vpon al. And Rome .x. The same is Lord of al rich towarde al which call vpon him ¶ Also God wylle all men to be saued God wyll not the death of a synner but rather that he be conuerted and liue Ezech. xviii Mathewe .xi. Comme vnto me al ye whiche laboure and are Laden and I shall refreshe you Iohn the iii. Chapter ☞ That all whyche beleue in hym shoulde not peryshe but haue euerlastynge lyfe Also Actes .x. Wyth god is no difference of personnes With these and suche sentences muste consciences be vpholdē against natural mistruste and desperation But because the euel cometh of vs we muste take heede that we gyue not oure selfe wyllingly vnto natural mystruste and resyste the promisse but we amendynge our lyfe muste beleue the promisse ¶ Of the difference betwene the new olde Testamēt ☞ What is the difference betwene the new testament and olde THE olde testamente was properlye the lawe and all the polytyke ruelynge of Moyses which had promises gyuen vnto the people of Israel cōcernynge theyr kyngedome and outward policy The newe testamente is not the ministerynge of the lawe but of the gospel taht is to saye a couenaunte of the spiritual and euerlastyng kyngdome of Christe and it hath the promesse of iustification and euerlastynge lyfe to be geuen for Christe ☞ Wherefore is that called the olde Testament and thys the newe Testament ¶ Not for the ordre and succession of tymes as though the newe testamente dyd not belonge vnto the fathers but for the difference of the office and promises ☞ For the olde testamente was the ministrynge of the lawe and obseruyng of the leuiticall rytes and of the commune welth of the people of Israell it had promises concerning their kyngdome ¶ But thoffice of the newe testament is an other thyng an other promesse that is to saye of euerlastyng thynges nor it doeth not consiste in outward obseruynges but it requireth spirituall worshipynges that is true motions of the herte ☞ Indureth the olde Testament no more ☞ Althoughe the lawe of Moyses and that polytyke order appointed for a certayne time doth now cease after the Christe is come nor it is not necessary to obserue those rites of Moyses polytyke lawe yet because the doctryne of the morall lawe is written in nature and is commō to al men in so muche belonge they vnto the olde testamente whiche hath only the knoweledge of the lawe nor hath not the knowledg of the Gospell nor be not renued of the holy goost Contrarily the newe testament that is to say the promisse of remission of synnes and renuyng by the holy goost pertayneth not onely vnto one tyme but vnto all ages lyke as the promesse of Christ was made vnto the fathers in the olde testamente ☞ What signifie these two wordes in Saynct Paule ☞ The letter and spirite ☞ By the letter he vnderstādeth all thoughtes and obseruynges and as they cal them good intencions or endeuoringes of reason without the holy goste that is to saye wythout the true feare and true fayth of Christ By the spirite he vnderstandeth spirituall motions whyche the holy gost doth stirre vp in our hertes Therefore the lawe is the letter when we folowe it with good entencions or outward maners without the holy gost that is without true feare true fayth And the gospel is the letter also when it is not receyued in spirite that is when we do not trulie feare God and stedfastly beleue in him Moreouer the law is the ministeryng of death because it promyseth not remission of synnes vnles it be deserued nor it bryngeth not the holy goste But the gospell is the ministrynge of the spirite and lyfe because it promiseth remission of synnes frely and geueth the holy goste and euerlastyng lyfe Therfore the interpretation of Origine is to be reiected whiche calleth the letter the grammaticall sence and the spirite the allegorie ¶ Of abrogation of the lawe ☞ What is the abrogation of the lawe IT is the abolyshing of the cursse or malediction of the lawe done by Christe that nowe al whiche beleue in Christe be delyuered from the powre of the lawe euer accusynge the conscience and condemnynge it for vnperfecte obedience before god Gala. iii. Christ redemed vs from the cursse of the lawe whiles he was made accurssed for vs. And Romaines .viii. ¶ No condempnation is nowe vnto them whiche be grafted in Iesu Christe c. ☞ Be the vngodly deliuered from the lawe ¶ No. For Paule sayth the lawe is ordeyned for the vniust that is for infideles and them which are not as yet vnder grace or whiche haue not receyued Christe wyth fayth nor haue not taken the holy goste by whom they shoulde be gouerned In these the lawe doeth as yet to thys daye no lesse exercise the powre and deutie in accusynge and condempnynge their consciences then in olde tyme vnder Moyses ¶ For the lawe is our schole maister vnto Christe ☞ Whiche be the causes of the abrogation of the lawe i. The promises of God for God promised that thys abrogation of the lawe shoulde be in Christ Hieremie .xxxi. I wyl make wyth the house of Israell a newe bond not according vnto the couenant that I haue made wyth youre fathers ii Oure infirmitye dyd gyue occasion of abrogatynge the lawe Actu xv whiche neither our fathers nor we were able to beare ☞ Is the whole lawe abrogated The whole lawe is abrogated vnto hym whyche beleueth that is to say that the lawe can haue no powre of accusynge and condemnynge hym For he hath an other thinge whereby he is iustified then the lawe ☞ Wherefore then it is not lawefull to omytte the ten commaundementes ☞ I answere The Gospell bryngeth spirituall and euerlastynge lyfe therefore it kepeth that part of the lawe which teacheth what that newe lyfe is and it consenteth wyth the lawe of nature which is the sayde knowledge of the tē cōmaundementes Wherefore the ten commaundementes may not be so vnderstanded to be abrogat that they oughte not to be obserued no more as the other partes of the lawe that is to saye the ceremonyes and the iudiciales of Moyses be abrogated whiche be onely outwarde ordeininges and customes perteining vnto the bodily lyfe But in them whyche be iustifyed and receyue the holie gooste is nowe a newe spirituall obedyence begonne whyche is required in the ten commaundementes or morall lawe ¶ Of Christen libertie whyche is the effecte of the lawe abrogated ☞ What is Christen libertie IT is the fre settyng at liberty in a spirituall kyngedome by Iesus Christe whereby we be fre frome bondage and frome the cursfe of the lawe from the powre of synne and death and from all outwarde obseruations also so muche as perteyneth vnto iustification before God whiche freely wythout deseruyng is giuen vnto them whiche beleue Or more briefly so it is a doctrine shewing wherein christen ryghtuousnesse doeth properly consist and what is to be iudged of
