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
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
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
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
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
and by al meanes too embrace and hold fast the benefites that are offered in the same For the lyght of the gospell shyneth not at all tymes among the Iewes and the Gentyles But sometymes the blynd and sorowfull darknesse of not knowing the Gospell ouerdreepeth the greatest part of mankynde as before the comming of Chryst many hundred yéeres the Gentyles were left in ignorance of the Gospel Yea and among the Iewes also the lyght of the true Doctrine was for the more part quenched quite out And now also the wickednesse and vnthankfulnesse of men is punished with the blindnesse and outrages of Mahomet the Pope Therefore let vs acknowledge the exceeding great benefit of God that in this our time when the world is at the last cast he hath kindled agein so cléere and notable a lyght of his gospell concerning the office and benefites of Chryst our euerlasting saluation And let vs not like thanklesse persons hold skorne of gods so great gift but let vs with singuler watchfulnesse diligence and héede endeuer too embrace it hold it faste and spred it abrode For doutlesse as Plato sayth of another kynd of Doctrine There came neuer neither shall there come a greater gift And if the present oportunitie bée neglected and despysed within a whyle after there will folow new darkenesse and confusions of opinions Wherefore séeing that the lyght of the true Doctrine shyneth now among vs and that the Gospell of saluation is neerer or better knowne too vs than too our fathers let vs with all héede and watchfulnesse kéepe it For by the Gospell are such benefites offered vntoo vs as no other Doctrine is able too giue vs. Admit that Philosophie bée the guide of lyfe admit it bée the sercher of truth the expulser of vyce the foūder of lawes and the mistresse of manners and discipline as Cicero saith Admit that Eloquence bée the Quéene of al worldly things Bée it that a Troian is comparable too many other Yet doo all these Artes serue only for the darke nyght of this mortal lyfe neyther can they bring true lyght and eternall saluation The Gospel only is the power of God that woorketh saluation too euery one that beléeueth For by the Gospell and none otherwyse dooth God shewe his mightie operation in vs kindling in our mindes the day or light of the true knowledge of God and of true fayth and prayer giuing vs eternal saluation that is too say deliuerance from sinne from Gods wrath and from euerlasting death and new rightuousnesse lyfe ioy and glory euerlasting These heauenly and perpetuall benefites are offered too vs by the Gospell according as wée shall speake more at large of the profitablenesse of the Gospell in the Epistle of the next Sunday The second place AFter one and the selfe same manner doo all the Sainctes of all ages the Fathers the Prophets the Iewes and the Gentyles obteine eternal saluation that is too wit for the only son of Gods sake our Lord Iesus Chryst through fayth as it is plainly sayd Act. iiij There is not any other name giuē vntoo men vnder heauen wherin wée must bée saued Act. xv Wée beléeue our selues to be saued by the grace of our Lord Iesus Chryst as our fathers were And of Abraham it is expresly said Abraham saw my day And agein Abraham beléeued God and it was imputed too him for ryghtuousnesse VVhy then dooth Paule say that saluation is neerer too vs now than when we beleeued I answer for thrée causes First bicause Chryste the author giuer of euerlasting life whom the father 's looked for too come is now come in the sight of the world Secondly bicause a greater and bryghter light of the Gospel is kindled and spred further abrode now than before Chrystes comming And wee sée that the very Apostles did not cléerly perceiue before Chrystes resurrection what manner of kingdome Chrystes kingdome should bée And thirdly bicause the Gentyles also were called too the felowshippe of euerlasting saluation by the vniuersall preaching of the Gospell The third place PAule enlyghteneth his exhortation too new obedyence or a lyfe agreeable too the Gospel by an Allegorie of the light or of the day and of darknesse which Allegorie he vnfoldeth somewhat at large j. thess. v. Eph. iiij and .v. Concerning the causes that should moue vs too folowe good works earnestly and concerning the seueral sinnes which Paule warneth vs too shun in this place an exposition may bée fetched out of the place that entreateth of good woorkes and out of the exposition of the ten commaundements I will but shew the harder phrases at this tyme. Let vs lay aside the woorkes of darknesse that is too say ignorance of God carelessenesse which neglecteth the doctrine of the Gospell and euerlasting saluation all sinfull lustes and all outward offences fighting ageinst the law of God. And let vs put on the armor of lyght that is too wit true knowledge of God true fayth inuocation studie and profession of the true Doctrine patience lowlynesse hope and the rest of the weapons that are néedefull for the mayntenance of the honor of true godlynesse for the disappoynting of the diuels policies and for the repressing of the headinesse of sinfull nature all which Paule describeth Eph. vj. As in the day that is too say in the cléere knowledge of the Doctrine of the Gospell and in true fayth grounded vppon Chryst VValking after a comely sort That is too say let vs frame the purposes and dooings of our lyfe or let vs liue as it becommeth vs or as agréeth with the will woord of God. Not in feasting The Gréeke woord Comois signifieth drūken feastes ribaudly songes and wanton daunsings such as are woont too bée vsed by wildheaded and wanton yoongmen The contrarie vertue is sobrietie or stayednesse and shamefastnesse which perteyneth too the sixth commaundement Neyther in chambering and wantonnesse The latin word Lasciuia wantonnesse signifyeth a forewardnesse too iolitie gaming 's and diuersitie of pleasures which notwithstanding is not matched with craftynesse and desire to doo harm like horses which waring lustie through ouermuche rest and feeding become coltish and fall too kicking and winsing And Appius in Liuie sayeth that the common people doo rather ware wanton than cruell But the Gréeke woord Aselgia signifyeth somewhat more namely a more leaud and ruffianly sausinesse and reproche offered in the way of dishonestie It appéereth that Paule in this place speaketh of the filthinesse and vnclennesse whereuntoo the contrary vertue is chastitie perteyning too the sixth commaundement Neyther in stryfe and enuying or spytefulnesse The contrarie vertues are méekenesse desire of concord and modestie or mildnesse of which is spoken in the fourth and fifth commaundements Put on the Lord Iesus that is to wit in receiuing by faith the imputation of Chrystes ryghtuousnesse where withall our sinnes bée couered as with a cleane garment And agein by folowing Chrystes example in
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
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
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
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
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
alreadye and will hereafter call all the deade ageyne too lyfe shoulde be a lyar But for asmuch as these thyngs are manifestly false and impossible it followeth that the proposition out of whiche these thinges ensue is false And therefore the playne contrarye is true namely that the deade shall ryse The fourth argument IT is impossible that the best and holyest part of mankynd should bee created only too the miseries of this present lyfe and too eternall destruction For séeing that God is ryghtuous and also a iudge it must néedes fall out that the godly and the ryghtuous must at one time or other bée in good case and the wicked in ill case But those that liue godlyly in Chryst Iesu are of all men most miserable in this lyfe Ergo it must néedes bée that there remayneth an other hauen and another lyfe in which the godly béeing raysed from death shalbée set frée from all miserie and bée crowned with eternal blisse and glorie The fifth argument BVt now is Chryst risen from death and is the first frutes of the dead Fifthly he repeteth the first Argument and reason which holdeth of consequence expounding and enlarging the consequence with many woordes Chryst is rysen ageine Ergo all the dead shall ryse He proueth the consequence For like as by Adam death entered vppon all men So by Chryste the cause and author of lyfe all men shal bée called too lyfe agein In this order that the first frutes or fyrst of them that ryse ageine from death bée Chryst himself Then those that bée Chrystes or which haue departed out of this life in the faith of Chryst shall rise at Chrystes comming too iudgement Afterward shall bée the ende of the world or of worldly things when he shal deliuer vp his kingdom too God the father that is too say when he shall bring vntoo his Father all the whole Church gathered toogither on earth by the ministerie of the Gospell too the entent that all kingdomes being abolished and all power as well of Diuels as men suppressed yea and the ministerie of the sonne of God whereby he gathered his Church in this world cessing onely GOD without other meanes may reigne in the godly and bée all in all filling all things with his lyght wisdome ryghtuousnesse lyfe blissednesse and glorie vnspeakable The sixth Argument THe very maner of Baptim whereby wée are first graffed intoo the churche or body of Chryste betokeneth that wée looke assuredly for the resurrection from death for they are baptized ouer the deade or ouer the graues of the dead as it is vsed in these dayes also protesting in the behalfe of the dead that they beléeue of a certeintie that they shall returne too lyfe ageine according as the Créede whiche wée hold professeth in our Baptim And the very dipping in the water and taking out agein is a token and representation not only of the abolishment of sinne and of the regeneration and renewing of the soule but also of the death of our bodyes and the rysing of them ageine The .vij. Why are wee also in daunger euery houre HErepeteth the .iiij. Argument and amplifyeth it by an absurditie of Epicure heathnishnesse ensewing it which he describeth in woordes taken out of the .xxij. of Esai And he expresseth the reproof of it in a verse of Menanders Euill communication corrupteth good manners With whiche agréeth this saying of Theogius Thou mayst lern good of the good but if thou kéepe companie mith the wicked thou marrest thyne owne mynd The .viij. Argument of a like LIke as séedes that are cast intoo the ground doo rotte there and spring vp agein and eche of them yéelde foorth most goodly frute in their kynd So our bodyes being sowen intoo the ground and buryed shall certeinly liue agein ryse ageine much more beautifull and bryght than they were héere vppon earth This comparison hath Stigelius expressed in very trim verses This corne that growes of bodye voyd of blud in lyuely plyght Immortall honor after death our bodyes dooth behyght Deepe vnderneath the turned clod the dryed seedes lye hid In which a man would ill suppose that any strength abid Yet growing vp by secret meane they ryse agein and beare A greater strength encreast too more thā heretofore they were Euen so our courses being layd too rot in holowe graue A lyuely beautie afterward in glorious state shall haue When death hath hild thē downe awhyle anon they shal aryse ▪ Eternally too liue in lyght with God aboue the skies Right many and notable tokens of the resurrection hathe God imprinted in the whole nature of things which too consider after a reuerent and godly fashion it is behouefull The day dooth dayly fade intoo nyght and is buryed in darknesse But in the morning killing his death and breaking out of his graue of darknesse it becommeth alyue agein as Tertullian sayeth And this entercourse of dayes and nyghts is fynely expressed in this Gréek ridle A father there is that hath sonnes nine and three And eche of those sonnes eke hath children thrice ten Not one like another some fair and white bee Some black all immortall yet dead now and then The Moone dying euery mooneth quickeneth agein and recouereth hir lyght that shée had lost The beames of the Starres whiche are dimmed by the rysing of the Sunne are kindled agein in the nyght The foure seasons of the yéere Lenton Sommer Haruest and Winter doo fade and returne by mutuall course In Springtyme the earth that was dead and barrein in the winter becōmeth lyuely agein bringeth foorth herbes grasse floures and frutes The trées are clad agein with leaues floures and fruites The swallowes which were dead and buryed in the waters in wintertyme recouer lyfe agein in the Springtyme Flyes also and other Cutfoules whiche were killed with cold recouer their former force and lyfe by warmth The Phenix bréedeth ageine with fyre and hir own asshes For shée perisheth too liue and yet shée ingenders hirself atteyning immortalitie by the benefite of death as Lactantius sayeth Finally all this most beautifull Theater of heauen and earth which was made of nothing giueth vs to vnderstand that God who made all things of nothing may with much more ease at the latter day restore our flesh or bodyes agein which haue bin somewhat before than he made them at the beginning But in thinking vppon this Article let vs alwayes haue our myndes and our eyes fastened vppon our Lord Iesus Chrystes death and resurrection and vppon the promises concerning the restitution of our bodyes and the eternal lyfe too ensue without fayle after this lyfe warranted by the Resurrection of himself and the raysing vp of Lazarus and others Iohn xj I knowe he shall ryse agein in the resurrection at the last day Iesus sayd vntoo hir I am the resurrection and lyfe He that beléeueth in mée yea though he were dead he shall liue Iohn
