AN INTRODVCTION into the Bookes of the Prophets and Apostles Written by Peter Palladius Doctor of Diuinity and Byshop of Rochil Faithfully translated out of Latin into English By Edw. Vaughan LONDON Printed by G. S. for William Holme dwelling vpon Ludgate hil at the signe of the Lambe 1598. To the Right Honorable and vertuous Lady Elizabeth Russel Dowger HAuing duly and dutifully considered the powerfull prouidence of the Almighty I finde of al creatures in the earth that are humble and harmeles his Maiesty hath recommended vnto vs the Lambe to signifie Iesus Christ our Redeemer Of all Creatures in the Ayre that are mylde and chast he hath recommended vnto vs the the Doue to signifie the Holy ghost our sanctifier Euen so right Ho Lady of all bookes that are Authenticall and ancient and of all books that are profitable and true this maiestical Creator hath recommended to our studies for the ground-worke of Religion the book of his Couenant comprehending all things that euer was al things that now is al thinges that euer wil bee to come in heauen coÌ„cerning his Deity in earth coÌ„cerning his elect in hel concerning the damned There was two waights in the holy sanctuary the one called Stater a ballance to weigh all things beloÌ„ging to the common weale the other Siclum a sickle which was to wey al things belonging to the Temple shewing thereby that al things whatsoeuer do apertain either to gods glory or our good are to be mesured proportioned by the same book God said to Moses Take sweet spices pure Mirth Calamos c. then offer wherein also he plainly shewes that al kind of seruing his Maiestie all professions wherby we liue haue our beeing are excluded as things not sanctified according to this book And yet good Ho Lady mistresse I say most wise meÌ„ seeâ— that few do read it fewer regard it fewest of al do frame their liues according vnto it It is as rare a a thing to see noble womeÌ„ men of great place to haue the Bible in their hands to order their coÌ„uersation accordingly as to see a man of plesant possessions sel all he hath and giue it to the poor or to see a Camel go thrugh the eye of a needle By how much the more right Ho are you to be admyred and had as a wonder in this world for your darely endeuours after Diuinity for your knowledge in the holy tongs especially for your careful practise therof at home amongst your houshold and abroad amongest the distressed Saints As the people of the captiuity could not discerne the sound of the shout for ioy from the noyse of the weeping when the foundation of the teÌ„ple was laid euen so the greatnesse of your greese with continual study at home cannot be discerned from the greatnes of then ioy whome yee releeue abroad Your Ho hath constantly continued hitherto proceed I pray you Rule on right Ho good luck haue you good La in the name of the Lord. As the Iewes finished the Temple with weapons in one haÌ„d and nowels in the other hand so I pray god you may finish your faith vnto death with your booke moue hand your aliues in the other I must be forced to cease keeping the limitation of the Printer Only desiring your Ho to accept of this my labor which I offâ—r vnto your La before all others as a token of my humble duty Protesting that I haue to the vttermost of my power truly tâ—anslated the same not inteÌ„ding your Ho. instruction therein though the original be very profitable for the vnderstanding of the Bible but to instruct the ignorant multitude for whose sake I know your Ho wil patronize it The spirit of him that raised up Iesus from the dead sanctifie you and saue you London Ia 20 1597. Your Ho most humbly in the Lord. Edw. Vaughan An Introduction into the Books of the Prophets and Apostles written by Peter Palladius Doctor of Diuinitie and Bishop of Rochil translated out of Latine into English both faithfully and truely To the Reuerent and worthie man for learning and vertue Maister Peter Palladius doctor of Diuinity and Bishop of Rochil Philip Melancthon wisheth al happinesse IT is good for men oftentimes to call to minde those testimonies which eyther do compell them or allure them to consent vnto the doctrine which GOD hath especially deliuered vnto his church and doth perseuer therein of which sort are Myracles Antiquity a kind of doctrine a myraculous preseruation thereof amidst the ruines of Empyres the constancy of confessors and pledge of Gods spirite in the hart In the first place are reckoned Miracles which are wonders done beyond the course of nature for although the whole course of of nature be both a witnes and a warning of God yet when he preferred his doctrine especially that which goeth beyonde the sight of reason he added singuler deedes beyond the course of nature that it might be known not to be deuised by man but set foorth by the guider of nature