ceremonies of the whiche thynges in all ages infinite disputations and coÌ„tentions haue bene How many degrees of christeÌ„ libertie be there †Four The fyrst that remission of synnes and reputing of iustice is gyuen not for the lawe but for nothynge by Christe This is the must speciall and principal degree perteyning nothinge vnto ciuile life but only vnto the striuing of the conscience in the iudgemente of God wherein thys comforte is necessarie Of thys degree sayeth Christe Iohn viii If the sonne shall deliuer you ye shal be free in deede ☞ The seconde is gyuyng of the holy goste whereby the beleuers be iustified and gouerned and defended against the tyranny of the deuyl Here of speaketh Paule .ii. Corhinthi iii. Where the spirite of the Lorde is there is libertie ☞ The thirde That the Gospell delyuereth vs from the ceremonies Iudiciall lawes of Moyses Thys decree perteyneth in a maner vnto outwarde lyfe but it hath the cause of these whiche be aboue sayed ¶ For the Gospell doeth not require Leuiticall ceremonies because it teacheth vs to purchaise remission of sinnes freely and pronounceth vs iustified by mercie for Christes sake not for any seruice or our workes The fourth teacheth what is to be iudged of ecclesiastical ceremonyes whyche the byshoppes or other men haue instituted For because in thys lyfe certayne rites places and tymes be necessarye the gospell permytteth customes to be made in the churche wythout vprore and contention Therefore be certayne dayes appoynted that the people maye knowe when they ought to come together to heare the word of god These tradicions be tollerable yet iustificatioÌ„ is notto be sought in them ☞ Vnto what thynge is thys doctrine of Christen libertye profitable ☞ Vnto manye thynges For if this doctrine be not in the church there insue many discoÌ„modites Fyrst the iustification of faith is blynded and blotted out that is to saye when the benifyte of Christe is attrybuted vnto tradicions that is when men esteme them selues to deserue remission of synnes be pronounced ryghtuousse for such rites customes by the whiche persuasions consciences dooe fall into desperation and they lose the true knowledg of fayth and of Christ The seconde the vnlerned fainynge suche outwarde obseruations and rites to be true worshipping and and seruice of God and true perfection when perfection is neuer the lesse feare faith loue and the workes of our vocation The thyrde the concorde of churches is confounded as it is of the easter The fourth If consciences esteme those rites to be necessarye they caÌ„ neuer rest For who euer hath obserued al mens tradicioÌ„s whereof suche summes so manye bokes haue ben written that they can not wel be numbred ☞ But thou saiest obedience is necessarye althoughe the powers do abuse the right For ☞ Christ sayth vpon the chayre of Moyses sitte the Scribes and Phariseis c. ☞ What soeuer they shal commaund you do it In thynges whiche perteyne vnto goddes lawe the conscience muste necessarily obeye the Pastours accordynge vnto thys he whiche heareth you heareth me But in Ecclesiastical traditions it ought so to obey that it auoyde offensions and that iustification be not sought in theÌ„ nor the opinion of necessitie be added therto But wheÌ„ vngodly thinges be commauÌ„ded or taught theÌ„ is the rule of the Apostles to be folowed God muste rather be obeyed then men ☞ But what saye ye of the ceremonies whiche be instituted of Christe ¶ They muste be obserued because they haue the commaundement of God And yet the libertie of the gospel teacheth that we be not iustified with ceremonies wythout fayth also that necessitie doth excuse vs if we haue impediment whereby we can not vse them as if by some chaunce a certeyne maÌ„ coulde not obteyne baptisme yet if he shoulde beleue stedfastly in Christe he shoulde be saued wythout the ceremony ¶ Of Councels ☞ Be councels taught in the Gospel by Christe or no SOme haue feyned councelles to be in the Gospell of not reueÌ„ging of pouertie of virginitie of chastitie Then after sayd they that those workes were perfectnes But these opinioÌ„s be full of errours superstition For the lawe of God is one which conteyneth nothyng but preceptes and Christes longe sermon Mathew v. is nothynge els then the enterpretyng of the awe For Christes purpose is to declare the perfecte obedience that is required in the lawe Wherefore when he forbiddeth hatred concupiscence desiâ—e of vengeaunce he bryngeth in no newe counceles but he expoundeth the verye lawe of God and doeth teache the preceptes He threateneth also euerlasteing punishmente He whiche is angrye sayeth he wyth hys brother he is accused of iudgemet Also who so euer seeth a woman for to desire hir he hath committed adultrye alredy in hys herte ¶ Of Reuenging ☞ What commaundeth he of reuengynge HE forbyddeth priuate reuengynge that is desire of reuengynge and that whiche is without the authority of the officers he doeth not inhibite comon reuengynge which is exercised by the officers For the Gospell doeth not abolyshe rulars or magistrates But rather confirme them Rome xiii Therfore thys sediouse opinion which teacheth that ther is a counsel of reuenging is to be reiected And we must