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
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
neither was there guile founde in hys mouth which when he was reuiled reuiled not ageine when he suffered he threatned not but committed the vengeance too him that iudgeth ryghteously which his owne selfe bare our sinnes in his bodye on the tree that wee beeing deliuered from sinne should liue vntoo ryghteousnesse By whose stripes yee were healed For ye were as sheepe going astray but are now turned vnto the shepheard and Bishop of your soules The disposement THe state of it is an exhortacion to patience and méeknesse taken of the example of Christ who was patient méek And therwithall is annexed a doctrine concerning the merit and benefites of Chrystes passion The châ—ef places are four 1 Of patience in troubles which are not procured by a mannes owne fault but happen too him vndeserued It belongeth too the first commaundement 2 Of méekenesse repressing desire of reuenge forgiuing euen open wrongs for Gods sake the common quietnesse Which perteyneth too the fifth commandemeÌ„t 3 Of the causes and effects of Christes passion or of remission of sinnes and of the health of our soules restored by Chrystes passion 4 Of true turning vntoo God. The first place COncerning patience and méeknesse and putting vp of reproches quietly let the Methodicall or orderly expositioÌ„s bée rehersed out of the declaration of the vertues of the first fifth and eigth commaundements Concerning the passion of our Lord Iesus Christ and the causes and effectes of his passion which is the chéefe place of this Epistle I haue intreated already the last Sunday after Easter Now therefore wée wil vnfold the last sentence of the Epistle of this day which conteineth the Doctrine concerning true conuersion and the right applyment of the benefites of Chrystes passion Yee were as stray sheep but now ye are turned to the shepherd and bishop of your soules These woords are taken out of the .liij. of Esay and out of the parable of Christ concerning the lost shéep Lu. xv and out of this dayes Gospell Iohn x. and out of Ezech. xxxiiij and out of Psalm xxiij and therfore by conferring these places toogither there may bée gathered a cléere proposition All man kynd without Christ wandreth in the thick mist of ignorance of God and in sorowfull darknesse of sinne and death And the wyser and more religious that men bee and with how much the more earnestnesse and endeuer they goe about too know God and too woorship him aryght so muche the more doo they stray aside from the true God and true godlynesse and from the ryghtuousnesse which pleaseth God. The heathen wysemen Philosophers Poets and the folowers of Mahomet doo openly erre first about the béeing of god For either they alow and woorship a monstrous multitude of Gods surmised powers or at leastwise they deny him y is the father of our Lord Iesus Chryst too bee the only true God creator of heauen earth Yea they vtterly abhor this sonne of God who is all one substance with the father Secondly they erre about the will of god For although they vnderstaÌ„d after a sort that the wil of God reueled in his law is this that wée should liue honestly and vprightly eschue the outward offences of slaughter whordom c. yet are they able too determine nothing of certeintie coÌ„cerning gods loue towards vs coÌ„cerning remission of sinnes concerning life without the gospel of Christ After al this not only they but also euen those that boast themselues to be the chéef meÌ„bers of the true church doo erre manifoldly in dooing seruice to God and specially in praying while some chuse the monkish seruices woorks some pilgrimages to Sainctes some masses some pardoÌ„s some other sacrifices some one woork and some another euery man according too his owne fansie trusting therby too pacifie God too earne life and saluation euerlasting The heathen also offred meÌ„ in sacrifise burned their own children in the fire to the intent by so hard bitter a woork to open to theÌ„selues a néerer accesse vnto god But al these run very far a stray from the true way that leadeth too the true God to eternal saluation Neither caÌ„ they by their own power deuises or endeuer return agein into the way onlesse Chryst the shepherd and Bishop of soules séeke them out and laying them vpon his shoulders cary them home too his flocke and shéepfold that is too say onlesse they bée turned too Christ who only is the way that leadeth bringeth conueyeth vs vntoo God and by which alonly wée may come too the true acknowledgement and woorshipping of God and too the blissed and eternal company with god He is the truth or the welspring founder of the true doctrine concerning God and our own soulhealth he bendeth our minds to giue asseÌ„t too the true doctrine and kindleth true faith and true euerlasting good things in the hartes of the godly He is Lyfe that is too say the author and giuer of lyfe and saluacion euerlasting who by his Death hath pacified Gods wrathe and restored ryghtuousnesse and eternall lyfe vntoo vs Neyther commeth any man too the father that is too say No man acknowledgeth calleth vppon woorshippeth God aryght ne becommeth heire of saluation and eternall lyfe onlesse he bée turned by him and too him who is the shepherd and Bishop of our soules Therfore the Hebrewes terme repentance or the ameÌ„dment and chaunging of a wicked lyfe intoo a lyfe that is vertuous and acceptable too God by the notable pithy woord Tâ—sâ—ubah which signifieth turning backe or retyring of the original woord Shub which is as much too say as he is returned he is come backe he hath called himselfe home For all men being turned from God haue strayed like shéepe euery man away by himselfe as Peter sayeth in this place But by the infinite mercye of God they are called too repentaunce that they should returne vntoo God and by comming home too their shepherd Chryst bée coupled too God ageine through Faith and obey him in new lyght ryghtuousnesse and conuersation In generall there bée twoo chéefe poyntes belonging too a good shepherd The one is to féed his shéep or too lead them too wholsome féeding and the other is to defend them from the wolues For vntoo these twoo poyntes may the other things be referred which are spoken of in Ezech. xxxiiij Psal xxiij So good Princes which maintein their subiects in honest awe peace and foyzon the cheefest benefites in this ciuil societie of men and which defend them ageinst outlawes and forrein enemies are shepherds of the people Good and faithfull Bishops or ministers of Churches are shepherdes which lead their hearers intoo wholsom pastures of the Euangelicall doctrine and of the Sacraments wherby God imparteth remissioÌ„ of sinnes ryghtuousnesse euerlasting saluation to the shéep that embrace their voyce by faith and driue away the Woolues that
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
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
giuen him for vs all Like as a little before the woordes of this dayes Epistle it is sayd Herein is the loue not that wée loued God but that he loued vs and sent his only begotten sonne too make agréement for our sinnes This excéeding great goodnesse and mercie or loue of God toowardes vs is the only fortresse of our ryghtuousnesse hauen of our welfare Too whiche who soeuer flée with stedie fayth are reconcyled too God or haue Gods fauour and dwell in God God dwelleth in thē bestowing vpon them al benefits cōfort rightuousnesse life ioy heauenly lyght These are verely and earnestly or perfectly beloued of GOD and at the day of iudgement haue a stedie trust settled in his fatherly good will feare not that they shall bée condemned but knowe themselues too bée clothed with the rightuousnesse of the sonne of God and that they are reputed and become as rightuouse and holy as if they thēselues had performed the perfect loue and obedience due too the Lawe This trust settled in the loue or good will of God embracing vs for his sonnes sake is the phisike of the mynde taking away fond thoughtfulnesse ridding vs of lusts driuing away feare and making the hart quiet and peaceable It is not full of thought and anguishe or it dooth not tremble or despayre in daungers whiche are bent ageinst it but is subiect too God and persuading it selfe too bee verely beloued of God it craueth and wayteth for helpe at his hand and obeyeth him and is not discouraged with the hugenesse of miseries that it should fall from God according as S. Paule sayeth ▪ Roma viij Who shall separate vs from the loue of God shall affliction or anguish or persecution or hunger c I am well assured that neyther death nor lyfe nor any creature can plucke vs from the loue of God wherewith he loueth vs for his sonne our Lord Iesus Chrystes sake So Moyses standing at the red Sea so Ezechias and Esay being beséeged by Sennacherib so Steuen whē he was going too execution through fayth assuring them that God loued them for his sonnes sake did put away the fearefulnesse anguish and torment of cōscience vnder which Saule Iudas and innumerable others did sinke of whiche sorte is sayd in the Epistle But he that feareth is not perfect in loue that is too say hée that yéeldeth too distrust too fearefulnesse and anguish and despayreth in sorow and tribulation he beléeueth not that God loueth him in déed neyther dwelleth he in God nor God in him The second place Of louing God and our neyghbour LEt vs loue him bycause he hath loued vs first By wonderfull prouidence hath God so framed mannes nature that in his mynd there should shyne certein sparks of knowledge too bée as gouerners of all his deuises and dooings and in his will and hart there should bée both the rest of affections and also charitie or loue whereby the hart dooth with a certeine gladnesse long for and drawe vntoo it and endeuour to knit vntoo itselfe the good thing which it liketh that it may enioy it and that as it were one thing may bée made of twoo Like as the sonne of God being led with excéeding great loue vnited mannes nature too himselfe Too this ende then is nature created in this wyse that men should before all things long after God as the souerein good thing and settle themselues vppon him and ioy in him and that men being cuppled in God should also bée linked one vntoo another and being ioyned toogither shold bée all one teaching all one thing and professing all one thing For there is no bond of mānes felowshippe more strong than the flames of loue ▪ sowen in mennes harts by the operation of God and afterward kindled and strengthened by the lykenesse of natures and conditions and by consent as touching God and other matters Loue towardes God is a burning fyre of longing wherewith mennes hartes vppon knowledge of Gods hartie loue towardes vs which he hath shewed by sending his sonne do on their behalfe ageine embrace God and with a certeyne gladnesse settled vppon him submit themselues too him and obey him according too all his commaundements as is sayd in the chapter folowing This is the louing of God that wée kéepe his commaundements And there bée three causes recited in this Epistle where by all the godly ought too bée stirred and inflamed too the true and earnest loue of God and our neyghbour The first is the true earnest and infinite loue of God towardes vs which he hath shewed by sending his onely begotten sonne who dyed and rose ageine for our saluation Wherefore the order of ryght and the eternall and vnchaūgeable necessitie of det requireth at our hands that we shold not bée thanklesse too God that loueth vs so hartely but that wee should render loue for loue and bée obedient too him according as it is sayd in the Text let vs loue him bycause he hath loued vs first The second is the most streigth commaundement of God as it is sayd in the Text This commaundement haue wée of God that he which loueth god shold also loue his neighbour The third is the most ample dignitie and profitablenesse For this is the hyghest and chéefest worshipping of GOD wherein God is most specially delighted who dwelleth in the hartes of those that loue one another and agrée toogither as in a house or temple that he liketh well of as is sayde in this chapter If we loue one another God dwelleth in vs On the contrarie part he shaketh of God from gouerning him whatsoeuer he is that soweth discord or nourisheth and confirmeth hatred yrefulnesse desire of reuenge discord and warres The loue of a mannes brother or neyghbour comprehendeth in a maner all the vertues of the second table as in the fourth commaundement brotherly loue kindhartednesse duetifulnesse towardes a mannes parentes and teachers loue of mannes childrē and kinsfolk of the magistrats c. In the fifth commaundement endeuer too kéepe concord frendship méeknesse mercie vprightnesse which hurteth not another mannes bodye or good name but dooth good vntoo others In the sixth commaundement the loue of maryed folkes eschewing whoredome and aduoutrie c. In the seuenth commaundement ryghtfulnesse whiche impeacheth not anothers mannes goods nor defraudeth another man in bargayning liberalitie towardes the poore In the eyght commaundement fréendlynesse faythfulnesse soothfastnesse which hurteth not another man by slaunders bakbytings raylings c. Of all these vertues which are apparant too bée partes of neyghbourly loue a man myght speake in order if this place were appoynted for the full opening of them But as nowe it suffyseth too haue poynted out the chéef poyntes of this most large doctrine as they are applyed too the Text of this present Epistle Vppon the second Sunday after Trinitie ¶ The Epistle j. Iohn iij. MEruayle not my brethren thoughe the world hate