and a most mightie creator being distinct froÌ„ the opinions of other nations which miracles do boast of certaine of our owne Miracles but there are other Miracles peculier to the church not to be imitated by any creature as raising the dead to stay the course of the sun the going backe of the sun a virgine to be with childe and others such like These God would haue vs to looke vpon that wee mighte bee throughlie perswaded that the doctrine is giuen by the very ruler of nature Among the miracles I also account the prophetes forsayinges of of Empires other affaires which the wisdome of no creature could certainlye forsee for in that the euent hath been aunswearable vnto them we must confesse that those forsayings were manifested by that diuine spirit that knoweth all thinges In the 2. place is antiquitie named which albeit that it doth not conuince as miracles do yet doth it alure the mindes of men for it is likely that God should from the begining haue laide open himselfe and haue been of this mind that amoÌ„gst men there shuld be alwaies some of whom he might be truelye known and not that al mankind as wretched shuld from the begining be made only for eternal destructioÌ„ Therfore comfortable is that former age and well is that spoken by Tertulian Whatsoeuer is most auncient is most true In like maner doth Iustinus and Clemens confute the Ethnickes that seeing the doctrine of the Church is more ancient then the opinions of the Ethnickes the oppinions that do gain-say it are to be reiected that the bookes of Moses are of more antiquitie then the writinges of the heathens the very order of times Empires do make manifest For no Nation hath a certain obseruation of yeeres from the begining as haue the Eclesiastical books the names of the heathens do also shew that the monuments of the former Church are more auncient for
that the Grecians doe retaine the names of Iapetus Ioue Aeolus and many others not knowing whence they sprong but when the storie of Moses doth shew their kindred we must needes confesse that it is more auncient then the monuments of the Greekes a mightie a famous people was that of the Imerians whose posteritie without all doubt was the Cimbrians but their stocke your Greekes know not which the some of the word doth shew to be Gomer the son of Iaphet Nowe there is a kindered among the Egiptians called in their naturall speech and in the Aâ—rabian tongue Mizrai but bookes doe shew Nizraim to be the son of Cham the first antient among the Greekes were the wars of the Argonians and then of the Troianes but the time course of yeers which the Grecians themselues haue obserued doth shewe that the Troiane warre was not long before Dauid and that Hercules was almost of the same time with Sapson So the names histories of the heathen do testifie that the books of the church are the more auncient which is very necessarie for the studious to consider In the third place wee haue set a kinde of doctrine whereof there are two partes the Law and the Gospell and seeing that the knowledg of the law is graffted in the minds of all men reason in all men is inforced to confesse that it is impossible for any nation to be the people of God which do establish lawes contrary to the law of God but this is the common madnes of all the Gentils to call vpon a multitude of Gods and to deuise monstrous fables of the gods and euen in their lawes to yeeld vnto the filthy confusions of lust Some of them also the murdering of men whordoms and adulteries haue bin thought a good seruing of God Reason therfore enforceth to confesse that in the church the law is taught much better This argument also the olde writers haue vsed in confuting the heathen and howsoeuer the Gospel be not knowne vnto reason yet doth it lay open those things whereof the doctrine of the heathen can speake no certainty and yet it cannot bee denied but that the vnderstanding of theÌ„ is necessary forsomuch as man is the Image of God and is made to knowe and praise the Lorde From whence come so many doubtes in the disagreements of the minde and hart whence is that stubbornnesse of the hart and such a burning desire to sin seeing that yâ— law shineth in yâ— mind Are men made to liue in euerlasting sin mysery what is sin whence comes that vast heap of humane myserye whence are those so manye dissentions about God as whether god doeth heare men or why hee shuld regard them Whether after yâ— bodies are once dead there shal be another life in which shal be a differeÌ„ce betweene good bad What men are Gods temple who he doth heare and helpe Of these so waighty matter what great darknesse is there in all the wisedome of the heathen Howe many furies of the Phylosophers who like the sons of Tytan make war with heauen eyther imagining that there is no prouidence or being God to secondary