the labours of the day defend infantes are an ornament too men giue comfort to old folke decke women with coÌ„linesse replenish deserts with inhabiters accustome men to modestie in their meetings instruct yong beginners in their firste principles help those that haue profited with further aduauntage and strengthen those that be perfect The Psalmes are the common voyce of the Church they beautify the feastfull dayes and they woorke that sorowfulnesse which is according vnto God for they are able to wrest teares euen out of a stony harte To sing Psalmes is an Angelike office a heauenly ministracion and a spiritual perfume O woÌ„derful deuice of a most wise schoolemaster who would haue vs learne profitable things by singing Therefore are his preceptes fastned the surer in our mindes For nothing that is learned by compulsion continueth long in memorie But y which entereth with some swéete kind of delectacion doth settle more stedfastly and roote more déepely For what is it that a man shall not learne out of the Psalmes From thence ye may fetch the assured stoutnesse of harte from thence shall ye draw true rightuousnesse modestie grauitie perfect wisdome the true maner of repentance patience all kind of good things Héere is perfect diuinitie héere is propheâ—ying of Christes coÌ„ming in the flesh threatuing of the last iudgement hope of resurrection feare of punishmentes promises of glorie reuelacions of mysteries All these things are layde vp in the treasurie of the Psalmbooke as in a most large storehouse The fourth place IT entreateth of thankesgeuing wherewithall God is too bée magnified for all his heauenly benefites with a true harte and a liuely voyce in loudsounded songs and Hymnes Moreouer concerning lowlinesse and the feare of â–ª God there may bée declaracions fet out of the rules of life or out of the exposition of the vertues of the first and second Commanndement Vppon the .xxj. Sunday after Trinitie ¶ The Epistle Ephes vj. MY Brethren bee strong through the Lorde and through the power of his might Putte on all the armour of God that ye may stand ageinst all the assaultes of the Diuell for we wrestle not ageynst bloude and flesh but ageynst rule ageynste power ageynst worldly rulers euen gouernours of the darknes of this world ageynst spirituall craftines in heauenly things VVherefore take vnto you the whole armour of God that yee may bee able to resist in the euill day and stande perfecte in all things Stand therfore and your loynes gyrde with the truth hauing on the breste plate of rightuousnesse and hauing shoos on your feete that ye may be prepared for the Gospell of peace Aboue all take to you the shield of fayth wherwith ye may quench all the fiery dartes of the wicked And take the helmet of saluacion the sword of the spirit which is the worde of god And pray alwayes with all maner of prayer and supplication in the spirite and watch thereunto with all instance and supplication for all sainctes and for me that vtteraunce may be giuen vnto me that I may open my mouth fâ—eely to vtter the secretes of my Gospell wherof I am a messanger in bondes that therin I may speake freely as I ought to speake The di sposement IT is that kind of cases that are persuasiue For it is an exhortacion to the godly to continue stedfastely in true godlinesse or in the acknowledgement of God in faith and to fortifie and strengthen their hartes ageynst the assaultes of the Diuell of naughty nature of Heretikes of Tyrauntes And Paule enlargeth and garnisheth his purposed exhortacion with a lightsome similitude taken of warfare and worldly battels out of Esay lix In which warfare it behooueth first and formest that the enemies bée knowen Secondly that munition bée gotten néedfull for a mans own defence And thirdly artillerie weapon fit to put backe and vanquishe the enemie All the whole lyfe of a Christian man is as it were a warfare againste oure most mischéeuous enemies Of whom y first is y Diuel a lyer a murtherer who lyeth coÌ„tinually in wait to anoy vs in our soules in our bodies in our goods spredding abroad false opinions concerning God dropping into our minds epicurish doutes contempt of Gods word carnall carefulnesse pryde egging vs wretched wights vnto all kind of sinnes with his blast alluremeÌ„ts which he truÌ„peth in our wayes to the inteÌ„t y hauing haled vs from God he may draw vs into euerlasting destruction Agein he empayreth our bodies goods by fires battels robberies slaunders