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
wrath sinne death and other miseries in which none other refuge of quietnesse or hauen of sauftie can bée shewed or found saue the sonne of God our Lord Iesus Chryst our lyfe and resurrection on whom who soeuer dooth beléeue shall not sée death for euer Now although mannes reason preferreth the comfort of worldly things before the comfort of the scriptures like as too a néedye or sicke persone mony or medcines that restore health are a more acceptable comfort than holesome woordes yet notwithstanding it is the peculiar wisdome of Gods Churche too rest vppon the woord and fatherly good will of God and too hang vppon him alone who is able too helpe aboue al things and farre more aboundantly than we can eyther request or vnderstand And although he ridde vs not out of our troubles out of hand yet he assuageth them confirming and strengthening the powers of our hart that they may bée able too endure out the burthen that is layd vppon them The fourth end is assured hope of deliuerance and of lyfe and glorie euerlasting without the ioyning of which to the other comfortes patience it self will bée turned intoo furie and at the length the lyfe in despayre â—léeth away intoo Hell. But y hope of lyfe is as it were the Ancor whereby our faith is cheefly vphold and maynteyned in so great miseries and most sorowfull confusions of mannes lyfe And therefore Paule termeth it the helmet of eternall saluation j. Thes v. But there is a differeÌ„ce too bée put betwéene this hope which leaneth assuredly to Gods promise reueled in the scriptures and the vncertein and deceytfull hopes of men whiche Aristotle termeth the dreames of those that bée awake And the definition causes and effectes of christen hope are to bée considered which things the studiouse may fetch out of the exposition of the first commaundement Vppon the thirde Sunday in Aduent ¶ The Epistle j. Cor. iiij LEt a man this wise esteeme vs euen as the ministers of Chryst and stewardes of the secretes of god Furthermore it is required of the stewardes that a man bee founde faithfull with mee it is but a very small thing that I should bee iudged of you eyther of mannes iudgement no I iudge not myne owne selfe for I knowe nought by my selfe yet am I not thereby iustifyed It is the Lord that iudgeth me Therefore iudge nothing before the tyme vntill the Lorde come which will lighten things that are hyd in darknesse and open the counsayles of the hartes and then shall euery man haue prayse of God. The disposement IN the first foure Chapters of the first Epistle too the Corinthians the state or principall proposition is this I counsell you too bée at one among your selues that you vauÌ„t not your selues one aboue another ne nourish debate eyther for philosophie and mannes wisdome or for the authoritie and mightie woorking of the Preachers at whosehands yée haue receyued the doctrine Too this marke is the lesson of this dayes Epistle too bée leueled which teacheth that all Ministers of the Gospell which doo their dutie a right are equall in power and woorking as apperteyning too the ministerie and ought not to be iudged of men but the iudgement of them is too bée left vntoo GOD too iudge whiche ministers excell one another priuately The cheef places 1 A doctrine of the ministration of the Gospell and of the Ministers what they bée what bée the degrées of them what bée their duties and of the difference betwéene the Ministers of the Gospell of Chryste and the ciuill Magistrates 2 A rule of lyfe necessarie for all the godly in the execution of any manner of vocation whiche is This is required in the executer of it that he bee found faithfull 3 Of manlynesse and constancie of courage which abandoneth not the duties of a mannes calling for rash iudgement and venemous opinions of other men according as Paule sayeth héere It is a smal thing for mée too bée iudged of you that is too saye Séeing that I haue the recorde of a good Conscience and execute my office faithfully I nothing regard the venemous and vntrue misdéemings of other men towardes mée For as great Alexander sayd it is a princely matter too bée ill reported off for weldooing And euery man must bée so framed and settled in mynde in his owne vocation as Dion wryteth that the Emperoure Seuerus was He was sayeth Dion diligeÌ„t and earnest in the things that were too bée doone and as for the tales and reportes that were spred abrode of him among the commons he passed not for them 4 Of mainteyning the vprightnesse of a good conscience and of the difference betweene the rightuousnesse of faith and the rightuousnesse of a good conscience or of good woorkes 5 A commaundement of not iudging that is too wit things vnknowen things secret and things doutful 6 Records of the last iudgement These places shewe the chéefe matters whereof the records appéere in this short Epistle At this tyme wée wil expound but the twoo first places whiche are the chéef in this Epistle Of the rest wée will speake an other tyme. The first place OF the ministration of the Gospell God gathereth too him selfe out of mankynd an euerlasting church by the preaching of his woord in which he hath shewed him selfe and by whiche alone and not otherwyse he conuerteth men vntoo him and endueth them with true knowledge rightuousenesse and saluation euerlasting as it is sayd Act. xj He shal speake woordes vntoo thée by which thou shalt bée saued thou and all thy house For this cause hath he of his wonderfull goodnesse and wisdome euen foorth on from the beginning of the world sent and ordeyned certein persones too preache and spred abrode the Gospell by pubike ministration The first preacher was the verie sonne of GOD in Paradise After him followed the Fathers Prophetes Apostles and other Ministers Nowe a Minister of the Gospell is a persone called of God eyther mediatly or immediatly too teache Chrysts gospell faithfully and too distribute his Sacramentes and too performe diligence faithfulnesse and constancie in executing all other poyntes belonging too the ministration of the Gospell By which ministration Christ himself worketh myghtily and imparteth true knowledge of God ryghtuousnesse and eternall saluation too all men The poynts of the ministery or the cheef duties of ministers are six 1 FAithfully to teache the true doctrine of the Gospell in euery Article concernyng God concernyng the thrée persones concernyng the creation of things concerning Gods lawe concerning the worthinesse the fallyng and the receyuing ageine of the first man and woman for the promised séedes sake concerning synne forgiuenesse of sinnes for Chrystes sake good woorkes repentaunce the last iudgement euerlastyng life c. This doctrine which is set beyond the syght of mannes reason and offereth Gods benefites and eternall saluativnto men Paul in this place termeth the mystery of god Which kynde of spéeche hée
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
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
the Lawe by the ordinance of angels and haue not kept it VVhen they herd these things their harts claue a sunder they gnashed on hym with their teeth But he being full of the holy Ghost loked vp stedfastly with his eyes intoo heauen and sawe the glorie of God and Iesus standing on the right hande of God and sayde Beholde I see the heauens open and the sonne of man standing on the ryght hande of god Then they gaue a shout with a loude voyce and stopped their eares and ranne vpon him all at once and cast him out of the Citie and stoned hym And the witnesses layd downe their clothes at a yong mans feete named Saule And they stoned Steuen calling on and saying Lord Iesu receyue my spirit And he kneeled down and cryed with a loud voyce Lord laye not this sinne to their charge And when he had thus spoken he fell a sleepe The disposement of the accusation of Steuen of his defence out of the readings vppon the Actes of the Apostles The summe of the accusation may bee included in this Sylogisme IT is a blasphemie too teache that the law of Moyses giuen by God himself iustifyeth not but is to bée abolished togither with the temple and the rites of the sacrifices and all the politicke ordinances of Moyses Steuen teacheth that the Law and sacrifices of Moyses are not néedfull too the atteynèment of forgiuenesse of sinnes and euerlasting saluation nor the chéef woorshipping of God but that they and the whole common weale of Moyses and the temple shall decay togither Ergo Steuen is giltye of blasphemie and treason and is too bée stoned to death according too the Lawe Leuit. 14. Ageynst this so heinous accusation Steuen hauing hys hart and countenaunce cléered with the light of God maketh a long defence wherein he answered too the Maior or first part denying it too bée blasphemie to teach that the law of Moyses iustifieth not and that the ceremonies and sacrifices of Moyses are not the true and chéef woorshipping of God and that the rites of Moses togither with the common weale and temple must bée doone away Therefore the summe of Steuens aunswer for his defence may bée included in foure Syllogismes The .j. Of iustification RIghtuousnesse and eternall saluation is bestowed after one selfsame maner vppon the fathers Abraham Isaac Iacob and all holy men in all times of the world The Fathers Abraham Isaac and Iacob c obteyned forgiuenesse of sinne and euerlasting saluation not for the law and sacrifices offered in the temple which at that time were not yet ordeyned but only by the promise of the blissed séede which they tooke hold on by fayth Ergo wée also are made heires of rightuousnesse and euerlasting saluation not by the Lawe and sacrifices of Moses but by that only séede of Abraham that was promised euen our Lord Iesus Chryst according also as Peter witnesseth afterward wée beleue that wée are saued by the grace of our Lord Iesus Chryst like as our fathers were saued also Her vppon it is rightly concluded that the ceremonies of Moyses or the lawe and sacrifices of Moyses are not néedfull to saluation The .ij. Of the promises ALl Saints must néedes obteyne the principall promise made too all the Saincts For otherwyse the promise were in vayne and too no purpose Vntoo Abraham and the other Fathers was giuen promis of blissing and of the inheritance of the land of Canaā and yet Abraham obteyned not so much as one foote bredth of the land at any tyme in possession Ergo the blissing that was promised too Abraham was another thing than this bodyly common weale and sacrifices of Moyses that is too wit forgiuenesse of sinnes and the true and euerlasting good things The .iij. Of the true worshipping of God. THe principall woorshipping of God is alwayes one and cōmon too all the saincts throughout al times of that world The fathers Abraham Isaac Iacob and Ioseph dyd doutlesse woorship God a right and yet obserued not the ceremonies of Moyses Lawe which at that time was not yet deliuered ne offered sacrifices in the temple which was not yet at that tyme buylded Ergo the Mosaicall ceremonies and the sacrifices that are offered in the temple of Hierusalem are not the true chéef woorshipping of God according as the Prophete sayeth I will haue mercie and not sacrifice and the knowledge of God rather than burnt offerings The .iiij. Of the abrogating of the law and common weale of Moyses MOyses himself sayeth The Lorde our God shall rayse vp vnto you a Prophet from among our brethrē Héere yée him Whosoeuer shall not héere that Prophet I wilbée reuenged of him But now is that Prophet come that Moyses promised which teacheth playnly that the Law and ceremonies of Moyses are not necessary too iustification and saluation Ergo he is too be heard or it is too bée beléeued for a certeintie that the law is abrogated Or let the Argument bée framed in thys wyse Chryst whom Moyses himself commaunded too bée herd is the end of the Law for the ceremoniall politike lawes and all the common weale of Moyses was ordeyned too this end that it might bée the seate of the churche and a place for Chryst too bée borne in and that it should ceasse assoone as Chryst was exhibited Chryst whom Moyses in the .xviij. of Deut. commaundeth too bée herd is now exhibited Ergo the Lawes of Moyses toogither with his common weale temple shall bée abrogated and that too this end that the very same dooing away of it may bere witnesse that the Messias which was promised too the Fathers is already exhibited and that the lawes of Moyses are not necessarie too saluation This is the summe of Steuens long oration which comprehendeth the chéef Articles of the Christian doctrine Of which things the full exposition may bée fetched out of my wrytings that conteyn the summe of the doctrine of my expositions vppon Genesis and Exodus the notablest Stories of which bookes Steuen citeth for the most part in this Oration Of Steuens martyrdoome MArtyrdoome signifieth witnes bearing wherby wée witnesse before other men not only in voyce ▪ but also with our blud and by our death that the doctrine of the Gospell concerning the sonne of God our Lord Iesus Chryst is certein and vndeuybable and neuer shrink from our confession of the true doctrine for all the most bitter hatreds terrours and bodyly tormentes in the world too this ende that the true knowledge of God may bee preserued and the certeyntie of the true doctrine and the fayth of others that bée of the weaker sort may bée cōfirmed And finally that it may bee a witnesse of the iudgment to come and of the endlesse immortalitie and glorie of the Saincts The partes of martyrdoome may bée called the confession of the true doctrine which is made with the mouth and the sufferance or torment of the bodye and