causes and labour to proue that al sins are of necessity Seeing therfore we must confesse that the doctrine of the causes and remedies of euil is necessary for men and yet the wisdome of the heathen seeth it not truly let vs embrace Gods voice in the church seeing hee hath added great testimony therunto Reason acknowledgeth that the law is no wher purely deliuered but in the church And seeing it is certaine that the voice of God is there let vs heare this doctrin of which the Heathen are inforced to confesse that ther is great ignorance in their religion and doctrine and yet the opening of these questions are necessarye for the knowing of God for the which man was made and for true comfort Therefore that kind of doctrine in the Church is most delightfull to good mindes when the pure fountaines are therof tasted I account not in the Church the Romane tyrants and the Monks their chaÌ„pions who haue dispersed throughout the world their filthy poison for the doctrine of the sonne of God and haue transformed the doctrine of the church into heathenish opinions They pray vnto the dead men they command men to worship their breaden God which they carry about in theyr great solemnity they sel sacrifices for the quicke and dead they make Gods worship stage-like vestures and other delusions and confirme their rouing lusts This wicked rout I cal not the church but them which deliuer the sounde doctrine of God deliuered in the bookes of the Prophets Apostles and in the Creeds Many others also doe corrupt the simple truth and the sleights in disputing are delightful to som as in time past to the Stoicks Epicures Academicks But when wee commende this kind of doctrine we do exclude al corruption and toyes in vaine disputings In the 4. place we account the wonderful preseruation of the church in the midst of the ruines of Empires which although it may be gathered vnder the first testimony that is among myracles yet in this it differs from the former bicause it is a perpetual miracle of the continuall presence of God pertains to that special rule The worde of the Lord abideth for euer and not by the helpe of man as it is written Not in an host nor in strength but in my spirit saith the lord God of boasts In the 5. place is the constancy of Confessors accounted which confirm others 2 waies First bicause it is a mannes myracle wherin God strengthens the weak against fear punishments shews his presents many waies euen in their suffrings Many simple men haue raised the dead and done many wonders 2. Bicause the high minds in such as quietly bear affliction doth shew the gospel is powerfull in them that it is the seed of god as Iohn saith wherby eternal life righteousnes and ioy is begun in them 6 This testimony of the gospel in the faithful doth plainly conuince their minds namely the comfort and ioy which is kindled in theÌ„ by the holy ghost wherof Paul saieth you haue receiued the holy spirit whereby wee cry abbâ— father whereby they see howe in great sorrowe they are comforted which vphold themselues with meditation of the Gospel with prayer as Paule saith The spirit helpeth our infirmity These testimonies must be often thought on especially let vs be careful of the sixt least it be taken from vs by the illusions of mad men as the Anabap. c Steukfeldians boast of false inspirations who setting apart Gods worde pretend their reuellations as I haue found out the lies of many such the examples of Munster shewes the maliciousnes of many Steukfild writeth that God communicates with mens minds without any means from whence he proues the diuine motions are kindled not by meditation of the written doctrin but by a faming of
Redemption 8 The remission of sinnes 9 Vocation 10 The gospel of saluation 11 The spirit of promise 12 Faith 13 Loue. 14 The spirit of wisedome 15 The knowledge of vocation 16 The knowledge of gods power 17 Viuification 18 The calling of the Gentiles 19 The passion of Christ 20 The preaching of peace 21 The church gathered out of the gentiles 22 The minister of the word 23 The loue of Christ 24 The fulnesse of God This is the true and perfect treasure of Christians gathered by the breadth length heigth and depth of the loue of Christ The last part from the 4. chap vnto the end of the Epistle consisteth in these fruites of faith which are 1 Humility 2 Lenity 3 Patience 4 Charity towardes our neighbours in all good guifts 5 Newnesse of life 6 Truth 7 Righteousnesse 8 Benignity 9 Mercy 10 Chastity with coÌ„trary vices which a christian ought to auoid Afterwards giuing of thankes with the information of euery mans estate with a description of a christian souldiour that must fight against spiritual wickednesse through his whole life Whose loynes must be girded with the gyrdle of truth fenced with the brest place of righteousnesse