttence he hath regarded the lowlynesse he hath shewed power with his arme he hath put downe the mightie from their seate he hath exalted the hūble c. are too bee vnderstood of the presenttence GOD alwayes regardeth his humble Churche he preserueth his Church mightily at all times he putteth downe or casteth downe Tyrants and he exalteth or lifteth vp the humble and méeke Secondly woordes of perceyuerance or woords expressing the senses among the Hebrewes signifie not onely the perceyuerance in the mynd or sense but also the verye motions or affectiōs of the hart which accompanie such perceyuerāce Gene. iiij The Lorde looked vppon Abel and his offerings that is too say he did not only behold Abel and his offerings but also loued them allowed them accepted them mercifully liked well of him c. So likewyse in this place he looked vppon the lowlynesse of his handmayde is as much too say as hée not only beholdeth mée with his eyes but also loueth mée regardeth mée cherisheth mée helpeth mée defendeth mée yea and with excéeding great benefits decketh both mée and also his humble and despysed Church Thirdly the Hebrewes are woont too vtter the Adiectiue and the Substātiue in this wyse that they put the one of thē in the Genitiue case and the other in any other case whatsoeuer the maner of spéeche requireth as in this place he hath looked vppon the lowlynesse of his handmayd is as much too say as he hath looked vppon his lowly handmayd that is too say his handmayd that is brought down too the ground vyle and despysed For lowlynesse in this place importeth not the vertue which otherwyse is called humblenesse but an abasing of state and a vylenesse of condition such as is the case of an abiect or outcast among men For hee that is mightie hath doone great things too mee and holy is his name There is no greater or more wonderfull woorke than for GOD too bée conceyued and borne of a Virgine Too brynge thys great and vnspeakable woorke of GOD too passe Mary declareth hirselfe too bee chosen out of all mankynde not for any merites vertues or holynesse of hir owne but shée acknowledgeth that GOD onely is holy that is too saye cleane pure and voyde of all sinne and blemish perfectly ryghtuouse soothfast and good who was induced of hys owne incomparable goodnesse and mercie too sende his owne wel béeloued sonne Hee that is mightye that is too say Almyghtye GOD. For the Incarnation of the sonne of GOD is one of the chéefest woorkes of Gods almightinesse whiche ioyntly toogither with Gods truthe is the foundation of all the Articles of our fayth And holy is his name that is too say he him selfe is holy And his mercie is from generation too generation too them that feare him That is too wit his mercie promysed for Chryst the Mediatours sake is perpetuall and set open too all men and stable and firme at all tymes GOD being led with singular goodnesse and loue towardes mankynde receyueth all that resort too him too fauour and inheritance of eternall lyfe And in this lyfe decketh them with all benefites both bodily and ghostly Mercie properly signifieth the vertue whiche is touched with the féeling of another bodyes gréef and is sorie that other folkes fare amisse and vppon probable reason succoureth those that bée in distresse eyther of frée goodnesse releasing somewhat of extréeme rigour as when GOD pityeth mankynde else for ryghtes sake as when good and gitlesse men are vexed or troubled with wrongfull displeasures Nowe where so euer mention is made of Gods mercie in the Psalmes and the Prophetes alwayes the promise concerning Chryst is too bée added for whose sake GOD is mercifull too vs vnwoorthye persones defyled with much lothsome filthynesse as in the Psalm lj Haue mercie vppon mée O GOD according too thy great mercie namely whiche is promised fréely for oure Lorde Iesus Chryste the Mediators sake Psal Cij The mercie of the Lorde endureth for euer and euer namely whiche is promised for his sonne the mediatours sake Besides this also mercie is oftentymes vsed in the Prophets for benefiting or for the dueties of charitie For all the benefites or duties of charitie that are doone too our neyghbour must procéede of true mercie and loue as in this ordinarie saying I will haue mercie and not sacrifise that is too saye I require the duties of charitie and well dooing more than sacrifise Too them that feare him that is too say whiche acknowledge their owne sinnes and flée vntoo Chryst the Mediator by faith and in the same faith begin new obedience agréeing with the will and woord of god For the feare of God by the figure Synecdoche comprehendeth the whole seruice of god Yet is not Gods mercie