was made a curse for vs. For the plainer vnderstaÌ„ding of this so great a misterie marke a familiar similitude There is a king whose lawes are iust and good and by the law al his enemies which haue rebelled and are founde guilty of high treason ought to suffer death and the sentence of condemnation is already denouÌ„ced against them and there is no hope of life remaining Yet the king hath no pleasure in the death of these rebelles but the law which declareth that he is a most iust king must be fulfilled and therefore the kings owne sonne doth offer himselfe to die to satisfie the law to the end that these men may be acquitted from the iudgment that hath passed against them and now these condemned persons are ransomed and set at liberty but the price of their redemption was paide by the kings owne sonne and it cost him his life Thus was the cause with al the children of Adam We had al rebelled against the king of heaven and earth and there was founde none that kept his lawe none that was righteous 〈◊〉 not one And therefore death was gone over Rom. 3. 10 ail men for asmuch as all men had sinned and Rom. 5. 12. now the sonne of God Christ Iesus taketh our nature vpon him and beeing made like vnto one of vs sinne only excepted he suffereth the cursed death of the crosse for our redeâ—â—tion Here appeareth the loue of God to vs ward and herein standeth the assurance of our salvation that Gods son the king of kings was wounded for our traÌ„sgressions and broken for our iniquities that the chastismeÌ„t Isâ— 53. 5. of our peace was vpon him that with his stripes we are healed And that we might be sure that he hath paid our debts to the vttermost farthing by susteining the infinite wrath that was due to vs the same Prophet saith that he was plagued and smitten of GOD and that hee povvred out his souls vnto death and all this for our transgrestion Isa 53. 4. 8 12. And therefore thou that art a Christian and beleevest vvithout vvaveringe that CHRIST hath suffered these thinges for thee and for thy deliveraunce out of the handes of thine enemies havinge that feeling of thy sinnes that thou feele thy selfe to stande in neede of every droppe of that precious bloode which was shedde vpon the tree of the crosse for the redemption of mankinde thou that hast this faith if thou holde if faste vnto the ende art made partaker of CHRIST And now it is vnpossible that thou shouldest bee damned For there is no condemnation to them Rom. 8. 1. that are in CHRIST IESUS Yea as a Godly Doctor faith Christ the redeemer Martin Luther must bee damned before the elect man can be damned for whom he delivered him selfe to death And another faithfull teacher Bradford the Martyr in his ser of repentance saith if the sufferings of Christihad not bin inough he would yet once more come again yea God the father if the death of his son incarnate would not serue would himselfe the holy Ghost also become incarnate die for vs. Hereof then is that assurance which the elect haue of their health and salvation through the grace of GOD in CHRIST IESVS accordinge to that notable testimony of the Apostle I am perswaded that neither death nor life nor Angels nor Rom. 8. 38. 39. principalities nor powers nor thinges present not thinges to come nor beight nor depth nor anie other creaâ—ure shal be able to seperate vs from the loue of God which is in Christ Iesus If this bee not true why doest thou say in thy creed I beleeue the forgiuenes of sinnes For to beleeue to doubt or to be vncertaine can never go togither The other property of faith that iustifieth is to be assured not only of forgiuenesse of sinnes and deliverance from death but also of eternall life and that we shall be coÌ„municants with our redeemer Christ in the glory that shall bee revealed For if we bee iustified by faith ingraffed into his misticall body according to the meaning of our baptisme we are not onely acquitted from the iudgement of condemnation and saved from wrath but we are also made partakers of all the merits of Christ and they are as surely sealed to be ours as if wee our selues had wrought them For now the kingdome of heaven and the inheritaunce of the blessed life is due vnto vs as to heires annexed vvith Rom. 8. 17. Christ And whereas of our selues wee are without vnderstanding full of iniquity vnholy and lost sheepe The holy Ghost saith that Christ is made vnto vs wisedome and righteousnes 1. Cor. 1. 30. sanctification redemption For as the same Apostle speaketh in an otherplace if God spared not his owne son but gaue him for Rom. 8. 