wysely make difference betwene open and priuate reuengynge for the Lorde sayeth giue me the vengeaunce I shal recompence ☞ But what of this seÌ„tence is it lawful to resiste force wyth force ⧠The Gospell doth not resiste thys sayeing For to resiste force wyth force belongeth vnto the lawe of nature if it be rightly vnderstanded for it must be applied vnto the coÌ„mon reuengyng that is vnto the office of the rulers So the rulers do resiste force by force wheÌ„ they driue awaye theft and robbery with harnais sweard For wherefore shoulde rulars be necessarye if we should priuately euery one exercise reuenginge Of Pouertie ☞ What commauÌ„deth it of pouertye THe Gospell doeth neyther commmaund nor yet couÌ„sel any man to forsake hys goodes or conferre vse all thynges communely but rather alloweth politike ordeynynges and diuision or proprietie of goodes But the Gospell commaundeth to helpe them whiche be pore and needy leberally and it promiseth great rewardes boeth bodely and gostli for such liberality as Christ sayeth Geue and it shal be gyuen vnto you And â–ª ii Corhint ix He which soweth scarsli he shal reape scarsly c. Solomon Prouerbes .v. doeth excellently set furth and describe a great part of house rulynge drynke sayth he water out of thyne owne fountaynes and thy fountaynes shall be deriued the ryuers shall runne into the streetes Be thou alone the mayster of theÌ„ none other wyth the. Solomon wyll that euerie one giue vnto the needful of the fruites of his farme holde but so that he keepe styll his farme holde lest he be brought vnto beggerry So Paule commaundeth to gyue so that we make not oure selfe pore and that slogardes shall not misuse our liberalitie To be shorte many testimonies do coÌ„firme
proprietie of goodes For it is lawful to possesse ryches as Christe and Paule testifie ☞ What is pouertie ¶ Pouertie is not beggerie For that in them whiche be Idle and stronge is synne .ii. Thessa iii. He whiche laboureth not shall not eate But the pouertie of the gospell is spirituall that is to keepe our goodes whiche god hath lent vs without couetousnes without pride that is to saye without confidence of oure riches wythout vngodlines that is when we be in ieopardie for the gospell sake that we wyl rather leese our goodes thē forsake the gospell so was Abraham Iob Dauid many other mo pore in spirite although they did possesse great riches Pouertie cōteineth pacience that is to say when our riches be wythdrawen frō vs or perishe by any chaunce that we be not angrie with god nor yet do any thing against his cōmaūdemēt but that we suffre this iniury or chaunce wyth an equal mind for the loue of god ☞ Howe many kyndes of forsakynge of ryches be there ¶ Two The one is by our election wythout the commaundemente of God and wythout vocation This forsakinge of ryches is not the worshyppyng of God Mathewe xv They worshyppe me in vayne wyth the cōmaundementes of men The other is whiche is commaunded of God and is our vocation as when tirantes compell vs either to leese oure goodes or to forsake the Gospell Thys doeth Christe prayse He that will forsake faieth he his field house c. for the gospel sake that is for the acknowledgeinge of the Gospell he shal receyue an hūdreth fold c. Marke .x. To be shorte lyke as he doth not prayse them whiche forsake theyr wyfe and childer or whych kylle them selfe euen so doeth he not prayse them whyche forsake their patrimony wythout the commaundement of God ¶ Of Chastitie What commaundeth it of chastitie THe Gospell commaundeth not onely the chastitie of virgins but also of them whiche be maryed For matrimonie is the commaundemente of God and al they whiche haue not the gyft of chastitie are cōmaunded to mary i Corhinthians vii For the auoydyng of fornication let euery man haue his wyfe ☞ What is chastitie ☞ Chastitie is not only virginitie but also moderate vse of them whyche be maried Hebr. xiii mariage is honorable wythe all men and an vndefiled bed but whoremongers and adulters wyll the Lorde iudge ☞ Yet Paule sayeth as concerninge virgines I haue no commaundement of the Lorde but I gyue councel c ¶ Paulle iudgeth not any man rather to deserue iustification for virginitye then for mariage For boeth they whiche be maried and virgines muste esteme that they be iustified by the mercye of God and accepted for Christes sake not for the dignitye of mariage or virginite ☞ Wherefore then do papistes preferre single lyfe ☞ There hathe euer bene deuelyshe and fantasticalle spirites which haue denied that mariage was lawefull vnto Christen men as Tatinus Hierax Although papistes wyll not be thoughte to condempne mariage yet doe they deforme it verye muche for they dreame that they doe rather deserue remission of synnes and iustyfication with their single lyfe then other menne Afterwarde fayne they that single lyfe is perfection of the Gospell wherein they doe greately erre For there haue ben many whyche were maried that were as perfecte As Abrahame Isaacke Iacobe Dauid c as mani virgines Single life is no perfection but the perfection of the gospel is to acknoweledge the in firmite of mankind and to be affrayed and agayne to be vpholden with fayth In suche exercises standeth the perfection of the Gospell yf there be anye so to be called ☞ Wherefore then doeth Paule prayse and councell virginitie and singlenes ⧠For a polyticke purpose that is to saye that we may be more redy to learne to teache execute the ecclesiasticall offices So Christe praiseth thē whiche be single whē he sayth Mat. xix There be also Eunuches whiche haue gelded thē selfe for the gospell sake that is for the cause of learning teachyng For it is true that Paule sayeth He whiche is single goeth aboute those thynges whiche perteyne vnto the Lorde that they maye please the Lord. Therfore let virgins search their powres and labour to liue purely sincereli let them auoyed idlenes and ryote and let them be abstinente that their herte may be occupied with vertue But they