and feet shod with the preparation of the Gospell of peace 〈◊〉 their hands hauing the shielde of faith theyr heades hauing on the helmet of saluation and on their side the sword of the spirit and let his arrowes bee first prayer 2 obsecration 3 Deprecation 4 Carefulnesse 5. Watchfulnes The Epistle to the Philippians THE Epistle to the Philippians written at Rome by Paul being in bondes although it doth not containe the whole disputation as is in the Epistle to the Romanes and Galathians yet it is an excellent horritory Epistle to constancy that the godly may goe forwarde constantly in the righteousnesse of faith Farthermore concerning this Epistle looke for Actes 16. Although Saint Paul first of al giues thankes 2. prayeth 3. admonisheth 4. praiseth 5. comforteth 6. calleth death aduantage 7. desireth to be dissolued 8. exceedingly reioiceth for that he was neare to be offered 9. contendeth euen to the eude 10. boasteth that our Citty is in heauen 11. looketh for the saâ—â—our to come from thence Notwithstâ—nding as there are foure chapters eâ—en so he handleth foure things most chiefly euery one seuerally in a chapter by it selfe In the first Chapter after saluation entrance he setteth himselfe for example and exhortes them to haue patience in afflictions shewing that the afflictions of the godly doe happen vnto them for their good In the second Chapter he exhorteth them to concorde and vnity least they should do any thing through contempt but that they shoulde serue one another thorough humilitye after the example of Christe who humbleth himselfe c. Farthermore he commendes Timothye vnto them and Epaphraditus faithfull ministers of Gods word In the third he exhorteth them that they auoide false teachers of circumcision or mans merites and that they doe followe onely that doctrine which is concerning the righteousnesse of faith in CHRIST againe hee putteth himselfe for an example for them to followe In the fourth he exhorteth them that they doe consist remâ—ine and continue in the same certaine godly and firme doctrine receiued with ioy and peace Furthermore he giues thanks vnto them for theyr guifts faithfully sent according to the rule of his ministery in the worde of God The Epistle to the Collossians THis Epistle is almoste the same with the Epistle to the Ephesians but it is shorter And as the Epistle to the Galathians is a method of the Epistle to the Romans euen so this Epistle is a method of the Epistle to the Ephesians or a certaine compendious order The summe of this Epistle is that nothing is so contrary to faith and our saluation as when we begin to value weigh or prize by mans reason those thinges which are Gods It is deuided into two principall partes euen as the Epistle to the Romans Galathians and Ephesians to wit into the tree and the fruit or into doctrine of faith and Charity The first 2. chap conteyneth not only that the wisdome to know Christe is the difinition of the Gospell and of faith to wit that hee is our Lord our redeemer our God and reconciliator but also setting downe a graue exhortation to this doctrine of the Gospell and a dehoâ—tation from false doctrine which he pursueth most sharpely setting forth like a true Prophet the Pope and his Munkes in their religion concerning Angels and such like against whose traditions he opposeth onely Christ the conqueror and triumpher ouer death sinne and the Deuill The other two chapters containe Admonitions concerning the maners of Christians that they liue a life worthie their profession that they putting off the olde man may put on the new by charitie and the obseruation of Gods word and they conteyne informations of euery thing in housholde matters and of persons in familiar maner in which hee requireth obedience of women of Children and of seruants and Loue Gentlenes and Iustice of youngmen of oldmen and of gouernours Lastly the studdie of praying and certaine familiar thinges as commendations salutations singular precepts of Paule according to his fashion The first Epistle to the Thessalonians AS in the Actes chap. 17. the diligence of the Thessalonians is commended in the searching of the scriptures euen so Paule in this Epistle doth commend their faith and constancy and doth exhort them to perseuerance It is diuided into two principal partes In the first three chapters he is busied in a certaine continuall narration in which he doth not onely commend the Thessalonians First for the receiuing of the Gospel Secondly for the constancy of Faith Thirdly for their patience in persecution Fourthly for the example of Imitation 5 For the publishing of Gods word 6 For the celebration of Faith but also he remembreth or repeateth his labours studies perils striuings conuersations desire or longing carefulnesse prayers to them for example of perseuerance In