32. vs all to death how shall bee not with him giue vs all things also This is most true as it may be illustrated by example the spouse after shee be once marryed to her husband is not only called after his name but is also made partaker of all things that her husband hath right to his honour is her honour his wealth is her wealth what estimation what dignity and what deserts soever the husbande hath the spouse his wife is made partaker of the same because they two are made one flesh as Mat. 19. 5. saith the scripture even so the faithful soule which is iustified by faith and married to the bridegrome Christ Iesus is fully beautified withall the graces of Christ with his righteousnesse with his innocency with his holynesse with his honour with his glory yea the faithfull are so honored that they shal sit Luk. 22. 30. on seats and iudge not only men but also the Angels themselues Know yee not that wee shall 1. Cor. 6. 3. iudge the Angels how much more thinges pertaining to this life such is the honour that they haue in whose hearts Christ dwelleth by true iustifying faith And thus are they made partakers of Christ But let none of theÌ„ that are hardened in sinne and which delight and take pleasure in the workes of the flesh thinke that they aâ— made partakers of this gâ—ace For without that sure faith wherof you haue heard there is no saluation and where no workes of the spirite nor any token of regeneration appeareth there can be no sound faith and therfore where the Apostle saith that there is no condemnation to them that are in Christ Iesus Rom 8. 1. he addeth and sheweth who they are which waelke not after the flesh but aâ—â—er the spirit These three things are proper to a sauing faith that thou stedfasthe beleeue in thâ—â—â— heart that thou make consession of thy faith to the worlde be confessing Christ before Mat. 10. 32. Col. 1. 10. m 〈…〉 and that thou be fruitfull in all good vvorkes adorning thy faith with workes worthy amendments of
he is nothing ashamed of his sinne The sinne of whoredome cometh to the leacherous and to the wanton naminge it selfe sweete loue or a tricke of youth and then it is receiued as a delectable guest and not as sinne which stayeth â—he soule Pride in apparel deceiveth the prowd vaine glorious soule vnder the title of cleanlines and decencte because if it come vnder the name of pride it is more odiouse and is knowne to be sinne Neither is there any sinne so soule or detestable which is not smoothed with some faire name and title to cloake it with all For herein is the deceitfollnesse of sinne and here with are men deceyued and hardened that they sinne as with cart ropes and drinke vp iniquitie like water But woe vnto them saith the Prophet thas speake good of euil and euill of good which put Isa 5. 10. darknesse for light and light for darkensse that put bitter for sweete and sweete for sâ—wre Now if you haue not an evill heart of vnbeliefe call vpon the name of the Lord seeke the Lorde while he may be fouÌ„d seeke the knowledge of his waies while it is called to daie that so you may be able to exhorte and instruct one another and to avoide the deceitfulnesse of sinne before you bee hardened and blinded through the craftinesse thereof let vs nowe â—oâ—e togither and pray The thirde Lecture vpon the 14. verse of faith and of the assurance of salvation and â—verlasting felicitie to the true beleevers 14 For we are made partakers of Christ â—f we keep sure vnto the ende the beginning wherevvith we are vpholden THE Apostle having already prooued by plaine and strong argumentes that Christ is the sonne of God and the Messias that should redeeme Israell and hauing exhorted the Hebrewes to beware of infidelity and disobedience which waâ— the cause that their forefathers perished in the wildernesse whose example he layeth before them in the scripture of the Psalmist before alledged now he declareth howe and by vvhat means we are made true members of Christ and fellow heires with him of the celestiall inheritance We are made partakers of Christ saith he if vvs keepe sure vnto the â—nd the beginning wherewith we are vpholden These words lead vs to speak of faith and iustification by faith In the 6. of Iohn it is recorded that when the people which had seene the miracles of Christ asked what they shoulde doe that they Io. 6. 28. might worke the works of God Christ telleth theÌ„ this is the work of God that yeâ— cleeue in him whoÌ„ ver 29. he hath sent And in the 2. of the Actes those Iewes which had heard the sermon of Peter being pâ—icked in their hearts said to the Apostles men and brethren what shall we do To whoÌ„ Act 2. 37. the Apostle Peter answereth ameÌ„d your liues ver 38. be baptised every one of you in the name of Iesus Christ for the remission of sins And in the 16. of the Acts to the layâ—er or keeper of the prisoÌ„ Act. 16. 