whiche fal into lustes cōtrary vnto the cōmaundemente of God let them knowe that god wyl punish thē For fornicatours adulterers shall not entre into the kingdō of god Many tymes for the cause of suche whole cōmon wealthes be punished lyke as the Historie of the sodomites and the floude of Noe testifieth Also god sayeth that he woulde destroye the Cananites for their vnsearchable vncleane lustes Paule sayeth also the punishmente of lustes to be blyndnes and dotynge madnes Ro. i. And careles fleshlines Ephesia .iiii. And Oseas sayeth fornicaon wyne and drunckennes take awaye the herte Therefore these fayned and forged virgins be occasion of synne vnto manie and the authours of fylthy example ¶ Of the churche ☞ What is the churche IT is the cōgregation of all thē whiche professe the gospell and be not excommunicate where be one wyth the other as well good as euyll lyke as the parable of the net caste into the sea teacheth Math. xiii Here vpon be also tow bodies of the churche described in the scripture the one is the bodye of the true churche the other of the church of hypocrites ☞ When dyd the churche begynne It is certeyne that the churche dyd begyn in the tyme of Adam and after Adam among al them whiche do professe the Gospell to haue remayned vnto thys day as yet to be with thē which profes it ☞ Howe many kindes of churches be ther ¶ Two The false hypocriticall churche and the true churche ☞ Which is the hipocriticall church ⧠That whiche fighteth warreth agaynst the true church lyke as the Iewes dyd pursewe the prophetes then after Christe Thys calleth Dauid the church of the maliciouse or enuious And Esaias discribeth it in these wordes Cap xxix This people drawyth nigh vnto me wythe their mouthe an honoureth me wyth their lippes but the hert of them is farre from me but they worshippe me in vayne teaching the doctrines and preceptes of mē This church is set before thy eyes because all the workes al the seruice wher with it beleueth it selfe to worship god is external it is the similitude visiō of the true church with mans tradicions in the stead of sincere doctrine worshippyng god with mouth and lippes onelye wythout the affections of the hert ☞ What is the true churche ☞ It is the congregation of the righteouse whiche beleue truely in Christe be saynctified by the spirit of Christ Of this speaketh Paule .i. Timoth. iii. The church is a piller or the seate of veritie Thys is called catholyke or vniuersall because it is no mans politicke
v. Gala. v. The workes of the fleshe be opeÌ„ adulterie whore huntynge vncleanlynes vncleanes of liuinge Idolatry impoisoning or sorcery hatred chidiges brauilinges desire of glori strife sectes enui murder druÌ„cknes vnmesurable eatiÌ„g and drinkyng wherof I shew vnto you that they whiche do committe suche shall not possesse the kyngdome of god ☞ What thynkest thou of the diuision of actual synnes whyche olde writers vsed that is inwarde actual synne and outwarde ¶ This diuisyoÌ„ is not so ieopardouse If thou saye some actual synnes be inwarde lyke as affectyoÌ„s and thoughtes be whych maye be called venyall in them whyche resyste wyth fayeth and therefore be as yet reputed iuste Some be outwarde as euell doinges and sayeinges wherin they whyche falle be destitute of grace nor be no more reputed iust Yet shalte thou knowe that as well inwarde as outwarde synnes be mortall in them whyche lacke fayeth nor dooe not resiste suche euel motyons For because they lacke fayth they haue no remission of synnes Therfore in such can no veniall synnes be ☞ What sayest thou of the synnes of omission and wylful ignoraunce ☞ They be also mortall synnes For thys same wylfull ignorauÌ„ce is agaynst conscience as if a man wil not knowe the gospell or wyl not perceiue his dewtye or doetâ— it negligently Such be the faiâ—tes of manye men nowe a dayes whych dispyse to here and knowe the gospell althoughe they knowe that this is commaunded of god heare hym Suche lyke was the ignoraunce of the Iewes whiche dyd persecute Christe Euen so is the Idolatrye of the Gentyles deadly synne ☞ What is to be required in them which be conuerted ☞ That they maye repaire to haue a cleare conscience and thei beinge sory for their sinnes shalt not contynewe in them whyche they iudg in them selfe to haue coÌ„mitted agaynst the wyl of God As it is writteÌ„ I wyl not the death of a sinner but rather that he be conuerted And againe if I shall saye vnto the vngodly thou shalt dye and if it shal repente hym of his sinnes and if he do iudgemeÌ„t and iustice he shall liue And yet let theÌ„ knowe in the meane tyme the saied obedience whiche they perfourme not to be perfect And therfore in the iudgemente of god let them not trust in the dignitie or worthines of their workes but let theim beleue the person to be accepted for Christes sake Then let theÌ„ obserue this which Paul saith Make not sorye the holye spirite of God wherwyth we bee marked vnto the daye of redemption that is let vs not cast away the benifite of Christe and so perishe Of Grace ¶ What signifyeth thys worde Gratia THis word gratia in scripturs especially in Paull wheÌ„ he disputeth of iustyfication signifyeth not a quality or state which is poured into the soule as the Papistes do teach of gratia and abuse the worde for charitie or loue whyche is in vs But it muste be taken incomparyng wyth an other and it signyfyeth the vndeserued receyuynge into fauoure or reconsiliation of God towarde vs. ¶ What is Gratia then ¶ Gratia properly is remissioÌ„ of synnes and reconcilyng or reputyng of righteousnes or acceptacion or allowaunce of the person whych is by mercye for Christes sake vndeserued with the whych allowaunce the gyfte of the holye gost is conioyned whereby oure hertes in repentaunce bee lyfted vp wyth fayth and receyue comforth wherby newe motions are created and agreable vnto the lawe of god ☞ Howe shall thys be vnderstanded when it is sared we be iustifyed by grace ☞ It must not be vnderstanded as