diseases deaths The second enemie is our own flesh y is to say the wandring heady braydes of our own nature corrupted with sin darknesse doutfulnesse concerning God fleshly restynesse the heates of hatred lecherie desire of reuenge of excellencie and money and finally the whole huge heape of naughty inclinacions and sinfull affections cleauing in our hartes Iacob j. Euery one that is tempted is tempted of his owne concupisceÌ„ce The third enemy are Heretikes spreding abrode false opinions which are the very firy weapons wherewith they kill the faith and prayers of many The fourth enimie is the manaces and persecutions of tyraunts of all vngodly persones For through the terrours and displeasures of great men the cruelnesse of persecutions many renounce the profession of true godlinesse many by reason of the contempt néedynesse of the godly ministers are moued to withhold the fat prebends linked with Idolatrie Ageinst these foure enimies doth Paule fortify arme the godly with armour munition weapon néedful for the defence of theÌ„selues the putting backe of the enemie The armour or apparell is this FIrst the sword girdle wherewithall it behooueth vs too bée girded and closed in is truth or the true doctrine of the Gospell and the true knowledge of god They therefore that eyther bée ignorant of the doctrine or haue a delight in the corruptings of the Gospell shall make but an vnlucky match Secondly the Brestplate wherewith the brest is defended is rightuousnesse that is to wit the reconciliation of a man into Gods fauour for Christes sake through fayth Thirdly his shoes are the very profession of the Gospel which directeth the way or vocation of the godly boundeth them about with listes within which they must kéepe their standing The armour necessarie to repulse the blowes of our enemies and to defend our selues are first a Buckler or Sheeld y is to wit faith which quencheth all the firy dartes of the diuell And the firy most noysome dartes of the diuell are these Epicurish and Academical doutings whither there bée any God whither God haue care of vs whither the gospell bée true whither God regard vs in our troubles whither he will giue vs eternall lyfe Also fleshly carelessenesse which neglecteth the wrath and iudgement of God heresies and false pleasurable opinions c. SecoÌ„dly 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
that are drunken and disordered whom wée fynde by experience not too bée méete too performe aryght the lesser purposes and dueties of mannes lyfe Besides this drunkeÌ„nesse expulseth the spirit of grace praiers out of mennes harts as Basil hath truely sayd Drunkennesse expelleth the holy Ghost And like as smoke driueth out Bées so Gluttony expulseth the gifts of the holy Ghost Therfore some define sobrietie or stayednesse too bée a vertue that ruleth the desires and the vse of meat and drinke so as wée nether hinder prayer by too much cramming nor hinder sléepe by too much for â—earing Watchfulnesse also is necessary vntoo praying which not only measureth the sléepe of the body in suche wise as it alloweth not more tyme too it than is requisite too maynteine health but also shaketh off the restinesse of mynd and drousie sluggishnesse which neglecteth the exercises of true godlynesse and performeth due heede earnestnesse businesse diligence in dayly prayer and in ruling the rest of the attemptes and purposes of a mannes lyfe It neglecteth not â—e consumeth the time in sléepe or idlenesse which is too bée employed in prayer and mynding of godlynesse It bableth not the woords of the prayer with the lips alone coldly and yauningly and with a wandring minde but it is settled and busie occupyed For how can he hope too bee herd of God which héereth not himself when he prayeth not considereth what he prayeth The times that are most fit for godly and earnest prayer are the morning and the tymes immediatly before dinner and supper as it is sayd in the Psalme Early in the morning will I cry vntoo thee early in the morning shalt thou heare mée Also Peter and Iohn go vp intoo the temple the nynthe houre too pray which answéereth too our thrée or foure of the clocke in the after noone The second place COncerning the louing of our neybor there is spoke more largely of it vpon the .iiij. Sunday after Epiphanie and the first and second dayes after Trinitie Therefore I giue but this lesson concerning the Phrase Loue hydeth the multitude of sinnes it is not too bée vnderstoode