30. demanding what he must do to be saued Paule ver 31. Sylas say beleeue in the Lord Iesus Christ These the like placeâ— of scriptures my brethreÌ„ do teach vs principally two things the one is that there is a feare of deatâ— eternall and of Gods iudgements naturally remaining in the hearts of all men according as it is written that for feare of death men are Heb. 2. 15. all their life time subiect to bondage And that is because of sinne and the testimony of a guilty conscience which as wee see vpon any occasion of feare bewraveth that sinne lyeth at the dore The other thing which wee doe heere learne is vvhere the remedie against the strength of sinne the sting of death is to be found namely in the Lord Iesus Christ by beleeuinge in him for among in in there as giuen noâ—e other name vnder heauen wherby we must be saued but by the Act. 〈◊〉 11. name of Christ Iesus who vvas deliuered to death for our sinnes and is risen againe for our instification Rom. 4. 25. As in the time of Moses there was no remedie not cure that could helpe them that were stung with the firie and venemous serpents in the wildernesse but onely the be holding of the braslen serpent which Moses had set vp made the poyson harmelesle Num 21. 9. and saued from death them that were bitten so is there no mediatour nor aduocate in heauen nor in earth nor any oblation or offering of man that can deliuer from the death of the soule and breake the force of the poyson of sinne but onely true faith which is the eie of the soule wherby we behold him that was figured in the brassen serpent and is lifted vpon the tree of the crosse for the health and saluation of all that beleeue This is the wedding garmente which whosoeuer hath not put on is in danger to be cast into vtter darkenesse where shall be weeping and guashing of teeth This is the faith wherby Mat. 22. 12. 13 the iust do liue This is the begining where with wee are vpholde which we must keepe sure vnto the end In the text it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the substaunce And some translate it the foundation of the assurance vvhich foundation is the sounde doctrine of the Gospell of CHRIST apprehended by faith or according to Chrisostomes exposition faith it selfe For that is the organe or instrumente whereby we are made partakers of Christ VVee finde in an other place of this Epistle that the Apostle vseth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Heb. 11. 1. definition of faith By this phrase therefore the beginning of the substance vnto the ende is meant nothing else but continuance or perseverance in the faith of Christ according to that to the Coloss 1. 23. If yee continue grounded Col. 1. 23. and established in the faith These and the like places in the scriptures which speake with this conditioÌ„ if ought not to be so vnderstood as if any of the faithful that are elected to life eternal could perish or fall away froÌ„ grace but they do effectually exhort vs to be the more strengthened in the spirit against the weaknes of the flesh the coÌ„tinual al teÌ„ptatioÌ„s of this life that would gueÌ„ch our faith For there are many imperfectioÌ„s in the faith of the godly so long as they liue vpon the earth And the narrownes of our harts is such that we cannot comprehend as wee ought to doe what God will doe for vs but yet the gates of hell and the stormes of this life that neuer put out the candel of Gods elect which is their faith This faith therfore is here called the substance or vnholding or sure standing by a the vse of building for as no building canne stand vvithout a sure substance or foundation to stande vpon
the Apostle Peter 2. Pâ—â— 1. 10. 21. witnesleth know this that no prophecie in the scripture is of any private 〈◊〉 for the prophec came not in olde time by the will of 〈◊〉 but hâ—lâ—◠〈◊〉 of God spake as they were mooved by the holy Ghost And likewise when of sinne is by the faithfull pastour collected and preached out of the sacred scriptures we are to teceyue the same and to esteeme of it as if God himselfe did speake vnto vs who then sheweth his face vnto vs so far as we are able to abide it but his glorious voice our fraile nature cladde with sinne and transgression cannot endure to heare without the ministerie of men as it appeareth in the Israelits who say to Moses talke Exod. 20. 19. thou with vs and we will heart but iâ—t not God talke with vs least we die And yet when we are taught by Gods ministers it is the holy Ghost that teacheth vs Of whose wysedome the Apostle saith vvee haue this treasure in earthen vesselles 2. Cor. 4. 