losse of lyfe for a mannes stedfastnesse in standing too the true and vncorrupt doctrine of Chryst Cōmonly they make difference that those are confessors which haue endured hatred terrours imprisonmentes and some other hurts of the body for confessing Chryste but yet haue not bin put too death as the holy men Athanasius Paphnutius Macarius Iohn Frederick Duke of Sanonie Luther and such others And those are Martyrs that haue spent their blud their lyfe in their confession as Saint Steuen the most of the Apostles Ignatius Bishop of Antioche who was cast vntoo beasts by Traiane Attalus who was rosted vppon a spit at Lyons in the tyme of the Emperour Antonie Vere Vincent who was most cruelly rent a péeces in Spayne by Diocletian Laurence who was broyled vppon a gréedyron by the Emperour Decius Boniface Byshoppe of Mentz who was put too death by the Fryselanders the yéere of Christ 775 Iohn Hus And in our dayes many are slayne for y truthes sake and by cruell woounds doo purchace a noble death The efficient causes are FIrst the holy Ghost the conforter who reléeueth our infirmitie and kindleth in our hartes a myndfulnesse of Gods most streight commaundement too prefer our profession before lyfe and all worldly things and of the promises of lyfe and glorie that shall ensew Ageyn he addeth strength to the will and hart that they may bée both willing and able to endure bodily punishements reproche and death for our professions sake Secondly the woord of God which both enioyneth profession and threateneth the renouncers with most sore manaces of casting away for euer and offereth promises of lyfe glory and crowne euerlasting too those that constantly professe Chrysts truthe Math. x. He that denyeth mée before men him will I also denye before my Father whiche is in heauen ij Cor. iiij The lightnesse of affliction for the twincling of an eye purchaceth an euerlasting weyghtynesse of glorie Psal Cxv. Precious in the sight of the Lorde is the death of his Saincts ij Timoth. Now is there a crowne of rightuousnesse layd vp for mée Thirdly mannes mynd thinking vppon Gods commaūdement and the promises of the Crowne of eternall glorie wherewith the constant witnesses of the true doctrine shall bée adorned And his will and hart which through the help and furtherance of the holy Ghost beléeueth the promises and conceyuing an assured hope of immortalitie and glorie euerlasting endureth death quietly and with a chéerefull mynd as is sayd of Steuen He went reioycing in his brest and through strong hope his harmes supprest Besides these thrée causes of stedfastnesse common too all Martyrs there is another also in Steuen the first Martyr namely the singular comfort by beholding the Sonne of God who shewed himself visibly vntoo him By which shewing wée also may lerne this that the sonne of God sitting at the right hand of the Father is not vtterly gone away from the Church but is in deed present with it regarding it comforting it defending it and helping it like as he is here present with Steuen at his death refreshing and strengthning him by shewing himself too him that he may with a glad chéerfull mynd suffer death for Chrysts quarell and receyue a crowne of glorie that shall neuer wither The matter wherabout martyrdoome is occupied is the true and vncorrupt doctrine set foorth in the Gospel concerning the persone and benefits of Chryst and concerning the true woorshipping of god For as sayeth Apollinaris wheras Chrystes truthe is not there is no true martyrdoome And the saying of Peter is knowen Sée that none of you suffer as a murtherer or an euill dooer c. and Austins not what any man suffereth but wherfore he suffereth is too bée considered Also Ciprians It is the cause that maketh a Martyr and not the martyrdoome Therefore are not mad-braynd felowes too bée honored with the tytle of martyrdoomme which are iustly put too death for their sedition and manifest blasphemies The forme of martyrdoome is the confession of y truth or the witnesse which is borne too the truthe both by the lyuely voyce and by the bludshed and death of the partye The ends effects of martyrdome are these First Gods glorie which is set out and spred far abrode by the witnessebearings of the Martyrs Secondly the preseruation of the true doctrine concerning god For onlesse there should from tyme too tyme bée stirred vp some Martyrs or witnesses of the true doctrine who in the persecutions of Tyrants should preferre the professiō of the truthe before their own lyfe within a whyle the true knowledge of GOD vppon earth would bée quite quenched with ▪ Idolatrie and errours Thirdly that the weaker sort are strengthened and the Churche enlarged by the example of the constancie of the Martyrs The church was founded vppon blud and by blud hath it encreaced Fourthly that the deathes of the Martyrs may bée witnesses of the certeintie of the doctrine of the Gospell lyke as Steuen by his bludshed and death sealeth vp the doctrine concerning the Messias promised too the Fathers and now performed Fifthly that they may bée witnesse of the immortalitie of the iudgment too come wherin Tyrants and Hipocrites shall bée cast intoo endlesse paynes and the holy Martyrs bée honored with euerlasting rewards Sixtly that the godly may not lose the forgiuenesse of sinnes which they haue receyued and the inheritance of euerlasting saluation Math. xxiiij He that continueth too the end shal bee saufe Rom. x. By the mouth is acknowledgement made too saluation The Alyances or neybourvertues of martyrdoome are Stedfastnesse Stoutnesse in bearing out aduersities Patience Continaunce and in especially earnest fayth hope and calling vppon God. The thing that fyghts ageinst martyrdoome is reuolting or renouncing of the true doctrine which eyther procéedeth of an epicurish skornfulnesse and malice as the reuolting of the Emperour Iulian or ryseth of fearfulnesse and infirmitie of mynde as the renyall of Peter and of many others or else is committed in fact as when those that vnderstand the true doctrine of the Gospell are present at the Idolatrous seruice of the Masse and dissemble their méening or when wée beare about the Gospell in our mouth and yet aunswer not too our profession in lyfe and behauiour Vppon the Sunday next after Christmas day ¶ The Epistle Gal. iiij AND I say that the heire as long as he is a chyld differeth not from a seruant though he bee Lord of al but is vnder tutours and gouernours vntill the tyme that the father hath appointed Euen so we also when we were children were in bondage vnder the ordinances of the world but when the tyme was full come God sent his sonne made of a woman and made bond vnto the law to redeeme them which were bond vntoo the law that we through election might receyue the inheritaunce that belongeth vntoo the naturall sonnes
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
behalfe that you bée reconcyled to God Secondly they must exhorte by sound doctrine and allure and incense their héerers to the earnest embracing and practizing the rightuousnesse of fayth and of a good conscience according as Paule exhorfeth and beseecheth the Corynthians in this place Thirdly they must beware that they estraunge not mennes myndes from the Gospell of grace from the ministerie by giuing them cause of offence in their doctrine or conuersation as is sayd héere Gyuing no cause of offence in any thing least the ministerie bée misreported And fourthly that they beautifie the doctrine ministerie of the gospel with examples of al vertues and specially of patience vnder the crosse and of stedynesse in their profession According as Paule sayeth in this place setting foorth your selues in all things as Gods ministers by patience And it is a most weightie saying of Nazianzene They that teache well liue amisse snatch away that thing with the one hand which they reache foorth with the other It is better not too teache at all than too teache for a fashion Thou must not pull too thée with the one hand and thrust away from thée with the other hand Thou shalt néed too talke the lesse if thou doo as thou oughtest too doo The third part of the Epistle is ABundell or beadroll of the vertues with which the ministers of the Gospell and all the godly must serue God and beautifie the Gospell and mortifie and hold in the flesh not only these fortie dayes but also all the whole tyme of their lyfe Paule reckeneth vp in order .x. vertues the which too the entent they may the easlier bée discerned and applied to the preceptes of the ten commaundements agréeable too them I will set them downe by tale i Patience that is too say stedfastnesse in daungers aduersities that accompanie the ministerie of the Gospell Of this vertue there bée six obiectes or six kyndes of miseries in which patience is too bée performed whiche Paule gathereth toogither so as they may bée discerned ij Labour or peynfulnesse performing continuall diligence and earnestnesse in executing faythfully the duties of ones vocation For honest labours are brydles of lustes But ydlenesse bréedeth vyces and men by dooing nothing doo lerne too doo euill iij Watchfulnesse iiij Fasting or sobernesse and measure or abstinence from meate and drink v Chastitie vj Skilfulnesse or true knowledge of Gods being will disclosed in the Lawe and the Gospell wisdome able too iudge what is too bée earnestly followed in what place afore whom vij Long sufferance viij Gentlenesse and Courtesie ix Zeale of the spirit x Loue vncounterfetted VNtoo these vertues he addeth in the ende the touchestone and rule of religion and christen cōuersation The woord of truthe whiche wée must embrace hold fast spred abrode by firme faith And all these things may bée brought to passe and performed of vs not by our owne power but by the myght of God who helpeth those that séeke ayd at his hand The fourth place PAule entreateth in this Epistle chéefly of Patience which is too obey God in suffering miseries plages strypes imprisonment pouertie reuylings slaunder punishments of body death and other daungers which accompanie the godly profession of the Gospell and not too bée so discouraged for these euils that a man should cast away the Gospell but too brydle sorowe and too abyde stedfastly in the acknowledged truthe and by grounded fayth and hope too wayt for deliuerance and euerlasting lyfe And this latter part of the Epistle is pullished and garnished by Paule with shyning lyghts of figures that is to wit with tenne Antithesies and as many Iscolies and moreouer with Homoeoptots and Homaeoteleuts and Anaphoraze Also a little afore with a long heaping vp or gathering toogither and a repetition wherby one selfsame woord is repeted in the beginnings of eyghtéen Cōmaze This is the bréef disposemēt of this Epistle which being wel weyed there may bée set foorth too the héere recerteyne notable places as some Exhortation too fayth embracing the frée fauor of God offered in his gospell or some Doctrine of patience and constancie in tribulation and aduersitie which accompanie fayth or some other of the vertues out of the register which wée haue reckened vp I at this tyme will say some what of Fasting FOr too this entent haue our aunceters apoynted this Epistle in the beginning of Lent bicause in it there is mention made of the fasting watching painestaking and other afflictions in which the godly shew foorth the true and earnest repentance of a sorowfull hart and tame and subdue their flesh And although the olde primitiue Churche prescribed no formes or lawes of meats and fastings yet would it that during these .xl. dayes men should haue more stay of themselues too liue soberly and to forbeare euen their lawful pleasures that their mindes myght bée more fit fit ▪ and ardent in bending themselues too the consideration of Gods wonderful purpose concerning the passion and death of his sōne our Lord Iesus Chryst and also too true repentance and earnest Prayer Afterward also suche as were defiled with outward offences excommunicated were woont this Lent tyme before they were assoyled too bée chastyzed and tryed with certeine ceremonies whither they repented in good earnest and amended from their hart or no. A description of these Ceremonies of open penance woorth the reading taken out of the ninetenth Chapiter of the Agathine Counsell is recited by Gracian in his fiftith distinction in the Chapiter of Lent 33. q. 2. c. beginning with these woordes Laborem praesentium c. admonere The Catechumeni also whom it appéereth by the stories too haue bin baptyzed only vppon Easter day and Whitsunday vntoo the tyme of Charles the great were woont after that they had giuen their names too bée tryed all the Lent season and too bée instructed and apposed in the true Doctryne of Chryste and too bee as it were purged with the Ceremonies of Fasting and other things that they might come the more woorthely and reuerently too the Sacrament of Baptim at Easter And they wryte that Telesphorus was he that first enioyned the fortie dayes Fast before Easter who was Bishop of the Romane Church about the hundred and thirtith yéer after Chryst But it appéereth plainly by Irenaeus who florished about the twoo hundredth yéer after Chrystes birth that as yet in those dayes men were vtterly at theyr owne choyce for their Fastings This mannes woordes which are woorthy too bée marked are recited by Eusebius in the .xxiiij. chapter of his fifth booke Some are of opinion that the Fast ought too bée kept but onely one day some twoo dayes some thrée some mo and many also the whole fortie dayes And yet all these notwithstāding that they disagrée among them selues in keeping the fast haue alwayes bin and are at peace with vs and the disagréeablenesse of the Fast
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.
