good woorkes bée néedfull What they bée What kyndes there bée of them What are the efficiēt causes of them or in what wyse they may bée wrought What is the formall cause or howe they become good and acceptable too God. Of the finall causes or wherefore they are to be done And of their effectes or rewardes both in this lyfe in the lyfe too come Vppon the seuenth Sunday after Trinitie ¶ The Epistle Rom. vj. I Speake grosly bycause of the infirmitie of your fleslie As yee haue gyuen your members seruauntes too vnclennesse and too iniquitie from iniquitie vntoo iniquitie euen so nowe giue your members seruauntes vntoo rightuousnesse that ye may bee sanctified For when yee were the seruauntes of sinne yee were not vnder ryghtuousnesse VVhat frute had yee then in those things whereof yee are now asshamed For the ende of those things is death But now are yee deliuered from sinne and made the seruants of God and haue your frute that yee should be sanctifyed and the ende euerlasting lyfe For the rewarde of sinne is death but eternall lyfe is the gift of God through IESVS Chryst our Lord. The disposement IT entreateth all of one matter with the Epistle which we herd vppon this day seuennyght The ground thereof is this All that bée borne a new or all that bée set frée from sinne by frée giuen mercie thorough Chryst must not sinne any more but must begin a new lyfe or obedience agréeing with the will of God. The principall reasons are grounded First vppon the honestnesse of the matter EVery man must obey him whose seruant he is You that bée borne ageine haue renounced the seruice of sinne and are become the seruants of rightuousnesse Ergo yee must no more yéeld yourselues too sin but must begin new rightuousnesse or obediēce agreable to gods wil. A kin to this reason is the Argument of coincidents THe rightuouse man dooth ryghtuouse things Christen folke are rightuouse Ergo They must liue rightuously and not sin any more The third is vppon the profitablenesse ALl christen folkes must with earnest endeuer seeke eternall lyfe by all meanes stryue too shun eternall death The reward of rightuousnesse or of newe obedience is eternall lyfe and the hyre of sinne is eternall death Ergo rightuousenesse or new obedience towards al gods commaundements is by all earnest endeuer too bée folowed of the godly and disobedience or sinne is by all earnest endeuer too bée eschued By these thrée Argumentes dooth Paule confirme his proposition The cheef places of doctrine are three FIrst of the the necessitie of weldooing or of new obediēce which is a stedie and continuall will through a forelyght of the true knowledge of Chryste and fayth too eschue all sinnes and too obey GOD according too all his commaundements too this end that God may bée honored This definitiō may bée most plentuously enlarged by declaring in order thorough euery of the ten cōmaundements the sinnes ageinst which the godly stryue the good woorkes or vertues in which they vtter their obedience And also by reckening vp the causes of this new obedience and of the effectes of the same Secondly concerning Christen libertie whiche is a setting frée from sinne from death from the curse of the morall Lawe from the obedience that was too bée performed too the ceremoniall and politike lawes of Moyses and frō mennes traditions out of the case of offence giuing And christen libertie is not a loosenesse of lustes and wickednesse or an exemption from the obedience that is due too the lawe of God or good manners But wée are set frée from sin and from the condemnation of the lawe by Chryst too this ende that wée shold from hence foorth serue rightuousnesse or God and our neyghbour like as Paule sayeth héere Now being set frée from sinne yée are made the seruaunts of god And Gal. v. Brethren yée are called too libertie now sée that yée turne not your libertie intoo an occasion of fleshlynesse but serue one another through mutuall louingnesse j. Pet. ij Not as making your libertie a couer of maliciousenesse but as the seruants of God honor yée all men loue the brethren feare God and honor the King. Thirdly of this saying which comprehendeth a summe of the whole Gospell Eternall lyfe is the gift of God in Chryst Iesu our Lord. For like as remission of sinnes and imputation of ryghtuousnesse and the holy Ghost are of frée mercie giuen too the beléeuers for Chrysts sake so also euerlasting lyfe is not due too any desertes of our woorkes as a wages but is the méere gift of GOD whiche wée obteyne by onely fayth for Chrystes sake Iohn iij. and .vj. Hée that beléeueth in the sonne hath lyfe euerlasting Now although eternall lyfe bée giuen fréely for Chrystes sake yet is it also the wages of good woorkes not due by our desertes but promised of Gods frée mercie For godlynesse hath promises of the lyfe present and too come j. Tim. iiij The darker sort of phrases in the Text may bée vnderstood in this wyse I speake grossely for the weaknesse of your flesh that is too say I will vse a similitude whiche you of the ruder sort may vnderstand taken of the most customable vsage of mannes lyfe by which seruants are cōpelled too obey their Maisters Like as you haue yeelded your members that is too wit the powers of your soule and the instruments of them namely your mynd your will your hartes tungs hands féete the rest of your limbes vnto vnryghtuousnesse that is too the committing of it For the Gréeke woord Anomia which is as much too say as lawlessenesse signifieth all affections and déedes that fyght ageinst the lawe of God. Seruaunts of rightuousnesse vnto sanctification that is too say too the dooings of holy woorkes and vertues that please God or that yée may liue holyly and purely and serue god in all vertues or good woorkes kindled in your hartes by the holy Ghost Yee were free from rightuousnesse that is too say yée obeyed not rightuousnesse The end of them that is too say the reward payment or vttermost wages of sinne is death You haue your frute too holynesse that is too say you haue holy and acceptable woorkes vntoo God and he will recompence them with most ample rewardes in the eternall lyfe The wages of sinne is death The Gréeke woord Opson signifieth properly al kynd of meate that is dressed with fire sauing bread and specially fish Wée call it in some places of England Suwle In old tyme there was giuen vntoo souldiours for their pay not only coyne of brasse or of siluer but also vittels as flesh fish horsecorne c. Hereuppon commeth the latin woord Obsonium which signifieth not only al kynd of foode and vittelles but in general the same thing that the woord Stipendium dooth which is as much too say as a Pay. Vppon the eight Sunday after Trinitie ¶ The Epistle Rom. viij BRethren wee
counsel of the Godhed for mankind and turning vppon himselfe the most rightful wrath of God against sin ioyning too himself our nature by euer lasting and indissoluble bond Secondly the holy ghost hath sanctified the flesh taken of the substance of the virgin Marie and fashioned in Maries wombe the body of Chryst redy too bée borne Luke j. The causes inforcing the birth and Incarnation of the Sonne of God our mediatoure were chéefly foure First the excéeding loue and mercy of God towardes mankind which he would not haue forlorne for euer Secondly Gods iustice binding men either too obedience or too sufficient punishment Therefore when man had transgressed it was of necessitie that the punishment should be performed by man Thirdly Now that the pryce might bée of full value and the greatnesse of the desert might excéede the greatnesse of the sinne it béehoued the redéemer too excell all creatures and too bée a person of the Godhed Fourthly It is the duetie of a redéemer and high priest too appease Gods wrathe and too ouercome sinne and death and too bée at hand in all places and too héere and defend the Churche and too restore ryghtuousnesse and eternall life vntoo it But this can no man doo that is not also Emanuell that is too say in very déede and by nature God. The outward forcing cause is sinne and the most sorowfull damnation of all mankind which God wold not should vtterly perish The finall cause is shewed in the Sermon of the Angell Beholde I bring you tidings of great ioy for there is borne too you a sauioure Chryst the Lord. For the highest benefit that the sonne of God hath wrought vntoo vs by his birth is saluation that is too say deliuerance from Gods wrath from sinne from death from curse of the law from the tirannie of the deuil and from endlesse damnation and on the other side attonement with God ioy of conscience adoption too be the sonnes of God the gift of the holy ghost rightuousnesse and euerlasting life Too bée short the woord of God Iesus Christ is become that which wée bée too the intent he might make vs fully that which he is For that I may vse the woordes of Ciprian Chryst the sonne of God voutsaued too become the sonne of man to the intēt he might make vs men the sonnes of God He tooke vppon him the shape of a seruant too the intent he might set vs frée that are the seruauntes of sinne and death He was wounded that he might heale our wounds and it was his will too die that he might giue vs mortal wights immortalitie These benefits are brefly conteined in the promises made too Adam Abraham In thy séede shall all nations be blissed Also the womās séede shall tread downe the serpents head And the summe is vttered in cléere and lyghtsome woords by Paule Galath 4. After that the fulnesse of time was come God sent his sonne borne of a woman made vnder the lawe too the intent he myght redéeme those that were vnder the law that wée myght bée adopted the sonnes of God of which notable sentence I will intreat more at large the next Sunday The .iij. Of the applying NOw forasmuch as these are great good things which the sonne of God bringeth the sorowful minds demād how wée wretches defiled with sinnes can atteine them That do the Angels teach vnto you is borne a sauior And Esay a child is born vnto vs a sonne is giuen vntoo vs And hereuppon is grounded this sentence Iohn 3. So God loued the world that he gaue his only begotten sonne to the intent that all y beleeue in him should not perish but haue lyfe euerlasting For too this purpose was the sonne of God sent that wée al whoo are vtterly vnwoorthy and horibly defiled should bée accepted of God for his sake and atteyne remission of sinnes and eternall saluation And wee are most straightly commaunded of God too beléeue assuredly that these good things are giuen vs for his sonnes sake and through this faith shining before vs too sing all our life long with the Angels 1 Glorie bee too God on high that is too say nowe that the sonne is borne for the same sonnes sake is true and perfect glorie yéelded vntoo God not only for that he is God wyse rightuous and a iudge but also for that he is mercifall and certeinly accepteth vs for his sonnes sake and rewardeth vs with eternall life This glorie doo neyther heathenmen nor Turkes nor hipocrites but only they that beleeue in the sonne that is borne too vs and giuen too vs yéelde vntoo God. 2 In earth peace that is too say men haue God reconciled and fauorable too them and mainteine mutuall loue among themselues 3 Too men gladnesse that is too say although miseries and distresses befal them yet are their hartes quiet and merie and rest stedfastly in this souereine goodnesse that the sonne is borne too vs and giuen too vs. ¶ THE CONCLVSION In the knitting vp let the thrée places bée repeted and let a thanksgiuing bée added for the sending of the sonne and a prayer that God will voutsaue to gather a churche too his sonne among vs and kindle our mindes and hartes with his holy spirit so as wée may looke somewhat more déepely intoo this woonderfull deuise of our redemption and magnifie it with thankfull hartes Vppon Christmas day ¶ The Epistle Heb. j. GOd in times past diuersly many ways spake vntoo the fathers by Prophets but in these last days he hath spokē vntoo vs by his own sonne whom he hath made heire of all things by whō also he made the worlde Which sonne beeing the bryghtnes of his glory and the very image of his substāce ruling al things with the woord of his power hath by his own person purged our sinnes and sitteth on the right hand of the maiestie on hie beeing so much more excellent than the Angels as he hath by enheritaunce obteined a more excellent name than haue they For vntoo which of the Angels said he at any time Thou art my sonne this day haue I begottē thee And agein I wil bee his father and he shal bee my sonne And agein when he bringeth in the first begotten sonne intoo the world he saith And let all the Angels of God woorship him And of the Angels he saith he maketh his Angels spirits and his ministers a flame of fire But vnto the sōne he saith thy seat o God shal be for euer and euer The scepter of thy kingdom is a right scepter Thou hast loued rightuousnesse and hated iniquitie Wherefore God euen thy God hath anointed thee with Oile of gladnesse aboue thy fellowes And thou Lord in the beginning hast laid the foūdation of the earth And the heauens are the woorkes of thy handes They shall perish but thou endurest They all shall wex old as dooth a garment and as a vesture
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
glory of Godhead from Christ or the Heathen by yéelding the same honor too their feyned Gods doo cōmit horrible reproch ageinst Christ euen so also doo they sin right horribly which too our owne woorkes bée they neuer so good or too the merites of sainctes impart the honor of iustification and saluation which is too bée attributed al whole vntoo Chryst only and surmise these things too bée also necessary vntoo saluation For although wee doo some woorkes of ryghtuousnesse like as the ryghtuousnesse of Aristides surnamed the ryghtuous of Phocion of Aecus and of others is commended to bée more beautiful than the morning euening starres yet are these déedes of rightuousnesse in no wyse deserts of eternal saluation but are slight shadowes of outward discipline defiled with much foule filth of sinne which is purged only by Chryst The instrumentall causes or the meanes by which God offereth applieth and performeth vntoo vs euerlasting saluation and al the benefits of his sonne are the gospel which is the power of God to saluation to euery one that beleueth and the sacramēt of baptim which is the lauer of regeneration and renuance by the holy ghost For masmuch as al men by their carnal birth are born defiled with sinne and bée the children of wrath and endlesse damnation Ephes ij Psal lj it is not possible for vs too become the children of God and heires of eternal saluation vntil wée bée borne a new or begottē agein that is too say obtein forgiuenesse of sinnes for Chrystes sake and adopted intoo the place of children and heritage of Gods kingdome Now the holy ghost begetteth vs agein by two meanes by the woord or glad tidings concerning Chryst and by the sacrament of baptim as is sayd Eph. v. Clēsing it by the washing of water in the woord And the instrument in vs wherby we receiue the eternal saluation offered vs in the woord and the sacraments is only faith which is in any wise too be required in the vse of the sacraments as it is cléerely sayd whosoeuer beléeueth and is baptised shall bée saued Also yée are saued by grace through faith and not by woorkes And it is a knowne rule that not the sacrament but the faith of the sacrament iustifieth And therfore in this place must faith needes be comprehended also He hath saued vs that is too witte which beléeue by the washing of the new birth The effect of iustification is the renewing of nature by the holy Ghost poured out richly vpon vs whoo by little and little abolisheth and mortifieth the sinne that remaineth in vs and our false opinions and our sinfull inclinations and affections and kindleth in our mind a new light of the true knowledge of God and in our will and hart a new rightuousnesse or loue of God and our neibor or a new obedience towards all the commaundements of god Of this renewment Paule reasoneth more at large Eph. iiij Coloss iij. and ij Cor. iiij and specially Rom. vj. Another effect is life euerlasting or the manifest and perfect acknowledgment of God and our Lord Iesu Christ and a sound and perfect obedience or rightuousnesse without any sinne or blemish and a true and vnspeakeable ioy in God vtterly void of all sorow and gréefe The beginning and first frutes of which life is the renewment of the holy ghost but the perfection and fulnesse of it is yet hoped for shall most assuredly bée performed Therfore saith Paule that wée may beecome heires of eternall life according too our hope it is a sure saying c. Then let vs giue thankes with our whole heart too the sōne of God our Lord Iesus Chryst for that he hath brought vntoo vs these so great good things by his birthe and let vs pray vntoo him with earnest sute too kindle the fulnesse of faith in our hartes that they may bée quite out of dout that it is a faithful saying and may embrace it with most stedfast faith and atteine the inheritance of eternall saluation ¶ The third Epistle Tit. ij FOr the grace of God that bringeth saluatiō vntoo al men hath appeered and teacheth vs that we shuld deny vngodlinesse and worldly lusts and that we should liue sober minded righteously and godly in this present world looking for that blissed hope and glorious appeering of the mighty God and of our sauioure Iesu Chryst which gaue himself for vs too redeeme vs from all vnrightuousnesse and too purge vs a peculier people vntoo himself feruently gyuen vntoo good workes These things speake and exhort and rebuke with all commaunding See that no man despise thee The disposement It perteineth too the kind that instructeth For in most lerned wise and in singuler lyghtsomnesse of woordes it setteth foorth a bréefe doctrine concerning good woorks which must of necessitie folow the faith that receiueth the benefits of Chryst borne too vs and giuen too vs. The opening of this Epistle may be deuided intoo three places j A definition and the specyall kinds of things that are good woorks in déed and acceptable too God that is too say too renounce vngodlynesse and worldly lustes too liue Soberly Vprightly Godlily ij The forcing causes which ought too stirre vp euery man too the study of vertue and the exercise of good woorkes iij The efficient and finall causes or how good woorks may bée doone and how they may please God. The first place THe grace of our sauior Christ hath shined vnto al mē not that they shuld by abiding in darknesse through ignorāce of God of sin of death walow in all lusts and wickednesse but that by the abolishment of sinne and death they should begin a new and a rightuous life agréeable with the will and woord of God. No dout therefore but man being iustified and saued by faith through the frée mercy of God for Chrystes sake ought of necessitie from thencefoorth too shun sinne and too béegin a new lyfe agréeable with the lawe of God. And these are true principles New obediènce is of necessitie and of duetie Good woorkes are néedfull according as Paul expresly sayth Wée must néeds obey And in this place he sayth that the sonne of God is therfore borne for vs and giuen for vs that sinne being abolished wée should folowe good woorkes And he defineth good woorkes or new obedience by the priuation or taking away of the contrary and by a distribution too bée the renouncing or shunning of vngodlinesse and worldly lustes and too liue soberly vprightly and godlily The woord vngodlynesse comprehendeth all sinnes repugnant too the commaundements of the first table that is too wit Epicurish carelessenesse and contempt of the wrath iudgement and woord of God Epicurish and Academicall doutings Idolatrie superstition distrust presumption and such other Worldly lustes conteyne all the corrupt inclinations and sinnes of the second table the welspring wherof is concupiscence according as is said in an old verse Of
vs too rise froÌ„ sléepe bicause saluatioÌ„ is néerer thaÌ„ wheÌ„ we beléeued Bee enlightened Heare receiue and embrace Chryst the true lyght which lyghteneth euery man that commeth intoo this world by which light the true knowledge of God true rightuousnesse and eternall life is kindled in our hartes The first place is of the person and benefites of Chryst THrée notable names are giuen vntoo Chryst in this prophesie which lernedly describe and beautifully set out his person and benefites For first he is named Lord or Iehoua that is too say in very déed and by nature god Like as also in Ieremy the .xxiij. and .xxxiij. he is called the Lord our rightuousnesse Secondly he is called the glory of the Lord first for his being bicause he is the full and expresse image of the euerlasting father representing and shewing the whole father as in the Epistle too the Hebrewes he is called the bryghtuesse of his glory and the very image of the fathers substance Also Exod. xxxiij Shew mée thy glory And secoÌ„dly bicause that by his gospel he procureth true and due glory too his eternal father according as the angels sung when Christ was born Glory bée too God on hie The foundation of Gods glory are the being the power of god The bound therof is our acknowledgement and setting of it foorth Therfore wee theÌ„ yéeld true glory vnto God when wee acknowledge and confesse that God is that God hath care of mankind that God hath truly opened his wil to mankind in his woord vttered by his soÌ„ne that God is wise rightuous soothfast frée chast pitifull y he releaseth vs our sinnes receiueth vs when wée flée too his sonne of his owne frée grace and not for our worthinesse or deserts that he harkeneth too those that call vpon him and that he saueth them for his sonnes sake who was borne too vs and giuen too vs. This doctrine concerning the true acknowlegement of Gods being and wil and concerning the true seruices too bée performed too God dooth the sonne of God spred abrode among mankynd by his ministers and boweth mennes myndes and hartes too the acknowledging of this doctrine and too true obedience that God may be magnifyed at many mennes hands with true glory which cannot otherwyse bée yéelded vntoo God but by acknowledging of Chryst y lyght of the world For although the heathen Philosophers the hipocrytes doo after a sort graunt that there is a God that the wicked are punished yet yéeld they not too God his true and full glory bicause they are ignorant of Gods wil disclosed in his Gospell Thirdly Chryst is called our lyght bycause y in the harts of men who erst were ouerwhelmed with the mist of ignorance of God of sinne and of death he by his Gospel kindleth the lyght of the true knowledge of God true comfort ryghtuousnesse and eternall lyfe by which lyght they are defended ageinst death sinne the Diuels tyrannye and endlesse damnation Iohn j. The sonne of God is the true lyght which lighteneth euery maÌ„ that commeth into this world Ioh. viij I am the light of the world Esay xlix I haue giuen thée too bée a light too the Gentiles that thou maist bée my saluation too the endes of the world Also Esay ix The people that walked in darknesse hath séene a great light Al whole mankind Kings Princes Philosophers wisemen lerned men euerychone of them walke in most thicke darknesse ouerwhelmed with sinne and death so long as they are without Gods woord vntill the starre that appered too the wise men that is too wit the woord of God doo rise in their hartes and woorke euerlasting life and rightuousnesse in them The second place coÌ„cerning the church of Chryst gathered of the Iewes Gentils or concerning the calling of the Gentils THe true Church or people of God are all those that with stedfast fayth embrace the lyght of the world our Lorde Iesus Chryst or which beléeue in Chryste not only Iewes borne of the offpring of Abraham dwelling at Hierusalem which had the Lawe giuen by GOD himself with notable signes and wonders and the state of gouernement ordeyned by the voyce of God and the kéeping of the promises concerning the Messias which were from tyme too tyme renewed and alwayes preserued in this people But also the Gentyles that walke in the lyght Chryst that is too say whiche are lightened with the true knowledge of Chryste and by fayth receyue forgiuenesse of sinnes ryghtuousnesse and lyfe euerlasting offered too all Nations in the promise of grace made vntoo Abraham Héere may the whole doctrine coâ—cerning the churche and the calling of the Gentyles bée repeted out of Rom. ix x. xj xv Ephe. ij Act. x. xv c. Esay ij xj xlij xlix lj liiij lv lvij c. For vppon singular forecast did God put a difference betwéene the Iewish people and the Gentyles by circumcision and other ceremonies deliuered in the Lawe of Moyses for this cause chéefly that the true church of God the piller and seate of the true doctrine concerning God and his sonne our Lord Iesus Chryst myght bée knowen and séene with mennes eyes For inasmuch as it is his wil that euery man which is too bée saued should bée graffed intoo the Churche and ioyned too Chryste by the ministerie of his Gospell he chose a certein people in which the promises coÌ„cerning Christ should bée preserued and Chryst the redéemer bée exhibited and teache and woork miracles and bée made a sacrifice and bée séene rysen agein from death Excéeding great therefore were the priuiledges of the Iewish people whom God hath chosen too himselfe from among all Nations too bée his peculiar possession a Royall préesthod and a holy Nation with whome he made a couenant with his owne mouth and by circumcision whom God had garnished with his owne woord with his promises with his Testamentes with Fathers Lawes woorshippings euerlasting préesthod and with the birth of Chryste as touching the flesh On the contrarie part the Gentyls wanted all these good things they were without Chryste straungers from the state of Israell forreners from the Testamentes and promises without hope and without GOD in the world And therfore did the Iewes very farre prefer theÌ„selues before the godlesse and Idolaters Gentyls and déemed that Chryst togither with his kingdome and benefites perteyned only too themselues It is then an excéeding great benefite of God that he hath called too the lyght of his Gospell not onely the Iewes but now also the. Gentyles Greekes Arabians Madianits Nabathyes and others according as they are diuided by distribution in this prophesie of Esay But in the doctrine of the calling of the Gentyles these thrée articles are alwayes too bée considered First that the promise of the Gospell is vniuersall and that God is not an accepter of persones but is indifferent too all men according too that one rule expressed in the
and honour that is too maynteyne it chaste and holye and not to defyle it with lustes of concupiscence as the Heathen haue giuen themselues leaue without controllement In this place is to bée repeted the whole doctrine concerning chastitie wedlocke and in especially the eyght causes for which al the godly must with singular héede and diligence defend the honour of chast shamefastnesse Which causes are recited in the declaration of the vertues of the sixth commaundement in my rules of lyfe Now will I adde but only one saying of Tertulliā most woorthye to bée borne away Inasmuch as wée all are the temple of God by putting into vs the holy Ghoste who haloweth vs the Churchwarden and chéef Chaplein of that temple is chastitie which may suffer no vncleane or vnholy thing too bée brought in thither least GOD who dwelleth there taking displeasure too sée his abode defyled should vtterly forsake it The third part concerning interchaungeable ryghtfulnesse which shunneth deceyt in bargayning THis is the will of God that no man deceyue and beguyle his brother in chapmanship bycause the Lord is the punisher of all such things The proposition or ground is Let no man deceyue his brother in bargeyning or bée yée iust in your bargaynings The reasons are twoo THe first reason is for that it is honest This is the will of God that no man misuse or deceyue his brother The second is for that it is profitable Bycause God is the punisher of all such things Althoughe the sent of lukre by any meanes séeme swéete for a whyle and that they think it hygh pollicie that their craftinesse is not espyed yet will god fynd out the offender yet hath God a reuenging eye God the reuenger séeth all things And experience proueth the méening of Hesiodus verse too bée true By euill meanes seek not too gain such gain as rendreth losse and pain God hath by wonderfull forecast ordeyned and established lawfull bargayning among men and he hath so diuersly distributed among them the goods that perteyne too the mayntenance of this mortall lyfe that eche hath néede of others help too the intent that in exchaunging of things and in bargeyning they should put in vre ryghtfulnesse loue towardes their neyghbour and other vertues and that many being knit bound togither with these bondes should liue in companie and conuersation toogither and shewe the doctrine concerning God one too another and the examples of vertues one to another Therfore God alloweth lawfull bargenings will haue indifferencie and vpryghtnesse kept and vsed in them And in this place by expresse woords he forbiddeth defrauding which keepeth not equalitie in bargeynes but catcheth too himself a greater part than he ought of ryght too haue For the woord that Paule vseth signifyeth the same thing that it dooth in the fifth booke of Aristotles Ethicks that is too wit Pleonectein of pleon echein whiche is as much too say as too haue more thā ryght or too take of another mānes goods without recompensing as much for it or too encrease a mannes owne stock too another mannes losse The vertue that encounters it is interchaungeable vpryghtnesse which in marchandyze or bargening beguyleth not other men but maynteyneth proportionable indifferencie according too the Lawes of Nature Thou shalt not steale Loue thy neyghbour as thy selfe Doo not too another which thou wouldest not haue doone too thyself Vppon the Sunday called Oculi or the third Sunday in Lent. ¶ The Epistle Ephes v. BEe you the followers of God as deere chyldren and walke in loue euen as Chryste loued vs and gaue himself for vs an offeryng and a sacrifice of a sweet sauour too god As for fornication and all vnclennesse or couetousnesse let it not bee once mamed among you as it becommeth Sainctes or fylthynesse or foolish talkyng or iesting which are not comely but rather giuyng of thankes For this yee know that no whoremonger eyther vncleane persone or couetous persone which is a worshipper of ymages hath any inheritaunce in the kyngdome of Chryste and of god Let no man deceyue you with vayne wordes For bycause of such thyngs cōmeth the wrath of God vppon the chyldren of disobedience Be not yee therfore companions of them Yee were sometymes darknesse but nowe are yee lyght in the Lord walke as chyldren of lyght for the fruite of the spirite consisteth in all goodnesse and ryghtuousnesse and truthe Accept that whiche is pleasing vntoo the Lorde and haue no fellowship with the vnfruiteful workes of darknesse but rather rebuke them For it is a shame euen too name those things which are done of them in secrete but all things when they are brought foorth by the lyght are manifest ▪ For whatsoeuer is manifest the same is light wherfore he sayeth awake thou that sleepest and stand vp from death and Chryste shall gyue thee lyght The disposement THe state of this Epistle is an Exhortation too newe obedience or too good woorkes by name it giueth preceptes of these thrée vertues 1 Of the loue of God and a mannes neyghbour 2 Of chastitie which shunneth whordome filthynesse and all vnclennesse 3 Of frankhartednesse or liberalitie esche wing couetousnesse which is the seruice of Idols And in this exhortation ▪ Paule vseth six Argumentes of which the first is gathered 1 Of the example of God. 2 Of the dutie of children 3 Of the exāple of Chryste who hath loued vs in such wyse that he hath giuen himselfe too bée an offring and sacrifice for vs. 4 Of the comlynesse as it beséemeth the Saints 5 Of the punishements of wickednesse For these things commeth the wrath of God vppon all that bée disobedient 6 Of the finall cause Therefore are yée deliuered out of the darknesse of sinne and endued with a newe lyght and with the holy Ghost that yée should exercise gentlenesse vpryghtnesse and truthe This disposement of the principall members of this Epistle being considered there may a twoo or thrée of the notabler places bée the easlyer picked out and entreated of An exhortation too newnesse of lyfe or too good woorkes in generall MAny when they héere that a man deserueth not forgyuenesse of sinnes by his good woorkes what néede wée say they to employ any studie or care to doo well Therefore let vs giue our selues ouer to all entycements of pleasure and sinne The wicked and horrible talke of these men is playnly confuted by Paule in this Epistle Wée are not able by our vertues to deserue forgiuenesse of sinnes and eternall lyfe but the only sonne of God our Lord Iesus Chryste hathe obteyned these moste hygh benefites for vs by his obedience and death Neuerthelesse there are other foure ryght weightye causes for whiche wée ought too stryue ageynst the entycementes of sinne and to exercyse ryghtuousnesse truthe liberalitie chastitie and other vertues First necessitie of the commaundement and the det For this purpose were men created by God and afterward redeemed