7. even heauenly treasure pure and vndesiled for as we see the water of a fountaine when it is put into the earthen vesselles doeth not chaung his nature and qualitie that it had before And the light of the sun though it shine through a window into a darke place doth neverthelesse retaine that vertue operation which it hath from the body of the sun so the ministery of men which are the organes or instruments of the holy Ghost altereth not the nature and propertie neither diminisheth the authoritie of those thinges which they minister VVee must bevvare therefore that vvee giue not the lesse credue to the vvisedome of the holye Ghost because vvee heare it at the mouth of men For it is vvritten God 2. Cor. 4. â— that commaunded the light to shine out of darkenesse is hee vvhich hath shined in the heartes of his Ministers to giue the light of the knowledge of the glorie of GOD in the face of IESUS CHRIST And therefore vvhosoever beleeveth not men teaching as they are taughte of GOD the same beleeveth not the spirite of GOD vvho hath made them able Ministers of his holye vvill revealed in his vvoorde For CHRIST hath given that commission to his true Ministers that hee sayeth of them hee that heareth you heareth Luke 10. 1â— mee and hee that despiseth you despiseth mee Novve seeing that the Canonicall scriptures are the sayings of the holy Ghost who yet speaketh to vs 〈◊〉 oft as we heare them ministred and taughte shall wee not giue greate heede to so great a Doctour that his woordes maye perswade and take place in our heartes to the winninge of the soule for this cause this scripture vvith the rest of that Psalme of Dauid was vsually song among the lewes vppon the sabbath dayes when the church came together that it might stirre them vp to a more attentiue hearing of the law and the Prophetes And so likwise this psalme is wont to be read or song in our chruches in these dayes before the common praires and diuine exercise of the other scriptures as a preparatiue to the estectuall hearing of Gode voice And not to giue place to evill thoughtes and worldly cogitations which are wont to harden mens heartes and to cause manie to depart out of the church as wyse and with as litle knowledge as they came to it To omitte now the particulare handling of these words of the Prophet for they are afterwardes repeated and applied by the Apostle as we shal see in the handling therof let vs here consider three especiall causes why this scripture is here alledged wherof the first is that the Hebrewes might haue no I cause to glorie of their farhers and progenitours after the â—lesh For those their fathers which as they boast of had eaten Mannaâ—â—â— Ioh. 6. 31. the wildernesse tempted God faith the Prophet and therefore he exhorteth their posteritie and all that heare the same worde of saluation which was preached vnto those fathers by Moses not to harden their heart â—s as they did There is nothinge so common in the mouth of vanie and superstitious men as the prayse of their foâ—efathers and of the dayes that are past as if it were inough for vs if we could but follow the example of our fathers neuer examining how they beleeued â—r how they heard the word of God or whether they haue heard it at all And wee thinke that our sins shâ—l not come into iudgment yf wee haue learned them of our fathers But doe we not heare that God faith in the seconde commaundement that he is is a ieâ—ouse God visiting the sinns of Exod 20. 5. the fathers vpon the children vppon the third generation and vppon the fourth of them that hate him that is as a worthie teacher expoundeth Bullinger vpon the second coÌ„maÌ„demeÌ„t it yf the children walke in the crooked stepps of their fathers and thinke that their iniquâ—tie â—hall not be punished because they haue learned it ofâ— their fathers yet God will â—harplye reuenge it in the children although he touched not their fathers when they committed the same iniquitie The people that vvere left from the captivitie of Babilon obiect against the Prophet Ieremiah that vvhen they and their fathers did burne incense vnto the Queene of Ier. 44. 17. 18. heaven and powre out drincke offeringes vnto her they had plentie of victuals and all was well with them But when they left of that service wee haue had say they scarcenesse of all thinges and haue beene consumed by the svvorde and by the famine The Prophete replyeth that because they and their fathers vvith their Kinges and Princes hâ—dde doone such thinges therefore the LORDE coulde no longer forbeare Ier. 44. 20. 21. 22. it but broughte those plagues vpon them And thus doe the frovvarde people of our dayes vvhich vvincke at the lighte deceiue themselues obiecting that our fathers vvhich as they saie vvere of the olde religion had plentie of all thinges and felte no vvant And because they are touched vvith the evilles of these dayes vvhich notwithstandinge are nothing so greate as the obstinacie and vvillfull ignoraunce of this age hath deserved they run into that note of follie vvhy is it that the Eccle. 