of hyding a mannes sinnes before God of which is spoken in Psal xxxj and Rom. iiij Blissed are they whose sinnes are couered that is too wit vnder the shadow of the Sonne of God our mediator but of other mennes or of our neybors sinnes infirmities and blemishes which are too bée forgiuen and couered with mutual louingnesse according to this saying Loue suffereth all things loue beareth all things loue woorketh his neybor no harme Also forgiue and yée shalbée forgiuen Also know thy fréends conditions but hate them not He that hateth vyces hatethmen c. One spice of louing a mannes neybor is of hospitalitie which hee will haue too bée vsed without grudging that is too say willingly and with a chéerfull mynd according too this saying God loueth the chéerful giuer And the Gréekes haue giuen the thrée graces their names of chéerfulnesse that is too wit Aglaia â–ª Euphrosyne Thalia méening thereby that good turnes are too bée doone vntoo others with a glad heart and chéerfull countenance The third place GOd framed man in such wyse and distinguished mannes lyfe intoo sundrie degrées dueties and giftes that euery one hath néede of others helpe and eche one too shewe his louingnesse and liberalitie towardes other by franke and free imparting his giftes among them And in déede the best of all laboures is too help a man by such meanes as he hath and can And therfore in this place Peter willeth all men too employ the giftes which they haue not too vainglory and pryde but too this end that they may serue our neybors turne and set foorth the glory of God Like as Paule j. Corinthians xij and xiiij willeth all giftes too bée employed too edefying â–ª and too the profit of the churche If any man speake let him speake as the answers of God. That is too say he that is a Preacher let him teache faithfully and let him handle the word of God aryght and not teach Philosophie nor the traditions of men If any man ministreth let him doo it according to the abilitie that God lendeth him That is too say let euery one that serueth in any other seruice or office abide within the boundes of his vocatioÌ„ which God furthereth let him acknowledge God to bée the efficient cause and end of al wholsom dooings Let him doo all things too the glory of God. Vppon Whitson Sunday ¶ The Epistle Actes ij ANd when the fiftie dayes wer come to an end they were all with one accord together in one place And sodenly there came a sound from heauen as it had bin the comming of a mighty winde and it filled al the house where they sate And there appeared vntoo them clouen tongues like as they had bin of fire and it sate vpon eche one of them and they were al filled with the holy ghost and began to speake with other tongues euen as the same spirit gaue theÌ„ vtterance Then were dwelling at Ierusalem Iewes deuout meÌ„ out of euery nation of them that are vnder heauen When this was noysed about the multitude came together and were astonied bicause that euery man heard them speake with his own language They wondred all and maruelled saying among theÌ„ selues Behold are not all these which speake of Galile And how heare wee euery man his owne tongue wherein wee were borne Parthians and Medes and Elamites and the inhabiters of Mesopotamia and of Iewrie and of Capadocia of Pontus and Asia Phrigia and Pamphilia of Egipt and of the parties of Libia which is beside Syren and straungers of Rome Iewes and Proselites Greekes and Arrabians wee haue heard them speake in our owne tongues the great woorkes of God. The Doctrine concerning the feast of Pentecost or Whitsuntide may be included in foure places 1 Of the woord Pentecost and the stories of Gods shewing of himselfe which were doone in the Church vpon Whitsun Sunday 2 The Doctrine concerning the person of the holy Ghost 3 Of the office and benefites of the holy Ghost 4 Too whom the holy Ghost is giuen and how he is receiued or forgone The first place PEntecost is a Gréeke woorde and signifieth the fiftith day that is too wit from Easter day For the fiftith day after the first passeouer and passage of the children of Israell out of Egipt the lawe of God was published vppon Mount Sinai And the same day a thousand fiue hundred fortie and twoo yéeres after béeing the fiftith day after that our passeouer Chryst was offered in sacrifise vppon the altar of the crosse the holy Ghost was poured out vppon the Apostles Now from the creation of the world vntoo the first Pentecost in which the ten commaundementes were delyuered vppon Mount Sinai there passed twoo thousand four hundred and thrée and fiftie yéeres From the first Pentecost or