not bee heire vvith the sonne of the freewoman So then brethren vvee are not children of the bond vvoman but of the free woman The disposement THis Epistle is of that kynd that instructeth For it is a Doctrine concerning the difference of the old Testament and the new set foorthe with a similitnde of Abrahams twoo wiues and their children taken out of the .xvj. and .xxj. of Genesis And therewithall are mingled places concerning the church or the difference betwéene the true church and the hipocritall church and concerning christen libertie The first place concerning the difference of the old Testament and the new A Testament in generall is a promis whereby one that is towardes death leaueth his will vntoo others vnder witnesse and bequetheth his goodes too his heires and declareth what he will haue performed on the behalfe of the heires Paule in the nynth too the Hebrewes sayeth Chryste is the mediator of the new Testament that through his death which befell for the redemption of those transgressions that were vnder the first Testament they which were called myght receyue the promis of euerlasting lyfe For wheresoeuer is a Testament there also must néedes bée the death of him that makes the Testament for the Testament is not of authoritie and force till the Testator bée dead Christ therfore when he was redy too die for vs made his Testament in which he witnesseth this too bée the will of him and of his eternall father that all which repent and flée too him by Fayth should obteyne forgeuenesse of sinnes and endlesse saluation for his bodyes sake which was deliuered for vs and for his bluds sake which was shed for vs and these his goods dooth he distribute too vs by his woord and Sacramentes The new Testament Then too define it most proprely is nothing els but the gospel y is too say A promis of remission of sinnes of the holy ghost and of life and soulehealth euerlasting too bee giuen freely too those that beleeue for Chrystes sake who dyed and rose agein for vs. This definition is builded vppon the woords of our Lords supper and vpon the .viij. and .ix. chapters too the Hebrues and vppon the .iij. and .iiij. chapters too the GalathiaÌ„s The mediator of this new testament is Chryste bycause he hath vttered too men the promis of forgiuenesse of sinnes and by his owne bludshed death fully discharged the raunsome or pryce sufficient for the sinnes of men which could not bée purged by our owne woorks and sacrifises and hath performed such an obedience as is the very desert for which remission of sinnes the holy Ghost new ryghtuousnesse eternall lyfe are bestowed vpon vs These benefits applieth he vntoo vs by his intercession and the outward meanes of his woord and sacraments The olde Testament is properly a publishing of the lawe or a couenant whereby God bounde the people of Israell too keep the law deliuered by Moses on the otherside promised them the laÌ„d of Canaan a certein coÌ„mon weale defence and all good things and added ceremonies and sacrifyses too bee figures of the persone and benefites of Chryste for whose sake only the beleeuers are at all tymes receiued into the leage of eternall saluation For there is but one selfsame principal and euerlasting Testament or couenant of God by which al the Patriarks Prophets Apostles and the rest of the chosen at all tymes are receyued that is too wit The promis of Gods fauor or of forgiuenesse of sinnes too bée giuen fréely for Christes sake Act. xv Rom. iiij By these definitions it appéereth that the difference betwéene the old Testament the new is in maner the same that is betwéene the law and the gospell In another place wée haue recited .vj. differences of the law and the gospel among which the chéef are these two The first is in the maner of the promisses The lawe or the old Testament promiseth good things but vntoo such only as kéepe the lawe vncorruptly But the Gospel or the new Testament promiseth remission of sinnes and euerlasting lyfe fréely for Chryst The second is of the effects The law or old Testament deliuereth no man from sinne and death ne giueth inheritance of eternall lyfe but denounceth vs the bondslaues of sinne and death accusing and encreasing our sinne casting vs intoo endlesse damnation But the Gospell or promisse of the new Testament deliuereth the children of the promisse from sinne and death and maketh them heires of euerlasting lyfe and of all heauenly good things This difference of the old Testament the new or of the lawe and the Gospell or of the people of the lawe and the people of grace is chéefly set out by Paule in this Epistle and garnished with the Allegorie of Abrahams two wiues and their children which Allegorie is brought in this place not too confirme but too beautifie and garnish the matter For like as Abraham had twoo wyues Agar a bondwoman and Sara a fréewoman by whom he had twoo sonnes Ismael bond and Isaac his heire Euen so God deliuering too men twoo kindes of doctrine the lawe and the gospell or the olde and the new Testament hath twoo peoples among mankynd of which the one embracing only the lawe séeketh ryghtuousnesse and eternall saluation by obseruing the law deliuered by God in mount Sinai and proudly despiseth the glad tydings of Gods frée fauâ—r and of faith like as the most part of mankind and specially the â—ewes other hipocrites which know none other ryghtuousnesse than the ryghtuousnesse of the law the image of which people is Ismael born as touching the flesh without Gods promis of the handmaid Agar by which name the Arabians are wont too cal mouÌ„t Sinai Gen. xvj who imagineth that the true children of Abraham or heirs of God are made or begotten by the fleshly regeneration and by the lawe or by desertes and woorkes of men This people béeing begotten too bondage vppon Agar or by Gods law published vppon Mount Sinai extendeth euen too the same Citie which is now called Hierusalem or too the sinagog of the Iewish people which although it vaunt it self stoutly too bée the true Churche and people of God descended from Abraham hauing the lawe and Ceremonies deliuered them by God yet is it in bondage with the children therof that is too say is not by the lawe deliuered from sinne and death nor made heire of ryghtuousnesse and eternall saluation but continueth oppressed with the thraldome of sinne and death and is cast out of the heauenly house or Church intoo endlesse damnation Now if the very lawe of God deliuered by God himselfe vppon mount Sinai begetteth none but bondmen ne deliuereth any man from death and sinne muche lesse can the woorkes of mennes traditions procure ryghtuousnesse and inheritance of eternall lyfe The other people or sonne of God by Sara the frée womaÌ„ borne ageine of the frée promis of the gospell trusteth too no
both for taking vppon him mannes nature subiect to death and other miseries and also for his seruisablenesse in teaching and suffering as he himselfe sayeth Math. xx The sonne of man is not come too haue seruice doone vntoo him but too doo seruice himselfe and too giue his lyfe as a raunsome for the whole multitude of mankynd Also let the yonger sort beare in mynd that this most cōmon and ordinarie maner of spéeche of the Churche wherby wée say that the sonne tooke vppon him the nature of man is taken out of this place of Paule and out of the second too the Hebrewes for hée tooke not vppon him the Angels but the séede of Abraham that is too say he cuppled not too himselfe the nature of Angels but the nature of man of the posteritie of Abraham Framed after the likenesse of men that is too say he became altogither like other men He was no Ghost or counterfet of a man as Marcion and the Manichees surmysed but a very man and in all things like his brethren yea and mortall also sinne only excepted Heb. ij iiij And in fashion he was found as a man that is too say not only in proportion and gesture of bodye but also in inclinations and motions of mynd in fearfulnesse sorowfulnesse ioyfulnesse and other affections whiche notwithstanding were well ordered in Chryste and conformable too his heauenly mynd He humbled or cast himself downe becoōming obedient too death euen too the death of the crosse This notable sentence hathe Ciprian expressed with great lyghtsomnesse of woords in his sermon of Almesdéeds Chryste the sonne of God would become the sonne of man that he myght make vs the sonnes of god He brought himself lowe y he myght lift vs vp which lay vnder foote he tooke vpon him the shape of a seruaūt that he myght make vs frée He was wounded that he might heale our wounds He was contented too dye that he myght gyue vs mortall wyghtes immortalitie Wherfore God hath also exalted him on hygh God hathe exalted Chryst the man and seruant that was crucified and dead for vs as in respect of his manhod He hath giuen him a name which is aboue all names that is too wit Iehoua or the Lorde which is the peculiar name of the onely true and most hygh God the maker of heauen and earth as is sayd in Esai xlij I am the Lord this is my name and I wil not giue my glorie too another This name Iehoua or Lorde is not onely attributed too his Godhead which had it from euerlasting but also too his manhod the which is ioyntly woorshipped and serued in one selfesame woorship and seruice toogither with the sonne of God the woord to which it is vnited That in the name of Iesu euery knee should bowe Some deryue the name Iesu of the Hebrewe woord Iehouah which being vnutterable of it selfe is as they wryght made vtterable by putting in the letler Ieschua and so by contraction Iesu that is too say the Lorde incarnate or God become man Paule taketh these woordes out of Esay xlv Turne vntoo mée and yée shall bée saued all the endes of the earth for I am the Lord and there is none other vntoo mée shall euery knée bow and vntoo mée shall euery tung swere That IESVS Chryste is the Lord that is too say that he is the Lorde or in very déed and nature god By this Grammaticall declaration of the woordes the ruder sorte may the ryghtlyer vnderstand the Text of the Epistle Which in as much as it is red vppon this day chéefly in this respect bycause it maketh mention of the wonderfull abacement and death of the sonne of GOD the memoriall whereof is celebrated by all the Christen Churches of the whole world as the next wéeke Let a summe of the doctrine concerning the passion and death of our Lord Iesus Chryste included in the vsuall questions of Methodicall order bée repeted in this place The consideration of the wonderfull purpose of GOD concerning the redemption of mankynd wrought by the sonne of God our Lord Iesus Chryste who suffered and was crucifyed for vs farre surmounteth the wisdome of all Angels and men Too this end hath God by the wonderfull temperature of his Iustice and mercie stablished this secret decrée and made his sonne who is the Mediator a sinne offering and sacrifyse too the intent that wée men being set frée from Gods wrath from sinne and death might bée made the rightuousnesse of God as is sayd .ij. Cor. v. And in consideration of this maruelous benefite let vs acknowledge the horrible wrath of God ageinst our sinnes and the vnmeasurable largenesse of Gods mercye towardes vs and also let vs stirre vp the feare of God fayth and thankesgiuing in our harts It is an eternall and vnchaungeable Maxime of Gods iustice that the reasonable creatures shold eyther thorowly agrée with the wisdome and rightuousnesse of god or else suffer due punishement and bée horribly destroyed for not obeying Forasmuch therfore as the first man and woman had of their own frank fréewill cast from them the rightuousnesse and purenesse whiche God had giuen them in their creation they ageine on the other syde were too bée cast intoo eternall peynes But the sonne of God of his vnmeasurable goodnesse pitying mankynd made intreatance for vs and too the intent Gods wrath myght bée satisfyed he offered himselfe too punishement and too make amendes vntoo Gods most iust displeasure and so in that secret counsell of the Godhead this decrée was made that the sonne of GOD taking mannes nature vpon him should becōme a sacrifise and by his passion and death pacifye Gods dreadfull wrath and satisfye his iustice and restore forgiuenesse of sinnes ryghtuousnesse and euerlasting lyfe too all those that flée vntoo him by faith Now the passion of Chryst is first a féeling of Gods dredfull wrath ageinst all the sinnes of mankynd which were poured out vppon Chryst as vppon a sacrifyse which great burden of Gods wrath enforceth Chryst too say thus My soul is heauy euen vntoo death And agein my God my God why haste thou forsaken mée Mennes myndes are not able ▪ too sée throughly the greatnes of this extreme vnutterable sorow of Chrystes bicause they vnderstande not she greatnesse of sinne and of Gods wrath which is a consuming fire Notwithstāding mennes myndes are too bée stirred vp too consider truely and earnestly the horrible wrath of God ageinst sinne bothe by the miseries of all mankynd and the examples of the consciences of wicked men and also by the testimonies of Gods woorde too the entent that they on their behalfe may the cléerlyer perceyue the greatnesse of the mercy and benefits of Christ who hathe vndertaken that dreadefull burthen of Gods wrath for vs. Notable testimonies of the true horrible wrath of God are first the innumerable calamities of all mankynd as the death of all men swarmes of diseases fluds burnings
warres destructions of Cities and other innumerable miseries of all men and the slaughters of all the Sainctes as of Abel and Iohn Baptist by which notwithstanding Gods wrath could not bée pacifyed but that the sonne of God must bée made a sacrifyse Ageine the greatnesse of Gods wrath is after some manner shewed by the examples of many men who for the conscience of one wickednesse haue bin striken with most heauie fearfulnesse which hathe driuen them too fordoo themselues As the examples of Orestes of Aristobulus king of the Iewes of Iudas the traitor of Theodorich of Verona and of dyuers others Now if the féeling of Gods wrath ageinst one sin alone doo bréede so bitter sorow in the hart that it dispatcheth a mā of his life What an vnmeasurable huge heape of Gods wrath and of horrible sorowes think you wer thronged vppon Chryst who susteined not one sinne alone or the sinnes of some only one mā but mine and thine yea and al mennes offences Idoll gaddings and murders all their sinfull inclinations affections and outward faultes toogither with the fire of Gods wrath ageinst these sinnes Being ouerwhelmed with this houge burthen of Gods wrath he cryeth out Psalm xxij O God my God why haste thou forsaken mée My hart is become like melting wax my strength is withered like a potsherd and thou hast brought mée downe too the dust of death This féeling of the houge and horrible wrathe of God ageinst al the sinnes of all men was the first and chéefest part of Chrystes passion The second part was the heauinesse and excéeding great torment rysing in his hart for the féeling of Gods wrathe ageinst sinnes and for the feare of death and tearing of his bodie which so appalled all the partes of his bodie that he swet droppes of blud The third and lyghtest part of all was the tearing of his bodie and streyning of his sinewes when he was whipped ▪ buffeted and fastened too the crosse with nailes The causes of Chrystes passion IT is not the wisdome of any creature that can serche out the causes of Gods woonderfull purpose concerning the redemption of mankynd too bée brought too passe in this wyse that the sonne of God should make intreatance for vs take our nature vpon him and bee sacrifysed for vs neuerthelesse God will haue the consideration of this woonderfull Decrée begonne in this lyfe The principall efficient cause is the will of Gods sonne making intercession of his owne mere motion for mankind falne intoo sinne and death and offering himself too this obedience and punnishment wherby he myght make satisfaction for mankynd Iohn .x. I am the good shepeherd and I giue my life for my shéepe The inward cause that moued or enforced him too doo so is the vnmeasurable mercy of God tēpered with his iustice For sith that God is vnchaungeably iust he is in déede and horribly angry with sinne and destroyeth sinners like a consuming fire Neyther relenteth he his anger ageinst sinne of a fondnesse lyghtnesse but vnchaungeably most streightly kéepeth this rule of iustice that men shall eyther performe due obedience or else abyde the fire of Gods wrath Therefore God receiueth not men that are faln without equal and sufficient amends which forbicause mākind was not able to yéeld therfore was too bee cast intoo endlesse torments the sonne of God béeing inflamed with vnmeasurable loue and mercy towards mankynd maketh intretance for vs and too the entent Gods iustice should be satisfied he vndertaketh him self the punishmēt amends making for our sinnes taking our nature vppon him becometh a sacrifise susteining Gods dreadful wrath ageinst sin payeth too Gods maiestie a rāsome too the full value of our sin vanquishing sin and death and restoring men too ryghtuousnesse and eternall lyfe The outward cause that moued or enforced him so too doo was the fal of our first parents the sin that frō thens did shed it self intoo all vs who for the same must haue perished in euerlasting paynes had not the sonne of God bin sacrifysed The instrumentall and outward woorking cause are the Diuels and their instruments the Iewes who burning in hatred ageinst Chryste for finding fault with their wickednesse and false opinions coueted too rid him away and too destroy him too the entent they myght without checke maynteine their hypocrisie and wicked lustes These enforcing and finall causes make an infinite difference betwéene the will of the Iewes crucifying Chryste and the will of God Who béeing moued by his owne exceeding mercie toward mankynde and through the entreatance of his sonne would haue Chryst too suffer too dye and too ryse alyue agein too the entent he might restore men too lyfe and euerlasting saluation The matter wherin as in moulds Christes Passion was wrought are the mynd will hart and body of Chryste The forme or manner is the very feeling of Gods horrible wrath and the anguishe as well of Chrystes mynd as of his bodie and his chyldly obedience through which he willingly submitted himselfe with true reuerence and woonderfull lowlynesse too the eternal father and without grudging or repyning endured Gods wrathe poured out vppon him and most bitter formentes for the loue of Gods iustice and mannes saluacion The end of his Passion is first that mankynd béeing redéemed with sufficient ransome from Gods wrath and euerlasting damnacion myght bée rewarded with ryghtuousnesse and euerlasting lyfe Iohn .iij. Like as Moyses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp too the entent that all that beléeue in him should not perishe but haue lyfe euerlasting Secondly that wée myght become conformable too the image of Gods sonne that is too say that wée myght bée like the sonne of God our patterne in bearing the Crosse Romaines .viij. Thirdly that wée should folowe the example of Chrystes patience and méeknesse .j. Peter ij Fourthly that wée in all our lyfe should expresse the humilitie that Chryste performed in his passion Philip. ij Through lowlynesse of mynde let euery man estéeme others better than himselfe And let the same mynd bee in you that was in Iesus Chryst Fifthly that being dead to sinne wée might liue vprightly and blamelesse For like as Chryst caryed downe our sinnes intoo his graue and abolished them by his death euen so wée mortifying the dregges of sinne as yet sticking in our flesh must performe new obedience and ryghtuousnesse agréeing with the will of god j. Peter ij Chryste bare our sinnes in his bodye vppon the trée that wée béeing dead to sinne should lyue too ryghtuousnesse The effectes of Chrystes passion are all his benefites which for instruction sake wee will distribute intoo eyght formes FIrst the redemption of mankynde from Gods wrath sin death and the diuels tyranny j. Tim. ij There is but one mediator betwéene God and man the man Iesus Chryste who gaue himselfe for vs too redéeme vs 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
the Altar of the crosse But the Christians to the intent they would dissent from the Iewes who kept their Passeouer the .xiiij. daye of the moone of the first mooneth did after the tyme of the Apostles remoue the feast of Easter vntoo the Sunday that folowed next after the sayd foortéenth day of the moone or the full moone of the first mooneth vppon which day Chryst rose agein frō death Therfore in this saying Our Pesseouer for vs the woord Passeouer is in the Predicament of Relation the foundation whereof the persone of Chryste and the bound is that Chryst is appoynted too bée slayne too pacifye Gods wrath ageinst our sinnes which are conueyed intoo this Lambe or layd vppon this Lamb too beare Let the yoonger sort at the beginning consider this signification of the woord Passeouer and therewith all let them also marke the tymes The first passeouer was instituted at the passing of the Israelites out of Egipt the yéere of the world 2453. From the first passeouer or frō the departure of Israell out of Egipt vntoo this Easter of the yéere after Chrysts birth 1570. are passed 3079. yéeres From the first passeouer vntoo the passion of Chryst the Pascall Lamb that was offered for vs are 1542. yéeres From the last Iewish passeouer which Chryst hild with his Disciples before his passion are passed 1537. yéeres And frō the beginning of the world vntoo this present yéere 1570. are accounted 5532. yéeres The second place A comparing of the Iewish Passeouer with passeouer of the Christians THe Storie of the institution of the Iewish passeouer and the ceremonies ▪ of the same are described in Exod. xij which in very goodly portrayture peynteth out the doctrine concerning the persone and benefits of Chryst concerning the new obedience that is too bée yelded too god All the sayd comparison may for instructions sake bée diuided intoo six Articles The marking out of the tyme. For as in the first mooneth the beginning wherof was always the coniunction or méeting of the Sun and the Moone next too the equinoctial of the spring tyme the tenth day of the mooneth the pascall Lamb was too bée chosen out of the whole flocke and too bée kept til the .xiiij. day or full moone So Chryste the tenth day of the first mooneth that is too wit vpō Palmesunday entered into the citie of Hierusalem and the .xiiij. daye was taken in the Gardein and sacrifysed for the saluation of mankynd 2 Of the persone of Chryst As the Lamb was too bée chosen without spot a Male and a yéerling So is Chryst a Lamb without spot without guyle vndefyled and cléerly without all sinne and blemish j Pet. j. Hebr. vij 3 Of the sacrifise of Chryst Like as it behoued the Lamb too bée slayne and offered by the whole multitude So was Chryst our Passeouer offered for vs Hither may all the doctrine concerning the passion and sacrifyse of Chryst offered vppon the Alter of the crosse bée referred 4 Of the benefits of Chrysts sacrifyce Like as God spared the Israelites whose posts were sprinkled with the blud of the Lamb euen so all they that are sprinkled with the blud of Iesus Chryst obteyne forgiuenesse of sinnes and euerlasting lyfe according too this saying Behold the Lamb of God which taketh away the sinnes of the world j. Pet. j. Yée are redéemed with the precious blud of the immaculate Lamb Chryst 5 Of the applyment of Chrystes benefites Like as the posts of the Israelites were sprinkled with a bundle of Isop dipped in the blud of the Lamb So is the vertue and woorking of Chrystes blud or sacrifise offered and applyed too vs by his woord by the sacraments of Baptim and the Lords Supper Psalm lj Thou shalt sprinkle mée with Hisop O Lord and I shall bée made cleane 6 Of conuersion or new obedience Like as it behoued the dowe too bée taken out of the houses of the Israelites and that they should eate vnleauened bread So Paule willeth vs too put away the old Leuen that is too say sinne false opinions and leawde lustes and earnestly too practise sincere fayth prayer and al vertues that please God and so to kéepe a continuall feast of Passeouer in vnleauened bread of vncorruptnesse and truthe The benefites of Chrysts resurrection are cheefly three FIrst glorious deliuerance from the tyrannye of the Deuill sinne and death and restorement of rightuousnesse and euerlasting lyfe whiche Paule setteth foorth with excellent lyghtsomnesse of woords and figures Col. ij Yée are rysen agein in Chryst through faith in Gods power who hath raysed him from death and with him also quickened vs who were dead in our sinnes forgiuing vs all our trespasses and putting out the hādwriting that was ageinst vs in the lawe written which he hath taken away fastened too his crosse and hath spoyled rule and power and made a shewe of them openly and hath triumphed ouer them in his own persone Let vs alwayes haue before our eyes this most beautiful description of the victorie and triumphe of Chryst rysing frō death And bycause he termeth it a Triumphe let vs consider the comparison Whē the Romane Captaynes made warre with puissant Kings and ouercame them in battaill they were woont too bée caryed intoo the citie of Rome sitting in a charyot of gold and a chayre of Iuorye which was drawen by foure whyte horses Before the Charyot were led and set out too the showe the vāquished enemies Kings that were prisoners And alost before the charyot were caried tables in whiche were paynted the battels the winnings of Cities and the other things doone by the conquerour After the charyot folowed the souldiours by whom the conquest was made Vntoo them were rewards giuen The Graundcaptein that was the Conquerour being crowned with bayleaues or fig leaues was led intoo the Capitoll where knéeling downe before the Altar of the most mightie and most mercifull Iupiter he gaue him thankes for bestowing that victorie vpon the Romanes and when he had made his sacrifise departed too the court So when Paulus Aemylius had vanquished Persey King of Macedonie he led him prisoner in Tryumph his sonne also who afterward became a Clerk in Rome Of this maner of the Romane triumph dooth Paule take patterne in this place Chryst our king hath hild continual and sore warre with the whole kingdome of Sathan whiche is diuided intoo certein principalities Potestates and degrées At length by his owne death he hath ouercome death by his passion he hathe taken away sinne by becōming accursed he hath set vs frée from the curse of the Lawe These thrée enimies sin death and the curse of the lawe or the handwryting of our owne cōscience are the chéefest sinewes of the Diuels power These hath Chryst vanquished and taken away not with gunnes swoordes and speares but with his owne crosse This caryeth he in Triumph and vppon it fasteneth he
that is vvritten Death is swallovved vppe intoo victorie Deathe where is thy styng Hell where is thy victory The styng of Deathe is sinne and the strength of sinne is the lawe But thankes be vnto God which hath giuen vs victorie through our Lorde Iesus Chryste Therfore my deare brethren be yee stedfast and immoue able alvvayes rich in the woorks of the Lorde for as much as yee know how that your laboure is not in vayne in the Lorde The disposement of the .xv. Chapter of the first Epistle to the Corinthians which is the seat of the Doctrine concerning the Resurrection or rysing of the dead THe most ioyful end and hauen of the whole Christen lyfe and Faith and the souereine and most assured comfort in all the miseries and sorowes of this most flightful and wretched lyfe is the Resurrection from death and the blissed and euerlasting lyfe with God In which not only our soules remayning after death shall enioy the beholding of our Lord God in quiet peace ioyfulnesse but also our bodies which were rotted and consumed in the dust of the earth shall liue ageine and bée repaired and being ioyned with their soules ageine and set frée all sinne and death shall bée glorifyed and receyue immortall honor And where in death they heertofore were dround they shall heerafter weare the rayment bryght Of true renowne and euermore bee found before the Lord in endlesse lyfe and lyght This doctrine concerning the Resurrection of our bodyes which is the peculiar wisdom of the christen church is euidently confirmed and lyghtsomly set out by Paul in this xv chapter of his first Epistle too the Corinthians Therefore it is of that kynd of cases that instruct The cheefe partes of the whole disputation are three 1 Whither there bée any rysing of the dead 2 What manner a one it is or what manner of bodyes they shall ryse with 3 Of the cause of the rysing of our bodies which is Chrystes victorie in which he swalowed vp sin death and hell by his death and restored eternall lyfe and glorie too his Church by his Resurrection THe enterance intoo the matter putteth vs in mynde that the true and néedfull Doctrine concerning the chéefe articles of the Christen faith is often continually too bée repeated and beaten intoo the hearers eares Euen in this consideracion bicause the Gospell is the power of God effectuall in woorking saluacion too euery one that beléeueth I do you too vnderstand or I put you in mynd of the Gospel which I haue preached vntoo you which you haue embraced by fayth by which also you bee saued if you holde it fast by faythe onlesse peraduenture by this tyme hauing shaken off fayth you haue beleeued in vayne This selfsame gospell I say doo I put you in mynd of that you may bethinke you wirh what words I haue preached vntoo you For I haue deliuered c. The proposition state or ground of the first part is The dead shall vndoutedly ryse agein THis proposition doth he warrant by sixe Argumentes First of the efficient cause The totall or sufficient cause of a thing being set downe the effect foloweth of necessitie in such tyme and maner as the cause or the wil of God hathe appoynted Chryst who is the cause of our Resurrection and lyfe is verely risē in his very body from death and hath promysed of certeyntie that he wil rayse vntoo lyfe the bodyes of all men that bée dead Ergo without any dout euen our dead bodyes shall also ryse agein Paul concludeth this argument in the forme of an Ethuthymema Chryst who was dead is risen ageine in very déed Ergo wée also shall ryse agein when wée bée dead The consequent is of force holding from the efficient and sufficient cause too the effect which he will accomplish as he hath promysed This reason of the consequence Paule himselfe poynteth out a little after For séeing that by man came death by a man also must come the resurrection of the dead For like as in Adam all men die So also by Chryst shall all men bée called agein too lyfe The Antecedent which is the ground woorke of the Resurrection of our bodyes and of our whole Fayth and saluacion is confirmed at large by Paule First by witnesse of the Scripture which testifyeth that Chryste dyed for our sinnes Esay liij Daniel ix Zach. iij. and .xiij. Psalm .xxij. And that he rose agein the third day Osée vj. in the storie of Iones Psalm .xv. Zach. xiij Esay xj Actes .xiij. Secondly by the record of many that sawe Chryst after he was risen and were familiarly conuersant with him full fortie dayes Chryst the same day that he rose from death appéered not only too Cephas or Simon Peter and the twelue Apostles of whom Paule maketh mencion in this place but first of all too Marie Maudlin Iohn .xx. Marke .xviij. next too the rest of the women Math. xxviij Thirdly too a cupple walking intoo the féeldes whom the Apostles beléeued not Mark .xvj. Fourthly too Cephas or Simon Peter Fifthly too Cleophas and Nathanael as they were going toowards Emaus too whome at their returne all the Apostles giue credit Luke the two and twentith Sixthly too all the Apostles as they were assembled toogither sauing Thomas Luke the foure and twentith Iohn the twentith j. Corinthians xv And all these appéerings were made the very day of his Resurrection vppon which day also S. Hierom is of opinion that Chryst shewed himselfe too Iames the lesse of whom Paule maketh mention in this place Afterward he shewed him selfe sundrye tymes too the Apostles when Thomas was with them and at the sea of Tyberias Iohn xx xxj Also in Galilie too mo than fyue hundred brethren at once And also too his Apostles or too the thrée score and tenne and too all the rest of his Disciples Finally after his Ascention Chryste shewed himselfe too Paule also that hée was risen ageyne Paules second argument WE sée the Apostles doo preache that Chryste is risen from death Ergo there is in very deede a rysing ageine of the deade The consequens holdeth of the authoritie of the Apostles who are sent from God and are assured that they cannot erre The third argument is a bringing back by impossibilitie It is impossible that twoo ful contraries should both at once be true or false This Exposition The deade ryse not ageine or no deade folkes ryse ageine is false Ergo the contradictorie or full contrarie proposition The deade shall ryse ageine is true and certeine The minor or Second parte of the Argument is proued thus of truthe there can come nothing but truthe But of this proposition No deade folks rise ageine folow things manifestly false and irkesome too heere namely that not euen Chryste is risen ageyne and that the preaching of the Apostles is vayne whych are false witnesses of GOD and so GOD himselfe who hath auouched that he raysed Chryst