〈◊〉 12. former daies vvere better then these This hath beene the olde complainte of all ages The heathen * Ovid fastlib I. laudamus veteres sed nostriâ— vtimut annis Poet saith laudamus veteres wee are vvonte to praise the yeares of our forefathers This commeth from the darkenesse of our nature that we iudge foolishlie of those thinges whereof vvee bee ignoraunte according to this saying of a learned teacher because vvee Bishop lewell feele not our fathers evilles therefore wee imagine they had no evil at al. But though it vvere true that our fathers haue had the peace and posperitie of this worlde yet if wee will looke into that age wherein
be preached to al take heede brethren least at any time there bee in anie of you an evil hart and vnfaithful to depart awaie from the living God He is called the living God in two respects the one is for difference sake put betweene him and the Idols of the Gentiles which were the worke of mens handes and had no life and yet were they called Gods But he is more properlie and truely called the liuing God for excellency sake because he ever liveth and is the well spring of life which giveth to all things life and being To fall away therefore through the evill of thine owne heart from him which is to thee all in all thinges is a desperate evill case Here we learne that it profiteth vs nothing to haue beleeued the word of life to haue begunne in the spirite if afterwarde we falle by the way and seeke to be made perâ—ect by the flesh For as the Prophet saith whensoeuer the righteous man turneth away from his Ezech. 18. 〈◊〉 righteousnesse and committeth iniquitie he shall even die for the same Many haue begun wel and haue afterwarde fainted in the midst of their race departed from the living God Ioash king of Iudah began to doe well and did that which was acceptable in the sighte 2 Chro. 24. of the Lord so loÌ„ as Iehoâ—ada the priest lived but afterward he fel to idolarry departed away from the living God So Amaziab his 2. Chio. 25. sonne at the beginning of his taigne did vprightly in the eieâ— of the Lorde but not with a perfect heart For he was weary of wel doing And therefore hee was slame and â—reason was wrought against him when he turned away from the Lord. The Galathians Gal. 3. 3. Gal. 5. 7. began in the spirite did runne well for a time but afterwardes they turned away from the truth to the weake rudiments of the world and would be made perfect by the flesh Gal. 3. 3. And among other examples of this Apostasie or falling away from grace not able is that of Iulian the Emperour who for his revolting is called Apostata In his youth he was brought vp in the colledge of clergy men and profited so well in Christian learning Greg. Naz. in Iusiansi or at 1. that hee became a publique reader of the holy scriptures but afterward he sufrered himselfe to be deceived of heathen Philosophers and then renouncing Christianity he gaue himselfe to Paganisme in the raigne of the Emperour Constantius He vvas taken for a sound Christian and for his sucsesse in warre for his learning his gentlenes and many other laudable giftes that he had he was highlie renouned But when he was promoted to the empire and had full authoritie then hee shewed himselfe an Apostaia Hee was wont contunieliouslye to call Christ our sauiour Galileus the man of Gablee and by all craftie meanes to seeke the dishonour of the Christians aduancing the Paganes and such as woulde forsake Christ and his religion to honour and offices and so in despite of Christianisme he licensed and ayded the lews to build the temple at Ierusalem Greg. Naz. in lusianaÌ„ oral 2. But when they laid the foundations thereof the earth claue asunder with a great earth quake a mightie storme of wind arose that their whole worke was overthrowne many of the lews slain many of theÌ„ burnt maimed in their principal members with lightnings and fire from heauen Other tokens of Gods wrath were seene among them as also in the hoast of luliaÌ„ And so the lewes were made to desist from their wicked enterprise And lulian when he had reigned a yeare and seuen monthes or there abouts hauing receyued his deathes wound in battell against the Persians tooke his hand ful of blood and threw it into the aire saying vicists tandem Galiae thou man of Galilee meaning Christ Iesus when all is done thou hast the victory With this blasphemie vttered in despaire and in a feeling of woe he perished Here is a notable paterne of an evill heart and vnfaithfull Many in al ages haue after this maner fallen away from