summe hee reciteth how he behaued himselfe towards them and what hee didde abide and suffer for their example In the two other chapters he first of all dehortes them from vice and doeth exhort them vnto the exercise of good workes Afterwardes he confirms them concerning the resurrection laying theÌ„ downe foure arguments First of death that it is a sleep 2 of the resurrection of Christ 3 the order of the resurrection Fourthly the life euerlasting By which argumentes they may comfort themselues Last of al he speakes of the sodaine comming of the last day in which he exhorteth them to watch adding in the ende an heape of good workes and of good orders by the which a christian life is gouerned The last Epistle to the Thessalonians THis second Epistle is a correction of the sentence or meaning of the first Epistle concerning the last day that is to say we that liue and remaine c. Likewise the day of the Lord is like a theese c.
preacheth by saint Paule not onely to Tymothye but to all the gouernors and teachers of the Church who had receiued the true doctrine of the Gospell Wherefore this Epistle ought to be most deare of very good account and speciall reckoning to the Ministers of the Gospell There are 4. chapters which are thus to be deuided In the first chapter after gratulation he warneth Tymothy First for the stirring vp of the grace of God 2 That he be not ashamed of the gospell of the bondes of Paule 3. To suffer affliction 4 For the retaining of the forme of whol some doctrine 5. to keepe that good which was committed vnto him hee inserteth also an excellent and most Euangelicall saying He that hath sowed vs c. which makes against Iustification by the works for the only grace of God and also commending his office and the house of Onismus against the falling away of the people of Asia from the gospell In the 2. chapter after the commendation of the doctrine chiefely hee exhorteth him to suffer afflictions bringing forth excellent arguments from the reward then hee is exhorted from the contentions and vaine ianglings of men shewing that it is no maruell if the good and euill be together in the church when as in a ritche mans house there are vessels appointed some to honour some to dishonour Last of all in this chapter is chiefelye handled that hee would haue him to deuide rightly the word of trueth least he should confound the lawe and the Gospell in the handling thereof But to vrge the law against the euill the wicked and obstinate that they may be deliuered to the magistrate to be punished or to be excommunicated and to comfort the afflicted and godly with the Gospell In the end of the chapter he sheweth that repentance is the gift of God In the the third chapter to the first perils to weet the falling away of the people of Asia and of others from the gospell of Christ he addeth another perill and setteth foorth false teachers verye largely whom he foretels that shoulde come in the latter daies against whome he exhorteth Tymothie by his constancy he might be profitable also to all his posterity Furthermore as in the former Epistle euen so Paule in this place by the light of Gods spirit foreseeth the impiety of the Bishoppe of Rome and those thinges which haue been done in Rome these 900. yeares In the ende he commendeth the sacred scripture then which commendation nothing can bee more excellently spoken From the fourth chapter he concludeth the Epistle by protestations in which he doth most earnestly charge Tymothie to the worke of an Euangelist shewing that the time of his dissolution was at hand that he had fought a good fight then with some fewe pointes of curtesie he endeth the Epistle he wrote this Epistle out of doubt a little before his martyrdome The Epistle to Tytus ALbeit this Epistle is not such a method as is the Epistle to the Romans yet notwithstanding it containeth the summe briefely of all christian religion in which he first instructeth and informeth teachers so that these three chapt might be deuided according to three principall states to weet Religion Pollicy and Domesticall gouernment or rule of an houshold The last of which he placeth in the middest because for the preseruing thereof God ordained the other two Very fitly was annexed to this information the place of Iustification Againe and again that to the same as to a marke all things might be directed aymed and referred In the first chapter he discerneth Religion and as in the Epistle to Tymothy euen so here hee describeth vnder the name of a Bishop all the ministers of the Gospell what manner of people they ought for to be in life doctrine Now for the faithfull themselues at an other time by reason of false teachers which he paintes out vnto the end of the chapter he sets foorth to beholde their impiety as it were in a glasse in which our