by the sonne of God our Lord Iesus Christ that they should obey God and set foorth his glorie by liuing vertuously Ephe. ij Wée are his woorke created to doo good woorkes And an eyghtdayes ago wee haue herd this is y wil of God euen that you should bée holy Iohn .v. This is my coÌ„maundement that you loue one another And in this Epistle Bée yée the folowers of God walke in louingnesse as the sonnes of lyght walke yée Therfore are yee deliuered from the darknesse of not knowing God and from the darknesse of sinne and by the Gospell lyghtened with the lyght of knowyng God aryght and endued with the holy Ghoste that yee should liue in new knowledge of God in rightuousnesse in purenesse in dooing of good turnes in truthe and in all other vertues agréeing with the wil of god Nither may al precepts concerning good woorks bee referred Secondly necessitie of eschewing peynes present eternall which vnchaungeably accompanye such as are defiled with sinnes ageinst conscience as in this Epistle there bée moste gréeuous threates Knowe ye this that no whoremonger and vncleane persone or couetous persone whiche is an Idolater haue inheritauÌ„ce in the kingdome of Christ and of god Let no man deceyue yée with vayne talke that is too wit that simple fornication couetousnesse and vsurie are no sinnes for these things commeth Gods wrath that is too say horrible plages vppon the disobedient The horriblenesse of this threatning may bée amplified by expounding the weightynesse of the woords and putting too of like sayings and examples gathered out of the Historie of the whole world Thirdly the necessitie of holding fast fayth Gods grace the holy Ghoste and euerlasting lyfe For all these good things are shaken of by euill woorkes or simes ageinst conscience Fourthly the rewardes of good woorkes promised by God .j. Tim. iiij Godlynesse hath promises of the present lyfe and of the lyfe too come For although remission of sinnes eternall lyfe bée giuen fréely for Chrysts sake onely yet are good woorkes recompénsed with other most bountefull rewardes as well ghostly as bodyly both in this lyfe and in the euerlasting lyfe And Paule giueth commaundement by name concerning loue of our neyghboure which repressing bitternesse yrefulnesse backbyting and all malice honoreth wel dooing mercye and frankhartednesse towardes others For the beginning of the fifth Chapter too the Ephesians hangeth too this part of the fourth chapter Therfore all the whole summe of the doctrine concerning the loue towards a mannes neyghbour c may bée conueyed hither out of the exposition of the first fifth and seuenth commaundements Concerning Chastitie whiche escheweth whordome vnclennesse and filthynesse matter too entreate off may bée taken out of the methodicall exposition of Chastitie whiche I haue registred in the sixth commaundement Concerning Couetousnesse which fyghteth with the first and .vij. commaundements let doctrine bée sought out of the declaration of the vertues of the .vij. commaundement Concerning the sacrifice of Chryst who offered him selfe for vs too the father an oblation and sacrifyce of swéete sent wée will speake about a fortnight hence vppon the Sunday called Iudica Now will I bréefly expound the text Bee yee folowers of God therefore that is too say in loue benefiting .j. Iohn iiij Héerin is Loue not that wée haue loued God but that he hath loued vs and hath sent his sonne too bée a reconcylement for our sinnes Déerbeloued if God haue loued vs so wée also must loue one another GOD is loue and he that dwelleth in loue dwelleth in God and God in him Walke in loue toward God and your neyghbour Too walke is too liue or to rule the will and outward dooings in suche wyse that wée may loue our neybor and doo him good And gaue himselfe for vs. That is also a witnesse of Christes feruent loue towards vs which is set out Rom. v. An offering and sacrifyce The sacrifyse intoo which was conueyed Gods wrath ageinst our sinnes whom it béehoued too bée slayne and put too death too the entent wée myght bée spared For a sent of sweete smell For a swéete sauor and acceptable It is a phrase taken out of Moyses Leuit. j. The Préest shall burne it vppon the Altare for a burnt Offering and a swéete smell vntoo the lord Genes viij The Lord smelled a swéete smell God is woonderfully delyghted in the obedyence of his sonne the sacrifyse And he sheweth that for his sake our prayers also and our thanks giuing and our almefdéedes are acceptable and swéete vntoo him in like wyse as wée are delyghted with the fresh sent of a Vyolet or a Rose And all the sacrifyses and good woorkes of the godly must bée smelles that is too say a farre spred and wel sented fame concerning God. As it becommeth Sainctes The saincts are clean Whore-hunting filthynesse ribaudry c. are vncleane Ergo they become not Sainctes A couetous man whoo is an Idolater He is an Idolater eyther which surmyseth that too bée a GOD which is not God or which yéeldeth to some other thing that is not God the honor peculyarly due vntoo God as fayth feare and loue aboue all things So is a couetous persone an Idolater bycause he bestoweth his loue aboue all things and his trust which are due only too God vppon his mony and setteth more by it than by God. Ye wer sometime darknesse that is too say without knowledge of God nouzeling your selues in all sinnes yée were without true acknowledgement of God without true ryghtuousnesse and without lyfe But now you are lyght in the Lord. Now yée are lightened with true knowledge of God yée know what woorks please God and what woorkes displease him yée are borne ageine by the holy Ghoste Vppon the Sunday called Laetare or the fourth Sunday in Lent. ¶ The Epistle Galath iiij FOr it is wryten that Abraham had two sonnes the one by a bondmaide the other by a free-woman Yea and he which was borne of the bondwoman was borne after the flesh but he which was borne of the freewoman was borne by promys which things are spoken by an allegorie For these are twoo Testamentes the one from the mount Sinai vvhich gendreth vntoo bondage vvhich is Agar For mount Sinai is Agar in Arabia and bordreth vppon the Citie vvhich is novv called Ierusalem and is in bondage vvith hir children But Ierusalem vvhich is aboue is free vvhich is the moother of vs all For it is vvrytten Reioyce thou barren that bearest no chyldren breake foorthe and crye thou that traueylest not For the desolate hath many mo children than shee vvhich hath an husbande Brethren vvee are after Isaac the children of promys But as then he that vvas borne after the flesh persecuted him that vvas born after the spirite Euen so is it nowe Neueâ—thelesse vvhat sayth the scripture put avvay the bondvvoman and hir sonne For the sonne of the bondvvoman shall
woorks or merits of his owne nor too any prerogatiue of the flesh But resteth by fayth vppon the only and frée mercy of God promised for Chrystes sake accounting his owne ryghtuousnesse which is of the lawe too bée but dung so he may win Chryst and obteyne Gods ryghtuousnesse by Fayth This Church embracing the frée promis of the Gospel by Faith is that heauenly or spirituall Hierusalem dispersed through the whole world and the moother of vs all bearing new children and new heirs too God from tyme too tyme by the ministerie of the gospell without the law without woorks Now albeit y this true church which without the law without woorks is madè heire of ryghtuousnesse and euerlasting lyfe bée despysed before the world and oppressed with persecutiō and hath not the lawe too hir husband and therefore séemeth vtterly barrein and hath not so many disciples nor so many sonnes as Agar hath or as the law hath that was made vpon mount Sinai yet is shée before God most glorious and most fruteful and dayly not by hir husband the law but by the gospel and spirit of Chryst conceueth beareth and bringeth vp children without number exempted from the bondage of sin and death and set frée from the tyranny of the law and made heires of all Gods benefites Of this frée woman Sara and this heauenly Hierusalem wée know our selues too bée Citizens and the heirs of God when wée embrace the promis of the Gospell by true and effectuall faith By this applying of the figures too the difference of the old Testament and the new and of the people of grace or of the true Church and the counterfet Church it is no hard matter too espye after what fort eche member in the text agréeth too this Doctrine and how the phrases are too bee vnderstoode Vppon the Sunday called Iudica or the fifth Sunday in Lent. ¶ The Epistle Heb. ix CHrist beeing an hye preest of good things too come came by a greater and a more perfect tabernacle not made with handes that is too say not of this building neyther by the bloud of Goates and Calues but by his owne bloud he entred once intoo the holy place and found eternal redempcion For if the bloud of Oxen and of Goates and the ashes of a yong Cowe when it was sprinkled purified the vncleane as touchyng the purifying of the flesh how much more shall the bloud of Chryst which through the eternal spirit offered him selfe without spot too God purge your conscience from dead woorkes too serue the lyuing God And for this cause he is the mediator of the new Testamēt that through death which chaunced for the redemption of those transgressions that were vnder the first Testament they which are called myght receyue the promis of eternall inheritance The disposement THis Epistle is of that kind that instructeth And the state of it or the matter wherof it entreateth is a doctrine concerning the préesthod and sacrifise of Chryst The cheefe places are three 1 Of Chrystes préesthood and of the benefites of his préesthode 2 The foure differences betwéene Chrystes sacrifice and the sacrifyse of the Leuites 3 Of the difference betwéene the old Testament and the new The first place concerning Chrystes preesthod FIrst and formest let vs consider the definition A préest in generall is a person ordeyned of God too teache the gospel and too offer Sacrifyses too pray too God both for himselfe for others hauing Gods promis wherby he may warrant himself that he is herd By this description there appéere too bée thrée chéefe dueties of a préest First too teach not only the lawe but also the Gospel concerning Chryst Secondly too offer Sacrifyses commaunded by god For a Sacrifyse is a ceremonie or woorke commaunded of God which wée yéelde vntoo God too honor him withall that is too say too witnesse that he is the true God whom wée woorship after that sort That preest dooth offer God a sacrifyse That shewes the Gospell foorth in ryghtfull wyse These offices are cōmon too all préestes But in this Epistle is entreated of the hyghest préest of whom let this definition be fastned in mind The high préest Christ is a person immediatly ordeined by the eternal father anoynted with the fulnesse of the holy Ghost too the entent he should bring foorth the Gospel out of the secret bosom of the euerlasting father and make intercession for the whole Churche hauing promise that he shall assuredly bée herd and too offer sacrifice that is too wit himselfe once for all By which sacrifice he deserueth remission of sinnes rightuousnesse and euerlasting saluation too the whole Churche This whole definition may bée builded and warranted out of the textes of the Epistle to the Hebrewes But this dayes lesson of the ninth chapter entreateth chéefly of the third part of Christs préesthod that is too wit of his Sacrifice And too the intent this doctrine concerning the sacrifyce of our hygh préest Chryst may bée drayned from the verye springs first let vs consider that God is verely and vnchaūgeably iust and that it is an euerlasting and vnchaungeable rule of Gods iustice that the reasonable creatures should eyther perfectly and throughly agrée with Gods wisdome rightuousnesse or if they agréed not that they should suffer punishment accordingly and bée horribly destroyed Therefore in as much as the first man and woman had offended forgone the ryghtuousnesse and soundnesse that was giuen them in their creatiō they were too bée cast away intoo eternall damnation But of his vnmeasurable mercie the sonne of GOD made intreatance for mankynd and too the intent Gods Iustice might bée satisfyed he offered himselfe too punishement and too make amendes too Gods most rightfull wrath And so vppon the wonderfull tempering of Gods Iustice and his mercie toogither there was a decrée enacted of receyuing men intoo fauour for the sacrifyce of the sonne of God whereby Gods wrath was too bée pacifyed and rightuousnesse and euerlasting saluation too bée recouered too mankynd For this sacrifyce of the sonne of God all the elect haue at all tymes obteyned remission of sinnes and inheritaunce of eternall lyfe as is sayd Actes iiij There is none other name vnder heauen in whiche wée must bée saued than the name of Iesus Chryst And too the intent men should bée put in remembrance taught of this sacrifyce of Chrystes God ordeyned the sacrifysing of beasts euen frō the beginning of the world whiche in no wyse purchased remission of sinnes as is sayd in this Epistle It is impossible for sinnes too bée taken away by the blud of Buls and Gotes But were figures or images of Chrystes true sacrifice by which is obteyned continual and euerlasting redemption from sinne and the heritage of eternall lyfe This doctrine concerning Chrysts sacrifyce which is the foundation of rightuousnesse saluation fayth and christen Inuocation let vs myndfully think vppon not only these fewe