the liuing God and haue gone from Christ to Antichrist though not so famous as Indian It can not be vnknowne to them which by reading exercise seeke the ground of true religion how many in this land which seemed to be professors of the word of God in the reigne of the last king Edward haue fallen away againe in the dayes of Queene Mary and like the wethercocke haue turnd from the Gospel to the Masse and from the seruants of Christ became the seruaÌ„ts of the Pope rather then they would forsake either wife children lands houses or other earthly commodities for Christ the Gospels sake Againe which is more to bee lamented not fewe within these forty yeares being brought vppe in this their natiue country in schooles and vniversities of learning when they shoulde haue done good in the church of God haue contrariewyse runne beyond the seas to commite fornication with that painted harlot the false church of Rome then haue become rebells agaynst God and his eternal word against their lawful prince and their natural countrey They haue imitated lulian in apostasie And it is come vnto them according to the saying of the holy Ghost the doggees returned to his vomit and the 2. Pet. 2. 22. sowe that was washed to the wallowing in the â—â—re to leaue these men to him to whom they fall there are now abiding in this land too many that are infected with the leauen of them which haue drunke of the poysoned cup of Rome and doe wilfully withdrawe themselues from the true church and refuse â—o heare the doctrine of the Gospell least they should be converted thereby and least the savior of the world should heale them An evil heart therfore hath deceived these people And this is the iust iudgement of God to sende them strong delusion as the scripture 2. Thess 〈◊〉 11. 12. faith that they shoulde beleeuelâ—â—s that all they might bee damned which beleeued not the trueth but bad pleasure in vnrighteousnesse Nowe the remedie which the Apostle prescribeth against the custome of sinne against apostasie and falling away from GOD is exhort one another daily vvhile it is called to day least any of you bee hardened through the deceitnesse of sinne Although this dutie of exhorting doeth chieflie belong to the Ministers and teachere of the worde of GOD as Paule teacheth 2. Tim. 4. 2 preach the vvordo bee instant in season and out of season 〈…〉 prooue rebuke exhorte vvith all long suffering and doctrine yet here the holie GHOST speaking by the Authour of this Epistle wil haue all men which professe true religion to exhort one another and that daylie or every day for asmuch as there is no day nor houre of our life without temptations of infidelitie and without the snares of death laid in our waies And therefore wee are
things nâ—w more theÌ„ a yeere and a halfe agone occasion was giueÌ„ that I could do no lesse then in their owne colour as neere as I wâ—â— able set forth the manifold evills incoÌ„venienceâ—â— of certaine offensiue vnlawful games specialâ—y of 〈◊〉 may poles Which though it be a doctrine not acceptable nor welcome to the world specially to such aâ— be louers of vaine pleasures more thâ—â— louers of God yet must we not for fear of meÌ„ keepe backe those things which may do good These poles sâ—t vp maintained to stand in â—co many places of this lâ—â—d are evident markes of coÌ„tempt of the word of God true godlinesse and therfore â—s we haue alreadie by the late dearth scarcitie of foode that hath bâ—ne by sundrâ—e plagnes straÌ„ge sicknesses tasted of Gods anger against such contempt of his Gospelâ—â— so except as the Propheâ— exhorteth â—sâ— 55. 6. 〈◊〉 seeke the Lord while he may be sound and call vpon him while he is neere it is to be sâ—arâ—a that his wrath wil in greater measure be â—owred out vpoÌ„ the inhabitaÌ„ts of this land to the perpetuallâ—â—â— of them that haue neglected despiseâ— the gratâ—ous time of Gods â—alâ—ng For what can the end of the world which is so set on wickednesse loâ—ke for but blâ—odie warres sudden sorrowes deadly calamâ—â—ies 〈◊〉 that we would iudge our selues that we â—ight not be iudged of the Lord. The magistrate the minister if they do the worke of the Lord either negligently or deceitfully must thinke that other mens blood shall be required at their handes Pray therfore that all which are in authoritie al that haue the charge of mens soules committed vnto them may alwayes be found faithfull and vigilant to resist sinne and offences not fearing nor fauouring the person of any mortall man whose breath is in his nostrelles And pray that we all what calling or condition soeuer we be of may be alwayes mindfull of our vow made in our baptisme to sight against sinne the world the flesh till we become conquerors through Christ Iesus to whoâ— be all prayse dominion for euermore Against fleshly lustes 1. Pet. 2. 