delay For afterward no doute but the reuelacion of the glorie of Gods children shall follow though it be put off for a while Haue patience then a while and stay great profites springs of small delay He enlargeth this minor by the figure Expolition by â—eyning a person in y he sayeth that al creatures do grone endure throwes like women laboring of child which creatures notwithstanding do want sense But the feeling of the peyne commeth to the church the godly which grone for the sorow of Ioseph are sory that the vngodly abuse the creatures that the godly are afflicted murthered as yf I shuld say that the very walles of the church bewaile Luther it were as much to say as the godly men in the Church lament that Luther preacheth no more in that place The. 4. is grounded vpon the exaÌ„ple of the Apostles The sorowes miseries coÌ„mon to men with the chéefest lightes of the Church that is to wit the Apostles who had the first frutes of the spirite or the more excellent gifts of the holy Ghost are to be borne patiently The miseries gréefes of the godly y moorne in theÌ„selues with earnest longing looke for the glorie that shall bee shewed openly vppon Godschildren are but the same that the Apostles suffered Ergo they are too bée endured patiently The fifth argument is grounded vppon the manner of saluacion or of the full deliueraunce of all troubles The maner of saluacion appointed by God is this that in this present lyfe wée should for Christ the mediators sake receyue forgiuenesse of sinnes imputacion of rightuousnes inheritaunce of the glorie to come and the holy Ghost the comforter the earnest penny thereof that in the meane season wée should in this lyfe be subiect too the Crosse and to death and paciently by hope looke for our full saluacion or deliueraunce from the present miseries Wée are saued by hope that is to wit the full deliueraunce from sinne death and all miseries is yet too bée hoped for and looked for but the hope that is séene that is to say of thinges presente that are séene with the eyes is no hope Or the obiect which is séene before vs is not hoped for But the full deliueraunce or glorification of the godly is hoped for Ergo it is too be wayted for by patience And wheras the Papists argue in this wise â–ª Saluacion is Iustification We are saued by hope Ergo we are iustified by hope and not by fayth onely I answer I deny the consequent bycause there is a guyle in the double meening of the woord Saluation For in the maior or first proposition it signifieth remission of sins or recoÌ„cilemeÌ„t to God the heritage of eternall lyfe And in the minor or second proposition it signifieth ful deliuerance froÌ„ all euils or euerlasting glorification as with the mouth is acknowledgmeÌ„t of saluacion the is to say he that will be glorifyed must néedes perseuer The vj. argumeÌ„t is grouÌ„ded vppon the efficient or furthering cause or vpon possibilitie For mens mindes can not of theyr owne strength onely yéeld quiet or by any meanes willing obedieÌ„ce too God specially in greate troubles And therefore the holy Ghoste the comforter aydeth vs wretches and weakelings and as it were stretcheth out his hand to vs as wee are falling and holdeth vs vp and stayeth vs and strengtheneth vs that wée may bée able to beare out the burthen layde vppon vs like as hee strengthened Steuen Iohn Husle Laurence others He kindleth our mindes to true prayer and ruleth the sighes and gronings of our heartes that desire too bee soone dispatched out of these miseries inclining them to theyr obedience due to God that wée may pray too bée deliuered according too Gods fatherly good will and not after our owne deuises For wée know not what to pray as wée ought to doo But he taketh pitie of our ignorance as Bernard sayeth and accepting our prayer gently giueth not that thing which eyther is vtterly vnprofitable for vs or not néedefull to be graunted so soone But as for the prayer it shall not bee vnfruteful For eyther it shal obteyne that which we demaund or els that which shall bée more for our profite like as a Father or Phisician doo gently graunt not all things that the childe or the sicke person desire but suche things as they know bée méete for them Vppon the fifth Sunday after Trinitie ¶ The Epistle j. Pet. iij. BE you all of one minde and of one harte loue as brethren