Also there bee heauenly bodyes and there bee earthly bodyes that is too say there shall bée a difference betwéene the bodyes of the godly and the bodyes of the vngodly There is one glorie of the Sunne and another glorie of the Moone and another glorie of the starres y is to say euē amōg the godly and the Saincts in heauen there shall bée a differente of glorie For like as one Starre excelleth another in bryghtnesse so shall Chryst the Prophetes Apostles and other constant Martyrs and acknowledgers of the sonne of God shyne bryghter than the other common sort of the godly as is sayd Dan. xij Then shall the lerned shyne like the bryghtnesse of heauen and those that haue instructed many in ryghtuousnesse shall shyne like the Starres for euer and euer Then declareth he by foure Iscolies set one ageinst another what maner of bodyes the bodyes of them that ryse agein shalbée verely euen the selfsame that they bée at their buriall as touching their substāce but immortal made bright and glorified Wherein the phrase of Paules wryting is too bée considered how the nowne adiectiue in forme of a substantiue is ioyned too the subiect by the preposition In. It is sowen in corruption that is too say it is buried in the ground a mortall or corruptible bodye ▪ It ryseth in incorruption that is too say it ryseth an incorruptible or immortall bodye It is sowen in dishonour that is too say a foule or ylfauoured bodye stinking and crawling full of wormes It ryseth in glorie that is too say glorious shyning cléered and pure from all blemish It is sowen in weaknesse that is too say weake frayle transitorie of a dayes continaunce a shadowe a froth a Ghoste a steme a blast a fether a breth a puffe a dreame a bubble a flud a temple a strydey a wynd a dust It ryseth in power that is too say myghtie strong florisshing and frée from all infirmitie It is sowen a natural body that is too say liuing the naturall lyfe by reason sense and nourishing power which is susteyned with meat and drink and is encreased and begetteth and may dye It ryseth a spirituall body that is too say liuing the spirituall lyfe kindled by the holy Ghoste which is not maynteyned with meate drink ne begetteth ne dyeth but is like the lyfe of the Angels Math. xxij and like the lyfe of God. The first man was made a liuing soule Gen. ij That is too wit not simply as the beastes liue but such a one as Chryst should also with his spirit quicken without meat and drink too the spirituall and euerlasting lyfe The first man is of the earth earthly Hée alludeth too the originall of the woord Adam which signifyeth earth or clay whereof he was made like as also among the Latines man is called Homo of Humus which signifyeth the earth as if he had sayd made of the earth clay and earthly The second man is the Lord from heauen Chryste being risen from Death hath now a heauenly immortall and glorious body too which our bodies shall in all respectes bée like and conformable when they are raised ageine from Death Phil. ij Like as before Death they were altoogither like Adams body which was subiect too Death and other miseries Flesh and blud cannot inherite the kingdom of God that is too say this corruptible body defiled with sinfull inclinations and fleshly affections and subiect too death cannot possesse the kingdome of God vnlesse it bée altered of a body mortall defyled and stained with sinne bée made a body pure and cleane and fined from all filthinesse immortal The same flesh that is buryed shal rise agein and the same substance of flesh and blud shall remaine still as Iob sayth I shal sée God in my self whom I my self shall sée and none other for mée For as Tertullian reasoneth plainly in his bóoke concerning the resurrection of the flesh God forbid that God should for euermore abandon too destruction mannes flesh which is the woorke of his handes the care of hart the case of his breth the Quéene of his woorkes the heire of his liberalitie the préest of his religion the souldyer of his warfare and the sister of his Chryst ▪ c. Behold I shew you a mysterie that is too say I will more plainly expoūd and declare that which I told you more darkly in my former woords when I sayd that flesh bloud shuld not possesse the kingdome of god For that saying is too hée vnderstood not of the substance of fleshe and bloud but of the exchaunge of their properties For it behoueth this corruptible body which wée now beare about vs too put on incorruption and this selfsame mortal body too put on immortalitie before it can obtein possession of Gods kingdom Some also shall not die at all whom the sonne of God shal find aliue at his comming too iudgement but they shalbée sodeinly changed endued with new lyght glory power immortalitie The third part of the Chapter THen shal the saying be fulfilled which is written Esay xxv Osee xiij Death is swallowed vp intoo victorie O Death where is thy sting O Hell where is thy victorie The sting of Death is sin and the strength of sin is the law But thanks bee to God who hath giuen vs victorie by our Lord Iesus Chryst The efficient cause of the raysing of our bodyes and of restoremēt of ryghtuousnesse and euerlasting lyfe is the sonne of God our Lord Iesus Chryst who in his Death hath swalowed vp our Death and by his ryghtuousnesse obedience hath purged our sinnes and pacifying Gods wrath taking away the curse of the law hath gottē vs victorie ageinst sin death and the curse of Gods law For these thrée are the cruellest enemies of mankynd and the chéef mischeues plages which moost cruelly and féersly make hauock of all mankind without difference killing them and deuouring them euerychone Therfore Paul in this place by feining a person peinteth out death like a most mischeuous outlaw or cruell souldier armed with a pike or a darte that is too wit with sinne wherwith he assaileth all mankind without gainsaying and pusheth all men through and killeth them For by reason of sin all men are subiect too death and are slaine by death as is sayd Rom. v. By one man sinne entered intoo the world and by sinne death And so death ran ouer al men bicause al men haue sinne Also sinne reigned by death slaying all men The very same is the méening of the woords in this text the sting of Death is sinne that is too say all men are slaine by Death bycause of sinne Now when this sting or speare of Death wexeth dul and blunt so as sin cannot execute his ful force vppon vs and bée felt Gods law like a whetstone sharpneth sin and both sheweth the greatnesse and horriblenesse of sin and also maketh it more
heinous so as sin may become out of measure sinful and being fully felt too bée so may strike dreadfull feares and astraughtments into mennes consciences which immediatly vppon the stirring vp and discouering of sin by the law do giue sentence of death ageinst themselues find themselues giltie of eternall damnation Too this méening it is sayd The power of sin is the law as in Rom. v. The law entred in that sin myght abound Also Rom. vij I had not knowne sin but for the law For when the commaundemēt came sin reuiued and I am dead that is too say the law shewed the hugenesse and heynousnesse of sin and of Gods wrath ageinst sin and assoone as Gods wrath was once known sin which héertofore slept in quietnesse was stirred vp and became more strong and effectual and ouerwhelmed man with the féeling of Gods wrath and with horrible dreadfulnesse and endlesse Death For the law exacteth alwayes of vs suche an obedience and conformablenesse as is vnpossible too mannes nature and too those that are not conformable it thundreth out this thunder bolt Curssed is he that continueth not throughly in all thinges that are wrytten in the lawe And so there was no shift but that all mankynde béeing subdued and oppressed by these moste cruell enemies sinne Deathe and the cursse of the lawe which are the chéefe sinewes of the Diuels kingdome must haue perished vtterly Neyther could he by any power of man or succor of Angels haue rid himselfe out of this cruell Tyrannye onlesse these myghtye and dreadfull enemies of mankynde had bin vanquished and ouerthrowne by the Sonne of God our Lorde Iesus Chryste who was born too vs giuen to vs who died for vs and rose agein for vs that his victory had bin bestowed vppon vs by faith j. Ioh. v. Heb. ij By his own death he put downe him y had Lordship ouer death that is too say the deuil and reconciled those which through feare of death wer all their life time oppressed with bondage Coloss ij Yée are risen ageine with Chryst through faith that is wrought by the operation of God which raised him frō death And with him he hath quickened vs also that were dead in our sinnes and hath forgiuen our trespasses and put out the handwryting that was ageinst vs in the law written and hath takē it away and fastened it too his crosse and spoyled rule and power and made a shewe of them openly and tryumphed ouer them in his owne person Esay ix For the yoke of his burthen that is to wit death and al calamities wherwith mankynd is ouerloden the staffe of his shoulder that is too say sin which is the thing the staffe or the dart with which death pusheth all men through killeth them and the scepter of his exaction that is too say the law which exacteth perfect obedience with horrible wrath condemneth all men that are not conformable vntoo it hast thou ouercome or vanquished as in the day of Madian For like as Gedeon did put the Madianits too flight not with bodyly armor and weapon but only with the sound of a trūpet and by putting them in feare with burning cressets euen so the sonne of God vanquisheth his enemies sin death and the diuel with none other weapōs than a trumpet that is to say the sound of his Gospel and the fire of his holy spirite which kindleth in mennes harts the light of true fayth settled vpon the sonne of God the conqueror of sinne and death as is sayd j. Ioh. v. This is the victorie that ouercōmeth the world euen your faith And .j. Peter v. Whom resist you strong in Faith. This excellent doctrine in al miseries and sorowes the most souerein and assured comfort whereuppon our whole saluation is stayed Paule setteth foorth in this place beautifyed with twoo testimonies Esay xxv Death is swalowed vp intoo victorie Ose xiij Death where is thy sting Hell wher is thy victory ▪ Now too the entent these textes alledged by Paule may bée vnderstood the better and the largenesse of the Doctrine and comfort comprised in them bée looked the néerer vntoo and the easlyer cōsidered I wil adde the grammaticall exposition of them The woordes of Esay are these In this mountaine shal he swalowe vp or deuour the wrapping of faces wherein all people are wrapped and the couering wherewith all nacions are couered And he shall swalowe vp death intoo victorie And the Lord God shall wipe awaye the teares from all faces and shall take away the rebuke or reproche of his people out of all the earth Esay preacheth of the benefites of the sonne of God that he most puissantly deliuereth his Churche bothe from all other moste sorowfull and principall euils and in especially from Death which no force and wisdome of man can ouercome When as by his Death he not only vanquisheth and ouerthroweth our Death but also vtterly abolisheth it and swalloweth it vp and wypeth away and crosseth out the reproche and teares of his people that is too wit sinne and all other miseries and sorowes But in the beginning he speaketh figuratiuely when he sayeth that the wrapping of the face wherwith all people are wrapped shall be deuoured For by the figure Metonimya which is a transposing of names he noteth the thing signifyed by the name of the thing that betokeneth it For the faces of dead folkes are woont too bée wrapped and hidden in clothes These wrappings shall bée taken away that is too say death it selfe shallbée taken away or deuoured according as Esay himselfe anon after expoundeth that properly which he had spoken erst figuratiuely as the Prophets are accustomed too doo He shall deuour or swalow vp death intoo victorie or by swalowing vp deathe the sonne of God shall get the vpper hand and shall reygne and triumph like as death had erst reigned ouer mankinde and made hauocke of all menne and none coulde wythstande him The thrée score and ten interpreters haue trāslated these woordes of Esay thus And Death preuayling deuoured bycause Death wasteth away deuoureth all men But Paul too the intent too set foorth the true and natiue meening of Esay and too shewe that it ought not too haue bin translated Death preuayling deuoured But he that is too say the sonne of God deuoured Death chaungeth the verbe actyue intoo a passiue and so expresseth the same méening how bee it muche more plainly and piththely Death is swallowed vp intoo victorie that is too say Death which héertofore deuoured al mē is now it selfe deuoured and swalowed vp intoo victorie by the sonne of God the conqueror of Death so as nowe from hencefoorth the sonne of God is a continuall conqueror and euerlasting tryumpher ouer Death For the Hebrue woorde Nitzach is as muche too say as too vanquishe too preuayle too tryumph and now and then it signifieth also euerlasting continuall and for euermore Therfore in the Latin translacion of Esay wée
their aūcient sinne with water fresh new Their raimēt whyte betokeneth eke the brightnesse of their mynd It is the shepeherds ioy so fair and whyte a flocke too fynd Therfore also were the reading of this dayes Epistle and the Introit in which mention is made of regeneration ordeyned that the baptized might bée instructed concerning their regeneration or newbirth and of their encounters and victories ageinst the Diuell and the world ¶ The Epistle j. Iohn v. ALl that is borne of God ouercommeth the world And this is the victorie that ouercommeth the world euen our fayth Who is hee that ouercommeth the world but he that beleeueth that Iesus is the sonne of God This Iesus Chryst is he that came by water and blud not by water onely but by water and blud And it is the spirit that beareth witnesse bycause the spirit is trueth For there are three which beare recorde in heauen the Father the woord and the holy Ghoste and these three are one And there are three whiche beare recorde in earth the spirite and water and blud and these three are one If wee receyue the witnesse of menne the witnesse of God is greater For this is the witnesse of God that is greater which he testified of his sonne Hee that beleeueth on the sonne of God hath the witnesse in him selfe He that beleeueth not God hath made him a lier bycause he beleeueth not the recorde that God gaue of his sonne And this is the recorde howe that GOD hath giuen vntoo vs eternall lyfe and this lyfe is in his sonne Hee that hath the sonne hath lyfe and hee that hath not the sonne of GOD hath not lyfe The disposement THis Epistle is of that kynde of caces that instruct The state of it is a doctrine concerning fayth leaning vppon the sonne of God our Lord Iesus Chryst which fayth ouercommeth sin death and receyueth rightuousnesse and euerlasting lyfe The cheefe places are these 1 Of faith wherby wée are borne of God. 2 Of the obiect of fayth or of the persone and benefites of Chryst 3 A testimonie that the thrée persones of the Godhead are all of one substance 4 Of the ministerie of the Gospel and of the Sacraments of Baptim and the Lords Supper The first place THe welspring aud soule of godlynesse and Chrysten lyfe and the originall and head of our endlesse welfare is fayth in the sonne of God our Lord Iesu Chryst our Mediator King and Préest which fayth is in no wyse an ydle and vayne persuasion but the liuely and effectual instrument of our saluation wherby wée receyue intoo vs the true knowledge of God forgiuenesse of sinnes and all Gods benefites yea and euen God himself and ouercome sin and death and obteyne rightuousnesse lyfe and glorie euerlasting Of this true and effectuall faith there is a notable description in this dayes Epistle which wée will vnfold in these woordes Fayth is a true perceuerance of Chrysts persone and benefites of al the whole doctrine deliuered by God and it is an assent wherby wée persuade our selues that all the Articles of the doctrine are true and in especially beléeue that Iesus is the sonne of God and Chryst or the anoynted of God that is too say our King Hygh preest Mediatour and Redéemer And it is an assured trust stedfastly settled in the sonne of God our Lord Iesus Chryst the vanquisher of sin death and the Diuil assuring a man for a certeintie that for Chrysts sake his sinnes are released and himselfe set in gods fauour who receyueth héereth helpeth defendeth and freely rewardeth with lyfe and glorie euerlasting This fayth in Christ ouercommeth the world that is too say sinne and the entycementes of sin and the Diuell himselfe the Prince of the world and death which is the chéef sinew of the Diuels power as is sayd j. Iohn ij If any man loue the world the loue of the Father is not in him for euery thing that is of the world as the lust of the fleshe the lust of the eyes and pryde of lyfe is not of the Father but of the world Now the lyfe of man vppon earth is a continuall warfare and deadly foode ageinst foure cruell and mightie enemies that is too wit the Diuell who is furnished with a thousand pollicies too anoy the sinfull prouocations of our owne nature rebelling ageinst the Lawe of God the persecutions of Tyrants and the afflictions of all sortes bothe of mynd and bodye With these foure enemies must al godly folke fyght continually as long as they are in this world Neyther is any man able too ouercome them saue he that is borne of god But they are borne of GOD that beléeue in Chryst as is sayd in the beginning of this Chapter Euery one which beleeueth that Iesus is Chryst is borne of God and whiche with stedye fayth embrace and hold fast the woord that is deliuered by God and in whom the holy Ghost dwelling purgeth and putteth away the old Leuen or false opinions and sinfull inclinations and affections kindleth in them a new lyght new ryghtuousnesse new lyfe and newe obedience agréeing with Gods will. For in asmuch as all men are conceyued in sinne and borne the children of wrath and bondslaues of the Diuell they can not become the sonnes of God and inheriters of euerlasting lyfe and saluation before such tyme as they bée borne agein or begotten agein of GOD that is too say endewed with true fayth or new rightuousnesse and lyfe God regenerateth or begetteth men a new by twoo meanes by the Gospell concerning Chryste or by the woord receyued by fayth and by the Sacrament of Baptim j. Pet. j. Yée are borne agein of vncorruptible séede by the woord of the liuing god Iohn iiij Except a man bée borne ageine of water and the holy Ghost c. Tit. iij. He hath saued vs by the fountaine of the newbirth And these woordes or termes iust ryghtuouse godly holy beléeuing in Chryste borne of God childe or sonne of GOD new man perfect swéete or vnleuened bread c signifie in a maner all one thing The second place THe chéef obiect of fayth is our Lord Iesus Chryst And it standeth the godly in hand too haue a ryght opinion and beléef concerning the persone office and benefites of Chryst according as Iohn sayeth in this place that wée must beléeue that Iesus is the sonne of God and that he is Chryste and that he came by water and bloud like as also in this dayes Gospell he appoynteth the same end and shooteanker of the storie of the Gospell and of the whole sacred Scripture These things are written too the intent yee should beleeue that Iesus is Chryst the sonne of God and that by beleeuing yee myght haue lyfe in his name The name of Sonne sheweth that Chryst is in very déed and by nature God begotten of the substance of the eternall father as it is sayd in the Psalme Thou
art my sonne this day haue I begotten thée And in the Gospell he putteth a difference betwene this only begotten sonne the Saints which are his sonnes by adoption and are beloued of the eternall father and taken in place of Gods sonnes and heires of the lyfe and blissednesse that is with God for the intercession of this only begotten sonne Chryst or the anoynted signifieth the hygh Préest or teacher of the Gospell the Spokesman and Redéemer of the Church the King and conquerour of sin death the Diuell and the restorer of rightuousnesse and lyfe euerlasting This Chryst came by water and blud not in water onely but in water and blud for he bringeth the doctrine of the gospell out of the bosom of the eternall Father concerning the forgiuenesse of sinnes rightuousnesse cōfort the holy Ghost and euerlasting saluation too bée bestowed vppon all that are throughly put in feare which wrestle with the terrours with Gods wrath with sinne and with death and thirst or with earnest desire long after comfort and lyfe and are washed with the water of Baptim in token of remissiō of their sinnes as is sayd in Esai lv All yée that thirst come too the waters and Iohn iiij and .vij. If any man drink of the water that I shall giue him it shall become a fountaine of water flowing vntoo euerlasting lyfe Neyther is he come in water only that is too say he is not only a teacher of the gospel wherwith the thirstie harts of the godly are refreshed but also he is a Redéemer which hath with his blud pacified the wrath of the eternal father ageinst our sins redéemed the whole church from sin death euerlasting damnation And this holy blud of his doth he distribute too vs in his holy supper Ebr. ix By his own blud hath he entered intoo the holy place once for all and hath found eternall redemption Rom. iij. Wée are iustified fréely by the grace of God through the redemption made in Iesu Chryste whom GOD hath set foorth a mercy seate by fayth in his bloud Math. xxvj This is my blud of the new Testament whiche is shed for many in remission of their sinnes And it is the spirit that beareth witnesse that is too say the holy ghost beareth witnesse of the persone office of Chryst namely y this Iesus is Chryst the sonne of god the redéemer that was promised too the church as is sayd Iohn j. Vppon whom thou séest the spirit descending abyding vppon him the same is he that baptizeth with the holy ghost and I sawe bare witnesse that this is the sonne of god Rom. j. Who was certeinly shewed too bée the sonne of God by the spirit of sanctification in that he is risen from death Ageine in the publick ministerie the holy ghost preserueth spreadeth abrode and by testimonies of miracles confirmeth the doctrine concerning the persone and benefits of Chryst Ioh. xv When the comforter shal bée come euen the spirit of truthe whom I will send you from my Father he shall beare witnesse of mée and you also shall beare witnesse bycause you haue bin with mée from the beginning Bycause the spirit is truthe or the witnesse of the holy ghost is true like as in Iohn xv and .xvj. he is called the spirit of truthe bycause he is soothfast and maketh folks soothfast kindleth true knowledge of God true rightuousnesse true lyfe in the beléeuers Of the third place THere bee three that beare witnesse in heauen the Father the VVoord and the holy Ghost and these three are one Let this euident witnesse of the one substāce or only one selfsame being godhead power maiestie glorie of the thrée persones of the godhead bée considered in this place and also let the descriptions differēces of the thrée persones namely of the father of the sonne who in this place and in Ioh. j. Apoc. xix is named the woord of the holy ghost bee repeated out of the place concerning God the cheef poyntes whereof I will anon after expound vppon Trinitie Sunday The fourth place THere are three that beare witnesse in earth the spirit and water and blud and these three are one God hath ordeyned the publike preaching of his Gospell too the intent the true doctrine concerning the sonne of God our lord Iesus Christ who suffered death rose agein for vs myght bée knowen and many men bée conuerted too God by the voyce of his Gospell and so becōme heires of ryghtuousnesse and lyfe euerlasting For God gathereth too himself an euerlasting Church by the sound of his woorde wherby he both rebuketh mennes sinnes and allureth them too repentance and also giueth remission of sinnes and euerlasting saluation too such as repent and beléeue the woord And alwayes too the woord God hath annexed outward signes which lyght intoo the eyes as pictures of his promises which signes haue all one méening all one strength all one vse and all one effect or working with the woord For by these twoo meanes namely the woord and the outward signes or Sacraments dooth God beare witnesse of his sonne and offereth too vs forgiuenesse of sinnes and euerlasting saluation for his sonnes sake and also kindleth encreaseth and strenghtheneth fayth in our myndes And therfore Austin termeth a Sacrament a visible woord And like as Chryst sayeth that the holy Ghost reproueth the world of sinne and beareth witnesse of him and like as it is sayd in Genesis My spirit shall not iudge in man bycause he is fleshe that is too say I will take away the ministerie or vse of the holy Ghoste from men So in this place the woord Spirit must most simply bée vnderstood of the holy Ghost reprouing the world of sinne by the ministerie of the Gospell and bearing witnesse of Chrystes persone and benefites and of the eternall lyfe VVater and blud signifie the Sacramentes of Baptim which is the Lauer of water clēzing vs cleane by the woord from all iniquitie and of the Lords Supper in whiche the bodye and blud of Chryst that was shed for vs is distributed in assurance of remission of sinnes And these three are one that is too say they are directed all too one end and haue all one selfsame force vse and effect For the meanes by which God witnesseth of his sonnes benefites and by which he imparteth remission of sinnes and euerlasting lyfe too vs and wherby he rayseth vp encreaseth and confirmeth our fayth are alwayes toogither Vppon the Sunday called Misericordia or the second Sunday after Easter The Introit THe earth is full of the Lords mercy Prayse yee the Lord. The heauens are stablished by the woord of god Prayse yee the Lord. Reioyce yée rightuous in the Lord praising becommeth the ryghtuous c. Psalm xxxij ¶ The Epistle j. Peter ij CHryst also suffred for vs leauing vs an ensample that yee should folowe his steps which did no sinne
is too say Heretikes and Tyrants by feruent prayer stout standing too the truth and euident disprouing of errors But the soÌ„ne of God our Lord Iesus Christ is not a shepherd and Bishop of our soules only after the same manner that S. Peter and the rest of the Apostles and ministers that teach the gospel are but also he is our high préest and sacrifise taking vp the lost shéep vpon his shoulders and transferring all our sinnes making satisfaction for them with his death passion and euen by his owne proper power restoring euerlasting lyfe and rightuousnesse vntoo vs He giueth vs the holy ghost he kindleth in vs new lyght coÌ„fort lyfe and ioy settled in God he defendeth vs from all daungers he vpholdeth such as are oppressed with persecution and miseries he healeth our misdeedes and wounds he ruleth the purposes of our vocation he giueth healthful successe he disapointeth the lets and snares of the Diuel he represseth the rage of Tyrantes and in the end deliuering vs from death and all miseries he raiseth vs vp too euerlasting lyfe glorie And so wée sée that in this short text of Peters there are conteyned the chéef and most ample places of Christen doctrine concerning sin true repentance or turning vntoo God the office and benefites of Christ and the health of our soules A more large and ful declaration of which things may bée repeted out of my wrytings that comprehend the summe of the doctrine and out of the proper and peculiar exercyses of repentance and fayth Vppon the Sunday called Iubilate or the third Sunday after Easter The Introit BEe ioyfull vntoo the Lord all the earth Halleluia Sing Psalmes vntoo his name Halleluia Giue glory vntoo his maiestie Halleluia Say vntoo God howe dreadfull are thy woorks O Lord in the abundance of thy power c. Psal lxv◠¶ The Epistle j. Peter ij DEerly beloued I beseech you as straÌ„gers pilgrims abstein froÌ„ fleshly lusts which fight ageinst the soul and se that ye haue honest conuersation amoÌ„g the Gentiles that wheras they backbite you as euil doers they may see your good works and praise God in the day of visitatioÌ„ Submit your selues therfore to euery maÌ„ for the Lords sake whether it be vnto the king as vnto the chefe hed either vnto rulers as vnto them that are seÌ„t of him for the punishment of euil doers but for the laud of theÌ„ that doo wel For so is the wil of God that with wel dooing ye may stop the mouthes of folish and ignorant men as free and not as hauing the liberty of a cloke for maliciousnesse but eueÌ„ as the seruants of god Honor al meÌ„ loue brotherly felowship fear God honor the king â–ª Seruants obey your masters with all feare not only if they be good and curteous but also thoughe they be froward For it is thanks worthy if a man for conscieÌ„ce sake towards God endure greef suffering wrongfully The disposement IT is of those kind of cases that persuade And the state of the Epistle is this I exhort you too liue honestly and too bée obedient too your superiors The places are thrée 1 A general precept coÌ„cerning good maners or new obedieÌ„ce 2 Of obedience too bée performed too the magistrate lawes of the countrie of bearing the burthens of the common weale yea though they bée somewhat too sore 3 Of Christen libertie and the abuse of the same The first place I Beseech you as strangers pilgrims â–ª that you absteine from fleshly lusts which fight ageinst the foul This first part of the Epistle is a generall exhortacion too the desire and diligeÌ„ce of dooing wel or of repressing sinful lusts to gouern all the intents dooings of our lyfe after a godly holy maner Therfore the whole doctrine coÌ„cerning good woorks or new obedience as what it is why it is to be performed how it may bée done in this our weaknesse and in what wise it pleaseth god may be repeated in this place The proposition is Be of good conuersation among the Gentiles that is to say liue honestly or gouern your life behauior honestly For conuersatioÌ„ signifieth the same thing that life or the purposes doings of a mans life This proposition doth Peter coÌ„firm and enlighteÌ„ first by entretaÌ„ce and secondly by setting down the contrary Abstein froÌ„ fleshly lusts that is to say eschue sin or féed not the sinful inclinacions affections of the flesh that is too say of nature corrupted and marred with sin which like enemies kéep war ageinst the mind lightned with the spirit or ageinst the law of God as is said Ro. 8. The méening of the flesh or what soeuer mans flesh méeneth thinketh desireth of it self with out the holy ghost is enmitie ageinst god Ro. vij I sée another law in my members the same law is it that he calleth héer fleshly lusts fighting ageinst the law of my mind renued by the holy ghost and subduing me to the law of sin which is in my members Gal. v. The flesh lusteth ageinst the spirite Now the fleshly lusts signifie not the very desires themselues created in the wil or sense by god but the headinesse of the wicked desires affections doings raging with great violeÌ„ce ageinst the law of God as in the mind darknesse doutfulnesse coÌ„cerning God In the wil distrust fleshly carelessenesse pride c. and in the hart vnlawful loues heats of irefulnesse of hatred of lusts of desire of reuenge of ambition of couetousnesse of singularitie and such other out of which as out of a fountain flow all outward offences and mischéeues according as it is truely sayd The groundes from whence all euils doo commence Is heady lust or foule concupiscence And in the first of the Epistle of S. Iames. Concupiscence conceyuing bringeth foorth sin Peter vseth a very notable and veheemnt kind of spéeche when he sayth that the fleshly lustes or sinfull affections doo keep war ageinst the soule that is to say like sturdy cruell souldiers marche foorth with violent and enemylike rage ageinst the iudgement or commaundement of reason renued by the holy Ghost Which encounter or deadly â—â—â—d betwéene the flesh and the spirit euen in those that bée regenerated Paule describeth with notable woords and sentences Rom. vij Gal. v. And the encouÌ„ter of fayth and vertues kindled by the holy Ghost ageinst vyces and lustes bidding them battell is excellently described in moste lyuely maner by Prudentius in the battell of the soule which encounter the godly doo euery one of them dayly féele within their owne hartes 3 Peter enlargeth his proposition with making mention of the enforcing cause I beseeche you as straungers and Pilgrimes For seeing wée haue not in this world a continuing Citie or a quiet seate and place of rest but that our home is in heauen let vs also cast away the desires and lusts of this world and lead a holy and heauenly lyfe acceptable too