the papistes do Imagine that it shoulde signyfy that we purchase remissioÌ„ of synnes or be iustifyed for anye state or qualitye whyche is in vs that is to saye for oure loue or newe obedyence for that is the verye waye to opresse the doctrye of fayeth and to take awaye Christe our mediator But it must be so vnderstanded that we obtayne remissyon of synnes or rekeninge to be iustifyed when god accepteth vs without any of our deseruinges bi his mercy for an other thynge whyche is wtout vs. that is to saye for Christes sake And yet is it to be knowen that the giuyng of the holy gost is conioyned with remissioÌ„ of sins that is to saye when we be lyfted vp wyth fayeth whyche maketh in vs the performed obedience Therfore in the stryuynge of our conscience when it seketh for remissioÌ„ of sinnes disputeth of the wil of god toward it we ought not to haue respect vnto our qualities or our own worthines but we muste beholde the promisse of Christe accordig vnto that shal we iudge of the wyll of god towarde vs we shall receyue the self mediator by fayeth Thys done the holye goste is giuen which bringeth coÌ„forte taketh effect that new motioÌ„s be created Therfore both these seÌ„tences must be hold both the newe motioÌ„s ought to be made in vs bi the holigost and that oure conscience neuer the lesse oughte to haue respecte without our selfe to be iustified bi him that is to say that we haue remission of synnes and be accepted vnto euerlastynge lyfe ☞ Whiche be the causes of grace ☞ The efficient cause is the wil of God which would that Christ shoulde be a sacrifice for vs for his sake to be merciful vnto vs. Therefore onlye the merite of Christe is the cause for the whiche grace is gyuen ☞ Howe chaunceth grace vnto vs. ☞ The instrumeÌ„t all cause is the preaching of the gospell and mynistringe of the sacramentes For god wyl be effectual by hys word if so be we receyue it in fayth For our wyl muste come therto also which mai receiue the word For he wyl not take effecte in theÌ„ which do resyst and in theÌ„ whych obteyne not grace in heareynge the worde the cause is their owne wyl whych resysteth the word So then obteyne we grace when by the worde or promysse declared and set forth in the gospell oure hertes conceyue comforth and ouercome feare and lifte vp theym selfe wyth fayeth vndoubtedly iudgyng that they haue remission of synnes and are accounted to bee iustifyed accordinge vnto the promisse for Christes sake Therefore sayeth Paule Galath iii. that we shoulde take the promission in spirite by fayeth that is when we affraied for the iudgemente of God dooe lyfte vp oure selfe with fayth whiche leaneth vpon the promesse of Christ Here are fantastical and mad spirites to be condempned as the Anabaptistes whyche looke to be lightened by the holy goost without the worde of God Also they whyche do imagyne the holy gost to rune before the word and wheÌ„ they perceyue that they haue those new lightninges they faine that they wil beleue Also disputatioÌ„s of predestination are to be casten awaye here For lyke as the doctrine of repentauÌ„ce which rebuketh sin is vniuersal ther is an vniuersal commaundement of Christ euen so is the promysse of the Gospell vniuersal commauÌ„ding that we shal al
beleue in him and that we shal iudge this to be the euerlastynge and vnchāgeable wil of god that for Christes sake al these thynges are vndoubtedly graunted vnto vs which the gospel promiseth ☞ Haue we then merit in reconciliation ☞ We haue no merite whereby we cā obteyne grace that is remissiō of synnes reputacion of righteousnes but it is the vndeserued rewarde as Paul sayeth it is the gyft of god not of you lest ani mā shuld glory Also Ro. vi The gift of god is euerlastyng lyfe Therfore thys meane is takē away in reconciliatiō not because we shuld do nothing be idle but because the promis is a rewarde to the intente it maye be certayne that is to aye not hauing ought of the conditiō of oure worthines yet we in the meane season muste receyue not reiecte the promisse ☞ Which be the effectes of grace ☞ The effectes be motions of the holy goste which be when we receyue the Gospell And the firste and princypall effecte is fayeth whereby wee lyfte vp oure selfe and iudge God to be mercyefull vnto vs for Christes sake This motiō is called a reuiuing for wythe fayeth the threateninges and feares of synne and death be ouercome And thys trust is deliueraunce from synne and euerlastynge death and the verye begynnynge of euerlastynge lyfe Then after folowe other motions that is to saye a newe obedyence toward god inuocatiō feare loue paciēce other vertues Ther be also other effectes of grace the helpe of god againste the deuyll and death comforte in aduersities Also delyueraunce from the lawe The laste effecte is which solowyth the finall cause Renewing of hole nature euerlasting lyfe ☞ By what menanes doth grace deliuer vs from syn and death seinge syn remayneth as yet infixed in our flesh and also bodely death ⧠I answere Although in this life the fleshe abideth as yet viciouse yet this presente infirmitye is not imputed vnto them which beleue althoughe thys euel by it owne nature is synne or a thyng whyche deserueth dampnatyon moreouer newe motyons and a newe lyfe is begune in vs which shal be made perfecte when thys fleshe mortified shal be renewed And so grace deliuereth from synne after two sortes For it is remission of synnes whyche bee past and forgyuenes or not reputynge of the presente euell which is in vs remayneth infixed in our fleshe Secondarily we be delyuered from death For nowe is euerlastynge death taken awaye to thē which beleue Then remaineth as yet bodilye deathe and other aduerlityes in thys lyfe but yet is death robbed of his darte and only bodelye death doth remaine for thys purpose that thys vicyouse and corrupted flesh should be abolyshed Afterwardes shall thys bodelie deathe bee also abolyshed and a newe glorified nature shall come after in the resurrection of the