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
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
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
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
Esay xliij xliiij and xlv Before mée there is no God creator neyther shall there bée after mée I am the first and I am the last and béesides mée there is no God Am not I the Lord there is none other God saue I Turne vnto me ye shal be safe al the coasts of the erth For I am God and none other j. Cor. viij There is none other God but one Deut. 4. Herken O Israel the Lord thy God is but one god And this one true God the Scripture nameth the father the sonne and the holy Ghost Math. xxviij Baptise them in the name of the father and of the sonne of the holy ghost These thrée béeing in very deede of one substance fully and perfectly endued all with one Godhed power glory and maiestie and yet verely and really distinct one from another are named in the Church the thrée persons The third place concerning the three persons in the one being or substance of the Godhead NOw although mans reason bée offended and cannot vnderstand how the thrée distinct or seueral persons the father the sonne and the holy ghost are but only one God yet notwithstanding wée must so think and speake of God as he hath manifested himself in his woord which opēly witnesseth that there bée thrée seueral persons of one substance of one continuance as they are called vpon toogither in baptim and equal power and honor is attributed to the father the sonne and the holy ghost And .j. Iohn .v. it is said There are thrée that hear witnesse in heauē the father the sonne the holy ghost these thrée are one Iohn .x. I the father are one But the chéefest cōfirmation of this article that the sonne of God our Lord Iesus Christ is verely by nature God equal with God the father is writen in the first fifth chapters of Iohn wher there be .x. proofes recited in order Now let the godly in their prayers in all their thoughts vpon God haue before theyr eyes the descriptions and differences of the thrée persons The father is the first person of the Godhead which from euerlasting begat the coeternall sonne the image of himself and toogither with the sonne and the holy Ghost made all things of nothing and preserueth them The Sonne is the second person of the Godhed begotten of the eternall father is the substanciall full image of the euerlasting father which sōne became afterward the spokesmā betwéene God and the first men when they were falne and béeing ordeyned mediator toke mannes nature of the virgin Marie and became a sacrifyse for vs and by him and for him only the father giueth remission of sinnes ryghtuousnesse and euerlasting saluation The holy Ghost is the third person of the Godhed euerlastingly procéeding from the father and the sonne and is sent intoo the harts of the beléeuers too kindle in them the light of knowing God aryght and true motions loue lyfe and ioyfulnesse settled in God and too repayre all the powers that they may bée conformable with God himselfe The differences of the persons which God hath disclosed in his woord are of thrée sortes The first is taken of the properties of the peculiar marks of the persons or of their woorkes inwardly or their inward operations The father is the welspring of the Godhead hauing his béeing not of any other person but of himself and communicating his béeing vnto the sonne his image begotten of him and too the holy Ghost procéeding from him Iohn .v. Like as the father hath lyfe in himselfe So also hath he giuen too the sonne too haue lyfe in himselfe But the sonne hath his béeing communicated too him of the father and is the image of the father begotten wythout beginning Psal ij Thou art my sonne this day haue I begotten thée Heb .j. He is the bryghtnesse and expresse image of the fathers substance And the holy Ghost hath his béeing communicated of the father and the sonne and procéedeth euerlastingly from the father and the sonne Iohn .xv. He shall take of myne The second difference is of the outward manifestation of them made in the Baptim of Chryst and at other tymes The eternal father disclosed himselfe made a difference betwéene himselfe and the sonne by this saying This is my beloued sonne in whom Idelyght The Sonne tooke vppon him mannes nature and dwelt among vs and béecame a Sacrifyse and rose ageyne from Death The holy Ghost appéered in the shape of a Dooue and in the likenesse of firie tungs Act. ij The third is of the office of eche person The father sendeth the sonne and the holy Ghost woorketh effectually by their ministerie to the saluation of euery one that beléeueth Rom. j. The sonne is sēt by the father too bring abrode the gospel out of the secret bosom of the father too make intercession for mankynd falne into sinne to bée made a sacrifise for mennes sinnes and by his obediēce bludshed too redéeme the church and in this lyfe too rule it and defend it and afterwarde too raise it vp ageine and too decke it with lyfe and glorie euerlasting The holy Ghost is sent of the father and the sonne that by the gospel he may kindle in mennes harts the lyght of the true acknowledgement of the father of the sonne of himselfe and true rightuousnesse and lyfe that he may comfort and strengthen the godly in all aduersities and sorowes Ioh. xv Whom I will send you from the father But forasmuch as the whole doctrine of this feastful day concerning the vnitie of beeing and the trinitie of persons in the Godhead all of one substance and one euerlastingnesse is comprehended and set out with singular lyghtsomnesse of woordes in the Créede which is vsed in the Church vnder the name of Athanasius I exhort my héerers too learne that whole Créede by heart and too set it continually before theyr eyes as the rule of the true méening and of the Faythe of this Article The Creede of Athanasius WHosoeuer wil bée saued ▪ before all things it is necessarie that he holde the catholike Faith. Which fayth except euery one doo kéepe holy and vndefiled without doubt he shall perish euerlastingly And the catholike fayth is this that wée woorship one God in Trinitie and Trinitie in vnitie Neyther confounding the persons nor deuyding the substaunce For ther is one person of the father another of the sonne and another of the holy ghost But the Godhead of the Father of the Sonne and of the holy Ghoste is all one the glory equall the Maiestie coeternall Such as the father is such is the sonne and such is the holy ghost The father vncreate the sonne vncreate and the holy ghost vncreate The father incomprehensible the sonne incomprehēsible and the holy ghost incomprehensible The father eternall the sonne eternall and the holy ghost eternall And yet they are
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
much as the maiestie brightnesse of the countenance of Moyses the Lawe giuer was so great that the children of Israel by reason of the glorie or glistering cléernesse of his face were not able too hold their eyes ageinst it How should not the ministration of Chrystes spirit which giueth lyfe or the ministration of the Gospell bée much more glorious and effectuall For if the ministering of condemnation bee glorious that is too say if the ministering of the Lawe whiche condemneth all men and soundeth out this voyce Cursed is euery one that abydeth not in all the things that are written in the booke of the Law bée glorious how much more dooth the ministration of rightuousnesse exceede in glorie That is too say in how much greater glorie excelleth the ministration of Chrystes Gospell by which wée are deliuered from the condemnation of the Lawe and made heires of rightuousnesse and euerlasting lyfe For no dout that which was there glorifyed is not once glorifyed in respecte of this exceeding glorie that is too say the ministration of Moyses or of the Lawe which was instituted and glorified with so many signes and woonders is not too bée counted glorious in respect of the excellent glorie of the ministration of the Gospell For if that whiche is put away was glorious much more shall that which continueth bee glorious that is too say If the ministration of Moyses Lawe whiche was too bée doone away the ordinance of a state of gouernemēt which afterward should decay was set vp with so glorious miracles how much more shall the ministration of the Gospell which bringeth not the decaying and flightfull benefites of this lyfe nor vayne shadowes but the true euerlasting and continuall benefites of rightuousnesse lyfe and light in heauen bée glorious and mightie of operation in all those that embrace the Gospell Therefore hauing such hope that is too wit of the true and euerlasting lyfe and glorie set foorth in the Gospell wee vse great assurance and libertie in our ministration and neglecting the figures and shadowes of Moyses lawe preache Chrystes Gospell openly boldely and fréely And not as Moyses did put a veyle before his face that is too say wée doo not hyde ouerwrap or darken Christs Gospell so as Christes face can not bée knowen and séene like as Moyses when he put the veyle afore his face ment that he should kéepe many from looking intoo the ende of the lawe which is abolished that is too say from looking vntoo Chryst who is the end of the lawe whiche was too bée abolished For the ende of the lawe is Chryste too iustifye euery one that beléeueth Rom. x. And Chryst him self sayeth If yée beléeued Moyses yée would also beléeue mée for of mée Chryst hath Moyses written peinting out Christes sacrifise and redemption in the promises of the seede that was too come and in the figure of the Easter Lamb and in all the sacrifises But their senses are blinded Esai vj. For vntoo this present day the same veyle that is too say the same mist and blindnesse of hart in not acknowledging Chryst the end and spirit of the lawe continueth in the reading of the old Testament neyther is this veyle taken away whiche is abolished by Chrystes spirit For Chryst hath reueled him selfe too vs by his spirit j Cor. ij But assoone as the Israelites shall bee conuerted vntoo the Lord that is too wit vntoo Chryst the veyle shall be takē away that is too wit the blindnesse of mynd which kéepeth them frō knowing Chryst and they shal rightly acknowledge Chryst the ende of the lawe whom only GOD hath made our wisdome rightuousnesse holynesse and redemption that he whiche glorieth may glorie in the Lorde The Lord is that quickening spirit or Christ is the spirit and lyfe of the Lawe too whom those that bée conuerted doo vnderstand that the ceremonies and figures of Moyses Lawe were but shadowes of the good things too come and that the bodye of them was Chryst Colos ij Ebr. x. and that the morall law is the letter that killeth or which pronounceth the sentence of death and eternall damnation ageinst this corrupt nature and that wée bée not able too begin obedience of the lawe so as it may please God but if Chrystes spirite or God himselfe shyne in vs and make our hartes comfortable too him Now where soeuer the spirit of the Lorde that is too say of Chryst dwelleth and woorketh there is freedome from the Lawe from sinne from Gods wrath and from euerlasting cursednesse and there is kindled new ryghtuousnesse and lyfe acceptable too God which shall cōtinue world without end But all wee that is too wit as many as are cōuerted vntoo Chryst and embrace his Gospell by fayth beholding in our harts as it were in a myrrour receyuing by faith doo rightly acknowledge the glorie of the Lorde that is too say Christ for so is Christ named Exo. xxxiij Esai lx Ebr. j. Iohn j. and in other places or the true light and glorie of Chryst with his face open that is too say cléerely and manifestly without any veyle without any mistinesse without any comberance and being set frée by the spirit of the Lord or by Chryst himself are chaunged intoo the same likenesse that the like new light or true knowledge of God true rightuousnesse holynesse and lyfe as shyneth in Chryst may bée kindled and framed in vs also from glorie too glorie that is too say with encreasement and augmentation of new light rightuousnesse and lyfe from time to time by the light of the Lordes spirit shyning in vs The terme of glorie or glorification whiche Paule vseth in this Sermon is taken out of Exod. xxxiiij where it is written of Moyses departing from communication with the Lord Cicaran or panau that is too say that his face glistered like vntoo a horne This haue the threescore and ten interpreters translated thus that the beautie of the skin of his face was glorifyed that is too say that the skin of his face was become cléere glistering and bright like the shyning Sunne Of this translation of the threescore and ten Interpreters did Paule borow the woord glorie in this comparison of his which thing it is good for the reader too beare in mynd Vppon the .xiij. Sunday after Trinitie ¶ The Epistle Gal. iij. BRethren I will speake after the manner of men Though it bee but a mannes Testament yet no man despiseth it or addeth any thing thereto when it is once alowed To Abraham and his seede were the promises made He sayeth not in the seedes as many but in thy seede as in one which is Chryste This I say that the law which began afterward beyond foure hundred and thirtie yeeres doth not disanull the testament that was confirmed afore of God vnto Christward to make the promise of none effect For if the inheritaunce come of the lawe it commeth not then of promise But God gaue it vntoo Abraham by promise VVherefore