you VVee knowe that wee are translated from death vntoo lyfe bycause wee loue the brethren He that loueth not his brother abideth in death Whosoeuer hateth his brother is a manslear And yee knowe that no manslear hath eternall lyfe abyding in him Hereby perceyue wee loue bycause he gaue his lyfe for vs and wee ought too giue our liues for the brethren But who so hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him ▪ My babes let vs not loue in woorde neyther in tong but in deede and in veritie The disposement THis Epistle is of those sort that persuade For first there is a comfort too bée set ageinst the hatreds of the world Secondly there is an Exhortation too louingnesse and liberalitie towardes a mannes neyghbour The first place MAruell not my brethren though the world hate you Mannes reason iudgeth of the tooyles and troubles of the godly and specially of the contentions among the teachers euen for all the world after the same manner as Salust sayeth in his preface too the warres of Iugurth Too labour in vayne and too preache nothing else by ouertooyling a mānes selfe but hatred and slaunder is a poynt of vtter madnesse For all the godly and specially the Ministers of the Gospel who performe the déedes of most singular louingnesse and most earnestly séeke the euerlasting welfare of their héerers and execute their dutie most faithfully doo reape in manner none other reward than most bitter hatred and vtter vnthankfulnesse at the hands of those vppon whom they haue bestowed greatest benefites Ageinst this temptation and the bitter fordoomes spyghts and hatreds of the wysemē of the world whereby many are woont too bée withdrawen from the ministerie Iohn comforteth vs in these woordes Maruell not my brethren though the world hate you as if he had sayd the iudgement of God and of the godly is farre of another sort than is the iudgement of the wicked worlde The greater that any man is before God the more contemned and abiect is he before the world And seing that at many mennes hands there is no token of a thankfull mynd rendred too God for his excéeding great benefites which he poureth out by heapes vppon all men but all kynd of spyght Let not vs wonder if the world hate vs also For the Diuell enuying vs this so greate felicitie that wée are conueyed from death too euerlasting lyfe stirreth vp his instrumentes and inflameth mennes hatreds ageinst vs Therefore ageinst the most bitter hatred of the world and of the vngodly let vs set Gods good will and fatherly loue towardes vs which the sonne of God hath shewed by this notable token that he hath spent his lyfe for vs and deliuering vs from death by the death of him selfe hath restored vs to the possession of eternall life Wherefore let eche of vs bee so disposed in mynd that they may with a true harte say thus It is sufficient for mée hauyng my full delyght in Chryst too doo those things which are godly and to speake such as are godly The second place AN exhortation too louingnesse and liberalitie towards a mannes neybour and the argumentes of this exhortation are three Of the honestnesse of it Of the profitablenesse of it And of the example of Chryst FIrst of the honestnesse or the necessary couplyng of the cause and the effects I knowe that we are translated from death too lyfe bycause wee loue the brethren or bycause our fayth is effectuall by loue For too this end are wee washed from our sinnes by the bloud of Chryste and translated from death intoo lyfe that wee shoulde hereafter eschue sinne and earnestly execute loue towardes God and our neybour which is the fountayn of all vertues Now like as mouing in a mannes bodie is an vndouted token effect of lyfe yet left in the body euen so louingnesse is the next effect and an vnfallible signe of fayth shyning in the hart wherby wée are translated from deathe vntoo lyfe And like as in this Euthymeme I knowe there is lyfe still in him bycause there is stirring yet left in his bodye it foloweth not that stirring is the efficient cause of life but by the effect I gather according too reson that the cause is present so in this place of Iohns wee know wee are translated from death to life bycause wee loue the brethren this part of spéeche bycause betokeneth not the efficient cause of whiche is spoken in the fifth of Iohns Gospell in this wyse He that beleeueth in the sonne is passed from deathe vnto lyfe but it betokeneth the effect whervpon the argument is gathered that we are verely translated from deathe vntoo lyfe like as Luke in his vij Chapter reasoneth vppon the effect that many sinnes are forgiuen too the sinfull woman bycause she loued muche Likewise as if I should say I knowe for a certeintie that the Sunne is vp bycause I sée the sunne beames glaring in my chamber And in this selfesame Epistle is sayde In this haue wee knowne his loue bicause he hath spent his life for vs. The second argument of the profitablenesse or of the necessitie of holding faste Fayth lyfe and euerlasting saluation For he that loueth not hath not lyfe euerlasting abyding in him but he continueth in deathe according also as Paule sayth j. Cor. vj. No whoremongers Idolaters abusers of themselues with the mankynde pillers c. shall inherite the kingdome of god Therefore too the intent wee lose not the remission of sinnes receiued the deliueraunce from Deathe the grace of GOD and the euerlasting lyfe wée must of necessitie fall to louingnesse and new obedience agréeable with Gods will. And yet it foloweth not therevppon that oure louingnesse or newe obedience deserueth forgiuenesse of sinnes and eternall lyfe For this louingnesse cannot so muche as bée begon neyther pleaseth it God except remission of sinnes be first freely giuen for Chrystes sake and that faith shyne in the hart Bréefly euen altoogyther after the manner of Logicke hath Iohn included this argument in the forme of reasonyng agréeing to the moode Celarent But in the first place he hath put the conclusion in the second the minor and in the last the maior Ce Euery murderer hath not lyfe euerlasting abyding in him or abydeth in death la Euery one that hateth or loueth not his brother is a murtherer before god Math. v. rent Ergo he that loueth not his brother abydeth in Death or hath not eternall lyfe abyding in him The third Argument OF the example of Chryste who spent his soule or his lyfe for vs as he sayth in Iohn xv Greater loue than this can no man haue than that a man shoulde giue hys lyfe for his freends Paule Rom. v. GOD commendeth his owne loue towardes vs in that when wée were his enemies Chryst dyed for vs. Vntoo these three arguments Iohn addeth a warnyng
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
which is to be touched with no feeling of another mannes miserie The third is of brotherly loue or christē fréendship which perteineth too the .iiij. and .v. commaundements The vices that encounter it are hatred or enmitie and counterfet good wil. The fourth is mercyfulnesse or frankhartednesse which with a willing hart or with a redy chéerfull mynd endeuereth to his power to do good to others with his coūsel trauel mony c. It perteineth to the .v. and .vij. commaundements The vices that encoūter it are churlishnesse which either dooth no good too others or else doth it not with a willing hart a chéerful coūtenance lauishnesse which doth aboue mesure The fifth is of gentlenesse or courtesie which in familiar méetings in talking with men or in héering them in answering them in performing all other poynts of fréendly behauior sheweth a good wil towardes them with a certein pleasantnesse in countenance gesture without churlishnesse or disdein It perteineth too the .v. viij commaundements The vices that encounter it are churlishnesse and lightnesse The sixth is of méeknesse which is a vertue that executeth no priuate reuengement but suffereth wrongs reproches and other displeasures for gods sake and for the quietnesse of the church the common weale And it perteineth too the .v. commaūdement And vntoo this part of his exhortacion he addeth arguments groūded vpon honestnesse profit Ye know how you are called to this purpose that ye shuld be heirs of blissednesse that is to say séeing that you are blissed of God for the blissed séedes sake that you may enioy the heritage of eternall blisse It standeth with honestie right or it is good right reason that you also on your behalfe shuld blisse others requite other mens slaunderings and wrōgs not with railing hatefulnesse but with curtesie and well dooing ▪ For in any wise it becommeth Christians too speake do as Gelon king of Syracuse saith to the ambassador of Lacedemon in Herodotus Surely thy delight to rail thus in thy talk shal not cause me to serue thy turn in requiting thée with reproche The other argument grounded vppon the profitablenesse is expoūded with the most swéet words of the .xxxiiij. Psalm the which I wold wish yoongmen to lerne whole without booke and to cun it by hart Now wheras the words of the Psalme doo in general promisse rewards to the godly who in religion in their daily conuersation exercise truthe which eschue lying rayling slaundering backbyting deceites sophistrie c. and practise ryghtfulnesse which doth no mā any euil but al men good and endeuereth too maintaine peace and concord Peter in this place restreyneth them too a certeine peculiar kynd of folke and behighteth quietnesse of lyfe successe of welfare Gods care and defence in all perils too the méeke and milde which beare wrongs and reproches paciently And vntoo the vnryghtuous and such as are desirous of reuenge he threatneth the countenance that is too say the wrath of God and horrible punishments The seuenth is of patience or peaceable manlinesse or cōstācie which shunneth not the profession of the truth nor the defence of a rightful case nor any dooings that bée honest and helpfull vntoo others for any fear reuilings threates slaunders or reproches but with a stout courage suffereth for the ryght and awayteth for the rewardes that are behyght the patient in heauen according too this saying Math. v. Blissed are they that suffer persecution for ryghtuousnesse sake for theirs is the kingdom of heauen Blissed are you when men reuyle you c. It perteyneth too the first and fifth commaundement And the vyces that encounter it are faint hartednesse which is so discouraged with fearefulnesse or with reproche that he forsaketh the profession of the truth rightful cases or the dueties of his vocation that are necessary and behouefull vnto others but as Ierom sayth the feare of God must work this in vs namely too set lyght by al other feares And wilfulnesse or stiffenesse in defending vntrue néedlesse or wrongfull cases c. The woordes are taken out of Esay the eyght Chapter The eyght is of noble and stedfast profession of the true doctrine concerning god Sanctifie the Lord god in your harts and bée redy at all tymes too rēder a reason too euery one that asketh you of your faith It perteyneth too the second precept of the .x. commaundements The vyces that encounter it are vtter renouncing of God or hyding of a mannes profession when it is néedfull too bée shewed And vngodly rashnesse or wilfulnesse in maynteining errors These places of this dayes Epistle haue I diuided as shortly as I could the full setting out of which at large may bée fetched out of my declarations of the vertues First concerning endeuer too exercyse concord courtesie and liberalitie towards others Secondly of méeknesse which restreyneth desire of priuate reuengement And thirdly of constancie in profession and in enduring the troubles that accompanie the profession Vppon the sixth Sunday after Trinitie ¶ The Epistle Rom. vj. WHat shall wee say then Shal wee continue in sinne that there may be abundance of grace God forbid How shall wee that are deade as touching sinne liue any longer therein Remember yee not that all wee which are baptysed in the name of Iesu Chryst are baptysed too dye with him VVee are buryed then with him by baptim for too die that likewise as Christ was raysed vp from death by the glory of the father euen so wee also shoulde walke in a new life For if we be graft in death like vntoo him euen so shall wee bee partakers in the resurrection knowing this that our olde man is crucified with him also that the body of sinne might vtterly bee destroyed that hencefoorthe wee should not bee seruaunts vntoo sinne For he that is dead is iustified from sinne VVherfore if wee bee dead with Chryst wee beleeue that wee shal liue also with him remembring that Chryst beeing raised from death dyeth no more Death hath no more power ouer him For as touching that he died he died concerning sinne once And as touching that hee lyuteh he lyueth vnto god Likewise imagine yee also that yee are dead concerning sinne but are alyue vntoo God throughe Iesus Chryst our Lord. The disposement THis Epistle is of those kind of cases that instruct And the state proposition or matter wherof it entreateth is this New obedience is needful or As many as are baptised Christians and iustified by faith for Chrystes sake muste all from henceforth eschue sin and yeeld new obedience agreing with Gods will or else Those that are regenerated must doo good woorkes This proposition confirmeth he with thrée arguments gathered out of the place of causes and he setteth it foorth with as many similitudes taken of the Baptim of death and buryall of Chryst The first argument is of the finall cause of iustification
For when wicked men obiected vntoo Paule if good woorkes deserue not forgiuenesse of sinnes iustification and saluatiō there is no need why wée should regard too doo wel or it néedeth not too doo good woorks Paule turneth this obiection vppon them and raesoneth thus For this cause dooth grace surmount aboue sinne and for this cause are forgiuenesse of sinnes and the holy Ghost giuē vs through frée mercy that sinne and death should bée taken from vs and new ryghtuousnesse and lyfe bée kindled in vs. All Christians or as many of vs as are baptised intoo Iesus Christ haue obteined remission of sins through frée mercy for Christes sake and sin is dead buried in vs by baptim Ergo it is of necessitie that all Christians or all those that are baptised must no more sin héereafter but must begin a new obedience and life agréeable with the will of God. The second argument is of the efficient cause That which is dead dooth nothing and so sinneth not Wée are dead too sin that is too say sin is dead or released and abolished yea and drowned buried in baptim that is to wit by the frée remission of the sin and by the imputacion of Christes rightuousnesse by the beginning of such mortificatiō or abolishmēt of sin that hēcefoorth although sin be not vtterly suppressed yet not withstanding it may not reigne any more Ergo sin must not héerafter bée effectuall and woorkfull any more in thse that bée baptised or those that bée baptised must not sin any more The third argument is of the efficient cause also That which liueth and reigneth is woorkfull and effectuall that is too say is alwayes dooing of somewhat Newnesse of life or rightuousnesse is kindled by the holy ghost in those that bée borne a new or iustifyed by fayth Ergo the regenerate must néedes from hencefoorth walke in newnesse of lyfe that is too wit in new lyght and knowledge of God and in new ryghtuousnesse and obedyence according too all the commaundements of God. Then folow thrée similitudes or rather arguments groūded vppon the effectualnesse of the baptim and of the death buriall and resurrection of Chryst First of his Baptim Like as in baptim a man is ducked intoo the water and ducked out of the water ageine so likewise sin or the old man is by the effectualnesse of baptim drowned in vs and the new man or new lyfe and obedience ought too ryse out and fiorish ageine Secondly of the death and resurrection of Chryst ▪ Like as Chryst béeing raised from death liueth vntoo God so wée also béeing set frée from sin in true repentance or mortifying of sin by Chryst or in the effectuall woorking of Chrystes death and resurrection must héereafter not sin any more but liue vntoo God that is too say enter intoo a new lyfe and obediēce acceptable too God. Thirdly of Chrystes buriall Like as Chryst béeing buryed rose ageine so wée also béeing buryed with Chryst or hauing killed and buryed sin in our selues through Chryst must ryse agein and yéeld vntoo him the seruiceablenesse of a new life acceptable too God. These arguments grounded vppon the effectualnesse of baptim and of Chrystes death buryall and resurrection are repeted foure times by Paule with exchaunge of woordes in this Epistle As many of vs as are baptised in Iesus Chryst are baptised too dye with him Then are wée buryed with him by baptim for too dye that like as Chryst was raised vp from death so wée also should walke in newnesse of lyfe That is to say all that bée borne ageine by baptim through fayth or all Christen folke are by the merite and operation of Chrystes death dead and buryed vntoo sin or set frée from sin and by the operation of Chrystes resurrection new ryghtuousnesse and lyfe is kindled in them Therefore like as Chryst rose ageine from Death and from his graue So wée also hauing deathe killed and buryed in vs by Baptim and Fayth that leaneth vppon the Death and Resurrection of Chryst must walke in newnesse of lyfe that is too say in new lyght or knowledge of God and in new ryghtuousnesse and obedience acceptable too God. He repeteth the same sentence with exchaunge of woords in the next processe folowing For if wee bee graffed in death or bee made partakers of death like vntoo him wee shall bee partakers of his resurrectiō also knowing this that our old mā is crucified with him also that the body of sin might be vtterly destroyed that wee shuld no more bee feruaunts vnto sin for he that is dead is iustifyed from sinne That is too say like as Chryst hauing bin dead is risen ageine So also our nature béeing dead in Baptim and by true conuersion from sinne vntoo God and set frée from sinne by the merit of Christes death must rise ageine and not sinne any more but lead a new life such a one as pleaseth god Our old man or sinne sticking in vs or our sinnefull nature is crucifyed dead and buryed with Chryst that is too say is clensed and set frée frō sinne by the merite and operation of Chrystes death and resurrection and is mortifyed by true repentance persecution troubles that the body of ūnne or our sinfull nature may bée put away not so as it should vtterly perishe but that it should no more bée subiect too sinne For he that is dead too sinne is iustified or set frée from sinne or sinne which is dead and put away and buryed with Christ must not from hencefoorth woorke and bée effectuall any more The third tyme he repeateth the same sentence in other exchaunge of woordes thus For if wee bee dead with Chryst wee beeleue that wee shal liue with him also And the fourth tyme he repeateth euen the selfe same sentence in somwhat more euidēt woords Knowing that Christ beeing raysed from death dyeth no more Death hath no more power ouer him For in that he dyed too sinne he dyed once and in that he liueth he liueth too god So thinke you also your selues too bee dead as touching sinne but too bee alyue vntoo God in Chryst Iesu our Lord that is too say like as Chryst hauing died once for our sinnes and risen ageine dyeth no more but liueth too God So wée being dead vntoo sinne and béeing set frée from sinne through the operation of Chrystes death by baptim and fayth must not sin any more nor liue in subiection too sinne but vntoo God in Christ Iesu who kindleth new life and rightuousnesse in vs and maketh the same acceptable and pleasant vntoo God. This is the disposement as it wer a short enlargement of the text of this Epistle in which wée sée set foorth the doctrine concerning the new obedience whiche of necessitie is too bee performed by those that are borne a new And therefore a summe of the whole place concerning good woorkes may bée opened too the full vntoo the people Whither
are debters not too the fleshe too liue after the fleshe For if yee liue after the fleshe yee shall dye But if yee through the spirit doo mortifye the deedes of the body ye shal lyue For as many as are ledde by the spirite of God they are the sonnes of god For yee haue not receyued the spirit of bondage to feare any more but ye haue receyued the spirit of adoption whereby yee crye Abba Father The same spirite certifyeth our spirite that we are the sonnes of god If wee bee sonnes then are wee also heyres I meane of God and heyres annexed with Chryste if so bee that wee suffer with him that wee may bee also glorifyed togyther with him The disposement THis Epistle perteyneth too those kynd of cases that are persuasiue For it is an exhortation too new obedience The ground thereof is Wee are detters not too liue after the fleshe or new obedience is needfull or those that bée reconciled too God by fayth must néedes from hencefoorth fight ageinst sinne and begin a new obedience agréeing with the will of God. The arguments of his exhortation are seuen drawen out of the places that are of the persuasiue kynd The first is of the impulsiue cause THat which is due must of necessitie bée performed New obedience is due vntoo God. Ergo New obedience must néeds bée performed Or thus ALl reasoneble creatures must néeds reuerently obey the euerlasting and vnchaungeable order of Gods wisdome and iustice But it is the euerlasting and vnchaungeable order of Gods wisdome and rightuousnesse that men who are created by God and by the sonne of GOD redéemed should obey God their creator and redéemer and eschue sinnes which fight ageinst the will of God. Ergo wée must néeds reuerētly obey our creator redemer no more liue after the flesh or yéeld our selues too sinne The second is of the effect of sinne or of the vnprofitablenesse ALl that liue according too the flesh that is too wit which willingly and wilfully folowe sinne or wicked inclinations and affections become giltie of Gods wrath and of endlesse death and damnation All those that bée borne a new by faith must not ageine procure themselues Gods wrath and euerlasting death Ergo they must not liue any more after the flesh but must performe newe obedience agréeable with the will of God. The third is of the profitablenesse or of the rewards of new obedience ALl that are borne a new by faith must with all endeuer and diligence hold fast and mayntein the euerlasting life which is giuen them fréely for Chrysts sake All that mortifie the déeds of the fleshe by the spirite that is too say which bridle and represse their sinfull inclinations and affections and mortifie them not only by philosophicall diligence but also by the spirite or by true fayth prayer and héedfulnesse stirred vp and furthered by the holy ghost doo hold fast Gods grace and euerlasting life Ergo all that be borne a newe must mortifie or bridle put away the déeds of the flesh or the sinfull inclinations and affections of corrupt nature or must eschue sinne The fourth is of the efficient cause THe holy Ghoste woorketh such motions in them that bée borne a new as he himself is The holy Ghost is not the spirit of bondage sinne death but is the spirite of the adoption of Gods children the spirit of true inuocation of vertue of loue and of sobernesse as is sayd ij Tim. j. Ergo in all that be borne ageine of the holy Ghoste there must néedes bée kindled such motions as he himselfe is that is too wit childly obedience inuocation and loue of God eschewing all sinnes that displease GOD their Father The fifth is of the honestnesse of the matter or of the dutie of sonnes CHildren doo by Gods ordinance owe honor obediēce too their parents Christen folk or those that be receiued by Chryst and borne a new by the holy Ghoste are the children of God Ergo they are bound by Gods ordinance too performe obedience too God their father The sixth is Of the possiblenesse of the matter THe holy Ghost confirmeth our mynds that wée may persuade our selues for a certeyntie that wee are the childrē of GOD and helpeth our weaknesse that wée may bée able too stand stedily ageinst the sleyghts of the Diuill the assaultes of our sinfull nature and the enticements of pleasures and bée able too eschue sinne and exercise vertue The seuenth HE repeteth the Argument of the profitablenesse or of the rewardes by fayth and newe obedience in eternall lyfe whereof although wée bée made heyres fréely for Chrystes sake yet is it there withall a recompence or wages which is yéelded too our woorkes not of desert but of promise j. Timot. iiij Godlynesse hath promises of the lyfe present and too come These are the chéef Argumentes wherewith Paule in this Epistle exhorteth all men too eschue sinne warely and too doo good woorkes And there withall are propounded many notable places of doctrine which I wil picke out as bréefly as may bée The first is of the necessitie of new obedience and of the endeuer too doo good woorkes and of sinning no more after the receyuing of remission of sinnes and the holy Ghost The second is of the difference of deadly sinne and venial sinne There remayne in all men yea euen in the Sainctes that are borne a new many euils that fight ageinst the law of God ageinst which sinnes they that bee borne a newe of the spirit doo notwithstanding stryue that is too wit great dimnesse and doutes concerning God and gods promises and thretnings which doutes doo frō tyme to tyme breke in vpon the mind many euil inclinations fleshely carelesnesse selfouer wéening sinful flames of affections many defauts of ignorance ouersight Paule himself complaineth of the remaynder of these euils in him euen after he was borne a newe Rom. vij The good that I would doo that doo I not but the euil that I wold not that doo I. I sée another law in my membres fyghting lyke an enemie ageinst the law of my mynd subduing mée vnto sin Eccl. vij Ther is no ryghtuous man vpō the earth the dooth good sinneth not Agein it is certen that there be som kind of sins wher withal if the saints defile themselues they lose y holy ghost eternal life like as Saul forwent Grace and it is sayd of Aaron that the lord wold beat him into pouder Therfore it is néedful to cōsider the difference betwéen the sins or defaults euil inclinations that remayn in the saints and other sins or offences ageinst conscience which make of saints no saints but thralles of Gods wrath and endlesse damnatiō Which thing is aduouched in this saying If yée liue after the fleshe yée shall dye but if yée mortifie the déedes of the flesh by the spirit yée shall liue The third is an euident testimonie concerning the holy ghost
they were gathered toogither sauing Thomas Iohn xx Luk. xxiiij and .j. Corinthians xv And all these discoueries were made in one day on which day Ierom supposeth that Christ shewed himself to Iames the lesse also Afterward he shewed himselfe certeine times too the Apostles when Thomas was with them and at the sea of Tyberias Iohn xx and .xxj. Also in Galilée too mo than fiue hundred brethren at once Mat. xxviij j. Cor. xv Also hée appéered too all the Apostles or Disciples And this is the proofe of the Antecedent And the consequent of this argument is euidently confirmed by this Syllogisme Whatsoeuer Chryst bothe will and can bring too passe shall out of all dout take effect Chryst bothe will call the dead too lyfe ageine as the sayings of Iohn doo witnesse Iohn v. vj. and .xj. And also he can restore lyfe too the dead for by his death he hath swalowed death intoo victorie and by his Resurrection be restoreth lyfe euerlasting too vs when wée bée dead Ergo wée also shall out of all dout bée called too lyfe ageine The cheefe places THe first and most principall place is the doctrine concerning the rysing agein of the dead which perteyneth to the Article of our Créede I beléeue the resurrection of this flesh and the life euerlasting This is the end mark of the whole lyfe and fayth of christen folke and the chéefest and most stayed comfort in all the tribulations of this most miserable and flyghtfull lyfe yea and in death also that wée for a certeintie persuade our selues beléeue that wée are not created too the miseries of this troublesome and mortall lyfe only but that after the death of this bodie there remaineth assuredly a blissed and euerlasting lyfe in which receyuing ageine the same bodyes howbéeit renued and the same flesh which wée now beare about vs and that béeing set vtterly frée from all sinne labor and sorow wee shall face to face enioy the sight of the whole Godhead and so béeing filled with heauenly lyght rightuousnesse life and gladnesse shal praise God for euermore The doctrine of this Article is most euidently confirmed by many Sermons of Chryst of the Prophets and of the Apostles and most bryghtly set foorth in this fiftene Chapter of the first too the Corinthians Too the intent therefore that wée may surely fasten in the inward bowels of our hartes this wholsom and most effectuall comfort in all miseryes Let the chéefest textes bée alwayes in our sight As these Iob. xix I knowe that my redéemer liueth and I shall ryse out of the earth in the latter day and shall bée compassed agein with my skin and in my flesh shall I sée my God whom I shall beehold euen I my selfe and myne eyes shall behold him and none other for mée This hope is layd vp in my bosome Iohn v. The houre shall come that all which are in their graues c. Iohn vj. This is the will of the father that sent mée that euery one which séeth the sonne beléeueth in him should not perish but haue lyfe euerlasting and I will rayse him vp at the last day Ioh. xj I know that he shall ryse agein at the last day The foundacion and cause of the rysing ageine of our bodyes and of lyfe and saluation euerlasting is the Resurrection of our Lord Iesus Chryst the sonne of God whereby he hath swallowed vp sinne death hell and the diuell intoo victorie and conueyeth all those that flée vntoo him from death vntoo a blissed and endlesse lyfe And this is the cause why Paul in this Epistle confirmeth this sentence with so many woordes that Chryst is risen from death in déede I doo you too wit of the Gospell The second place THe enterance intoo this Epistle dooth vs too vnderstand that the true wholsome and necessary Doctrine concerning the chéef Articles of the christen faith ought oftentimes and continually too bée repeated yea and the self same things too bee beaten intoo the héerers eares in the self same woords that they may déepely sinke and stedfastly sticke in their mindes as Paule sayth Phil. iij. It is no paine vnto mée but it is for your welfare that I wryte one thing oftentymes béeware of dogges which chaunge and marre the doctrine of the Gospell which I deliuered you Therefore let those that teache faythfully repete oft times one doctrine that is profitable and necessary as that wyse man sayd that he speaketh the selfe same things too the selfe same persons And this most profitable rule of studyes giuē by Epictetus is wel knowne Knowe thou that it is not easie for a man too bée lerned vnlesse that he doo euery day either heare or read suche things as he would be grounded in and likewise vse them in this lyfe So Paule in this place sayeth that he deliuereth not a new Doctrine too them but that he putteth them in mynd of the Gospel by the same woordes that he had preached it too them before The third place OF the effectualnesse of the Gospell or of the liuely woord sounding in the mouth of the ministers by which woord only and not otherwyse God imparteth the true knowledge of himselfe true faith the holy Ghost and euerlasting welfare too those that beléeue Therefore sayth Paule in this place by the Gospell which I haue preached vntoo you which you haue embraced and by which you are saued if yée hold it fast by fayth onlesse perchaunce which God forbid yée haue now shaken of the faith and beléeued héeretoofore in vaine And it agréeth fully with this sentence Rom. j. The Gospel is the power of God too the saluation of euery one that beléeueth Act. xj Peter shal speake woords too thée by which thou and thy house shalt bée saued Such other texts as these wée shall héere in the Epistle of the next Sunday which are too bée set ageinst the Enthusiastes who imbrace the woorking of the woord sacraments and looke for new enlightenings and heauenly traunces without the woord The fourth place OF the passion death and resurrection of Christ and of the witnessings of the Prophets in the scripture as Esa. liij Dan. ix Psal xxij Zach. xiij in which places Chrystes death and passion is foretold and of the causes benefites of Chrystes death which things wée haue made mencion of alreadie vppon good Friday last The fifth place OF Paules modestie in boasting who termeth himselfe the least of the Apostles and vnwoorthy the name of an Apostle yet declareth of himself that he hath labored more than the rest of the Apostles Modestie or mildnesse and true glory are cousin vertues like as sparingnesse and liberality vprightnesse streightnesse true dealing and streight iustice Modestie acknowledging a mans owne weakenesse and filthinesse is not proud ne exalteth himself either in conceit or in talke or in dooings aboue that he is able too performe but vppon trust of Gods help diligently executeth
then serueth the Lawe The lawe was added bycause of transgression till the seede came too which the promise was made and it was ordeyned by Aungels in the hande of a Mediatour A Mediatour is not a mediatour of one But GOD is one Is the Lawe then ageynst the promise of God God forbyd Howbeit if there had bin a Lawe giuen which could haue giuen lyfe thē no dout rightuousnesse shold haue come by the law But the Scripture concluded all things vnder sinne that the promise by the fayth of Iesus Chryste should bee giuen too them that beleeue The disposement THe Epistle is of those sort that instruct For the doctrine therof concerneth mannes iustification before god The proposition that conteyneth the summe of the Epistle is Wee are iustified before God for Chrysts sake only freely by faith and not for our own good woorkes The Arguments wherewith he confirmeth this proposition are three FIrst of the weightynesse of the woords The Testament or promise of God is out of all dout true certein vnchaūgeable and too bée vnderstood simply as the woords sound Gods Testament or promise deliuered vntoo Abraham In thy seede shall all nations bee blissed affirmeth by expresse woords that Blissing that is too wit remission of sinnes and euerlasting saluatiō is giuen not in seedes as in many that is too wit not partly for Chrystes sake and partly for our owne good woorkes but onely for the one séede whiche is Chryst Ergo it is a true certein and vnchaungeable ground that wée are iustified or accepted as rightuouse before GOD for Chrystes sake onely by faith onely and not partly by faith for Chrystes sake and partly for our owne good woorkes Paule amplifieth the first proposition by a matter of lesse likelyhod or force thus If it bée not lawfull too alter the Testament or last will of a man much lesse is it lawfull too alter the Testament or will of God. The second argument is of things that hang not togither FOr yf the inheritaunce come by the law then is it not by promis but God graūted it to Abraham by promis This argument may bée included in this Syllogisme Whatsoeuer is giuen by the law as a wages eyther for our own obedience to the law or for our own workes and desertes is not giuen fréely by the promis taken hold vppon by fayth onely The heritage of rightuousnesse and eternall lyfe is giuen fréely vnto Abraham by promis Ergo the inheritaunce of rightuousnesse and eternall lyfe befalleth not by the law or is not giuen for our own woorkes or our obedience towardes the law This argument dooth Paule amplifye with two preuentions Of which the firste is this The Testament or promis that was made to Abraham concerning Christe was ratified and approued by God foure hundred xxx yéeres before the publishing of the law Ergo after the deliueraunce of the law our obedience towards the law or our good works also must néedes mete to iustification To this obiection Paule aunswereth thus that the testamēt which was ratified before by God through Christ or the promis of frée reconcilement is not made voyde or disanulled by the lawe but that it continueth alwayes stedfast vnmouable without putting any thing to it or taking aught away from it by the publishing of the law Hereuppon riseth the second obiection To what purpose is the law then why was it made by God yf it iustifie not ne bée néedfull to saluation Paule aunswereth it was added bycause of transgression that is to say for this cause was the law made that it should shew accuse and condemne the sinne that sticketh in vs and driue vs too seeke the séede Christ who was made sinne for vs that we might bée made the rightuousnesse of God in him Out of this aunswer is buylded the third argument of the effects hanging vppon it If the law coulde deliuer from death and restore lyfe and effectuall comfort then might wée bée iustified also by the law But the law can not deliuer men from sinne death and restore lyfe Ergo it is impossible for vs too bée iustified by the lawe He proueth the minor or second proposition thus The law promiseth or giueth eternal life to all those that yeld perfect obedience without any sinne But the scripture hath closed all things vnder sinne that is to say the woord or law of God conuinceth accuseth and condemneth all men that they are defiled with sinne and giltie of Gods wrath and endlesse damnacion Ergo the law deliuereth no man from eternall death neyther can it giue lyfe but the promised rightuousnesse and life is giuen fréely through fayth in Iesus Christe too them that beléeue This is the disposement of this Epistle in which there appeare chéefly two places of doctrine which are also the cheef places throughout all the Christen doctrine The one is the glad tydings or promis of remission of sinnes rightuousnesse and lyfe euerlasting too bée fréely bestowed vppon them that beléeue for the onely one séede of Abraham our Lord Iesus Christ The other is the law giuen of God to shew accuse and condemne sinne and to driue men to true repentaunce or sorynesse for theyr sinnes committed and the séeking of help at the sonne of God the Mediator shewed in the promis Therfore the definitions of the law and the Gospell and the foure differences of the law and of the Gospell taken of the forme of vnderstanding of the forme of the promises of the effectes and of the obiectes and also a declaracion of the causes and effectes of the law the Gospell may be repeted in this place out of the Catechisme The promis concerning Christe made vnto Abraham in these woordes In thy seede shall all nacions bee blissed Gen. xij is bréefly declared alredy where wée haue harde that the cheef places of the Gospell are conteyned in it First concerning Christes person in whiche the twoo natures of man borne of the séede of Abraham Dauid as touching the flesh and of God enduing the churche with heauenly blissing and taking away sinne and death are verely personally vnited togither Secondly of Christes office benefites which are comprised in that one worde blissing For blissing signifieth deliueraunce from curse from Gods wrath from sinne from eternall death and the frée giuing of lyfe and rightuousnesse euerlasting For so dooth Paule himself interprete the word Galat. iij. and Ephe. j. and Peter also Act. iij. Thirdly of the difference of the law and the Gospell The law is a doctrine that curseth as it is written Cursed is euery one that cōtinueth not in all the things that are written in the booke of the law But the Gospell bringeth heauenly and euerlasting blissing promised fréely for Christes sake Fourthly of Iustification or remission of sinnes and eternall saluacion which may befall vs for the one onely séede of Abraham which is Christ or by fayth only