dead ☞ Wherfore maketh Paule difference betwen Grace and the reward Paule calleth grace remission of sinnes or reconcilynge or the vndeserued acceptinge for Christes sake He calleth the rewarde the gyuing of the holy gooste and euerlastinge life Therfore thys word reward signifieth the very effectes of grace whereof I haue spoken But althoughe these two be so cōioyned yet Paule lernedly maketh difference betwene them for a necessari cause And thys is the maner of dyfference as is aboue sayed For althoughe it be necessarye that new spiritual motiōs be begunne in vs yet oure conscience is stryuynge and before the iudgement of god must not haue respecte to the renuinge of it whych is done by the holy gooste nor yet to seke if it haue vertues inowe or no whether it beleue loue inough For so can it neuer be certified of remission of synnes but it muste playnely behold the promisse of the gospel iudge that it hath vndoubtedly remission of synnes vndeserued for Christes sake not for any dignity or vertues which it hath ⧠What signifyeth the spirite of grace and prayer in the prophet zacharie †zacharias Chapi xii hath most pleasātly described the benifytes of the new testament in these words I wyl poure out vpō the house of Dauyde the spirite of grace and prayers He calleth the spirite of grace whereby we knowe that God is mercyful vnto vs forgyueth oure synnes The spirite of prayers conteyneth all inwarde worshyp inuocation and all exercisynges of fayeth whiche the holye goste performeth after we haue receyued confort and beleue that we haue remissyon of sinnes for Christes sake ¶ Of Iustification ☞ What signifye these two wordes to be iustifyed and iustification TO be iustifyed signifyeth properly in the hebrue Phrases to bee quyte from sinne and to be pronounted iuste that is to say acceptable as if thou woulde saye he is absolued and recōciled or receiued into fauour So sayth Paul Rom. iiii To hym whyche beleueth in hym whyche iustifyeth the vngodlye that is to saye delyuereth and pronounceth ryghtuouse Euē so Iustificatiō signifieth the recōcilyng or acceptation of god For although it be necessary that newe motions be in them whych be recōciled yet iustifycatiō must not be vnderstanded in thys proposition we be iustifyed by fayth of the diuicyon of qualityes or newe vertues But it muste be vnderstanded in referrynge to an other thynge that is to saye the wyll of God acceptynge and allowynge vs euen wyth the remission of synnes and pacifiynge of conscience So also this worde Iustus signifyeth in comparison of an other not one hauyng new qualities but one reconciled or accepted hauing remissiō of synnes ☞ What doeth iustification conteyne It conteyneth thre membres remission of sinnes acceptation vnto euerlastynge lyfe and giuyng of the holy gooste Althoughe the reste be contayned in remission of synnes yet for the cause of teachinge it is expediente to discerne these thre that we maye perceiue all thes to be gyuen vnto vs not for our worthines but onelye by mercy for Christe And not to be Imagined that althoughe wee obtayne remissyon of synnes by mercy yet after that we be iustifyed by oure owne qualityes or vertues ☞ How is iustification ⧠It is sayed aboue in the gospel thes two to be taught repentaunce and remission of sinnes in my name Therefore we must begynne wyth the same preachyng whyche rebuketh synne and setteth forth the benifites of Christ Therefore thys is the waye of iustification Contrition is necessarye whyche maye esteme that God is angrye wyth synne and maye ernestlye be sorye for it In suche feares the conscience muste be lyfted vp wyth fayeth whyche taketh the promisse of the gospell of Christe and accordynge vnto it determyneth oure synnes to be forgyuen vs and that we be reputed iust and inheriters of euer lastynge lyfe for Christes sake by hys mercye of oure parte vndeserued When we be so comforted in repentaunce or contrition we be iuste or acceptable vnto god that is to saye we haue remission of synnes and acceptatyon vnto euerlastynge lyfe not for our dygnitye but for Christe whom neuer the lesse we muste receyue
of Christ Also in the same places which nowe be shewed vnto you by theÌ„ which haue preached the Gospell vnto you the holy gost sent from heauen c. ¶ Actu ii out of Ioell I wyll poure out of my spirite vpon all fleshe Geare testifyeth he the holye goost whyche is poured oute not to be the person of the father and yet wheÌ„ he sayth Of my spirite he signifyeth that spirite to haue a godly nature ☞ Howe proueste thou that the holy gooste doth proced equally from the father the son ¶ Iohn .xiiii. the holye gooste whyche the father wyll sende in my name Then after sayeth Christe The holy goost whome I wyl sende you from my father Heare testifyeth he the holye gost to be sent as wel from the son as the father ¶ Of the creation ☞ What is the creation IT is the mankyng where wyth God created spirites and al bodelye natures of nothynge by hys worde for the kepeynge and preseruynge of them Gene. i. In the beginninge God created heauen and earth that is to saye all creatures In the begynnyng that is when their were as yet no creatures ☞ What is a creature ☞ It is all thys worckemaÌ„ship as well of spirites created as of other thinges and bodely natures for thys purpose made of God that they shoulde declare a God to be not alone to be playnly god but euerlastyng almyghty which can create gouerne and kepe althynges Whyche knowen God the creatour and keper myght be glorified and haue thanckes therfore ☞ Who doeth kepe thynges created ¶ In the article of creation we muste vnderstande the perpetual gouernynge vpholdynge and kepyng of thynges So that god hath not forsaken or departed from hys worckemanshippe like as the kerpender departeth from the howse whyche he hath made But God doeth alwaye gouerne vpholde kepe and defend the natures of thinges he doeth yerely make the earth plentiful he bringeth furth corne out of the earth he doth