helmet which chéefly fenceth the head is the assured hope of eternal saluation wherwith wée being strengthened do beare out al the perils and miseries of this life with the stouter stomacke with this helmet did Steuen couer his head what time he went reioysing in his hart and through strong hope did ease his harme smart with the like armor did Paule Polycarpe Laurence and all the holy Martyrs sustein most bitter torments of bodie that they might atteine lyfe and blisse euerlasting The weapons which he appoynteth vs too repulse and too strike the enemie with all are twoo First a sword not of stéele but spirituall that is too wit Gods woord wherwithal bothe the féendes are chased as Christ hath taught vs by his owne example Math. iiij and the noysome opinions of heretikes disprâ—â—ed and put away like as the herisies of the Manichées and Arians in old time and in our dayes the herisies of the Papists of the Anabaptists of Swinkféeld of others are chased by y woord of god Let all christen souldiers whet this swoord with earnestnesse in lerning teaching continual minding it and let them haue it alwayes redy at hand The other kynd of armor is continuall and feruent prayer whereby wée must séeke and looke for Gods helpe and for luckie successe in our warfare and for victory by the graundcapteine of our armie our Lord Iesus Chryste the sonne of god For without Gods assistence euen the heathen meÌ„ saw it was but vain too draw weapon in battel or too take pains to fight Pindarus loue of contention loue of warre if God be not on thy side O sonne win with thy launce but win alwayes with God. But more notable are the testimonies of Gods woorde which shew vs the true calling vpon God vnknowne too the heathen and warrant the godly souldiers that they may certeinly beléeue their prayers too bée receiued and herd of God and themselues too bee helped in déede in their calling by the sonne of god Psalm xx Some trust in chariots and some in horses but wée wil call vpon the name of the Lord our God â–ª Psal l. Cal vppon mée in the day of trouble Psal xc He shall cry vntoo mée and I will héere him I will deliuer him and shew him my sauing health â–ª Ps. cxlvij. He shal not obtein his purpose in the strength of a horse Theréfore let vs vse these weapons when wée are like too bée anoyed by dangers of the deuill by our owne flesh and by tyrannous bishops kings Let vs not cast downe our courages let vs not quake â–ª let vs not moue sedition as Muncer and the Anabaptists of Munster did But let vs strengthen our selues with the promises of Gods woord and commit our daungers too God and with quiet myndes looke for an end too our welfare at the hand of Gods sonne the captein general of our warres like as Ezechias and Esay fought ageinst Sennacherib and Moises ageinst Pharao only by prayer So Luther with vnappalled courage susteined the assaults of the Romish Bishop of the Emperor and of many Kings Princes and Bishops and by continual prayer and earnest faith vanquished them and pal them too flight Take strong fayth for a sheelde and for thy dart stedy prayer Let Gods woord bee thy sword Chryst will alone doo the rest Hitherto I haue bréefly passed ouer the state of the Epistle and the chéefe members of the same too the entent that the summe of the matter béeing set out seuerally in order might with y more ease bée caryed away And I wold counsel those that bée well mynded too adde too this bréefe distribution Luthers most lyghtsome Sermon wherein he hath enlyghtened this part of this vj. chapter Now will I bréefly expound certeine of the harder woordes and phrases Bee manly in the Lord â–ª A néedful vertue for al godly folke is manlynesse I méene not that knightly and warlike valeantnesse that chaseth enemies with worldly weapoÌ„s such as appered in great Alexander in Iulius Caesar but the grown manlynesse as they terme it that is too wit stedfastnesse of mynd continuing throughout in true godlynesse profession of the heauenly doctrine and by patience faith prayer fighting ageinst al dangers and allurements that withdraw the mind from possession of true godlinesse As for example Daniel is manly in the Lord when he starteth not from profession of the true doctrine for feare of death which hung ouer his head by the Lyons The thrée yoongmen in the burning Ouen at Babilon were manly or valeant in the Lord wheÌ„ they forsooke not the acknowledgement of the true god All the Apostles and Martyrs were manly in the Lord bycause they chose rather too die than too breake their fayth due too Chryst â–ª and the profession of the gospell Put on the complet armor of God. The complet armor of the Romanes is described by Polybius in his vj. booke pa. 181. too bée a swoord a iaueling a buckler or a shéeld a burganet a pike a brigand â–ª c. But this armor boteth vs nothing ageinst the traines assaultes of the diuell the enimie of our soules But the complet armor wherwith Paule apparelleth christen souldiers in this place dooth defend and garde the godly in such wyse as they may bée able too stand safe and without daunger ageinst the policies and assaultes of the Diuell yea and also ouercome them Ageinst the craftie assaultes of the Diuel There bée chéefly fiue kindes or wayes and manners of craftie traines wherwithall the Diuell is woont too assault the fayth of the godly and too cast them headlong intoo eternall destruction by pulling their mindes from god Of these things wée haue giuen an inkling héertoofore in the latter part of the Epistle vppon the third Sunday after Trinitie We wrestle not ageinst flesh and blud that is to say ageinst bodily enimies that may bée séene with eyes striken with swoords or driuen away with gun shot But ageinst rule and power and ageinst the rulers of the darknesse of this worlde and ageinst spirituall craftynesse in heauenly things there be most puissant and ghostly enemies wandering with the heauenly things or in the air Eph. ij Whose suttleties strokes can neither bée vewed nor forséene with bodely eyesight nor fensed and put backe with bodily armor â–ª And as among maÌ„kynd there bée degrées of kings Princes other gouernors So are there also distinct orders and offices among Angels diuels which are ment in this place by the termes of rule power He nameth them worldly rulers of the darknesse of this world bicause they beare rule in the myndes of the vngodly or of those that want the lyght of the true knowledge of God and of fayth and hold their hartes so blinded yea and the most part of mankind captiue as he sayeth before in the second chapter after the Prince that hath power in the aire who is
through rough vnknown grounds in the deepe and dark night do long for the rising of the morning star and for the breaking of the day with great desire So the miserable mynds of men and theyr blynde harts that walke in the sorowfull and great dangers of this life can neither knowe God aright nor rule the deuyses and doings of this lyfe stedyly nor haue stedfast comfort in tribulatioÌ„s but if the lamp of Gods word shyne before them and the son of God the son of rightuousnesse direct and gouerne their harts And therfore they long most ernestly to see that cléere light in the euerlasting company of the Son of god But concerning the effects profitablenesse of the prophetical and Apostolical doctrin wherby eche man may be enflamed with more ernest desirousnesse of it I shal speake more at large an on after in the second Sunday of Aduent The third place OF the interpretation of propheticall scripture Peter coÌ„mendeth the doctrine of the prophets to the churche by two arguments 1. Of the efficient cause bicause it is deliuered by the instinct and inspâ—ration of the holy ghoste 2. Of the finall cause or the effects bicause it is a burning cresset lyghenyâ—ng our myndes with the true knowledge of God true ryghteonsnesse and lyfe putting away the mist and darknesse of not knowing God of sinne and of death that the very day or the cléere and bryght light of knowing God the very light of the worlde or the morning star our Lord Iesus Christ may arise in our hartes For the common ground the very drift of al the Prophetes or the marke that they shoote at is the promysed Redéemer our Lorde Iesus Christe as it is sayde Act. x. All the Prophets beare record vnto Chryst Rom. j. Put a part for the Gospel of God which he promised afore by his prophets in the holy scriptures concerning the son And Peter addeth That no prophesie in the scripture hath any priuate interpretation that is too say it is not too bée expouÌ„ded according to euery mans fansie nor according to the iudgements and lykely persuasions of mans reason nor as euery man listeth but accordyng as the very holy ghost the best interpreter of hymselfe hath opened it in the cleere and lyghtsome testimonies of the woord by him deliuered As Chryst sayeth Iohn xvj The holy ghost shal teach ye al things and shal bring you in remembrance of those things that I haue sayd vntoo you j. Cor. u. He hath reueled these things to vs by his spirite For the naturall man perceyueth not the things which are of Gods spirit For they are foolishnesse too him and he is not able to vnderstand them bicause they must be weyed spiritually Of interpretation IN the good writings and authors of other arts in generall Interpretation is to shewe the proposition state or ground of the matter written and the order of the partes and Arguments and aptly to bring the cheef poynts into the common places of the same arte of which the writing entreateth and too enlyghten them by putting them intoo theyr definitions diuisions sentences and examples and to open the maner of handling it with the phrases and figures of the wordes according to the preceptes of the artes after the order of Rhetorike But in the right vnderstanding and expounding of the propheticall Scripture beside these ordinarie tricks of all good interpreters it behoueth that a lyght be kindled by the holy ghoste in the myndes of the godly by the foreshinyng wherof they may handsomly receiue and vnderstand the doctrine of the Gospel concerning Chryst which is set aboue and beyonde the sight of mans reason and discerne it aryght from mans wisedome This lyght dooth the holy ghost kindle by the woord which himself teacheth whyle it is herd red and thought vppon and when the textes are conferred by the godly who are more skilfull too learne than to presume more earnest to beléeue than to stryue more in loue with Gods wisdome than in liking with theyr owne as Tertullian sayeth The best manner of interpreting the Prophetes is which wée sée Luther hath folowed in his thirde fourth Tome that firste a man do thorowly consider wey the naâ—â—ue signification of the wordes and weyghtinesse of the phrases and then reducing the matters to the places of the Gospell enlighten them by comparing them with the textes of the new Testament For it is as true as coÌ„monly sayd y there is no better way to interprete scriptures than to expound one text by another and that the old Testament or the Prophetes is the fountaine of the new Testament the new Testament ageyn the light of the olde Testament Wée sée all of vs that there commeth a