and glorified And in the hart stayednesse and obedience of all the affections and desires vnto the mynd with continuall and earnest ioy and gladnesse setled in God. The third WHerefore put away lying and speake euery man truth to his neighbour bycause we are members one of another The doctrine that concerneth the folowing of truthe and the shuÌ„ning of lyes is very large wherof an abridgement is set forth in the exposition of the eighth commandement He nameth héere a lye not only the ordinary speches in common conuersation whiche agrée not with the things themselues but chéefly false opinions concerning God false doctrines and corruptions of the true doctrine Also slaunders in courtes of plea vntrouth backbytings railings missetalke fondnesse bragging dissimulatioÌ„s c. Al these vyces dooth he wil men to lay away and contrarywise too embrace truthe which in the doctrine concerning God in trades necessary for mans lyfe in iudgmentes and in all the whole state of lyfe among men diligently hunteth after embraceth loueth and holdeth fast true méenings that is to say méenings that agrée with the things themselues such as they be in déede hating vntruth and sophistry and in all trades and conuersations of life continually saying doing such things as are true playnly vttered and wholsome and in manners so behauing himselfe as his speech and his gesturs may be all one with his mynde The fourth BE angry and sin not It is ment of méekenesse whiche is a vertue that represseth irefulnesse and desire of reuenge and which norisheth not hatred The eyght causes which should moue vs to refraine irefulnesse are reckned vp in the exposition of the fifth commaundement The fifth GIue no place to the backbyter It is ment of fréendlynesse whiche is a parte of truthe and conceiueth no mistrust of other folks willes and méenings without a reasonable lykelyhod ne nourisheth ill will rancoure suspition or hatred nor giueth credit to false reports whiche might haue withdrawne the mynd but maketh tryall of mens willes and méenings by resonable lykelyhode Ageinst this vertue there fyghteth maliciousnesse suspition distrust and lyght credite Of whiche is spoken in the fyfth and eight commaundments The sixth HE that hath stolne let him steale no more but rather let him labour with his hands the thing that is good that he may haue to giue to them that neede It is ment of paynefulnesse and labour which is therfore to be endured that wée may obey god who enioyneth vs labours agréeable to our calling and that we may eschue many sinnes and wickednesses wherof Idlenesse is the norishement and to get honestly things néedfull to the sustentation of oure selues and of ours and too be bestowed in almes déedes vppon the poore Ageinst this vertue fight slouthfulnesse Idlenesse théeuerie sluttishnesse c. Of which wée haue spoken in the .iiij. and .vij. commaundmentes In the ende let two or thrée of the places that bée expounded most at large bée repeted and committed too the héerers to learne by hart Vpon the .xx. Sunday after Trinitie ¶ The Epistle j. Cor. x. TAke heede therefore how yee walke circumspectly not as vnwise but as wise men redeming the tyme bycause the dayes are euill Wherfore be ye not vnwise but vnderstand what the wil of the Lord is and be not drunken with wine wherein is excesse But be filled with the spirit speaking vnto your selues in Psalmes and Himnes and spirituall songs singing and making melodie to the Lorde in your harts giuing thanks always for althings vnto God the father in the name of our Lord Iesus Chryst submitting your selues one to an other in the feare of God. The disposement THis Epistle is hortatorâ—e conteyning precepts of good woorkes The cheefe places are three 1 A generall exhortation too good woorks that rule all the deuyses and dooings of oure lyfe with singular héede and circumspectnesse so as they may agrée with Gods will. 2 A precept of sobriety and of eschuing drunkennesse 3 Of songs and musike too be vsed in Gods seruice 4 Of thanks giuing to be yéelded to God. 5 Of obedience lowlynesse and the feare of God. The first place WAlke warely to walke signifieth the same thing that to leade a mans lyfe or to rule the deuises and doings of the lyfe Blissed are they that walke in the lawe of the Lorde that is whiche liue accordyng to the doctrine deliuered of GOD or whiche order their deuises and dooings according to Gods woorde all their lyfe long And Paule in this place counselleth vs too walke according too the will of our Lorde God warely and héedfully or with perfecte warenesse and circumspectnesse Therefore in this place may bée recited the doctrine that concerneth newe obedience and a man may entreate of the causes that ought to stir vs vp to the desire of weldoing which are Gods commaundement and necessitie of duetie and of holding fast the faith And moreouer to the intent wée may eschue paynes present and eternall and obteyn the promised rewards And in especially let men consider the pithynesse of the commandement walke warely bée not carelesse set not lyght by the sleyghts of the diuell cocker not your owne lustes but order your behauiour and lyfe with singular warynesse héede watchefulnesse and circumspectnesse least eyther by the diuels policies or by your owne fraylenesse yée bée throwne headlong ageyne ageyne intoo synne and death Haue a speciall care to eschue occasions of falling according to this saying To eschue occasions of synning is to eschue synne Shunne the leude companies of vngodly and filthy persones For it is moste true that Theognis sayeth Thou mayest learne good of the good but if thou companye wyth the wicked thou marrest thy selfe Fall to honest labours which of themselues are bridles of concupiscence and furtherances of vertue For Idlenesse yeldeth sinfulnesse And with your labours mingle calling vpon God and request him to assist you and gouerne you All these things dooth Paule comprehend in this one worde walke warely So Ioseph walked warely when he yelded not to the enticementes of the adultresse contrariwise Dauid beyng carelesse slydeth into horrible sinnes which afterward were punished with most horrible punishmentes This commaundement may be very aboundantly enlarged by a distribution and by a setting togither of the contraries when wée entreate of euery of the vertues of the ten Commaundementes in order and of their causes and of the vices that encounter them For to walke warely is the same thing the to know God aright to trust in God to loue God to feare God to vse patience in tribulacions to call vppon God hartely to gyue him thankes to professe him to spred abroad the true doctrine to obey Magistrates and ciuill ordinances to bée iust discrete and méeld to apply the dueties of a mans vocation buzily to bée méeke treatable mercifull peaceable chast sober soothfast and to eschue all sinnes that fight ageinste these vertues These beyng vnfolded into their partes
leauing the woord looke for new enlyghtmentes and reuelations or traunces and iudge of Gods election not by the vniuersal promise writtē but by imaginatiōs of mānes reason With most thankfull mynde therefore is this excéeding great benefit of God too bée embraced that he hath deliuered vs the doctrine written whereby he will haue our faith and all our thoughts concerning him our own saluatiō ruled And therfore let vs reade these writings diligently and heedfully let vs bée in hand with them night and day as Chryste cōmandeth Serche the scriptures And Paule biddeth vs take héed too reading and doctrine And for this purpose chéefly are the first traynements of learning in schooles and the whole maner of spelling and reading too bée lerned that wée may reade and vnderstande the booke heretofore written too the church by the prophets and Apostles Secondly let vs consider that by these writings or by this woord of God which wée héere reade and think vpon God in very déed woorketh mightily in vs that by this only meane and not otherwise he teacheth cōforteth draweth begetteth a new and saueth men and kindleth in vs the faith whereby wée receyue these benefites as it is playnly sayd Roman x. How shall they beléeue onlesse they héere Howe shall they héere without a preacher Faith is by héering and héering by the woord of god Rō j. The Gospel is the power of God too saluation to euery one that beléeueth Act. xj Hée shal speake woordes too thée by whiche thou shalt bée saued thou and all thy houshold ij Cor. v. Wée are messangers in sted of Christ as though God exhorteth or comforteth by vs And in this place Paule expresly sayeth that wée may haue hope by cōfort of the Scripture His méening is that in all our troubles banishments diseases and death wée should séeke comfort out of this woorde which is written before tyme for vs and that wée should by fayth rest vppon God knowen by the woord beléeue this woord written as well as if wée should héere God declaring his will with his owne lyuely voyce from heauen Let vs set these testimonies ageinst Stinkféeld who cryeth out that GOD conuerteth sanctifyeth and comforteth vs not by thinking vppon the woorde written but immediatly by himselfe without any meanes Whiche fantasticall imagination dooth vtterly put away all the exercyses of faith and Christen inuocation Thirdly Whereas Paule fayeth that these Bookes of holy writ were written before for oure learning he the rewithall counselleth vs too reade the same diligently continually and héedfully For he hath not set foorth these holy Bookes for myse too knibble in bencheholes or for flyes too ray in the pulpit or for mothes and bowds too consume in corners but for vs too reade that wée may sucke wholesome instruction and comfort out of them Ageine this selfesayd parcell dooth vs too wit that all the promises of grace helpe deliuerance and of all Gods benefites and that all the examples of Gods wrath in punishing and of his mercie in receyuing those that bée falne perteyne too vs also and are also too bée applyed too vs. Fourthly let vs in this saying of Paules cōsider the foure chéef ends vses or profites and effectes Of which the first is the doctrine of the most high matters vnknowen too mānes reason and perteyning too the eternall saluation of vs all concerning which things all other bookes written by men can vtterly teache nothing at al that is sound and substantiall that is to wit concerning the true knowledge calling vpon the true God the father the sonne the holy Ghost euerlasting concerning the twoo natures in Christ the creation of all things of Angels and men of the cause of sinne miserie and death vntoo mankynde of the forgiuenesse of sinnes and attonement of man with GOD for the sonne of God our Lord Iesus Chryst sake who was crucified rose agein for vs of true comfort too bée set ageinst death and all tribulations of the abolishement of sinne and death of the restorement of our bodyes of the euerlasting punishments of the vngodly of the eternall lyfe and glorie of the godly Of these so great matters and specially of the persone and benefites of our Lord Iesus Chryst the sonne of God who hath vanquished sinne death and the Diuell for vs there are none other bookes eyther in heauen or earth that instruct vs. The second is Patience a vertue no lesse necessarie too a godly and right christen man than meate and drink is néedful too the mayntenance of the lyfe of this body For persecution and aduersitie are vnseparable companions of true godlynesse and christen profession according too Paules saying All that will liue godlily in Chryst must suffer persecution Otherwyse al the whole lyfe of man were nothing else but miserie as Euripides hath truly sayd This life in good sooth is not lyfe but miserie Nowe in these miseries there can no calmnesse and ioy of mynd bée settled in God without disobedience and repyning nor yet continue without the comfort of fayth which the holy scripture onely sheweth And therefore in this place vntoo patience is foorthwith added comfort of the Scriptures But patience is a vertue whiche in bearing aduersities quietly and myldly dooth reuerently submit it selfe too Gods will séeketh not vnlawful helpes but assureth it self by faith too bée in Gods fauoure séeking looking for helpe assuagement and deliuerance at Gods hand and by this faith and hope alayeth the gréef and féeleth peace and gladnesse in harte All the whole orderly setting out of the doctrine of patience and the difference of the philosophical patience and the Christen patience may bée conueyed hither out of the Exposition of the ten commaundements The third end of holy writ is true certeine and firme comfort too bée sette not only ageinst pouertie sicknesse and aduersities but also ageinst Gods wrath sinne and death which comfort none other bookes besydes these wrytings of the Prophetes and Apostles doo shewe For onely the scripture teacheth that our Lord Iesus Chryst the sonne of God did by his owne death ouercomme our death and the sting of death whiche is sinne and that all the other troubles of this lyfe are not tokens of Gods wrath but of his fauoure and fatherly good will toowards vs who doutlesse is at hand with vs in our troubles mitigating and taking them away and at the length will recompence the lightnesse of affliction which continueth but a whyle with an éncōparable weight of glorie By these comfortes written in Gods woorde the sonne of God woorketh mightily in vs and when we think vppon them and embrace them by fayth he kindleth in oure hartes peace ioy and tranquillitie quietly resting in the louing kindnesse of God the father Now the whole doctrine of the Gospell is in manner nothing else but a comfort of the conscience that is afflicted with gréefe that ryseth of the feeling of Gods
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
Zacharies are taken out of the Prophet Malachie iij. Beholde I will send myne Angell or messenger too prepare my way before my face And by and by after shall the mightie one come too his Temple whom you long for and the messenger of the Testament whom you would haue Also Esay the .xl. Chapter The voyce of a cryer in the wildernesse make redy the way for the Lord. And this is the common dutie of all ministers too prepare the way of the Lord that is too say too prepare the hartes of their héerers by their preaching that they may embrace Chryst by faith For when Chryst is comming towards vs and is offering vs his benefites there are lettes cast in his way eyther our owne rechlesselesse or our presumption or trust of our owne woorkes c. These must bée rid away by the ministration that Chryst may bée receyued by fayth and woork effectually in our hartes 10 To giue knowledge of c. An other dutie of Iohn and of all other Prophetes is too teache the Churche concerning the eternall saluation of mankynd Zacharie in the last thrée verses dooth lernedly comprehend both the definition of our saluation or iustification and the chéef causes and effects thereof and also the meane whereby wée may atteyne to it Our saluation or rightuousnesse is the forgiuenesse of sins which is bestowed vppon them that beléeue through the frée mercie of God for and by Iesus Chryst The efficient cause of our saluation is Gods incōprehensible mercie who being led of his owne frée goodnesse forgiueth vs our sinnes The forcing cause or the desert for whiche wée are receyued is Chryst the sonne of rightuousnesse that ryseth from on high The formall cause of our rightuousnesse is the forgiuenesse of sinnes The effectes are the light of the true knowledge of God deliuerance from the darknesse of sinne and death and peace of conscience before God as in Rom. v. is writtē Being iustified by faith wée haue peace too Godwarde thorough our Lord Iesus Chryst Nowe that the summe of the doctrine which Zacharie cōprehendeth in these last verses is considered and expounded after the manner of Logicke Let vs also wey the piththynesse and weyght of the woords 11 Through the bowelles of the mercie of our GOD in which the rysing from on hygh hath visited vs. By the bowels of mercie he méeneth true earnest vnfeyned and hartie mercie For the Gréek woord Splagchna signifieth properly the inward members of fleshe such as the Hart the Liuer and the Lungs bée Therefore in as much as the Harte is the instrument and seate of loue mercie sadnesse and the rest of the affections Hée méenes by the bowels of mercie not a fayned and cold mercie but a burning mercie issewing euen from the very harte After the same manner speaketh Paule Colloss iij. put on the bowelles of compassion Also Philip. ij and elswhere Mercie properly is too bée touched with the feeling of an other bodyes gréefe and too succour euen those that are falne intoo miserie by their owne default of a frankharted kyndnesse which mitigateth rightfull punishments and releaseth somwhat of vttermost or extréeme rigour with which he hath visited vs with whiche frée incomparable mercie Chryst hath visited vs embraced vs helped vs receyued vs intoo fauoure and accepted vs too lyfe and glorie euerlasting Rysing This woord is a nowne and not a participle and it signifieth Christ the day sunne of rightuousnesse rysing or springing from euerlasting out of the substance of the most high Father and shyning intoo ours hartes by his Gospell whereby he kindleth a new light of the knowledge of GOD of ryghtuousenesse and of eternall lyfe This exposition is taken out of Malach. iiij And the sunne of rightuousenesse shall ryse vppon you that feare my name Also Zacha. iij. I will bring foorth my seruaunt the Rysing Zach. vj. Behold the mā whose name is the Rysing Esai lx Vp and bée enlightened O Ierusalem for thy lyght is come and the glorie of the Lord is rysen vppon thée For behold darknesse shall couer the earth and clowdes shall couer the people But the Lordryseth vntoo thée and the glorie of the Lord shall bée séene in thée 12 Too giue lyght to them c. Chryst is the true lyght whiche lighteneth men walking in the darknesse of ignorance of GOD of sinne of death and of endlesse damnation that is too wit by endewing them with the true knowledge of God true rightuousenesse comfort lyfe and glorie euerlasting For customably in the holy Scripture the woord Lyght signifieth the true knowledge of GOD comforte lyfe deliuerance from death and miserie and all things that bée of the best sorte And contrariwyse Darknesse signifyeth ignorance of GOD sinne death and all most sorowfull euilles Zacharie tooke these woordes of the last Verse out of the nynth of Esay The people that walketh in darknesse hath séene a great lyght Lyght is rysen vppon them that dwell in the lande of the shadowe of death Intoo the way of peace Roman v. Being iustifyed by fayth wée haue peace with GOD through our Lorde Iesus Chryst Philip. iiij The peace of God whiche passeth all vnderstanding kéepe your hartes Vppon the day of the Visitation of our Ladye ¶ The song of Marie Luke j. MY soule dooth magnifie the Lorde And my spirit hath reioysed in GOD my Sauiour For he hath regarded the lowlynesse of his handmayden For behold from hencefoorth all generations shall call me blissed For hee that is mightie hath magnifyed mee and holy is his name And his mercie is on them that feare him throughout all generations He hath shewed strength with his arme hee hath scatered the proud in the ymagination of their heartes He hath putte downe the mightie from their seate and hath exalted the humble and meeke He hath fylled the hungrye with good things and the rich he hath sent emptie away He remembryng his mercie hath holpen his seruaunt Israell as he promysed too our forefathers Abraham and hys seede for euer The disposement THis song of Maries perteyneth too the kynd of cases demonstratiue For it is a Thankesgiuing where withall Marie in the persone of the whole Church setteth out the benefites of God with prayse vntoo God. First for that God loueth preserueth and defendeth Marie and the whole Church being brought lowe despysed weake ageinst the wisdome and power of féendes tyrantes and all enimies Secondly for that he hath sent his sonne Chryste according too the promises made too the Fathers There bée of the whole Song ten verses Whereof the first twoo conteyne the proposition The next six set out the first benefite that is too wit the wonderfull preseruation of the lowly and weake Churche ageinst the wisdome and power of the whole world And the twoo last set out the second benefite that is too wit the sending of Chryste the Redéemer My soule dooth magnifie the Lorde The proposition I yéeld thankes
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
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
all misdoing and offence the welspring is concupiscence And it is most manifest y the more part of miseries and mischéeues do grow of a desire of excellencie honor riches reuengement pleasures lustes that are in all mankynd The kindes of good workes he deuideth intoo stayednesse rightuousnesse and godlinesse Stayednesse which of the Gréekes is called Sophrosyne of the Latines modestie frugalitie or temperaunce signifieth not only a sobernesse or sparenesse of diet in meate and drinke but also a maistering or brideling of all the affectiōs and motions of the mind and body in behauior in gesture in talke in apparell and in all other things Rightuousnesse includeth within his compasse an vniuersarl obedience too the magistrates and lawes the other vertues of the second table Godlynesse conteyneth the vertues of the first table as the true knowledge of God louingnesse hope inuocation thankesgiuing patience and such other And so Paule hath comprehended the dueties of all vertues or all good works in thrée woords Of the second THe forcing causes that must stirre vp euery man too the studie of vertue and the exercise of good woorkes are in this Epistle reckened too bée foure The first is Gods commaundement teaching vs most streightly charging vs too renoūce or shun vngodlynesse and sinfull lustes and too liue soberly vprightly and godlily The second is blissed hope of the appeering of the great God and of our sauior Iesus Chryst who at his glorious cōming too iudge the quicke and the dead shall giue most ample rewardes too the godly Saincts that haue liued soberly vprightly and godlily in this present world and shall with euerlasting punishment ouer whelm the vngodly which haue abandoned themselues too worldly lustes in this lyfe The third is the finall cause for which Christ was sent the sonne of God our Lord Iesus Chryst was therefore born rose ageine not that wée myght welter in our sinnes and from hēcefoorth still defile our selues with the foul filthinesse of our misdeedes but that he might redéeme vs and set vs frée from al vnrightuousnesse and that sinne euerlasting death myght bée taken from among vs and that wée being clēsed from sinne not only by imputation of ryghtuousnesse but also by beginning too putte away sinne it selfe shoulde from henceforth earnestly with a singular loue and ardent zele doo good woorks and serue God in all rightuousnesse and holinesse before him all the dayes of our life This matter is intreated of at length by Paule Rom. vj. The fourth cause is of the nature of correlatiues that is of things that haue relation one too another The churche is the people of purchace or the peculiar and proper people of God chosen out of the rest of mankind and halowed too the one Lord God Ergo the Church must with singular zele obey and doo the things that are acceptable too this hir redéemer and Lord. It is thought that the Gréek woord Periousion answereth too the Hebrew woord Segula which in Exod. xix is trāslated a holy people and in Ps. cxxxiiij possesion in Pet. j. Ep. ij chap. the people of purchase that is too say a people purchased and redéemed with the blud of Christ that they should be his propre and peculiar people iij. How good woorks may be doone how they may please god Although that the outward limbes as the eyes the tung the hands c. may after a maner bée bridled by mannes diligence and by the proper strength of mannes will so as they may doo honest iust woorks not fall intoo manifest offences for bidden by the law of God according too that which is sayd in the former Epistle Tit. iij. not by the woorks of rightuousnesse which wée our selues did yet notwithstanding the inward obedience the obedience that pleaseth God the true feare of God the true trust in gods mercy the true and earnest calling vpō God true pacience stedfastnesse in bearing out aduersitie death cannot bée performed except the wil which is a prisoner bondslaue too sin bée set at libertie ayded by Christ according as Christ himself saith without mee yée cā doo nothing And in this place Paul sayth expresly that Chryst hath redéemed and clensed vs too the intent wée should folowe good woorkes Therfore in the accōplishment of good works there méet thrée causes The first and principal is Christ redeming and clensing vs from all iniquitie by his holy spirit kindling in our mind the light of true acknowledgement of God and mindfulnesse of Gods cōmaundement concerning true obediēce to be performed vntoo him mouing enforsing helping the will that it may bée able too obey Gods cōmaundement The second cause is Gods word by which Christ is effectual in instructing vs too renounce all vngodlinesse worldly lustes and too liue soberly vprightly and godly The third is the mind and wil of mā not striuing ageinst Christ when he teacheth vs ruleth our members that they may yeeld themselues in rightuousnesse to God vnto sanctification Also for this Chrystes sake our owne good woorkes please God although they doo not as yet fully satisfie Gods law but bée ioyned with great weaknesse and vnclēnesse of nature remaining in vs For as the person of man becōmeth good rightuous and acceptable too God only through fayth for Chrystes sake who gaue himselffor vs c so the woorkes that are wrought by a person that is iustified and reconciled too God doo please God not for their owne woorthinesse but through the grace of God which woorketh saluation too all men or for Christes only sake through faith as is said Heb. xiij By him doo wée offer the sacrifise of praise alwayes vnto god And j. Pet. ij Offer yée spiritual sacrifises acceptable too God through Iesus Christ Vppon the day of S. Steuen the first Martyr ¶ The Epistle Actes vj. and .vij. chapters ANd Steuen ful of faith power did great wōders and miracles amōg the people Thē there arose certein of the sinagoge which are called Libertines Cyrenites of Alexādria Cilicia Asia disputed with Steuē And they could not resist the wisdom the spirit with which he spake Then sent they in men which sayd we haue herd him speake blasphemous woordes ageinst Moses and ageinst god And they moued the people and the elders the Scribes and came vppon him and caught him and brought him too the counsell and brought foorth false witnesses which sayd This man ceaseth not too speake blasphemous woords ageinst this holy place and the law for wee herd him say this Iesus of Nazareth shall destroy this place and shall change the ordinances which Moses gaue vs And all that sate in the counsell looked stedfastly on him and sawe his face as it had bin the face of an Angell The .vij. Chapter THen sayd the cheefe Prest is it euen so And he sayd yee men
Bycause yee are sonnes GOD hath sent the spirit of his sonne into our hartes which crieth Abba Father VVherfore now thou art not a seruant but a sonne If thou bee a sonne thou art also an heyre of God through Christ The disposement It perteyneth too the kynd that instructeth For it reckeneth vp in order the effectes or chéef benefites of the sonne of God who is borne too vs and gyuen too vs and he setteth them playnly out by a similitude taken of Seruantes and Heires The chéef benefits which the sonne of God hath obteyned for the churche by his wonderfull birth are fower 1 Redemption from the curse of the Lawe 2 Adoption too bée the sonnes of God. 3 The giuing of the holy ghost who cryeth Abba father 4 The heritage of eternall lyfe Of these benefites will I speake in order and bréefly And I exhorte the héerers too consider diligently and aduisedly and too bestowe in the bottome of their hartes this notable sentence which comprehendeth the summe of the whole Gospell After that the fulnesse of the tyme was come or after that the tyme appoynted by the eternall purpose of God was fully come that is too wit ▪ the yéere frō the creation of the world 3962. God sent his sonne borne of a womā made vnder the lawe too the intent he should redeeme those that were vnder the Lawe that wee myght receyue the adoption of sonnes And bicause wee are sonnes God hath sent the spirit of his sonne intoo our hartes crying Abba father Therfore thou art no longer a seruant but a sonne And if thou be a sonne thou art also an heire of God through Chryst Now let vs first consider the notable record concerning the twoo natures in Chryste God sent his sonne borne of a woman This Iesus borne of the virgin Marie is the onely begottē sonne of God that not by adoption but by nature Ergo he is by nature very God also according as wée haue hard the other day of Chrystes birth out of the first Epistle the first Chap. too the Hebrewes And herevntoo let vs adde the like sayings Iohn iij. So God loued the world that he gaue his only begotten sonne c. and Ioh. j. Wée haue seene the glorie of him as of the fathers only begotten j. Ioh. iiij Herin appéered the louingnesse of God that he hath sent his onely begotten sonne intoo the worlde that wée might liue through him This sonne of God was borne of a woman Ergo he is by nature very man also Paule taketh these woordes out of the first promise concerning Chryst made too Adam Eue the womans seede shall crush the serpents head And it is woorth the considering that he saythe Of a woman that he might gyue vs too vnderstand y the sonne of God tooke vpon him mannes nature of the substance of the virgin Marie and not that he was sent downe from heauen through the Uirgin Marie as through the pype of a conduit Here ensueth a beadrol of the benefits which Christ hath brought vs by his birth MAde bond to the Lawe too redeeme them that were vnder the Lawe Excéeding great and vnserchable wisdom is conteyned in these fewe woords Whiche though wée bée not able too perceyue throughly in this Dimnesse yet is it too bée vnfolded bréefly that the héerers may looke somewhat néerer vppon it Gal. iij. Paule sayeth Chryst hath redéemed vs from the curse of the Lawe and is become accursed for vs For it is written cursed is euery one that abydeth not in all things that are written in the Lawe For it is an euerlasting and vnchaungeable Maximée of Gods iustice that men must eyther obey Gods Lawe without any sinne or else by sinning become accursed and so bée caste intoo eternall peynes Therefore when as all whole mankynd was become subiect too the curse of the Lawe too Gods dreadfull wrath and too euerlasting damnation thorough sinne Rom. iij. Too the intent all mouthes myght bée stopped c It was decréed by the wonderfull aduice of the Godhead that the sonne taking our nature vppon him shold turne vppon himself the burthen of the Lawe of Gods wrath of sinne and of eternall damnation and pay the full raūsome for vs like as if one were greatly oppressed with det or hild prisoner in Turkie and should be set free by another that would vndertake eyther the burthen of the det or of prisonership for him and pay his raunsome Therfore vseth Paule in this place the woord Raunsome whiche is as much too say as too buy a man out by paying his full woorth for him Wée could not bée set frée by our owne deseruings vertues or weldooings Not Abel by his death not the meeknesse and patience of Socrates or Phocion not Royaltie not power not artillerie not welth could compasse this thing Oaly wée may thank God who hathe giuen vs victorie by our Lord Iesus Chryste who hath nayled the curse of the Lawe too his crosse Collos ij And he shall say too vanquished death Death where is thy sting Hel where is thy victorie The sting of death is sinne and the power of sinne is the Lawe j. Corinth xv And death did spred it selfe intoo all men bycause all men haue sinne But sinne is not imputed where there is no Law c Rom. v. All these mischéeues that is too wit sinne Gods wrath the curse of the Lawe the Deuils Tyrannye and endlesse damnation hath the sonne of GOD who is giuen too vs turned vppon himselfe and redéemed vs from these euils That wee by adoption myght receyue the heritage of sonnes The second benefit is Adoption too bée the sonnes of god The only begotten and naturall sonne of God begotten of the substance of the Father before all worlds is our Lorde Iesus Chryst Iohn j. and .iij. j. Jhon iiij By and for this only begotten sonne are wée receyued too bée sonnes by adoption whom the eternal father embraceth with fatherly good will for his beloued sonnes sake as brethren of Chryst and heires of the heauenly light wisdome rightuousnesse and lyfe euerlasting Than which benefite a greater cannot bée deuised j. Iohn iij. Sée what a louingnesse the Father hathe voutsaued vppon vs to name vs the sonnes of god Ryght déerbeloued Now are wée the sonnes of God and yet hathe it not appéered as yet what wée shall bée hereafter But wée knowe that assoone as that shall appéere wée shal bée like vnto him bycause wée shall sée him as he is Iohn j. He gaue them power too become the sonnes of God as manye as beléeue in his name Math. vj. Our father whiche art in heauen And bycause yee are sonnes GOD hath sent the spirit of his sonne intoo our harts crying Abba father The third benefite is the giuing of the holy Ghost who kindleth in our hartes the true calling vppon god Héere must the whole doctrine concerning the holy ghost bée repeted what the holy ghost is how great a benefite of