be pitifull be curteous meeke not rendring euill for euill or rebuke for rebuke but contrariwise blesse knowing that ye are therunto called euen that ye should bee heyres of the blessing For he that doeth long after life and loueth to see good dayes let him refrayne his tong from euill and his lippes that they speake no guyle Let him eschue euill and doo good let him seeke peace and ensue it For the eyes of the Lorde are ouer the righteous and his eares are open vntoo their prayers Again the face of the Lord is ouer them that do euill Moreouer who is he that wil harme you if ye folow that which is good yea happy are yee if any trouble happen vntoo you for ryghteousnesse sake Bee yee not afrayd for any terror of them neyther bee yee troubled but sanctifie the Lord God in your hearts The disposement THis Epistle is exhortatiue conteyning preceptes of good woorks or the dueties of many vertues of which dyuers perteyne too the fifth commaundement From thence therefore may the orderly expositions of euery of them bée fetched intoo this Epistle The first is of one myndednesse or desire of concord to the mayntenance wherof there are thrée vertues chéefly necessary of which is spoken Ephes iiij With all lowlynesse méeknesse longsufferance or patience endeuering to kéep the vnitie of the spirit in the bond of peace The vices that encouÌ„ter it are quarellousnesse which soweth discordes and debates cowardnesse which fighteth not euen for things néedful as in defence of the truth of Gods doctrin the glory of god c. The second is of like affectionednesse which is touched with the féeling of other folkes estates reioycing in the prosperitie of good men and lamenting their aduersities Or as Paule sayth which is mery with them that bée mery wéepeth with them that wéepe But as Pindarus sayth the most part of meÌ„ are gréeued with their own affairs haue no care for others Peter therfore commauÌ„deth like affectionednesse which coÌ„sisteth of twoo parts First of fréendlynesse which norisheth not maliciousnesse spitefulnesse enuiousnesse but willeth well too the good and is glad of their welfare And secondly of pitifulnesse which is touched with the feling of good mennes miseries is sory that they should fare amisse The vices that encounter it are diuelishnesse which is too reioyce at good mennes harmes and stonehartednesse
demonstratiue The state or proposition of it is I am glad that it hath bin your good lucke too haue the full and riche knowledge of the Gospell whereby you are made parteners of saluation and euerlasting lyfe with Chryste It may bée referred too the first and second of the ten commaundements The cheefe places are foure 1 Of mannes souerein good which is the true knowledge of GOD and of his sonne our Lord Iesus Chryst according too the Gospell 2 Of Perseuerance 3 Of the last iudgement 4 Of fréendlynesse whiche hath a will too doo other mē good reioyceth alwayes in their good successes First Of the souerein good SOuerein good Blissednesse Blisse or Blisfulnesse whiche is the enioying of the souerein good and the end too whiche man tendeth are almost of one significatiō Howbéeit there is great disagréement not only among the common and vnskilfull sort but also euen among the wyse What is the souerein good of man which man ought chéefly too séeke after and too the atteynement whereof he ought too employe all his intentes deuyses and dooings and wherein he ought too settle The common sort the Country folk the Noble men Citizens and Marchant men déeme monye to bée the souerein good and thoughe they now and then speake somewhat discretly yet most of them thinke in their hartes as the Cyclops did in Euripides Riches are vnto the wise men a god O man as for other things they are but fables and pleasant tales The Ambitiouse doo chéefly couet honour and promotion The Epicures of whom there is the greatest number among men employe all their endeuer too enioy the pleasures of the bodye The sounder sort of Philosophers say that mannes blisse cōsisteth in vertue But yet neyther Aristotle in his Ethikes nor Cicero in his Offices where they purposely make discourse of vertue doo make any mention of God or of godlynesse too Godward of the feare of God of faith of the loue of God of prayer or of thankesgiuing Plato teacheth somwhat more diuinely that all mē ought too trauell chéefly in this behalf that they may speake things acceptable to God and doo things acceptable too god And he defineth vertue