perpetually minister vnto thynges haueynge lyfe lyfe and motion Act. xviii In him do we lyue moue and haue oure beynge Colos i. All thynges consiste in hym All thynges loke forthe that thou may giue theÌ„ meat in due seasoÌ„ Psal xxxv O Lorde thou shalt saue man and beast ☞ Howe is God knowen in hys creatures as creator of thynges ☞ The vniuersall generalnes of thynge is a certayne sacramente and wytnesse that there is a god that he is good iuste wyse Also the mouynges of the elementes and heauenly bodies sunne mone and sterres by certayne courses from tyme to tyme preseruacyon of the kyndes of all thynges doth sufficieÌ„tly declare the world and natures of thynges not to haue their being by chaunce but to be created with the assured counsell of God to be ruled and preserued Moreouer the soules of menne be the Images and as it were glasses wherin the godhead doeth appeare wherin we ought to marke and behold the godhead Also the polityke felowshyppe of mankynde declareth manyfestely the presence of God We se also quellers and tirantes to be violently drawen vnto punishment by the certayne counsell of God ☞ Howe oughte the thynges created to be vsed ⧠It is greate godlynes so to vse thinges created that by them we maye glorifye God and declare and set furthe hys goodnes and presence giue thankes and prayse vnto hym therefore And they which do not this be very Epicures but rather godles persoÌ„nes ¶ Of the strength and power of man or of fre wyl ☞ What is fre wyll IT is the wyll aggreinge with reasone For in manne be these two Reasonne or the mynde whyche iudgeth and wyl which either obeieth or resisteth the iudgemente and ruleth the inferior powres that is to saye the affeccyons of senses or wittes ☞ Nowe is it to be axed howe oure wyll is fre and howe it can obeye the lawe of God Of thys question can no Iudgement be gyuen vnlesse we coÌ„sidre the greatenes of originall sinne Also vnlesse we knowe that the lawe of God doeth not onelye require outward ciuile workes but perpetuall perfect obedience of the whole nature For if the nature of maÌ„ were not corrupted with synne it shoulde haue more assured and manifeste knoweledge of God it shoulde not doubte of the wyll of God it shoulde haue true feare true truste to be shorte it should performe and accomplishe perfecte obedience vnto the lawe that is to saye in oure nature shoulde all motyons be agreable wyth the lawe of God euen lyke as it is in godlye angelles But nowe is the nature of man oppressed wyth the original sickenes it is full of doubtynge and dispaire of blyndenes of errous nor it doeth not truely fear God nor put confidence in hym To conclude it is â—all of vitiouse affections ☞ Consideryng thys infirmity and weakenes if is to be enquired howe muche mannes wyll can accomplishe I answere seing there is in the nature of maÌ„ a certaine choise of thynges whyche be set before reason or the sences and out warde ciuyle workes mans wyll maye by it owne powre wythout renuynge in a maner do the outward worckes of the lawe This grauÌ„t the Philosophers and holye scripture also For the scripture teacheth that there is a certayne fleshly rightuousnes and certayne workes of the lawe euen in them whych be not renued But this liberty is oft ouercome wyth naturall infirmitye and hyndered also ofte by the deuel For when nature is full of euyll affectyons men obey for the most parte desires and iustes not wyth ryght iudgement as Medea sayth in the poete I se better thinges and alow theÌ„ to be good yet folowe I theÌ„ which be worsse ii The gospell teacheth one horible corruptyon to be in nature whych resysteth and stryueth agaynste the lawe of God that is to saye it worketh so that we can not gyue true obedyence But thys corruption can nature not take awaye lyke as it can not auoyde death but rather there is so great blyndnes of nature that we can not perceyue the saide corruption therfore also can we not marke how greate the infirmity of mans powr is whych if we could perceyue then at length shoulde we vnderstande that man is not able to satisfye the lawe of God ☞ Wherefore then can men not satisfy the lawe of god ⧠The wyl of man wythout the holy goste cannot make spiritual affections whych God requireth that is to saye the true feare of god the trust of mercy sufferauÌ„ce aduersitye loue of God and lyke motions ☞ Shew scripture ☞ Rom. viii They whiche be led wyth the spirite of god they be the chylder of god Also if any maÌ„ haue not the spirite of Christe he is none of hys i. Corinthy ii All naturall men perceyue not those thynges whyche be of the spirite of God Iohn .iii. vnlesse a man be renued by water and the holy gost he can not enter into the kyngdome of god Also no man can come vnto me vnlesse my father drawe hym Also they
victory ☞ Howe shall they aryse Gloryously wyth all perfection gostely and bodely Paul .i. Corin xv Dothe numbre foure giftes of a gloryfyed body clearnes power or leithweiknes quicknes or redines This body sayth he is sowne that is is buried in the earth in corruption infamy infyrmity a natural body It shal aryse in incorruptiblenes glory power a spirituall body ☞ Shewe a figure of the resurrection by the creatures Behold a corne of wheat which is casten dry into the earth and it is not reuyued so that it can not growe vnlesse it be dead or roten before Ioh. xii Christ saith vnlesse the corne of wheat ct The corne is sowne into the ground litle vile an dry whych putrified in the earth as it were reuiuing groweth into a teÌ„dregrasse anone after cometh stalkes and then the eares So shal thy sayde bodye whyche is buryed at the length aryse but wyth an vnspeakable beuty For the ryghteouse shall shyne in the kyngdome of god as it were the sunne ☞ But what shall come of them whom the last daye shal fynde yet lyuyng in fleshe ¶ They shall not fall in the haÌ„des of them which buri the dead For Paule saythe .i. Thessa iiii We whyche remayne as yet shal be also caryed vp wyth them whych be dead before