God it is that by this breth of his own brest he imparteth himself vnto vs what are the benefites or effects of the holy ghost too whom he is giuen and how he is forgone Wée will reherse the summes of this doctrine ageine in the opening of the Epistle vppon Whitsonsunday One of the chéef effects or benefites of the holy ghost is true calling vppon god Therefore in Zachar. xij He is called the spirit of thankfulnesse and prayer that is to say a witnessebearer in our hartes that wée are accepted into fauour and a kindler of true inuocation in our hartes and of assurednesse resting vppon God and wayting at Gods hand as at the hand of a most kyndharted father for helpe and deliuerance in all our sorowes and miseries Therfore art thou no longer a seruant but a sonne And if thou bee a sonne then art thou also an heire of God through Chryst The fourth benefite is the inheritance of eternall lyfe which shall bée the beholding of GOD where through the Church when it is raysed from death shall sée God face too face and shall enioy Gods wisdome lyght ryghtuousnesse gladnesse and lyfe for all euer To this hauen let vs haue an eye in the short race of this mortall lyfe and let vs direct all the deuyses desyres and dooings of this lyfe too the atteynement of the same Vppon Newyeeres day ¶ The Epistle Gal. iiij BVT before that fayth came we were kept shut vp vnder the lawe vnto the fayth which should afterwarde be declared Wherfore the Law was our scoolemaister vnto the tyme of Chryst that we myght be made ryghteous by fayth But after that fayth is come now are we no lenger vnder a scoolmaister For yee are all the sonnes of GOD by the fayth which is in Chryst Iesus For all yee that are baptised haue put on Chryst Now is there no Iewe neyther Gentyll there is neyther bond nor free there is neyther man nor woman but yee are all one thyng in Iesu Chryste Yf yee bee Chrystes then are ye Abrahams seede and heyres by promise ▪ The disposement IT perteyneth too the kynd that instructeth For it setteth foorth a doctrine of thrée places 1 Of Gods Law and of the propre vses or effects of the Lawe 2 Of the benefites of the sonne of God our Lorde Iesus Chryst who was giuen too vs and borne too vs which are the deliuerance of vs from the prison and maistership of the Law forgiuenesse of sinnes adoption too bée the sonnes of God and the inheritance of euerlasting lyfe 3 Of the Applying of the sonnes benefits that is to say of fayth wherby wée put on Christ or are clothed with Chrysts rightuousnesse and are all made rightuous and heires of eternall lyfe as many of vs as beléeue without any difference of Nation of degrée or of kynd First Of Gods Lawe BEfore that fayth came wee were kept shut vp vnder the Lawe c. First it behoueth the hearers too bear in mind that Paul in this place dooth not put a difference betwéene the times y were before Chrystes comming after Christes comming as though the Iewes before Chrystes comming had had no more but the knowledge of the law had not known aught at all concerning Chryst or the faith in Chryst For Paule speaketh of the church of al times in which both y doctrines as well of the law as of the gospell are alwayes preached And alwayes in all the godly before that faith cōmeth that is too say before the light of the true knowledge of Chryst or of faith is kindled in the hart the prison of the law is felt in which all men are shut vp as prisoners of sinne of Gods wrath and of eternall damnation that they may atteyne rightuousnesse and saluation euerlasting for Chrystes sake only reueled in his gospel This is the naturall exposition of the first sentence before faith came they were kept close prisoners vntoo that faith which was too bée reueled Now too the intent the doctrine of this place may bée the easlyer considered it must a little bée vnfolded by putting it intoo an order and it is too bée declared 1 What the lawe is 2 Which be the partes of the lawe 3 What are the causes and chéefly what bée the endes or the vses and what are the dueties of Gods lawe 4 Of the abrogating of the law or of the setting of the beléeuers frée from the lawe PAule in this place nameth twoo vses or effects of the law The first is that the lawe sheweth all men too bée prisoners of sinne of Gods wrath and of endlesse damnation for sinne Therefore doothe the lawe iustifie or saue no man as is sayd Rom. iij. Too the intent all mouthes should bée stopped and all the world bée made subiecte vntoo God bicause that by the déedes of the law no flesh shall bée iustified in his sight For by the lawe commeth the knowledge of sinne Rom. v. and vij By the lawe sinne aboundeth by the lawe sinne is made out of measure sinfull c. In this prison of the lawe are all men hild prisoners before such time as comfort is kindled in the heart through fayth This prison did our first fathers féele when they were accused by the voyce of the lawe vntill fayth came or vntil there was giuen a promisse of the séed that should tread downe sinne and death breake vp the prison of sinne This prison felt Dauid when Nathan accused him too his face Ionas when he was shut vp in the whales belly Ezechias in his sicknesse Daniell in captiuitie And finally all the godly sustaine in their hartes the like dreadfulnesse rysing of the féeling of Gods wrathe shewed by the lawe and of the consideration of the punishmentes that ensue vntill such tyme as fayth bée vnhealed and kindled wherby mennes harts are susteyned and refreshed with healthfull comfort Secondly The law is our schoolemaster vnto Christ THe dueties of a Schoolemaster are thrée The first is too teach the second too frame manners and the third too chastice or punish the offenders So the lawe of God first teacheth vs concerning God that there is a God and what maner a one he is and what maner a one mannes nature is by creation what was that image of God or original rightuousnesse in man namely an agréeablenesse too the lawe of god It teacheth also of sinne and of the penaltie of sinne of the last iudgemēt of the resurrection of the dead and the lyfe euerlasting of outward discipline or honest gouernment of manners and such other things Secondly it frameth our manners in this outwarde and ciuill conuersation of lyfe And it is as a rule of lyfe or good woorkes in which those that are borne ageine must shewe their obedience too god That thing may bée shewed according too all the hestes of the ten commaundements Thirdly it chastiseth vs with the threats of Gods wrath and endlesse damnation
it punisheth vs with death sicknesse and other miseries all which are sermons of the lawe concerning Gods dreadfull wrath ageinst sinne And the lawe is called our schoolemaster vntoo Christ for thrée causes First bycause the lawe by shewing vs the hugenesse and horriblenesse of sinne and by pronoūcing vs subiect too Gods wrath and euerlasting damnation driueth vs too séeke oure Phisitian and helper the sonne of God who alonely hath by his owne death taken away sinne and death and deliuered vs out of the prison of the lawe Secondly bycause Chryste orderly is effectuall onely in those that eschue the outward offences forbidden by the law of God and frame their manners according to Gods lawe He is not effectuall in those that wittingly willingly perseuer in outward offences contrary too Gods lawe Thirdly bicause the Ceremonies of Moyses were preachings or figures instructing the church concerning Christes benefites as the Lambe that was slaine for Passeouer betokened Chryst the Lambe of God which taketh away the sinnes of the world All the Leuiticall sacrifices were sermons of Chrystes sacrifice Let yoongmen beare in mynd this exposition of Paules saying The lawe is our schoolemaister vntoo Chryste and so muche the more let them looke that they frame their manners according too honest discipline too the intent they shake not off the grace of Chryste but continue the Temples and dwelling places of God that Chryst may dwell in them and bée woorkfull in them Vppon the Sunday next ensuing the Circumcision of our Lord. In this church of Rostocke before noone is expounded the storie of Chrystes Baptim out of the third Chapter of Mathew and after noone the Epistle Tit. iij. concerning the lauer of regeneration and renewment by the holy ghost The disposement of which Epistle is recited heretoofore on the feast of Chrystes birth Vppon twelfth day ¶ The Epistle Esay lx GEt thee vp betimes and be enlyghtened O Hierusalem for thy lyght commeth and the glory of the Lord is risen vppon thee For lo while the darknesse and cloud couereth the earth the people the Lord shall shew thee lyght and his glory shal bee seene vppon thee The Gentyles shall walke in thy lyght and kings in the brightnesse that springeth forth of thee Lift vp thyne eyes and loke round about thee al these gather themselues and come vntoo thee Thy sonnes shall come too thee from a farre and thy daughters shall gather about thee on euery side Then thou shalt see and bee a flote thy hart shall wonder and bee enlarged when the abundance of the sea shall bee turned vntoo thee when the power of the gentiles shall come vntoo thee The multitude of Camels shal couer thee the dromedaries of Madian and Epha All they of Saba shall come bringing golde and incense and vttering the praise of the Lord. The disposement THis feastful day which commonly is called the day of the thrée kings was in ancient time named Epiphanie that is too say the feast of Christes appéering or shewing himselfe openly too the world For they wryte y as on this day being the .vj. of Ianuarie how bée it in sundry yéeres both y starre appéered too the wise men or diuines of Persia and Chryst was baptised in Iordan where the whole Godhed did shew it selfe openly by euident witnesse so as the thrée seuerall persones were séene and beheld by Iohn Baptist and also Chryst vttered his own glory by his first miracle at the mariage in Cana of Galilie And therefore in the hymne of Sedulius which beginneth O Herod wycked fo c. they are ioyned all toogither And although it bée a more likelyhod that the mariage in Cana was kept some other day yet notwithstanding dyuers old fathers are of opinion that the selfsame day twoo yéere after Chryst was borne the wysemen came vntoo him and that the same day in the thirtyth yéere after his birth was Christ baptyzed also according as Nazianzene of set purpose taketh vppon him the story of Chrystes baptim too expound vppon the day of Epiphanie which they name also the holy-day of lyghtes And Epiphanius in his disproofe of fond tales the hundred foure score and seuenth page hath noted many pleasant things woorth the knowing concerning the time of the comming of the wise men and other storyes which bring singular lyght too the things that are declared by the Euangelistes And this sermon of Esay is red vppon this day bicause it séemeth too agrée with the story of the wysemen which comming too Hierusalem by the lyght of a starre that went before them offered golde and frankincense too Chryst our lord Héeruppon also peraduenture it myght ryse that they were called kings wheras they were not kings but Magies that is too say préests and diuines of the Persians Neyther is it certeinly knowne whither they were but only thrée or mo that came vntoo Chryst And that they came not immediatly the .xiij. day after Chrystes birth bothe the length of their forney sheweth for the néerest borders of Persia vntoo Iewry are twoo hundred and twenty Germane miles off from Iewry And Saba the head Citie of happy Arabie is about twoo hundred and foure score miles from Hierusalem and also Luke the Euangelist manifestly proueth who writeth that Christ the .xxx. day after was offered in the temple and born in Simeons armes Wherupon it foloweth he was not the same time a banished person in Egipt Moreouer the names of the wisemen are pleasantly and lernedly deuised Melchior that is too say a king of light or a lightsome king Balthazar that is too say a captaine or generall of the warres Caspar a secretarie or Chauncelor For these names betoken that the king wyth his Capteines and officers of courts or that the whole state of gouernmēt both of peace and warre ought too serue Chryst But I will leaue these vymatters and go in hand with Esays sermon which is woont too bee set foorth this day in the church which is altogither a prophesie of Christes kingdom The chéefe places are thrée j Of the person and benefites of Chryst the king ij Of the multitude or Churche gathered toogither of Iewes and Gentiles which is subiect too this king iij Of the tributes or dueties and seruices which the Church on hir behalfe dooth yéeld and perform agein too hir king Chryst THe Prophet beginneth with an exhortation wherwith he prouoketh the whole churche and all men too receiue Chryst the king and light of the world reuerently and too embrace his doctrine Get thee vp betimes neglect not despise not thy Lord and king Iesus Christ bée not luskish or cold in héering and learning his doctrine but get thée vp betimes that is too say vse watchfulnesse diligence and earnestnesse in hearing and mainteining the doctrine of the gospel embrace thou Christ the lyght of the world reuerently and hartely and endeuer too holde him fast As is sayd Rom. xiij It is time for
hathe not broken the agréement of the Church A like place is too bée found in the Tripartite storie in the .xxxviij. chapter of the nynthe Booke But in processe of tyme custome tooke such strength that this Fast was thought too bée vtterly of necessitie and that it could not bée broken without deadly sinne And there is mention made euery where of it in Austin who pleasantly playeth the Philosopher euen about the number of the fortie dayes employed vntoo Fasting by Moyses Helias and Chryst in his second boke of the consent of the Euangelistes the fourth chapter and in his hundred and nyneteenthe Epistle too Ianuarie and in his Sermons of the tyme In the Gréeke Churche the Wedensdayes and Frydayes were appointed too bée Fasted as it appéereth by Epiphanius and others Among the Romanes Bishop Innocent who ruled about the yéer of Chryst 420 is reported too bée he y commaunded first the Saturdayes fast when as before him Calixtus who was Bishop the. 220. yéer of Chryst had ordeyned the ember dayes in the foure seasons of the yéere But too the intent the summe of the true méening of Fastings may bée discussed wée will first distinguish the seueral kindes of it For our disputation is not concerning the fast that is of necessitie as some terme it nor of the Allegoricall fast which is too absteine from all offēces and sinnes wherof mention is made in Esay lviij and oftentymes is spoken among the Fathers as Basill sayeth The true Fast is the shunning of wickednesse the brydeling of the tung the restreyning of anger the banishing of concupiscences as fals backbyting lying swearing The cleane riddāce of which things is the true fast nor of the continuall fast or sobrietie and stayednesse in the measurable vse of meate and drinke too bée performed all the tyme of a mannes lyfe of which Hierom sayeth Let thy fastings bée pure continual and moderate and a repaste shunning fulnesse For it auayleth thée nothing too cary thy bellie emptie twoo or thrée dayes toogither if afterwarde thou stuffe it as full as it can holde nor of all kynde of abstinence from the outwarde commodities of the bodye and from all affliction and outward gesture or countenance of mourning which procéedeth from the sorowe of a broken hart and of one that in very déede and earnestly repenteth Of which is spoken in Ioel. ij Turne vntoo mée with all your hart in fasting and wéeping and wayling and rend your harts not your garments which in diuers places elsewhere of the Prophetes signifyeth true and earnest sorinesse of hart or repentāce shewed by outward mourning As in Dan. ix x. Leu. xxiij Ioh. iij. With which signification agreeth the originall of the Hebrue woord for the woord Ianah wherof they fetch their fasting signifieth too afflict or punish But properly in this disputacion wée entreate and argue of the dayes fast if I may so terme it namely when as it falleth out y men abstein frō al meat drink somtimes one day or mo or a whole day that is too wit. 24. houres or but till the euentide This manner of Fasting was vsed euen in the new Testament how bée it in such wyse that neither the day nor any certeine meates from which a man should absteine were appoynted but the whole thing was left frée too euery good mānes conscience and the opportunitie of the time But afterward came in superstitious and tyrannicall lawes concerning certeine meates and dayes and vngodly opinions which it behoueth too bée reproued by the woord of god There are therefore twoo distinct questions concerning fasting One of the difference and choyce of meates and dayes and the other of the abstinence of meates or of other for bearing For the Papistes doo not only commaund men too vse a more spare dyet or vtterly too absteine all the whole Lent tyme and euery wéeke vppon Fridayes and Saturdayes too the entent the mind may bée more meete too thinke vpon heauenly things but also forbid the eating of certeine meates as of flesh butter chéese egges c. And bear men in hand that it is deadly sinne if any man in the tyme of fasting doo eate flesh imagining this forbearing of certeine meates too bée Gods seruice and a woorke of necessitie euen though it tend too the offence of others Also they taught in tymes past that sinnes were purged by fasting or at least wyse that the merit of Chrystes Passion is applyed too vs for them It was hygh tyme that these vngodly and Idolatrous opiniōs woorking reproche too the merit of Chryste should bée found fault with For all men doo ryght well know the texts of the Gospell which expressely forbid men too obserue differences and choyce of meates in the Churche with opinion of Gods seruice or of necessitie Coloss ij Let no man iudge you in meat and drinke Also if you bée dead in Christ from the elements of this world that is too say from the worldly ordinaunces why as though yée liued too the world are yée led with the traditions of them that say touche not taste not handle not c. Also .j. Timothie .iiij. Paule termeth it the Doctrine of Diuels which commaundeth men too absteine from the meates that God hath created too bée receyued with thankes giuing Mathew .xv. Not that which entreth in at the mouth defyleth a man but that which procéedeth out of the mouth Romaines xiiij The kingdome of god is not meate and drinke but true godlynesse ryghtuousnesse peace and ioy .j. Corinthians .viij. Meate commendeth vs not vntoo God For neyther are wée the godlyer if we eate nor the vngodlyer if wee eate not And it appéereth not by the whole Doctrine of the Gospell that eyther by Fasting our sinnes are purged or remission of sinnes obteyned or the merits of Chryste applyed too vs but cleane contrarywyse it teacheth that the sacrifice death of our Lord Iesus Chryst the sonne of God only purgeth and taketh away sinne And that this benefite is applyed too vs by fayth alone without any woorks of the lawe and much lesse by woorkes of mennes setting vp without Gods woord and ageinst Gods woord Concerning the other question that is too wit abstinence from foode forpyning a mannes selfe and such like exercyses of disciplyne wée also teache that it is frée for euery godly man too choose such exercyses of temperance agréeable to his yéeres and power too this end that his mynd being sober may bée more fit and bent too thinke vppon God too call daily vppon him too studie and too go through with all the affaires of his vocation more rightly But a man must not surmyse these exercises too bée of themselues the seruice of God neyther are superstitious lawes too bée made too bynde men too certeine dayes The true and most weighty causes for which these exercyses of sobernesse are too bée taken in hand and practyzed may bée fetched out of my exposition of the .vj.
dayes but in all our whole lyfe and in our dayly prayers Yea and at all tymes there hath bin sacrifysing in the world euen among the Heathen not only of beasts but also of men as Calchas Alexander lulian the Frenchemen at their passing ouer Po and others slew men and offered them in sacrifise These customes were borowed out of the church of the Fathers which had spred abrode the doctrine concerning the sacrifysing of the man Chryst that was too come and of euill zeale in coūterfetting the example of Abraham And here vntoo were added superstitious opinions that God was pacifyed and made at tone with vs for the preciousnesse and woorthynesse of the sacrifyses But in deed there is but one only sacrifyse of Chryste that reconcyleth too God the merit and recompence whereof pacifyeth Gods displeasure of whiche the other sacrifyses of the Fathers and of the Leuits were but shadowes The second place PAule therfore in this Epistle compareth the figuratiue préesthod of the Leuits with the préesthod of Chryste And before in the vij chapter he rehersed eyght differences which I haue expounded in another place In this dayes lesson are reckened vp foure differēces betwéene the sacrifyse of Christ and the Leuiticall sacrifyses of which the chéefest is First Chryst being a hygh préest of good things too come or of eternall good things that is too wit of blissing and deliuerance from sinne which the Fathers by their sacrifyses witnessed themselues too looke for found euerlasting redemption that is too say deliuerance from sinne frō gods wrath and from euerlasting death and attonement with God and clenzing of the conscience from dead woorkes that is to say from sinnes for which wée are subiect too death and also the frée giuing of the heritage that was promised But the Leuiticall préests by their sacrifysing of Cattel of Calues and of Gotes deserue not eternal redēption but only are figures of the true préest Chryst and make men holy only concerning the outward clennesse of the flesh Secondly Chryst offered but once only and but one sacrifyse by which he purged all sinnes of the whole world But the Leuiticall préests offer sacrifyses dayly and enter intoo the holy of holyes euery yéere and can not deliuer those from sinne for whom they offer as is sayd more at large in the beginning of the .x. chapter Thirdly Chryste is entered in by his owne bludshed or hath purged the sinnes of all men by his owne bludshed as is sayd .j. Iohn .j. The blud of Chryste clenzeth vs quite from all sinfulnesse But the Leuitical préestes sprinkle the altar with the bloud of Calues and Gotes whiche purgeth not sinnes but all the bludsheds of beasts in the Leuiticall sacrifises were only figures of Christs bludshed by which only the church is redéemed as in Act. xx Ephe. j. Col. j. j. Iohn j. Rom. v. and elswhere is written Fourthly the Leuiticall préests when they should make sacrifise entered yéerly intoo the holy place or temple made with mannes hand But Chryste is entered euen intoo heauen that is too say intoo the syght of GOD and is priuie too Gods secret purpose concerning mannes redemption Vppon Palmes Sunday ¶ The Epistle Philip. ij LET the same mynd bee in you that was also in Chryste Iesu whiche when he was in the shape of God thought it no robbery too bee equall with God neuerthelesse he made him self of no reputation taking on him the shape of a seruaunt and became lyke vntoo man and was found in his apparell as a man He humbled himself and became obedient too the death euen the death of the crosse Wherefore God hath also exalted him on hygh and gyuen him a name whiche is aboue all names that in the name of IESVS euery knee should bowe both of things in heauen and things in earth and things vnder the earthe and that all tongues should confesse that Iesus Chryste is the Lorde vntoo the prayse of God the Father The disposement THis Epistle is of that kynd that is persuasiue For it is an Exhortation too lowlynesse or humilitie taken of the examples and rewardes of Chrystes humilitie The places of doctrine are these 1 A notable witnesse of the twoo natures in Chryst very God and very man to bée ioyned too the rest which are gathered toogither in the place concerning the sonne of God. 2 Of Chrysts passion and death 3 Of the aduauncement or glorie of Christ reigning 4 Of humilitie or lowlynesse The text of the Epistle THe ground of the exhortation whiche Paule purposeth is set downe next before the woordes of this dayes Epistle Let euery one of you through lowlynesse think another man better than himself Bée lowly Too this proposition he addeth a reason grounded vppon the example of Chryst Let the same mynde bée in you that was in Iesu Chryst that is too say Let there bée true lowlynesse of mynd in you as was in Chryste who being in the shape of God that is too say being God in verye déed and by nature did notwithstanding abace himselfe before the eternall Father beneath all Angels and men Who being in the shape of God that is too say in the nature and substance of god For the Gréeke woord Morphe signifieth a substātiall shape or expresse and personal image and not a proportion figure or counterfet wauing before ones eyes This therfore is the méening Chryste when as he was in the shape of God that is when as he was in déed and by nature God or whereas he was the shape and lyuely ymage of God the father begotten of the substance of the father and equall too God the father in power maiestie and glorie Thought it no robberie too bee equall with God. The Gréeke phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is too cōmit robberie Like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too make a passage or too passe So like wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too count it robberie that is too say too robbe So is there a very like phrase Heb. x. Treading the sonne of God vnder foote and accounting the blud of his Testament vnholy that is too say dishonouring it The méening therfore is He thought it no robberie too bée equall with God that is too say He vsurped not equalitie with god In this his calling when it was decréed that the sonne should béecōme a sacrifyse and obey God in suffering death he vsed not his power ageinst his calling nor was proud or haultye for this his equalitie of the Godhead whiche he vsurped not ne possessed too the wrong and dishonour of the other but obteyned it by birth as a good thing of nature But humbled him self that is too say he exercysed not his godly power but humbled and abased himself in such wyse as he tooke vppon him ▪ the shape of a seruaunt that is too say the substantiall shape of man or the verye nature of man bodye and soule He is termed a seruaunt
our enemies the Diuell sinne and the accusatiō of the Lawe or the handwryting of our conscience and of the subduing of these dooth he make his shewe Of this most high benefite of Chrystes resurrection speaketh Paule the greatnesse whereof no tung of man is able too vtter All goods all Lordshippes all kingdomes are nothing in comparison of this benefite For whereas all men must néedes dye yet shall those that flée vntoo Christs death and Resurrection with fayth bée deliuered from death and shall bée crowned with ryghtuousnesse lyfe and glorie euerlasting The second benefite is true comfort and ioy of hart in all miseries too those that vphold themselues with assured hope of the resurrection and the euerlasting lyfe with Chryst Art thou poore despysed sick bannished c Chryste who is rysen from death will defend thée comfort thée gouerne thée and at length render thée eternall lyfe All men saeke and wonderously couet gladnesse and ioy in this lyfe and comfort in aduersitie The couetous pesone delyghteth more in his monye than in god The Marchantman ioyeth in his gayne Kings and Princes make warres too enlarge their Dominions that they may afterward take their pleasure with ease But there is but only one ioy and comfort that is stedye namely Chryst rysing from death and raysing vs vp toogither with himself and quickening vs. The third benefite is Resurrection of our bodyes wherof wée will by Gods helpe entreate too morowe Of the third place THe true kéeping of the Easter feast is all the whole time of our lyfe too acknowledge Chryst our passeouer offered for vs taking vppon him the sinnes of the world and earnestly too repent vs of our sinnes which are put ouer too this Lamb and in our anguishes whiche ryse by the féeling of Gods wrath or by beholding our own sinnes death or other calamities stedely too beléeue that Chryst our passeouer is offered vp for vs and that our sinnes are taken away by this Lamb of God And that euen after wée bée dead wée shall doutlesse bée restored too lyfe and ioy euerlasting with Chryst And too the intent wée may bée thankfull too Chryste for these his so excéeding great benefites wée must ageine on the other syde with reuerent mynd and voyce set them foorth and so frame and gouerne our whole lyfe all our intentes endeuers and dooings that they may please Christ and agrée with his will and woord In this méening Paule sayeth that too kéepe the passeouer is all one as too purge the old leuen that is too say sinne or the old man or forworne false opinions concerning God lustes vicious inclinations affections and out ward actions fyghting ageinst the Lawe of God. He boroweth his maner of spéeche of the Iewish Passenuer in which they were compelled for seuen dayes toogither too eate vnleuened or swéete bread wherevppon it was also called the feast of swéete bread And thereuppon commeth the custome the is vsed at this day too distribute vnleuened bread in the Lordes Supper Also oftentymes elsewhere in the scripture Leuen betokeneth false doctrine or faultie behauiour and sinnes which make other folks the woorse marre or make sower all the meale or lump of dowe Paule therefore willeth the old leuen too bée purged away that is too wit that false doctrine and other sinnes shuld bée cast out and taken away by repentance That yee may ▪ bee new dowe that is too say a newe lump or new men sprinkled and clenzed with the precious blud of the Lamb Chryst and hauing new lyght new ryghtuousnesse and new obedience acceptable too God. As yee are sweet bread that is too say vnleuened or without the leuen of sinne or rightuouse and holy namely by imputation of Chrystes ryghtuousnesse holynesse and by beginning new obedience but not as yet by accomplishing it And therefore there is as yet néede of continuall purging the remnaunts of sinne There remayne in al the Sainctes in this lyfe great weakenesse and much filthynesse of sinne The mynde is still steyned with the dregges of the leuen of many doutings and false imaginations concerning God ageinst whiche those that bée borne ageine by the holy Ghoste doo kéepe continuall warre by helpe of the holy Ghoste Fayth feare loue of GOD and the reste of vertues are verye faint and féeble in the will. And on the contrarie part there bée many sinfull inclinations and vehement enforcementes too carelessenesse distrust and pride many burning flames and heates of leawde lustes and many furious fyers of affections in the hart ageinst which they stryue that are regenerated by the holy Ghost These dregges and filthynesse of the old leuen dooth sainct Paule will vs too clenze out continually during our whole lyfe and in the meane whyle too assure our selues by fayth that though wée bée bothe vnworthy and vncleane yet for the sonne of GOD our Passeouer offered vp for vs who is the roof that couereth our filthynesse wée are thorough excéeding great mercye receyued and by imputation of his clennesse and holynesse vntoo vs are accepted for pure swéet bread that is too say for ryghtuouse and holy as fully as if there remayned no dregges at all of the old Leuen in vs But wée haue spoken of this principall méening of this Epistle a little before Nowe let vs go thorough with the Exhortation too the true kéeping of this Feaste of Passeouer Therfore let vs make good cheere In the Gréeke it is Heortazomen which is as much too say as let vs kéepe holy-day eyther of the woord Rhezo too doo holy things or of the woord Agora which is a congregation or assembly or else of the woord Ageiro which signifyeth too come toogither or too assemble Heortazein therefore signifyeth not too eate or too drinke and too spend the tyme in fond and slouthful ydlenesse but too celebrate a feastfull day or too allowe a Saboth or too assemble too the ministration of the Gospell too héere the doctrine concerning the persone and benefites of the Lamb Iesus Chryste who suffered for vs and is rysen ageyne too haue a féeling of Repentance too beléeue that wée are accepted of GOD for this onely Lambes sake And vppon trust of this Lamb too demaund and looke for all good things at gods hand too acknowledge him too giue him thanks too mortifie the remnantes of the leuen or of sinne sticking still in vs and with new lyght righteousnesse and obedience too glorifye God both all the tyme of this lyfe and euermore Not with old leuē that is too say not with folowing sinne ageinst conscience Nor in the leuen of maliciousnesse wickednesse that Gréek woord Kakia is a general name of al vyce signifyeth the sins of ouersyght or doone willingly which are cōmitted by negligence lyghtnesse or wantonnesse As Honorius offendeth through negligence or slouthfulnesse Yea and sometyme euen a good man may doo amisse and yet bée a good man still But the woord Poneria is