Papistes may the more rightly looke into themselues In the second chapter he drawes a table as it were of household manners and he reformeth the life of euery state concerning houshold affaires where vnder the name of Young he admonisheth Tytus himselfe that he should shewe himselfe in all thinges an example of good workes then he sheweth the reason to weet the appearaunce of the grace of God in this that CHRIST gaue himselfe for vs that we should liue in him modestly iustly and godly In the third chapter he giues preceptes concerning pollicy and of obedience to be giuen towards magistrates He teacheth that all subiects are to bee warned by Titus adding therunto great causes out of the Lawe and Gospell to wit that we are all debters to the same Againe bringing in that most excellent place of Iustification wherein he takes away saluation by workes and doth ascribe it to the only mercy of God thorough our mediatour Christ Where he shewes very euidently the forme maner of our redemption That whosoeuer coueteth to bee a new man it is necessarie for him to beleeue and to bee baptized In the end he dehorts to good workes and to auoide foolish and heretical questions The Epistle of Paule to Philemon THis Epistle shewes the wonderfull loue of Paule towardes his neighbour in this that he studied to reconcile Onisemus to his maister Phylemon with great humility of minde and with sweet wordes first he commends Philemons faith and charity Afterwards he puts forth his petition for Onesimus being conuerted to the faith Last of al with sweete affections hee takes vppon himselfe the faulte of Onisemus doeth reconcile him to his maister not now as a seruant but as a deare beloued brother in Christ a great example of charity and study of concord in Paule The Epistle to the Hebrues ALthough it bee doubtfull whether this bee the Epistle of saint Paule because of some places in the 9 10 and 12 chapters Out of the which it is prooued by some that it was not Paule that wrote it Yes neuer thelesse the Epistle hath the authoritye of the holye Ghost as appeares by the scope therof He deliuers plainly christ to be true God and true manne yea our onely sâ—â—â—our and redeemer and the greater part of the Epistle stands on comparison by which it conuinceth the Lord of all namely Christ the naturall and euerlasting sonne of God He compares Christ 1 with the Angels chap. 1 2. 2 with the Moses chap. 3 and 4. 3 with the Aron chap. 5. 4 with the Melchisedeth chap. 6 and 7. 5 with the Sacrifices of the law 8.9 10. It hath 13. chapters which for the better declaration of them though not altogither exactly may be thus deuided In the first two chapters after his entrance wherein he briefly describeth the diuinity and humanitye of Christ and shewes him to be much more excellent then the Angels by nine argumentes in which he preached Christ to
be God the euerlasting Creator and preferring his Gospell before the preaching of the Law moke away the obiections that are made This is the principall proposition of this Epistle and all tend vnto this end that the Iewes to whom he writes leaning Iudaisme should put their hope assuredly in Christ In the third and fourth chapters hee preacheth Christ to be much more excel lent than Moses by making comparison By and by he applyeth the time of the Gospell vnto that which is in the ninth Psalme called to day with an horrible threatning by their example whoe for their incredulity perished in the wildernesse being shut out from the rest in the land of Canaan In the fift sixt and seuenth he begins to describe Christ to be a priest by comparing him with Aron and with Melchisedech In the ende of the fift chapter for the slothfulnesse and dulnesse of the Iewes a dangerous dissession whose description he seemeth willingly to passe In the sixt chapter it seemeth that a place of repentance is denied to an offender to strike a terror into the obstinate In the seuenth chapter he describeth commendeth Melchisedech in which he extolleth the priesthood of Christ In the eight nine and ten he shewes by many graue arguments Christ to be the onely priest and the onely sacrifice for our sinnes which he prefers before al Legal sacrifices calling it the newe Testament out of the 13. chapter of Ieremy Afterwardes he reckoneth the part◠of the Tabernacle chapter 9. that is to wit The gate or portch the holy place and the holy of holiest with their significations In which figures he applies the bloud of Christ purifying the consciences He cals Christ the Mediator of the New testament signifieng the bloud of Christ to be powred out in the new Testament for the remission of sinnes Last of all by repetition hee amplifyeth the same that is to wit The sacrifices of Christe with the sacrifices Leuiticall Psal 39 and 31. chapt At length hee concludes this whole