11. Deerely beloved I beseech you as strangers and Pilgrims abstaine from fleshly lustes which fight against the soule IN this parcel of scripture which you haue heard this morning as it is vsually read in the church this day the Apostle Peter as an excelleÌ„t instrumeÌ„t of the holy Ghost warneth the Christians of the Iewes of the imminent perill not of theeues nor of violent robbers nor of wilde beasts nor of forraine enemies but of the lustes of their owne flesh which are the more dangerous and the more hard to be avoided because they are inseparable companions of the flesh and nature of man In the former chapter of this epistle exhorting them to holines purity of living he putteth them in Minde that they were not redeemed from their vaine conversation as hee 1. Pet. 1. 18. 19. saith with corruptible things as silver and golde but with the precious bloode of Christ as of a lambe vndefiled and without spot in the consideration wherof they might more clearly see what they were before their calling what they are now being called sanctified in Christ Iesus They must walke therfore in their Christian race to withstand the continualâ—assaults of their spirituall enemies among which the lusles of the flesh are not the least nor the casiest to be subdued for that they fight against the soule so long as this life lasteth and bring forth fruite vnto eternall death Peter directeth this doctrine to theÌ„ which beleeued of his owne nation the Iewes notwithstanding it appertaineth to all Christians which haue obtained the like saith to become the true seede of Abraham For as the beleeuing â—ewes to whom hee writeth this Epistle were at that time strangers scattered among the gentiles had lost the lande of Iudea so as they were ChristiaÌ„s they were also strangers vpon earth and so are all the faithfull what nation of people soeuer they be of albeit that they liue and dwell in their natiue countrie where they were borne and brought vp It behoueth them therfore being strangers to be more circumspect and carefull to resist their enemies these enemies are the lustes of the flesh which fight against the more excellent part of man euen against the soule Here we may learne that man as he hath a body of flesh wherein his soule dwelletâ— is an enemie vnto himselfe This may seeme to bee a strange Paradox or a thing that most men because of the ignoraunce that is in them will not beleeue But the true Christian that walketh not after the flesh but after the spirite findeth and feeleth it to bee true according as it is vvritten I see another lavve in my members Rom. 7. 23. 24. rebelling against the lavve of my minde and leading me captiue vnto the lavve of sinne vvhich is in my members O vvretched man that I am vvho shall deliuer me from the body of this death And the heathen man by the lighte of Socrates nature coulde finde out the true cause of mans wretchednesse vvhereof hee thus speaketh the chiefe cause of all evilles that happen to man is man himselfe for hee through his greedy lustes and desires troubleth both himselfe and all other creatures Chrysostome in a certaine treatise of his Nâ—â—â— lâ—dâ—tur nisi aseipso doeth notablye prooue that no manne is hurt but of himselfe for as he saith hee that hurteth not himselfe can of none be hurt as Kaine sudas Iscartot king Pharaoh such others could not haue perished if the cause of their confusion that is the lusts of their own flesh which prevailed against them had not beene within them And contrary wise Iob Ioseph Daniell the Apostle Paule and al good men could not be hurt though for a time they did suffer and tooke in good worth the spoyling of their goods slaunder imprisonment persecution and al â—â—â—ury at the hands of them which did hurt and yet did to them no hurt because with patience they resisted not giving place to the motions of fleshlie lustes These lusts are those mighty enemies which overthrow the stoutest and the wisest among the sonnes of men King David and Salomon his son with other godly men haue beene grievously wounded herewith But the prowd man is overcome of them as Nebuchadn 〈…〉 r was of his prowd lusts The voluptuous man the drunkard and the vaine glorious in Apparell is overthrowne of his owne lusts as Dives was The covetous man as â—udaâ— was and the wanton fornicatour As if that story be true the vniust Iudges were that condemned chast Susanna Seeing therfore that our flesh is as a strong castl that defendeth so many lustes which fight against the soule as there be diversities of sinnes we are well admonished of the Apostle as strangers pilgrims to looke to our selues and to