read He shall ouerthrow death for euermore But wée may most safely folow Paules translation The other place is in Osee xiij I Will redeeme them from the hand of hel I wil deliuer them from Death where are thy plages O Death wher is thy destruction O hell Oseas also preacheth of this most souerein benefite of the sonne of God that although his Church in this world bée oppressed with manyfold persecution and miseries as well as the rest of men that are vngodly yet will he vndoutedly deliuer it from Death and out of the very iawes of hell and wil endue it with new lyfe and euerlasting ioyfulnesse For the Hebrue woord Scheol ▪ which vsually they translate hel dooth properly signifie the graue wherin the bodyes of deade folkes are bestowed also the place in which mennes soules departing from their bodyes are reserued till the last iudgement day The Prophet therfore promiseth deliuerance too the godly members of the church not that they shalbée priuiledged in this lyfe from all miseries and from death it selfe but that when they are dispatched out of this lyfe and buryed in their graues euen then he willeth them too looke for assured deliuerance or resurrection a much better life which shall continue for euer bicause Death which héertoofore was the plage and destruction of all mankynd and deuoured al men is now ageine deuoured and swalowed by Chryst our redéemer who paying the full pryce or raunsome for vs hathe borowed vs out for so doo the Hebrew woordes Pada and Gaal signifie which the Prophet vseth in this place And as touching the woordes that ensue which Hierom hathe translated thus Ero mors tua ô Mors Ero morsus tuus ô Inferne That is too say O Death I will bée thy Death O hell I will bée thy sting and which Paule hath expressed by an Interrogation O Death where is thy sting O Hell where is thy victorie It is euident that the diuersitie of the interpretations ryseth of the Hebrew woordes which haue many significations For the woord Ehe and the future tence Cal is of the verb Haiah by Apocape which is a figure that taketh away a letter or a sillable from the end of a woord for the whole woord is Ehieh I will bée And so is the aduerbe where which also by transposition of letters is red Aieh It appéereth therfore why Paule and the .lxx. Interpreters and Aquila of Sinope and the fifth edition all which Ierom citeth haue translated the woord Ehe where and not I will bee Where is thy inditement or accusation The woorde following Deuareca which S. Ierome translateth Mors tua thy Death the thrée score and ten Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy accusation or inditement and Aquila sermones tui thy sayings is likewyse of many significations For the woord Dibber signifyeth too speake and also too kill or destroy ij Reg. xxij Athalia Dedabber slew all the kings stocke Héeruppon Deber is as muche too say as a plage a murreine or a destruction Exod. ix ij Reg. vlt. iij. Reg. viij And the other word Keleb in the part folowing is almost of the same signification for it signifieth a wasting plage or destruction and rooting out As in the Psalme xcj. Thou shalt not bee afrayd of Deber the plage that rageth in the darke nor of Keleb the destruction that wasteth at the noone day Where wée in our Latin translation haue A negocio perambulante in tenebris ab incursu a Daemonio Meridiano Which is of the businesse walking in the darke of the sodein rushing in and of the Diuel of the noone day Therfore the proper méening of Osée is out of all dout this Where are thy plages O death where is thy rooting out O hell Death and Hell did héeretoofore bring plage and vtter destruction vppon all men through sinne wherewith all mankynd is horribly atteinted and appaired And then cheefly is this plage felt then dooth it shewe it self then dooth it strike a man intoo horrible fearfulnesse and sorowes which are the enterances intoo euerlasting Death when sinne is stirred vp and rowzed by the lawe of God as Paule sayeth Rom. vij But Chryste by his death and gooing downe intoo hell hath brought a plage and destruction vppon deathe and hell So that from hence foorth not only Chryst himselfe but also all the godly that beléeue in Chryst may vaunt themselues ouer vanquished Death and destroyed Hel with these woordes Death vvhere is thy plage or sting wherwith thou haste heretofore murdered all mankynd Hell where is thy victorie whereby thou hast vanquished all men Thankes bée vntoo God who hath giuen vs victorie by our Lord Iesus Chryst for God so loued the world that he gaue his only begotten sonne too the entēt that all that beleeue in him should not perish but haue lyfe euerlasting For like as Moyses lifted vp the serpent in the wildernesse so behoued it the sonne of man too bee exalted too the intent that all that beléeue in him should not perish but haue lyfe euerlasting Therfore my deerbeloued brethren bee stedfast vnmouable and alwayes abounding in the woork of the Lord knowing that your labour is not in vayne in the Lord. He concludeth his disputation with a short Exhortation that they should stedfastly hold them too the true doctrine cōcerning the Resurrection of the dead and the other Articles of the Christen fayth which they had receyued of Paule and not suffer themselues too bée drawen away from it by any likely persuasions of the false Apostles but endeuer too profit in true godlynesse and full assurednesse of fayth and the spreading abrode of the true doctrine and in executing the residue of the labours of their vocation vpon trust of Gods helpe and hope of luckye successe and such as may bée too the welfare of the Churche according too this most swéete promise Your labour shall not bee in vayne in the Lord. Vppon the Sunday called Quasi modo geniti or the first Sunday after Easter IT tooke this name of the Introit taken out of j. Pet. ij As newborne babes desyre the reasonable and pure milke that you may growe in it if so bée you haue tasted that the Lord is swéete For in the auncient Churche when in manner men growen were baptized it was a custome too baptize on the Easter holydayes and too giue milke to taste too those that were baptized and a whyte garment too put on whiche was a token of freedome and innocencie Whereuppon the wéeke is called yet still in Albis and the Sunday is called the Sunday in Albis or whyte Sunday and it is that which foloweth next after Easter And the verses out of the hymne Salue festa dies are knowen Behold o holy King great part of thy renowne is seene When sacred baptim doth aduāce the soules by thee made cleene Thy souldiers from the siluer streame come pure and whyte of hew Cleane washed from
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
sort of the fathers prophets that were raised with him as Mathew saith that many bodies of Sainctes which had slept rose with Chryst and came intoo the holy Citie and were séene of many And Epiphanius declareth that our first father Adam arose with Christ It is a good likelyhode therfore that these Saincts which rose age in with Chryst were the first fathers prophets too whō the promis was first made of the séed that shuld crush the serpents hed and vanquishe sin death restore ryghteousnesse and life euer lasting as Adam Abel Seth Noe Abraham Isaac Iacob Ioseph Eue Sara Rebecca c. With these did Christ and his Apostles and Mary the moother of Christ and other godly folke of that time talke toogither by the space of ful xl dayes concerning the kingdom of God diuine reuelations the fal of the first man the promis of the séed the wonderful gathering and defending of the Church the ministerie of the Gospel the redemption of mankynd the restoremēt of rightuousnesse euerlasting lyfe as is expresly said in this place Hee was visibly conuersant with them by the space of xl dayes talking of the kingdome of God. Also the contentes summe of these sermons of Chrystes which he made those xl dayes are noted in Luk. xxiiij where it is written that he expounded al the testimonies cōcerning Christ which are writtē in Moyses the Psalms the prophets cōmanded repentāce forgiuenesse of sinnes too bée preached in his name Iohn xx As my father sent mée so send I you Receiue yée the holy Ghost c. And in Math. xxviij and Mark. xvj the commission of preaching the gospel and of Baptim are repeted After this scholing by the space of xl dayes in which by many most cléere certein credit woorthy and vnfallible testimonies he shewed himself too bée risen in his own very body and in very déede and that the doctrine of the Gospell concerning the kingdome of God is true and from heauen He led his Disciples intoo Bethanie and from thence to Mount Oliuet where lifting vp his handes he had his Disciples farewel Luke xxiiij and in most gloryous tryumph accompanyed with an innumerable multitude of Angels and with that great train of holy fathers which were risen with him was caryed vp intoo heauen in the sight of his Disciples wher he hath set himselfe downe at the ryght hand of God reigning in equal power and maiestie with God the father almightie j. Pet. iij. Mark. xvj Act j. Luk ▪ xxiiij And too the setting foorth of this storie of Chrystes Ascension let the description of his tryumphe ascending intoo heauen hée added which is written by Dauid in the Psal lxviij The chariot of God with thousands of thousands reioysing God is among them vppon the holy hill of Sinai He is ascended intoo heauen he hath led captiuitie captiue he hathe giuen gifts too men Our God is the God of saluacion our Lord is the Lord that deliuereth out of death For like as they that tryumphed at Rome were caryed in tryumphant Charyot through the Citie too the Capitoll vppon which attended many thousandes of men and Kings and Princes were ledde before the Charyot as prisoners and rewardes were woont too bee giuen among the Souldyoures So the Psalme peynteth out Chryste the conquerour of Death and the Diuels kingdome sitting in a triumphant Charyot too bée caryed vp intoo heauen before a greate hoste of the Churche of that tyme wyth clappyng of hāds of thousand thousands of Angels and the féends and all the kingdome of hell too bée led prisoners before his charyot as it is sayd in the second too the Collossians that hée spoyled rule and power and made a shewe of them openly and tryumphed ouer them in his owne persone and most large and bountifull giftes of the holy Ghost and of euerlasting saluation bée poured out by the king Chryste who gyueth some too bée Apostles some Prophetes some Shepherdes and some Teachers too the intent wée may all come intoo the vnitie of fayth and of the acknowledgement of the sonne of God as is sayd more at large Ephes iiij The second place VVEe will recite six of the chéef benefites of our Lorde Iesu Chryst builded vppon this saying of the psalme cited by Paule Ephe. iiij He ascended vp aloft led captiuitie captiue and gaue gifts too men The first and peculiar benefite of Chryste the Redéemer ascending vp aloft is too deliuer the Church from the captiuitie of sinne death the Diuell and the whole kingdome of Hell wherein all men are hild prisoners That Chryst hath brought this deliuerance too passe he sheweth euidently when by the power of his Godhead hauing vāquished death and the kingdome of the Diuell he ascendeth intoo heauen and leadeth captiuitie captiue Psal 68. Ephe. iiij Hereuntoo may bée referred the like texts out of Zachar. ix Thou hast brought the prisoners out of the pit Ose ix I will rid them from the hand of death I will redeeme them from death O death I will bée thy death O Hell I will bée thy sting Psal xiij ▪ Who shall giue saluation too Israell out of Sion when the Lord shall haue turned away the captiuitie of his people Psal lxxxiiij Thou hast turned away the captiuitie of Iacob Secondly he ascended intoo heauen too the intent that executing his peculiar office of Mediatorship and hygh Préest in his owne very temple he may make intercession for his Church too the eternall father and performe the duetie of an aduocate and Patrone as it is sayd Hebr. ix Chryste is entred intoo heauen it selfe that he may appéere in the syght of God for vs Roma viij Chryste being raysed from death sitteth at the right hand of the father too make intercession for vs j. Iohn ij If any man sin wée haue an Aduocate with God the father euen Iesus Chryst the ryghtuouse Hebr. iiij Therfore séeing wée haue a hygh Préest who hath perced the heauens euen Iesus the sonne of God c. Let vs approche with boldnesse too the throne of grace that wée may receiue mercie Thirdly he is ascēded aloft that he may giue gifts vntoo men namely that vppon such as beléeue the gospell he may poure out the holy ghost who kyndleth true knowledge and calling vppon God in all the godly and garnisheth the church with sundrie gifts néedful to the spredding abrode of the gospell and sendeth foorth Apostles Euangelistes Shepherdes and Teachers intoo the woorke of the Ministerie for the restorement of the Saints c. Ephe. iiij Fourthly by Christes ascension intoo heauen the way thither is set open for vs also And like as Chryste in his own bodye or in his humane flesh is ascended intoo heauen where his godhead was before So our bodyes being raysed out of the dust of the earth vnto immortall life shalbée caried vp into heauē and there bée garnished with euerlasting life and glorie j. Thes iiij Those
promis Luke xj How much more shal the heuenly father giue the holy ghost to those the ask him Therfore let this most large promise stir vs vp to sue daily vnto God with most harty and ernest entreatance that this gouerner the holy ghost may be sent into our harts his gifts be incresed in vs And let vs with so much the more héed circumspectnesse modestie rule our behauior least through our offences coÌ„mitted ageinst coÌ„science the holy ghoste be gréeued and so taking displeasure depart out of the teÌ„ple of our hart vtterly forsake vs Finally let vs coÌ„tinually recite this prayer of Dauids A clean hart create in me O God renue a stedfast spirit in my bowels Cast mée not away from thy face and take not thy holy spirit from mee Restore to mée the gladnesse of thy saluatino and strengthen mée with thy free spirite Vppon Whitson Monday ¶ The Epistle Act. ij BVt Peter stepped forth with the eleuen and lift vp his voyce and sayd vnto them Yee men of lewry all yee that inhabite Hierusalem be this known vntoo you and with your eares heare my wordes These are not drunkeÌ„ as ye suppose for it is yet but the third houre of the day But this is that which was spoken by the prophete Ioell It shal be in the last days sayeth God of my spirit I will poure out vppon all fleshe And your sonnes and your doughters shal prophesy and your yong men shal see visions and your old men shal dreame dreames And on my seruaÌ„ts and on my handmaydens I will poure out my spirit in those days and they shal prophesie And I will shewe woonders in heauen aboue and tokens in the earth beneath bloude and fyre and the vapour of smoke The Sunne shal be turned into darknesse and the Moon into bloud before that great and notable day of the Lord come And it shal be that whosoeuer shall call on the name of the Lorde shal be saued Yee men of Israel heare these woordes Iesus of Nazareth a man approued of God among you with miracles woonders and signes which God did by him in the mids of you as yee your selues know him haue ye taken by the hands of vnryghtuous persons after he was deliuered by the determinate counsell and fore knowledge of God and haue crucified and slayne whom God hath raysed vp and loused the sorowes of death by cause it was vnpossible that he shoulde bee holden of it For Dauid speaketh of him A fore hand I saw God alwayes before me for hee is on my right hande that I shoulde not bee moued Therfore did my hart reioyce my tongue was glad More ouer also my flesh shall rest in hope bicause thou wilte not leaue my soule in Hell neyther wilte suffer thyne holy too see corruption Thou haste shewed mee the wayes of lyfe and shalt make mee full of ioy with thy countenaunce Men and brethren let me freely speak vnto you of the patriark Dauid For hee is bothe dead and buried and his sepulchre remaineth with vs vnto this day Therfore seing he was a Prophete and knew that God had sworne with an othe to him that Chryst as concerning the flesh should come of the frute of his loynes and sit on his seat he knowing this before spake of the resurrection of Chryst that his soule should not be left in hel neither his flesh shoulde see corruption This Iesus hath God raised vp wherof we al are witnesses Since now that he by the ryght hand of God is exalted and hath receiued of the father the promise of the holy ghost he hath shed foorth that which ye now see and heare For Dauid is not ascended into heauen but he sayd The lord sayd to my Lord syt on my right hand vntill I make thy foes thy footestoole So therfore let all the house of Israell knowe for a suretie that God hath made that same Iesus whom ye haue crucified Lord and Chryst When they heard this they were pricked in their heartes and sayde vntoo Peter and vntoo the other Apostles Yee men and brethreÌ„ what shall we do Peter said vnto them repeÌ„t and be baptized euery one of you in the name of Iesus Christ for the remissioÌ„ of sins and ye shal receiue the gift of the holy ghost The disposement of Peters Sermon taken out of the redings vpon the second chapter of the Acts of the Apostles THe state of Peters first Sermon which he made vpon Whitson Sunday is a doctrine concerning the holy ghost of the maner how to obtein euerlasting saluation The parts of this Sermon are chiefly three FIrst of the principall efficient cause of oure conuersion and saluation that is to wit of the holy ghost by whom the eternal father kindleth in mens harts the true knowledge of himselfe and true fayth and Inuocation Secondly of the forcing cause or the deseruing of our saluation that is too wit of the death and Resurrection of our lord Iesus Chryst by whom and for whom only forgiuenesse of sinnes the holy ghost rightnousnesse and saluation euerlasting are giuen to them that belâ—eue Thirdly of the means by which the holy ghost worketh and by which he offreth and applyeth vnto vs Chrysts benefites or euerlasting saluation Which are the Woorde Of the law Repentance Of the Gospell Faith. Sacraments Of Baptim Of the Lords supper THe enterance of his oracion though it bâ—e shorte hath neuerthelesse the two places of Beneuolence and attentiuenesse He seeketh beneuolence or the fauour and good will of his héerers by a most honorable title such a one as was wel liked of amoÌ„g theÌ„ Yee men of Iury and ye that dwel at Ierusalem For like as Demosthenes doth ofteÌ„times speak to his couÌ„trimeÌ„ by these words Ye men of Athens bicause they thought theÌ„selues farre to excell the inhabiters of all other cities of Grece for many giftes so it liked well the people of IerusaleÌ„ too bée termed by the name of Iewes as wherby was mente that they were the professers of the true God and of the true doctrine woorshipping of God and that they were better than all other nations And he procureth attentiuenesse in these wordes Let this bee knowen vnto you and geue eare vnto my woordes This doone like as Cicero in his oration for Milo before â—e entreate of the matter dooth dispatch certeine doutes out of the Iudges mindes and preuenteth certeine foredéemings So Peter first of all displaceth out of the minds of his hearers that brute which wandred farre abroade that opinion y the Apostles were dronke with wine Afterward be steppeth too the case it selfe and that it may bée of the more authoritie hée vseth the saying and witnesse of the Prophete Ioel whiche in singular lightesomnesse of woordes comprehendeth the doctrine concerning the persone and benefites of the holy Ghoste Of which doctrine for asmuch as the chéef pointes are touched in the story of Whitsun Sunday I will now breefly
declare the weight and pithinesse of the woordes I will poure out my spirite vppon all flesh Firste and formost must bée considered the persone of him that speaketh which is the sonne of God our Lord Iesus Christe for so doo the wordes going next before euidently declare And yee shall know that in the middes of Israell I euen I the Lord your God and none other c. By which wordes may bée gathered notable proofes of the two natures in Christ For séeing he shall dwell in the middes of Israell after a farre other nâ—erer sort than be dwelt in the Tabernacle he must néedes bée very man 〈…〉 is â—ayde Iohn â— The woorde became flesh and dwelt among vs Also he is in the middes of you who though â—e were before mée yet came he after me Agein in as much as he is called Iehoua he must néedes bée very God by nature which thing is also gathered manifestely by this that he poureth out the holy Ghost vppon all that call vppon the name of the lord For to giue the holy Ghost is the propertie of the onely true God the lord Christe giueth the holy Ghost â–ª Ioh. xx Receyue ye the holy Ghost Iohn xv whom I will send you from my Father Ergo c. Secondly the poynting of the tyme must be vnderstood aright And it shal be in the later dayes not in the end of the world but at the last cast of the Iewish common weale and of the lawe giuen by Moyses Now there are from the publishing of Moyses lawe vntoo the pouring out of the holy ghost vpon the apostles a thousand fiue hundred and twoo and fortie yeares Thirdly is to be considered the pithinesse of this word Power by which God ment to betoken great aboundance and large plentuousnesse of a moste bounteous gift For whereas before that tyme the giftes of the holy ghoste florished only among the Iewes in the latter dayes not onely these gifts of the holy ghost which are common too the godly but also those peculiar and wonderfull giftes shall be poured by heapes vpon all flesh and vpon all nacions that beléeue the gospell And here withall the Prophet alludeth too the custome of anoynting the préestes which was a foreshadow of the giuing of the holy ghost as appeareth in j. Iohn ij Fourthly the testimonie concerning the person of the holy ghost in the pronoun My is to be obserued For ther is nothing in the godhead of the father the sonne which is not diuine euerlasting and almightie This spirit which is powred out vpon all flesh is the spirite of the Lord God and is poured out of the being of the father and the Son. Ergo he is very God by nature of one selfsame substance with the father and the sonne Although that in the Hebrew it bée written Ruhi my spirite yet notwithstanding the same thing altogither is in the word of Peter I will powre out my spirite whiche things agrée with the maÌ„ner of spéeche that Chryst vseth in Iohn xvj The spirite of truthe shall take of myne All things that my father hath are myne Therfore sayd I that he shal take of myne and shew vnto you For as the father hath a being euerlasting almighty incomprehensible true good of it self and standing by it selfe So also hath the Son the self same things taken of the Father And the holy Ghost is sayde to take the same being of the father and the sonne that in the trinitie wée may beléeue the nature of the holy ghost too bée the same that the nature of the father and the sonne is Fifthly is to bée obserued the moste swéete comfort set foorth in this vniuersal peece vpon al flesh which teacheth that God is not an accepter of persons but vpright to all men that behaue theÌ„selues vprightly For as it is his will to haue al men saued so also poureth he out his spirite vp-all that repent and beleue the Gospell Sixtly ther is also set foorth a swéet coÌ„fort in this woord flesh to be set ageinst the teÌ„ptatioÌ„ of vnworthines Wherby the prophet méeneth that this heauenly gift of the holy ghost is poured out not only vpon angels or holy men and such as excelled in vertue but also vpon the weake wretched y are subiect vnto deth defiled with sins how be it repenting fleing vnto Chryst by fayth and prayer Seuenthly in these woords folowing And your sons daughters your yong men your old men your bondmen your haÌ„dmayds shal prophesy is declared by a distribution y vniuersal parcel al flesh for the differeÌ„ces of sexes ages estates are takeÌ„ away for in Christ Iesu ther is no male or female no bondmaÌ„ or freeman no Iew or Gréeke Gal. iij. but all are one in Chryst all become partakers a like of the benefites of Chrystand the holy Ghost Eightly these spéeches Your sons shal prophesy see visioÌ„s dream dremes ar asmuch to say in this place as they shal know god aright also his son our lord Iesus Christ they shal rightly vnderstaÌ„d in their roome calling teach the gospel they shall direct al their deuises and doings by the woord of God they shal be heires of eternal saluation Ioel speaking of the benefites of the new testament vseth the woords that were best knowne in his tyme lyke as in an other place the true knowledge of God fayth prayer and praysing of God are termed by Malachie a pure incense and a cleane sacrifise And this phrase of Ioels is taken oute of Moyses the schoolemaster of all Prophetes Num. xij If there be any prophet of the Lord among you too him will I appéere in vision or else I wil speake vnto him by dreame And prophesying in the olde Testament signifieth reuelation or foretelling of things to come or of Chrystes kingdom or of Empires or of other things These reuelations did God disclose to the Prophetes eyther by the ministerie of his woorde and the promises written before by Moyses kindlyng a cléerer lyghte in their myndes or else by shewing himselfe in the shape of mans nature which afterwarde was too bee taken vppon him and by talkyng with Moyses and the fathers as Iacob sayeth I haue séene God face too face Or else he cast shapes pictures and images of things before the eyes of the prophets being awake as Esai saw the glorie of Chryst Daniel in his vij chapter séeth foure beastes which paynted oute the foure monarchies of the world Dan. vij being awake he séeth a Ram and a gote by whiche were signified the Monarchies of the Persians and of Alexander Hereafter in the .x. of the Actes Peter séeth a linnen shéete let downe from heauen Heereto perteyne the visions of Ezechiell in his j. x. and .xl. chapters and the Apocalips of Iohn Or else in dreames eyther by himselfe or by his good Angelles he imprinteth in mens myndes euident and notable betokenings or images of things to
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
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
is woorkfull in you that beléeue ij Cor. v. God hath reconciled vs too himselfe by Iesus Chryst and hath béetaken vnto vs the office of preaching the attonement Therfore are wée messengers in the roume of Chryst euen as though God did exhort you by vs j. Cor. j. It pleased GOD through foolishnesse of preaching too saue them that beléeue Act. xj Peter shall speake woordes vntoo thée by which thou shalt bée saued bothe thou and thy housholde Esay lv The woord that passeth out of my mouthe shall not returne emptie vntoo mée but shall woorke all things that I haue sent it vntoo Rom. x. Faith commeth by heering and héering by the woord of god Rom. xv Whatsoeuer things bee written c. Iohn xvij I pray not for the Apostles c. Iohn xv You are made cleane by the woord The second place Of the efficient cause of the woorkfulnesse of the ministerie and of all good and healthfull deedes NOt by mannes power dooth the preaching of the Gospel woorke saluation too euery one that beléeueth neyther is true knowledge of God and rightuousnesse and eternall lyfe wrought in the hartes of the héerers by the woord of the Gospell for the woorthinesse and vertues of the ministers or preachers but by the woorking of God himselfe who thorough the ministerie and preaching of his woord kindleth godly thoughts or the light of the true knowledge of Chryst which is faith and quickeneth or trāsformeth our harts and mynds intoo the same likenesse that they may bée made partakers of the light and lyfe of god And therefore Paule sayeth Such trust haue wee through Chryst to Godward not that wee are sufficient of our selues too think any thing as of our selues but all our ablenesse commeth of God As though Paule should say Whereas I auouche that you Corinthians being conuerted by my preaching doo beare witnesse of my faithfulnesse and disproue the slaūders of the false Apostles I say so not trusting too myne owne strength but onely vntoo God who wrought mightily by my preaching And herewithall this sentence of Paules concerning the weaknesse of frée will or of mannes owne power dooth vs too vnderstand that it is so poysoned weakened and fordoone with the venim of sinne that of it owne strength it can neither woork the rightuousnesse that liketh God nor atteyne forgiuenesse of sinnes and saluation nor think any thing that pleaseth God or may bée helpfull too it selfe in the conuersion or iustifying of it selfe and much lesse can woork toward it like as also he sayeth j. Corin. ij The naturall man perceyueth not the things that are of Gods spirite For vntoo him they are foolishnesse and he can not vnderstand them bicause they are too bée weyed spiritually ▪ Thirdly also he dooth vs too wit in generall that nothing can bée doone eyther in the spirituall lyfe to soule health or in the ciuill lyfe rightly and fortunatly but by the helpe and gift God as it is sayd Iohn iij. A man can not take aught too himself except it bee giuen him from heauen And Nazianzene Onlesse God giue labour auayleth nothing The third place Of the Letter and the Spirit or the difference betweene the ministerie of the old Testament of the new which is taken of the effects or formall cause THe new Testament dooth most properly betoken the same thing that dooth the Gospell or the promise that concerneth the sonne of God our Lord and redeemer Iesus Christ and Gods grace remission of sinnes and euerlasting saluation too bée giuen fréely for Chrysts sake onely too those that beléeue by the ministerie of which promise the holy Ghost woorketh and kindleth new light new rightuousnesse and euerlasting lyfe in our harts The Letter signifieth the lawe of Moyses both ceremoniall and morall written with letters in tables of stone and all obedience or indeuer of dooing the ceremoniall or moral woorks of the Law without the holy ghost or without true faith kindled by the holy Ghost The Spirit signifieth Chryst himselfe or the holy spirit of Chryst who by the preaching of the gospell kindleth true light of the knowledge of God true comfortablenesse rightuousnesse and lyfe in mennes hartes as is sayd j. Iohn v. This is the witnesse of the Gospell that God giueth vs eternall lyfe of frée gifte and this lyfe is in his sonne Hée that hath the sonne hath lyfe and hée that hath not the sonne of God hath not lyfe Therefore the Spirit and lyfe of the whole doctrine deliuered by GOD in eche of the Testamentes yea and of all good woorkes ceremonies and good intentes is all only Chryst And therefore sayeth Paule that God made him a Minister of the new Testament or of the Gospell and not of the Letter or of the Lawe onely or of figures and woorkes what soeuer c. But of Chrystes Spirit which woorketh by the Gospell For the Letter that is too say Gods Lawe and all manner of doctrine or imitation and obedience and good intent of dooing the Lawe without the holy Ghost killeth that is too say bringeth not lyfe and true comfort too mennes myndes And in especiall the morall Lawe by shewing accusing and condemning sinne and by reueling Gods displeasure dooth onely kill and cast away all men intoo euerlasting damnation And therefore it is called the ministration of death as it is sayd j. Corinthi xv The sting of death is sinne and the power of sin is the lawe And Austin expoundeth this saying lernedly and godlily in his booke Of the spirit and the letter Cap. iiij and in the chapters folowing And Roma vij At the comming of the commaundement sinne reuiued and I was dead But Chrysts Spirite is effectuall by the Gospell and lighteneth and quickeneth mennes hartes and stirreth vp in their myndes not onely the shadowes of outward woorkes or imitations and gestures or vayne conceytes and good intentes but a true and new light rightuousnesse and lyfe and also kindleth and inflameth them with a burning fayth and loue toowardes GOD and other motions conformable too the wil of Chryst Vntoo this auouchement of the effectualnesse of the Gospel Paule addeth a comparison of the ministration of Moyses Lawe with the ministerie of the Gospell and by the figure of Rhetorike called Expolition repeteth the selfsame sentence well néere foure tymes in exchaunge of woordes The pubishing of Moyses Lawe was doone with great miracles and was exceeding glorious Ergo much more shall the publishing of Chrystes Gospell bee glorious and mightie in woorking and in déed bring eternall lyfe and lyght considering how all that ordināce of Moyses ministration was appoynted and all the figures ceremonies and lawes of Moyses were set out for Chryst Now if the ministration of death through the letters written in stones was glorious that is too say if the ministration of Moyses Lawe written with letters in Tables of stone whiche killeth all men and condemneth them too endlesse death were glorious beautifull and cléere in so