too bée a framing of a mannes self like vntoo God as much as is possible This is the true end of man according too the Lawe which teacheth that mānes souereine good is full agréeablenesse with Gods wil that is too wit the true knowledge and glorifying of God and hartye loue and perfect obedience as is sayd in this dayes Gospel that the souerein cōmaundement of the Lawe is Thou shalt loue thy Lord God with all thy hart c. Now like as if a mā shold shewe a néedye bodye a wedge of gold vppon the toppe of a high Toure yet not lend him a ladder wherwithal he might climb vp to the toppe and fetch downe the wedge So dooth Gods law only poynt men to the souerein good without shewing vs how wée may come by it sith that no man fulfilleth the Lawe But the Gospell setteth before vs both the ende and the meanes wherby wée may attayn too it namely Iesus Christ the mediator who is the way the truthe and lyfe the doore at which we enter the ladder by which we climb into heauē Therefore the souerein good is the true knowledge of god and of his sonne our Lord Iesu Chryst according to the gospell The knowledge of God cōprehendeth by the figure Synecdoche all the effects folowing that is too wit faith loue prayer praysegiuing fruition of light wisdome lyfe ioy euerlasting For all these things dooth Chryste comprehend Iohn xvij This is eternall lyfe that they may acknowledge thée the true God and Iesus Chryste whom thou hast sent For this souerein good dooth Paule reioyce on the behalfe of the Corinthians in this Epistle and he affirmeth them too bée enryched not with the transitorie riches of this lyfe but with the true and euerlasting riches that is with true and plentuous knowledge of the doctrine of the gospell and with stedfast faith and with all good things necessarie too saluation For in deed as it is sayd j. Tim. vj. The chéefest riches that can bée is Godlynesse ioyned with contentation And in this place Hée is true by whom you are called too the fellowship of Iesu Chryst that is too wit that yée might bée the children of God by adoption and brethren and coheires with Chryst of all good things in heauen Certeinly therefore yée shall bée glorified with Chryst and shall bée like vnto him The second Of Perseuerance PErseuerance is a stedfast and continuall abyding in the true acknowledgement of Chryst and in fayth euen vnto the last gaspe Now whereas Chryste sayeth Hée that holdeth out too the end shal bée saued and wée in so great weaknesse of nature in so great perilles and through the flyghtes of the Diuell may easly slyde and fall away The godly mynds that are distressed demaund how they may continue in true knowledge of God and in faith vntoo the end Saule fell whereas erst he had bin well liked of God and had bin the dwelling place of the holy Ghost Iudas the Apostle fel Our first parents who were created too the Image of God fell and finally there bée examples innumerable in all our lyfe Therefore that wée may stand stedfast in the faith let vs haue these most swéete comfortes alwayes before our eyes j. Cor. j. Chryst shall strengthen you vntoo the end that yée may bée blamelesse in the day of our Lord Iesus Chryst Luc. xxij I haue prayed for thée Peter that thy fayth may not fayle But Chryst prayeth not onely for Peter and the Apostles but for all that beléeue their preaching j. Corint x. God is faithfull who suffereth vs not too bée tempted aboue our strength but with the temptation maketh a way out that wée may bée able too endure it Iohn xvj I will pray my Father and he shall send you an other comforter which shal fary with you for euer Let the myndes of the godly being strengthned with these moste swéete promises fight ageynst wauering and wanhope and performe diligence in harty prayer and bée circumspect and watchfull in eschuing occasions of fallyng and the diuels snares dangers Let Fayth bee their buckler prayer their percing dart and Gods woorde their swoorde and let Chryste alone with the rest He wil strenghthen vs too the end that though sinne be stil remayning in vs yet wée may be blamelesse in the day of our Lorde Iesus Chryste who was made sin and curse for vs that we might be set frée from cōdemnation of the law and bée made the ryghtuousnesse of God in him Rom. viij There is no damnation too those that walke in Iesu Chryst The third COncerning the last iudgement or the day of our Lord Iesus Christ there is a notable testimonie in this Epistle perteyning to this article From