into the cloudes for the metyng of the lord in the ayer and so shal we euer be wyth the lorde ¶ Of the end of the worlde of the iudgment or the last day of the lorde ☞ What is the consumation of the world IT is wheÌ„ the state of this world and the course of tymes shall passe away when Summer winter day nyght shall cease Gene. x. ☞ What is the last iudgement or the day of the lord It is wheÌ„ the lord Iesus Christe in his comyng wyth great power and maiesty shall gyue equal vndenyable iudgement vnto all meÌ„ according vnto their workes as well vnto the godly as the vngodli either vnto euerlasting life or euerlasting punishment ☞ How many commings of the lord be ther ¶ The scripture doth teach vs that there be two comings of the lord The first was lowly wheÌ„ he was incarnate in the shape of a seruaÌ„t that he myght beare oure sinnes The other shal be gloryouse and terrible when he shal come as the laste iudge in an vnspekeable maiesty in the end of the worlde to iudge the quicke and the deade Augustinus Christe did come priuily to be iudged He shal come openly also for to iudge Act. x. Christ is ordeined of god the iudge of the lyuyng and the dead Acte xvii He hathe appoynted a daye wherein he wyl iudge the worlde in equalnes Howe shal he come to iudge ☞ Visibly in a cloude lyke as he hath ascended vp Actes i And in maiestie and glory .i. Thes iiii in the voyce of the archaungell and in the trumpet of God Wherfore to iudge That he may geue vnto the godly euerlastyng lyfe both bodily gostly and vnto the vngodly punyshment and euerlastyng fyre ¶ What order of the last iudgmeÌ„t shal ther be ¶ Certayne tokens shall go before the day of iudgement Certayne shal be vpon the same day and certaine shall folowe What tokens shall goe before ¶ The Empire of Rome shal be destroyed The maÌ„ of sinne shal be declared ii Thess ii Their shall false Christes ryse and false prophets The church of Christe shal suffer most greuouse persecutioÌ„s Math. xxiiii Ther shal be tokens in the sunne and mone c. Luke xxi The Gospell shal be preached in the whole worlde ☞ What tokens shall appeare vpon the same day ¶ The cominge of Christ shal be sodden like as the fleyng of the lyghtenyng from the east vnto the west fyer shall goe before his face Psalm .lxxx. vi The tokens of the sonne of man shal appeare in heauen All dead men shal aryse as well godly as vngodlye Christe will deuid the good from the euel and will gyue the last iudgement Mathew .xxv. ☞ What token shal folowe ¶ Visible renewinge of the worlde Punyshment of the vngodly life of the godly Euerlasting ☞ Can the houre and the day of the iudgement be knowen ¶ Of that day and houre saythe Christe Mathew .xxiiii. No man knoweth no not the Angels but mi father alone And the .i. Thess v. The day of the lord like as a thefe vpon the nyght So shall it come when they shal say peace tranquillity then shal the sodden destruction come vpon them ¶ Of Euerlastyng lyfe What is euerlastynge lyfe IT is the euerlastyng taste and fealing of grace and the mercy of god and peace or euerlastyng ioy of conscience in the hertes of the faythfull Or it is a certayne knowledge of god and oure lorde in Iesu Christe which begyneth here in faith vnder a sure hope spirite it shal be openly declared after this lyfe vnto euerlastynge ioyes and an immortall heritage more breifly so Euerlastyng lyfe is to know the true god and Iesus Christe whoÌ„ he hath seÌ„t Ioh. xvii ☞ What is euerlastyng deathe ☞ It is euerlastynge sorow and feare of conscience for the wrath of god ☞ Who hath promised euerlastyng lyfe ¶ Christe oure lorde ¶ Vnto whome ¶ Vnto them whych beleue For so hath he said Ioh. iii. He which beleueth in the son of god hath euerlastynge lyfe but he whyche doth not beleue in the son he shal not se lyfe but the wrath of god taryeth vpon him Iohn .v. Vereli verely I sai vnto you he which heareth my word and beleueth in hym whych hath sent me he hath euerlastyng lyfe and he shal not come into iudgement but he shal passe from death into lyfe ¶ Which be the effects and vertues of euerlastyng lyfe ¶ Not to fele any more synne death but to haue euerlastynge Ioyes and gladnes Esaie xxv And death shal be vtterly deuoured and god shal wipe all tears from the eyes of them and ther shal be no more death nor sorow nor Crieng c. Apoc. xxi Esa lxv â—o I create new heauens and they which were before shal be no more remembred nor yet ascend into your hertes but ye shal reioyce be mery for euermore in those whych I create Bicause lo I create Iherusalem gladnes and the people of it reioyce and they shal be mery in Iherusalem and I will reioyce in my people and the voyce of weping wailing and the voyce of Cryeng shal be heard no more in it c. Also Chap. li. They whych be redemed of the lord shall returne and come praisinge into Syon and euerlasting ioyes vpoÌ„ their heads They shal reioyce and be mery and sorowe and mornynge shal be abolished Psal iiii Pore men shall eate be satisfyed and they shall prayse the lorde whych do seeke for hym and their herts shall lyue for Euermore Psalm .iiii. They shal abound wyth corne wyne But I wil sleep and take reste bicause thou lord dost make my dwellyng place sure Esaie lxiiii Ther is no eye whych seeth but thou alone O God what thou hast prepared vnto them whych loue the. ¶ These testimonies doe declare that euerlastynge lyfe is such astate wherin we be delyuered froÌ„ synne and death and from all miseries and wretchednes shall liue in euerlastynge lyghte the treue knowledge of god and shall haue euerlastyng Ioyes and euerlasting myrth Which god graunt vnto vs for the loue of his sonne Iesus Christe which liueth and reygneth wyth the father and the holy goste blessed aboue al thyngs for euer more Amen ☞ * ☜ ⧠Imprinted at London by Iohn Day and Wyllyam Seres dwellynge in Sepulchres Parish at the signe of the Resurrection a litle aboue Holbourne Conduite ☞ M.D. xlviii the .v. of October ⧠Cum gratia priuilegio ad imprimendum solum