and not in many séedes that is to say partly for Christes sake through fayth and partly for our owne good workes Fifthly Paule in expounding the promis made to Abrahā sheweth in this chapter the applyment of Christes benefits in these words They that are of fayth y is to say they y beléeue are blissed as faythful Abrahā was Sixthly of the calling of y Gentiles Seuenthly of original sin For all y promises commaūdementes of God are to be vnderstood with a certeine contrarietie as thus God promiseth his blessing too all men for Christes sake Ergo all men are cursed for sinne before And eyghtly the Article of our Créede concerning Christes conception and birth of the virgin Marie may bée buylded out of this promis For seeing it was of necessitie that the promised deliuerer who beyng blissed himself should blisse others must be voyd of al sinne that al which are cōceyued of mans seede are borne defiled with sin It foloweth that Christ was not conceyued borne of mans séede Concerning the law there be foure admonishments or lessons in this Epistle THe first is of the time of the publishing of the law vppon mount Sinay that is to wit the foure hundred thirtith yeare after that the séede Christe was promised to Abraham Now the first promis concerning the séede was reueled to Abraham Gen. xij in the thousand xxiij yeare of the world the thrée hundred thréescore seuenth yeare after the floud the thréescore and fiftéenth yeare of Abrahams age a thousand nyne hundred fortye yéeres before Christ was borne Now from the deliueraunce of the promis concerning the séede which was the .lxxx. yéere of Abrahams age Gen. xij vnto the byrth of Isaac were xxv yéeres Gen. xxj from Isaac to the birth of Iacob thréescore yéeres Gen. xxv from the birth of Iacob vnto the goyng down into Egipt which was the .xxxix. yéere of the age of Ioseph are a hundred thirty yéeres Gen. xlvij From the going down into Egipt to the death of Ioseph are thréescore and eleuen yeares Gen. l. From the death of Ioseph to the birth of Moyses are thréescore and foure yéeres From the birth of Moyses to the departure out of Egipt the publishing of the law are lxxx yeares And so the whole number is foure hundred and thirtie yeares The second admonishement is concerning the propre vse and effect of the morall law which was added bycause of transgression and not to iustifie men ▪ bring them to lyfe and saluacion euerlasting neyther alonly to restreyne mens misdooings and offences and to represse them and hold them short with commaundementes and penalties nor too bée a chastisement of wilfull and vnwilfull offences as Demosthenes defineth it but to augmente mens transgressions or sinnes and to make them greater by shewing vs the hugenesse horriblenesse of our sinnes and of Gods wrath ageynst sinne whiche things wée knew not of before and by horrible accusing fraying ▪ and condemning men for sinne and to worke most sorowfull dismayednesse and despayre in our harts vntill the promised seede do come and that the comfort of fayth bée kindled in the hart As for example the voyce of Gods law bewrayed accused and encreased the transgression of Adam and Eue and strake them with horrible dreadfulnesse and feare vntill the promis of the séede that should come was vttered by trust wherof they were deliuered out of the dread of sinne death the curse of the law Of this spirituall chéef vse of Gods law Paule speaketh in this Epistle he enlighteneth it with many woords in the Epistle to the Rom. the v. vij viij chapters The law entered in y sinne might abound Also what shal wée say Is the law sin God forbid But I had not knowen what sinment yf it had not bin for y law ▪ For I wist not that lust was sinne yf the law had not sayd Thou shalt not lust For without the law sinne is dead Also by the law sinne becommeth out of measure sinfull And ageyn the law is the power of sinne The third admonishment is of the efficient cause or the author of the law that is published The law was ordeyned by Angelles or deliuered by the ministerie of Angels vpon mount Sinay as it is sayd Act. vij Moyses was in the church in the wildernesse with the Angell speaking too him vpon mount Sinay who receyued the worde of lyfe that was too bee giuen to vs but your fathers would not obey him Also ▪ Ebr. ij For yf the woord that was spoken by Angelles was stedfast and that all transgression and disobedience hath receyued iust rewarde howe shall wée escape yf wée neglect so great saluacion vttered by the lord the very sonne of God The same setting togither of contraries dooth Paule vse in this place The promis was spoken vntoo Abraham immediatly from God himself but the lawe was vttered by his seruaunts the aungels and that in the hand of a mediator which was Moyses who in Deut. v. sayeth thus I was a meane went betwixt you God at that time brought you woord what he sayd for you were afrayd of the fyre went not vp into the mount Now séeing that the people was not able to abyde so much as to heare the voyce of the law much lesse the thunder lightning of Gods wrath darted forth by the law It is an euidēt matter that they are not iustified by the lawe but that they haue neede of the true Mediator of whom Moyses was a figure too go betwéene the two parties that is to wit betwéene God who beyng wroth with sin beateth mens hartes a péeces with the curse of the law as it were with a pestle or with thunder and men who are giltie of sin subiect to Gods displeasure to thintent that he participating both the natures of Godhead manhood may vndertake Gods displeasure for vs by his intreatance merite satisfie Gods iustice set vs in his good fauour grace For a mediator is not of one but goeth betwixt two parties namely God man that were at debate whiche debate the law discouereth nourisheth encreaseth confirmeth by be wraying accusing condēning sin But God is one who of his excéeding great frée goodnesse hath made a promis of the séede and sent his beloued son that he by taking mans nature vppon him should take away the debate the curse of the law giue to the beléeuers the blissing or rightuousnesse lyfe that was promised to Abraham Héere may the whole doctrine concerning the mediator ▪ concerning the office and benefites of the Mediator Christ and of the causes why it behooued the twoo natures too bée vnited in the Mediator bée repeted Fourthly Paule answereth to this question whither the law striue ageinst the promis of the Gospell bycause wée are iustified not by the law but by the promis
thence he shal come to iudge the quick and the deade Now the doctrine concerning the last iudgemēt may be comprised in these six places 1. Whither there shal come any last iugement 2. who shall bée the iudge and howe and when he shall come 3. What shall bée the manner and order of the iudgement 4. Of the rewardes of the ryghtuous 5. Of the endlesse pains of the wicked 6. Of the tyme and of the rest of the circumstances of the iudgement The fourth Of Freendlynesse LIke as Paul reioyced vnfeynedly and from his hart that the Corinthians were brought to the true knowledge of God the felowship of the euerlasting and blissed churche So must euery man reioyce in the prosperitie of other men specially of good men and bée sory for their mischaunces and wishe them wel from the bottom of their harte This vertue is called Fréendlynesse And the vices that encounter it are diuelishnesse spyghtefulnesse and maliciousnesse of which wée haue spoken already in the Exposition of the vertues of the fifth commaundment Vppon the .xix. Sunday after Trinitie ¶ The Epistle Ephes iiij BE yee renued in the spirit of youre mynd and put on that new mā which after God is shapen in rightuousenesse and true holynesse Wherefore put away lying and speake euery man truthe to his neighbour forasmuch as we are members one of another Bee angrye and sin not Let not the Sun go downe vppon your anger neither giue place too the backbyter Let him that stole steale no more But let him rather labour with his hands the thing that is good that he may haue to giue vnto him that needeth The disposement IT is of those sort of cases that are persuasiue or exhortatiue For it is wholly occupied in exhortation vntoo good woorks concerning which the customable doctrin included in sixe places may bee recited First whither newe obedience bée néedful Secondly which are the works that bée good in déede that is to wit not Munkish ceremonies or such lyke ceremonies deuysed by men but the works that be commaunded of God as truth méekenesse liberalitie and diligence Thirdly what are the efficient causes of good woorkes or how they may be performed by vs sith we are so weake and the Diuell so strong Fourthly how good works please God sith they be vnperfect and defiled with many sinnes that is to wit not for our owne worthynesse but for Chrystes sake through faith Fifthly for what ende good works are to be done that is too wit not too deserue forgiuenesse of sinnes by them which is giuen fréely only for Chrystes merit but that wée may yeelde too God our due obedience that we may glorifie him that we may eschue paynes euerlasting and present and that we may obtaine the rewards that are promised Sixthly forasmuchas the good woorks euen of all the saincts are disteined with many sins we must speake of the difference of the sinnes that remayne in the saincts and of those that remayne not in the saincts Howbeit bycause this Epistle conteyneth otherwyse a moste plentifull doctrine and that the phrase thereof hathe some hardenesse in it we wil interprete the very text in order diuiding it into six common places wherof twoo or thrée maye bée stoode vppon somewhat longer sermonlyke The first LAy away from you that old man according to youre former conuersation whiche is corrupt thorough the deceiuable lusts and be ye renued in the spirit of youre mynd and put on that new man which after God is shapen in holynesse and rightuousnesse The first parte is a generall exhortacion to new obedience agreeable to Gods will or comformable too Gods rightuousnesse This exhortacion is enlarged with an Antithesis or setting togyther of contraries Lay away sin and put on rightuousnesse Or cease too doo euill and doo good woorkes The old man by this name he méeneth all the defaults in nature all euill inclinations affections and dooings that agrée not wyth the wyll or lawe of GOD that is too wit in the mynde ignoraunce of God darknesse and doubtefulnesse concernyng GOD concernyng the prouidence will and woorde of God and concerning the promises and threatnings of god In the will voydnesse of the feare loue towards God and of al vertues which ought to be perfect and earnest and also euill inclinations standing in ones own conceyt pryde fleshly carelesnes And in the hart a headynesse of al affections flames of vnlawfull loue of hatred of desire of reuenge and of couetousnesse All this huge heape of sinne that sticketh in the nature of man vnrenued is betokened by the terme olde man whom in other places he calleth somtimes the natural man somtime the outward man sometymes fleshe The lustes of errour or deceyuable lustes he nameth all euill inclinations of corrupted nature whereby wee are caryed headlong intoo error and sin as it is sayde Concupiscence is the fountayn of all euyls both of the fault and of the punishment For thorough concupiscence both the cleannesse and soundenesse of the soule is marred and the body is made subiect vnto death To be renued and to put on the new man are in maner all one The mynd is renewed when the darknesse of sin is chaced out of the mind by the gospel and the holy ghost and there is kindled true knowledge of God true faith loue rightuousnesse and obedience of al vertues For vnder the name of mind he comprehēdeth al the powers of the soule which the Philosophers are woont to distinguish The new man he calleth him that is renued by the voice of the Gospell and by the holy ghost who kindleth in mēs minds the light of the true knowledge of God and al vertues agreable to Gods rightuousnesse suche as were in the first man that was created after Gods image before his fall The second HE putteth in a bréefe most lerned definition of Gods image after which mā was created namely y it is tru ryghtuousnesse and holynesse and Coloss iij. he writeth that it is the true knowledge of God the creator Vppon these twoo textes wée buylde this true and lerned definition of Gods image Gods image in the first man was not onely a being of mynde and will nor onely a relation or acceptation of mankynde before God but also a qualitie of the seconde speciall kynde that is too say a natural ryghtnesse and excellente perfectnesse of all the powers of man as of the mynd the will the hart agreeing with the first pattern or diuine mynde that is too wit in the mynd light that is a manifest knowledge of God the Creator without any darknesse or wauering In the wil harty loue of God all vertues stirred vp and blazyng without any sinful inclinations and without concupiscence and fleshly carelesnesse and too be short true ryghtuousnesse and holynesse that is too say vniuersall obedience agréeing with the wil of God and directed truly too this ende that the patterne might be knowne abrode
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
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
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
this say wee vnto you in the worde of the Lord that wee whiche liue and are remayning in the comming of the Lord shall not come ere they which sleepe For the Lord him self shall descend from heauen with a shout and the voyce of the Archaungell and trompe of god And the dead in Christ shall arise firste then shall wee which lyue and remayne bee caught vp with them also in the cloude to meete the Lord in the ayre And so shall we euer be with the lord VVherfore comfort your selues one another with these woordes The disposementes IT is of that sort that is persuasiue For it is a comfort to bee set ageynst death or ageynst the moorning and heauinesse that wee take for the death of our selues or of some others that are deere vnto vs. And in the ende of the Epistle there is shewed this bound vse of this present discourse concerning the resurrection of the dead Comforte your selues one another with these wordes For the most effectual most stedy coÌ„fort in al the tribulacions of this most shorte miserable lyfe which in very déede is nothing els but Dust shadow deaw but a Ghost but a steam but a puffe fâ—ther aire blast cinder a dreame froth a storme but a stadge but a span but a footstep Yea and in death it selfe is the assured hope of the resurrection of the blissed lyfe and euerlasting company whiche wée shall haue with God verely bycause wée are throughly perswaded that wée which embrace Christes doctrine by fatyh are not created to the miseries of this troublesome mortall lyfe onely ne that he meaneth the soul which was created of nothing the thing which was sometime nothing dooth vtterly perish and decay so as it should vtterly returne to nothing ageyn but y our soules do in déede remayne aliue after death the assoone as they are loosed from the bond of their bodies they are out of hand with the Lord enioy the sight of God in quiet peace ioy that our bodies also which sléepe in death shall assuredly reuiue become agein the dwelling places of their soules so as we hauing receiued the same bodies ageyn â–ª which shal be glorified haue a liuely beautie the same flesh which we now carie about vs and beyng vtterly free from all sinne labour and gréef shall liue for euermore with the Lord enioying the sight wisdome light rightuousnesse and blisfulnesse of the whole Godhead and glorifie God ageyne on our behalf for euer and euer Of this hope which is peculiar to the Christians and the very helmet of our saluation holy Iob sayeth this hope is layd vp in my bosome I know that my redéemer liueth and I shall rise out of the earth in the last day and shall bée compassed ageine with my skinne in my flesh shall I sée God whom I shall sée and none other for mée with these eyes shall I behold him and with none other Apoc. vj. xxj The soules of the saincts are before the throne of God and serue him day and night And God shall wipe all teares from their eyes and there shall bée no death nor moorning nor crying nor labour c. Apo. xiiij Blissed are the dead that dye in the Lord from henceforth The Philosophicall consolations that are to be set ageynst death and whiche burie a man with somewhat lesse sorow are gathered by Cicero in his first Tusculane question and by Plutarche in his booke to Apollonius And the summe therof is comprehended in this oration of Socrates in Plato I am in great hope O yée Iudges that it falleth well on my behalf that I am sente to death For one of these two things must néedes bée eyther that death taketh vtterly away all féeling or els that we fléete out of this place into some other Therefore whither all féeling perish and that death bee like that kinde of sléepe which oftentimes without sight of dreames yeldeth most quiet rest good God what a gayne is it to dye Or yf the things be true which are reported that death is a remouing into such coastes as they inhabit which are passed out of this lyfe that is now a farre greater blisse that when a man hath escaped from these that will néedes bée counted for Iudges he shall come to those that deserue the name of Iudges in déede I meane Minos Rhadamanthus Aeacus and Triptolemus and be conuersaunt with those that liued rightuously and faythfully Now to haue communication with Orpheus Musaeus Homer and Hesiodus what estéeme you it too bée woorth Truely I could finde in my harte to dye oft entimes yf it were possible so that the things whiche I speake of might befall mée what a pleasure would it bee too mée thinke you when I should talke with Palamedes with Aâ—ax and with others that were entrapped by the iudgement of vnrightuous men neyther would I wish you yee Iudges to feare y death where by ye haue set mée at libertie For there can no manner of euill befall vnto a good man eyther aliue or dead neyther shall his case bée at any time neglected of the Gods immortall neyther is this thing happened to mée by chaunce Now forasmuch as according as Basilius right grauely counselleth it is for the behoof of Christian folke to reade the writings of Philosophers and Poetes bycause eyther they say the same that wée doo and so their consent is profitable or els they speake diuers things so it auayleth to conferre them wée will in this place recite in forme of logicke the chéef argumentes of Ciceros firste Tusculane question wherein he hath comprehended the comfortes and remedies too bee vsed ageynst death to the intent that the laying of them togither may enlighten both the kindes of doctrine and that wée considering the doutes and darknesse of the Philosophers about this article may be the more in loue with the doctrine of the Church deliuered by God warranted of God by raysing ageyn of dead men and other notable miracles The proposition of the firste Tusculane question is this Death is not euill or death is not to bee feared For eyther mens soules are not quenched by death but remaine aliue depart into those places which the blissed sort doo inhabite or els they perish vtterly with the bodyes so as there remayneth in them no féeling sense or perceyueraunce of any harme The firste parte of this Dilemna that mens soules are immortall Cicero proueth by six argumentes which wée haue recited héeretofore in the disposement of the .j. Cor. xv vppon the second holy day in Easter The latter part that though the soules dye with theyr bodyes yet there is no harme in death Cicero likewise goeth about to proue by six argumentes also The first Argument IF there bée any euill in death eyther it is to the soule or to the body But neyther in the body nor in the soule that are quite dead can
Maries song and the grammaticall exposition of the woordes thereof will not bée misliked of those that bée well minded The Epistle vppon the feast day of Sainct lames ¶ The Epistle Rom. viij FOr wee knowe that all things worke for the best vnto them that loue God which also are called of purpose For those which he knew before he also ordeyned before that they should be like fashioned vnto the shape of his sonne that he might bee the first begotten sonne among many brethren Moreouer whiche hee appointed before them also he called And which he called them also he iustified and which he iustified them he also glorified What shall wee then say to these things yf God be on our side who can bee ageynst vs which spared not his own sonne but gaue him for vs all how shall he not with him giue vs all things also VVho shal lay any thing to the charge of Gods chosen it is God that iustifieth who then shall condemne it is Christ whiche is dead yea rather which is risen ageyne which is also on the right hand of God and maketh intercession for vs VVho shall separate vs from the loue of God shall tribulation or anguish or persecution eyther hunger eyther nakednesse eyther perill eyther sword as it is written For thy sake are wee killed all day long and are counted as shepe apointed to be slayne Neuerthelesse in all these things wee ouercome strōgly thorow his help that loued vs For I am sure that neyther death neyther lyfe neyther Aungels nor rule neyther power neyther things present neyther things to come neyther hygh neyther low neyther any other creature shall bee able to depart vs from the loue of God which is in Christ Iesu our Lord. The disposement THis Epistle is persuasiue And the state or proposition principall thereof is a comforte of the Churche subiect to the crosse in this lyfe The places of the comfortings or the chéef argumentes are foure 1 Of the finall cause or the end and issue of affictions What things so euer are good and healthful to the godlie ought to bee suffered with a quiet minde and with a certeyne gladnesse Afflictions miseries are good and healthfull to the godly there shall assuredly follow deliueraunce and a most ioyfull issue in the euerlasting life for this is the méening of the sayd saying all things woorke for the best too the profit of them that loue God that is to say all afflictions turne to the profite of them that loue God or of the godly as it is sayde Psal 119. It is good for mée O Lorde that thou hast afflicted mée Ergo afflictions are to bée suffered by the godly paciently and with a certeine gladnesse For the manifestation of the second part of this argument let the ten endes or commodities of afflictious bée borowed hither out of the place that concerneth the crosse and calamities And let yong men beare well in minde this saying of Plato which doutelesse he tooke out of the doctrine of the Church of the holy fathers Thus must we thinke of a godly man that whither hee liue in pouertie or bee turmoyled with death or other aduersities these things shall doo him good eyther alyue or dead For God neuer neglecteth him that hath his hart full bent too liue rightuously and earnestly followeth vertue that he may as much as is possible for man become like and conformable vnto God. The second Argument is taken of the example of the sonne of God. WHomsoeuer God hath foreknowen and forechosen to lyfe and glorie euerlasting must of necessitis become like to the Image of the sonne of God. But the sonne was fayne first to suffer and to bée crucified and afterward to bée glorified Ergo also the Church and all the godly shall bée glorified by tribulation and affliction The third argument is of the efficient cause or of the will of God. ALl godly persones must reuerently obey the order of Gods wisdome and rightuousnesse But God by his wisdome hath apointed this order that all they that are chosen to eternall life should first be called secondly iustified then distressed with tribulacion and affliction and lastly bée adorned with ioy and glorie euerlasting Ergo it behooueth vs to obey this order reuerently The fourth argument is of the forcing cause and of Gods help THe louingnesse and fatherly good wil of God towards vs is to bée preferred before all sorowes miseries and temptacions God assuredly beareth vs good will and is on our side he loueth helpeth defendeth and saueth vs for his sonnes sake Ergo the sorrowes and miseries that are layd vppon vs by God our Father are to abidden paciently Now forasmuch as there bée two terrible obiections that assault the minor of this argument Paule disproueth them in few woordes First None that bée defiled with sinnes are beloued of God. Wée are defiled with sinnes and giltie of Gods wrath and endlesse damnacion Ergo wée are not beloued of God. Paule aunswereth first to the maior or first proposition thus that none which are defiled with sinne that is to wit whicherepent not and flée not by fayth to the Sonne of God the Mediator that was deliuered for vs are belo uedof God. And to the minor or second part of the argument he answereth thus Wée are in déede gilty of Gods wrath and euerlasting damnation as in respect of our owne vnclennesse and vnworthinesse but in asmuch as wée acknowledge and bewayle our sinnes and by fayth doo flée to the sonne of God the Mediator who dyed and rose ageyn for vs and maketh intercession for vs at the right hand of God wée are beloued of God and wée are iustified defended and saued for the sounes sake who was put too death and raysed ageyne for vs vppon this sonne sitting at the right hand of the Father and making intercession for vs and not vpon our owne sinnes let vs fasten the eyes of our minde The second obiection REason would that they should bée well at ease which are beloued of God for no man dooth harme to those whom he loueth Wée Christians in this lyfe are of all men most miserable oppressed with afflictions anguish hunger and nakednesse and wée are slayne all the day long c. Ergo wée are not beloued of God. I aunswer first to the maior The godly ought in déede to bée well at ease howbeit after that order and manner which the wisdome of God hath vttered in the Gospell The godly must bée made like too the Image of Gods son They must suffer and dye and so enter into glorie as he did ij God mindeth not to endue the godly with the short shadowish benefites of this lyfe but with euerlasting rewards iij. These calamities are not a tokē of gods wrath or hatred towards vs but rather of his fatherly good will according to this saying whom the Lord loueth him he chastiseth and he skourgeth euery sonne whom he receyueth
is Gods free gift Necessitie of obedience Difference of deadly sin and veniall sinne Testimonie concerning the holy Ghost Difference of slauish feare and childly avve Ageinst abuse of libertie Idolatry vvhat it is True godlynesse Whordome Of tempting God. Murmuring or grudging Punishments and miseries This place would be red with discretioÌ„ Temptation what it is True godlinesse or true Religion Diuersitie of the giftes of the holy Ghost Vtteraunce of vvisdome Vtteraunce of knovvledge Fayth The gifte of healing Working of miracles Prophesying Iudgement to discerne spirites Tongues Interpretation of tongues The efficient cause of all giftes How Gods giftes are too be vsed Textes that prooue Christes resurrection The cheefe comfort of Christians in all cases Textes confirming the sayd comfort The cause of our resurrection Good things cannot bee repeted to often The effectualnesse of preaching What modesty or mildnesse is True bosting The new Testament The Letter The Spirit A comparison betweene the law of Moyses and the Gospell Obiection ageynst Iustification by fayth onely Aunswer to the sayd obiection An other obiection Answer of the sayd obiection The Gospel The Law. What things are conteyned in the promis made to Abraham concerning Christ Blissing The Law. The Gospel Iustification Fayth The ealling of the Gentiles Originall sinne Christes incarnation The time of the publishing of the law The vse and effect of the moral Law. The Author of the law The Mediator of the law The law a leader to the Gospell The spirite To walke Flesh Lust of the flesh The deedes of the flesh Whordome Idolatrie Ten other sinnes or deeds of the flesh and their coÌ„traries Drunkennesse and gluttonie The frutes of the spirite Loue. Ioy and peace Long sufferaunce Gentlenesse Goodnesse or vprightnesse Faith. Meekenesse Discreetnesse Who be vnder the law and who be not Modestie or myldnesse and how glorie is to be coueted and obteyned Good name is to be sought The foundation of trew glory Facers and braggers Fighters or enuiers Precisians Selfeweners Buzybodies Plutarkes saying Ciceros saying concerning glorie The exposition of this word Catachisme What the lerners ought to render to their teachers Sowing in the fleshe Reping of corruption Sowing in the spirit The iudgemeÌ„t of the vvorlde concerning such as are afflicted What is to bee looked vppon in aduersitie Constancie Reasons vvhy vvee should not take offence at persecution or troubles Prayer the refuge in trouble Too whome and how wee ought to pray What wee ought to pray for Ageinst Stoical destinie The ends of al vocations or callings The welspring of concord Lowlynesse Meeknesse Patience Reasons mouing to coÌ„cord Gods coÌ„maundement Rewards that bee promised The commodities and discommodities Voitie of body and spirit One hope One Lord. One Faith. One Baptim One God. souerein good The souerein blisse of worldlings Philosophicall blissednesse Platos doctrine of blissednesse The law pointeth out true blisse but furthereth not the certainment of it The true souerein good The cheefest richesse Perseuerance The laste iudgement The old maÌ„ Decieueable lustes To put on the new maÌ„ The newe man. What Gods image is What lying is Truth Friendlynesse Paynfulnesse and labour To walke Honest labor To walke warely Redeeming of the time Euill dayes Ageinste all riot and excesse Musicke Musicke in Churches Luther the Germane Orpheus Basil concerning Psalmes and spirituall songs Mans lyfe is a warfare Mans enemies The Diuell The flesh Heretikes The world The sworde girdle of a Christian His brest-plate His shoes His Buckler or sheeld The firy daâ—â—â—s of the Diuell The helmet of a christian His swoord Earnest prayer Testimonles that God heereth our prayers Manlynesse Examples of manlynesse Flesh blud â–ª The povvers of darknesse Our souereine or cheef good Thanksgiuing â–ª Perseuerance Frendlynesse The doctrine of good vvoorkes Prechers must be patternes too theyr flocke In doctrine In coÌ„uersation In louingnesse In spirit or zelousnesse In fayth or faythfulnesse Enimies of Christs crosse Belly gods Worldly minded The difference of the gouernments of Moses of the world and of Chryst What Faith is The parts of Faith. True knovvlegde Too Walke How good woorks please God. Six good woorks First Fayth 2. Manlynesse 3. and. 4. Patience Long sufferance 5. Ioy of conscience 6. Thanksgiuing Of iustification What iustification is The desert of iustification In teaching thiogs must be repeted oft Tabernacle or tent The foundation of religion The matter or substance of the christian doctrine Witnesse by syght The record of god the father The record of the prophets To take heede Gods worde the lanterne of lyght The commendation of scripture The marke wheâ— at the prophets shoote How scripture is to be interpreted Interpretation what it is in generall Interpretation of scâ—â—pture Best interpretacion of the scripture by conference of textes The prating of the Papistes The comforte of all persecutions troubles and greefes Testimonies of the resurrection Philosophicall consolatious ageynst death and all grief It behoueth Christians to reade the Philosophers and Pâ—â—â—es The proposition or ground of Ciceros first Tusculane question and his argumeÌ„ts vppon the same The blindnesse of mans reason in the cheef pointes of knowledge Watchfulnesse Sobernesse Chastitie Meeknesse Gouernement Of the institution of Aduent Take tyme vvhen it commeth for tyme vvill avvay The gospell is the cheef of all doctrines All folke of all ages haue but one way too saluation The vvorks of darknesse The armor of lyght The day light Feasting Chambering and vvantonnesse Stryfe and enuying Too put on Chryst Prouision for the flesh Of bearing vvyth the vveake The profit of holy scripture The vncerteintie of mennes lerning The errour of the Enthusiastes wherfore scripture serueth The vses or effects of holy writ Patience True and stedfast comfort The doctrine of Gospell Assured hope of deliueraÌ„ce The ministerie of the Gospell The definition of a Minister Faithfulnesse in teaching The mysteries of God. Ministration of the sacraments Austin The authoritie of bynding and losing Excommunication Good example Ordering of ceremonies or orderlynesse All ministers equall Degrees of ministers Difference of the minister and ciuile magistrate 1. Outward discipline The temporall svvoord Of taking office or charge vpon a man. Conueniene skill Heede and diligence Constancie Earnest prayer All men by nature couet contentation of mynd Christen ioy Why men run in darknesse The felicitie of worldlings Christen ioy The firste feast of the new Testament Emmanuell What incarnation is The efficieÌ„t cause of Christes incarnation The inward forcing cause of Christes incarnation The outward forcing cause Why it behooueth Christ to bee both God and man. The matter whereof Christ tooke flesh The endes and effectes of Christes incarnation Iesus Aliaunces of naturall things to Christes incarnation What blissing is Redemption Too visit Redemption Horne of saluation The house of Dauid Promises concerning Chryst Saluation Mercy Testament promisse couenant leage agreement Deliuerance from the hand of our enimyes Without feare Holynesse and ryghtuousnesse Before God. Chrystes benefites Significations of this woorde Prophet To go beefore the face of the Lord. To giue knovvledge of saluation Bovvels of mercie What mercie is Rysing or Dayspring To giue light Lyght Darknesse The way of peace What it is too yeeld thanks The Hebrew Phrase â–ª Words of seÌ„ce or perceueraÌ„ce Turning of the proper Adiectiue intoo a Substantiue Great things Myghtye Gods stedfast mercy The definition of Mercy Who they bee that feare God. Too shevve strength Gods arme The proud Putting dovvne of the mighty Exalting of the lovvly Filling of the hungry To hold vp Israell Child To whom the promises were made Afflictions are healthfull Platos opinion concerning afflictions Obiection Aunswer Obiection Aunswer Places of doctrine conteyned in this Epistle The efficient cause of the ministerie Degrees of Ministers The finall cause of the ministerie Why God gathereth a church and apoynteth ministers The first preacher of the gospell Apostles Prophets Euangelists â–ª or gospellerâ— Shepherds Teachers Chrystes body A perfect man. Children Leavvdnesse and crafâ—inesse Truth The knitting of the head and the body togither Of the apostel Mathew The definition of an Angell The creation of Angels The degrees of Angels Names of certeine Angels Offices or duetie of Angels Cygnaeus Symon Grynaeus Satan Diuell Sathan a lyer Sathan a murtherer