place by an exhortation to settle confidence in the bloud of Christe and performes the duties of mutuall loue by good workes making preparation to the chap. following In the 11 12 and 13 he commendes by examples the faith of the Patriarkes and of other saintes of the old testamant Then hee ioyneth an exhortation for the fruits of Faith patience discipline peace sanctification true repentance obediēce towards the word of the Gospel not only bringing the example of Christ but also threateninges out of the olde Testament In the last chap he reckoneth a heape of good workes with an exhortation to auoide false doctrine and with an exhortation to confesse the true doctrine of Iesus Christ to giue thankes The Epistle of Iames. SOme men thinke that this Epistle is not written by Iames the Apostle which was slaine by Herod not onely because of that place cited out of Genesis concerning Abraham for the Iustification of works contrary to the analogie of Faith but also for other places taken out of the epistle of Peter and Paule and of this Epistle mixed heere and there It is not a methodical epistle as other saye neyther doth it containe one certaine matter but as a man may say dissolued or vnloynted scopes that is to say Sentences not agreeing in order amongst themselues And the summe is that hee vrgeth the Law and good workes against secure carelesse men and boasters of faith with our good workes There are fiue chapters which are thus to be discerned In the first chapt he proponeth parcicularly these 8. sentences 1 Patience is to be shewed in aduersity 2 Diuine wisedome to bee desired of God 3 Wee muste beleeue without wauering 4 We must vse riches rightly 5 And suffer tentations which do rise from concupiscence 6 To heare the heauenlye worde diligently 7 And do good workes being the effect of the word 8 To liue in true religion In the second chapter he handleth onely two thinges the one that poore Christians be not contemned seeing that faith in Iesus Christ dooth not suffer the exception of persons the other concerning good workes by the which faith towards God and our neighbour is shewed as this place is a collation betwixt man and man not betwixt God man where faith only iustifieth whe he faith shew me thy faith by thy works If any do not thus vnderstand Iames. but wil wrest this his sentence to Iustification which auailes before God hee takes away the analogye of faith And the Epistle of Paule to the Romanes which seeing it is absurd the sentence of Iames may admit a profitable interpretation and the analogie of Faith Otherwise places or examples out of Genesis or of the booke of Ioshua concerning iustification might bee cited directly against natural sence of scripture concerning Iustification In the thirde chapter are also twoe places wel handled of the which one is the restraint of the toung that he teach not false doctrine which is to arrogate and vsurpe to himselfe magistracye in the holy scriptures aboue the holy ghost the true teacher and maister whose disciples are all true teachers in the church The other place is concerning the diuine wisdome which is in the doctrine Lawe and Gospel the very light of faith in our mindes and the beginner of obedience agreeing with the law of god according to this saying Thy worde is a lanterne vnto my feet In the fourth chapter there are forewarninges concerning vertues in euery commandement of the Tables as in one knot or heape bound together 1 Concerning the auoiding of contention 2 Of pleasures or desires 3 Concerning prayer 4 The auoiding of adultery 5 Of pride and humility 6 Concerning obedience towardes God and so forth vnto the end of the chapter In the fift chapter he chiefly inueyeth against those that doe abuse their riches I hen hee exhorteth the godly to patience and sufferance and hee dehorts them from the custome of swearinge Then hee perswadeth to haue a care of the weake and to pray one for another Last of all he exhortes to prayer and he commends it by the example of Elias In the end he shewes the true effect of conuersion The first Epistle of PETER THis Epistle is truely Apostolicall as of him which being asked of Christ who he was answered Thou art Christ the son of God Mathew 16. Againe to whom shal we goe thou hast the words of eternall lyfe Iohn 6. For it hath a sweet sauour of the same confession with constancy and sincerity in Faith For he confesseth Christ syncetely taking away saluation from our merits and deliuering the true knoledge of Christ in which he would haue al the Gentiles that are conuerted vnto whom he writes to goe forwarde constantly and to increase from day to day so as they may answer in their liues maners and conuersations to the Gospell of what state soeuer they bee as those whom he numbreth 1 The Subiects 2 The Seruants 3 The Women 4 The