wonderfull light to the sayings of the Prophetes by laying to them the like textes whiche are in the wrytings of y Apostles like as Paule expoundeth very lightsomly the promis made to Abraham coÌ„cerning the seede Galat. iij. and. Rom. iiij And the whole doctrine touching the passeouer mencioned in Exod. xij is expouÌ„ded in this short saying of Paule Christ our Easterlambe is offered vp for vs. All the whole Prophesie of Esay is enlightened in the sayings cited by christ the Apostles through whose fore-light the true and natiue méening of the whole Prophete may bee the easlyer and rightlier vnderstood Now whereas the Papistes prate that the holy scripture is darke and doutfull and therfore there is néede of some other more certeine rule to interpret it by they are manifestly conuinced by this place of Peters which compareth the scripture to a cresset or a light like as the Psalme also sayeth Thy woord is a lanterne to my féete Also the commaundement of the Lord is bright and giueth lighte to the eyes And it is manifeste that the chéef pointes of the Christian doctrine the ten Commaundementes and the promis of the Gospell are not written darkely or doutfully but in euident and propre termes And bycause the ruder sorte in some places vnderstande not the kindes of spéeche phrase and figures of woordes and the matters them selues set aboue the reach of mans reason It is Gods will that the voyce of interpreters should sound in his Churche and he hath giuen moreouer the giftes of tongues of eloquence and of other artes which are helpes of learned interpretacion But concerning the whole maner of interpreting scripture there is more sayd in another place And certeine rules of the maner of interpreting sayings that are contrarie in Rhetoricall order one to another are recited in the case of coÌ„trarietie of lawes Vppon the .xxvj. Sunday after Trinitie ¶ The Epistle j. Thes iiij I Would not Brethren haue you ignorant concerning them which are fallen a sleepe that ye sorow not as other do which haue no hope For yf wee beleeue that Iesus dyed and rose ageyne euen so them also which sleepe by Iesus will God bring ageyne with him For
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
ministerie of the Gospell or other offices for whiche they fynde themselues farre vnsufficient For it is most true which Paule sayeth Wee are not able to thinke a good thought of our selues as of our selues And so is also this of Ieremies I know Lord y it is not in mannes power to direct his owne waye Ageinst this temptation whiche often times vexeth the harts of vs al let vs set Gods commandment who biddeth vs obey his calling vppon trust of his helpe and the promises of God assuring vs of his helpe and of successe to the welfare of all those that bring faithfulnesse with them to the executing of all the dueties of their vocation And this woord Faithfulnesse comprehendeth in the ministerie of teachyng the congregation or a schoole these foure vertues 1. First a conuenient good skill in the Christen doctrine and a continual endeuer to lerne and encrease his knowledge For lyke as a practitioner that is ignorant of lechcrafte is not a faythfull Physitian but a deceyuer euen so he that hath not learned the chéefe poyntes of the doctrine that concerneth God is not a faythfull stewarde or minister of Christ 2 Secondly Heedfulnesse and diligence too bée performed in al the poyntes of ministration before mencioned and chéefly in teaching after this manner First that hauing a Catechisme or summe of the christen doctrine lernedly distributed intoo certeyn places hée beate it continually and busily intoo his héerers heades requireth an account of them what they haue caryed away Secondly that in expounding the Gospels or Epistles he apply all his expositions to suche places of the Catechisme as make vp the body of the doctrine And afterward let him imploye the doctrine too the kindelyng of some effectes in the myndes of the godly as too Fayth Inuocation repentance pacience c. 3 Constantnesse in professing the true doctrine and in the mysterie 4 Fourthely continuall and earnest requesting and crauing of Gods helpe Vppon the .iiij. Sunday in Aduent ¶ The Epistle Philip. iiij REioyce in the Lord alway and agein I say reioyce Let youre softnesse be knowne too all men the Lord is euen at hand Be carefull for nothing but in all prayer and supplication let your petitions bee manifest vntoo God with giuing of thaÌ„ks And the peace of God which passeth all vnderstanding keepe youre hartes and mindes through Chryst Iesu The disposement AS short as this Epistle is it conteyneth many notable places and of very large compasse 1 Of peace and ioy of conscience settled in God. 2 Of méeknesse 3 Of fayth assuring vs that God is with vs eschuing thought which ryseth vppon distrust 4 Of true Prayer and Thanksgiuing vntoo God. The first place GOd hath created mannes nature after such a sort that when the good which the hart coueteth is graunted it settleth and is glad For it was his will that mens harts should before al things settle vpon the souerayn good that is to wit God and to ioy in the same Now the Christen ioy of which Paule speaketh héere is not a rysing of the mynde vppon trust of his owne goodes as Seneca defineth it but it is a calmenesse and gladnesse of the hart rysing vpon Gods most certeyne promyses and comforts wherwith the hart béeing assured beleeueth certeinly that he is in Gods fauor for Chrystes sake and that God is with vs helpeth vs and will imparte ioy and lyfe euerlastyng vnto vs This definition wil bée the cléerlyer vnderstoode by laying toogither examples of mens ioyes whiche Virgile decketh with a speciall tytle in the sixth booke of his Aeneas For thou knowest howe wée spent the laste nyght in false ioyes Euery one of vs doo leade this lyfe as long as it is in excéedyng greate darkenesse and daunger And the vngodly are ignoraunt of the true good things and of the true comfortes bycause they doo despyse the lyghte of the Gospell One ioyeth in pleasures as the Epicures of whom there is moste nowe adays The Nigaâ—â— séeketh money as the true ioy The Ambitious man gapeth after honor The wittie sort hunt for learning and glory Other some with great trauel séeke the defence of fréends and riches And when any of these things are forgone all the ioye is gone As long as Pompey ruled the rost and was lord of all men he was mery at the harte But as soone as he was vanquithed by Cesar he found that al worldly things were but deceiueable ioyes As long as Cicero hath luckie successe and gouerneth the common weale with singular commendation he is glad and ioyfull But when Augustus is made freend with Antonie whome he would haue dispatched out of the way and that he sées he muste néedes dye he hath no more ioy but cryeth out O vnwise man that I am and nothing lesse than that which I was somtyme falsly thought to hée O the madnesse of my doting olde age But Christen folke in the very extremitie of trouble and in the middes of death are able to reioyce in the Lord with a true hart bycause they know they stand in Gods fauour they know that God is to be obeyed in tribulation they know for a certentie that a ioyfull issue shall ensue And therefore Steuen went to his death with a glad hart and eased his harmes with hope Laurence lying vppon the gréedyron laugheth at the tirant Decius and skorneth him to his head And Simeon sayth Lord now lettest thou thy seruaunt departe in peace according to thy word This is the true and substantiall ioy settled in the Lord and rysing vppon Gods promise which refresheth and strengthneth mens harts in all perills The second place WHeras the latine interpreter hath translated it Modestia vestra not a sit omnibus Let youre modestie or softnesse be knowne to all men the gréeke worde is Epiceia a vertue of the fifth commaundement and comprehendeth pacience méekenesse pitie myldenesse mercy treatablenesse and suche other neyghbour vertues And therfore the definitions causes effects and examples of these vertues and the vices that encounter them may bée conueyed from the exposition of the fifth Commaundement vntoo this place The third place FAyth is a perceyueraunce of all the Articles of the doctrine deliuered by God an assent to the same wherby wée embrace the whole doctrine And it is a truste certeinly assuring vs that the Lorde is at hande and that although sorowes daungers persecutions and other calamities hang ouer vs yet it persuadeth a man for a certeintie that God is with him and helpeth him and will bring them to a quiet ende Therefore it quayleth not through thought and distruste that it should eyther gad after worldly helpes or yet despayre like as Moyses staÌ„ding at the red sea although he saw no meane of deliueueraunce yet beleeueth he that God is at hand and so he is not discouraged with pensiuenesse So sayth the Psalme though thousands of men compasse mée about yet wil I not
causes why it behooueth our redéemer too bée both God man are twelue which I haue gathered out of the booke of Athanasius concerning the incarnation recited them in another place First it behooued him too be man For like as the impe that is graffed into a trée is borne by the trée and taketh sap and life of it euen so our humane nature shuld haue vtterly perished bin brought to nothing like as the body perisheth that is forsaken of the soule yf the masse of our nature were not vphild and mainteyned by the sonne of God the woorde Secondly forasmuch as man had sinned the order of Iustice required that man should aby the penaltie On the other side it behooued him to bée God that he might be able to pay the full pryce and to vanquish sinne and death and to restore rightuousnesse and lyfe euerlasting The matter wherof the sonne of God our Immanuell tooke mans nature is the virgine Marie according as Esay interpreting the first promis of the séede and the prophesie of Iacob concerning Siloh that is to say the Virgins issue sayeth in this place behold a Virgin shall conceyue and bring forth a Sonne For in asmuch as of the mixture of the séede of man and woman is engendred a nature defiled with sinne according as it is sayde In sinne hath my Mother conceyued mee it was the will of Christ our Immanuell whom it behooued to be vndefiled and faultlesse to bée borne not of the séede of man but onely of the Virgins séede halowed and clenzed by the holy Ghost The manner of this wonderfull cuppling or vnion of the twoo natures is expressed with lightsome and most weyghtie wordes in the Créede of Athanasius The righte fayth therefore is that wée beléeue and confesse that our Lord Iesus Christ is very God and very man God of the substance of the Father begotten before all worldes and man of the substance of his mother borne in the world c. The endes and effectes of Christes conception are described in the two names of Immanuell and Iesus For Christ is called Immanuell that is to say God with vs not only for the taking vppon him of our nature but also bycause he is our patrone and aduocate not accusing and condēning vs any more but stāding on our side couering excusing and defending vs embracing vs with brotherly good will and receyuing vs to the felowship of al heauenly good things according as is sayd in these verses Christ is aright our Immanuell not only because he is bloud of our bloud now and flesh of our flesh alike But for that to the Father in heauen for vs al he becōming our Preest and patrone offreth a sweete sacrifise And for that with an earnest zeale of loue he receyueth all that long for his help or couet health at his hand The other name which the Angell Gabriell interpreting this place of Esay attributeth too Christe is Iesus which is as much to say as a sauiour or deliuerer And in déede the highest benefite of all that redound to vs by Christes incarnacion or conception is deliueraunce from sinne from Gods wrath and from curse of the law and the giuing of rightuousnesse saluacion life euerlasting Too the setting foorth of this benefite may all the sayings of the Gospell bée referred out of the whole scripture Of kin to this wonderfulll vnion of the twoo natures in Christ may these things bée named namely the similitudes and shadowes of that wonderfull alyance which are settled in nature That is to wit the vnion of the reasonable soule and of the body in man The coniunction of the Christall humor and the spirite of sight whiche is as it were a little fire in the apple of ones eye And also a péece of iron or stéele red whot The things that fight ageynst it are the chéef errours wherewith the doctrine concerning the conception or incarnacion of the sonne of God is corrupted by the heretikes Valentine Apelles Marcion Nestorius Eutyches Apollinarius and other The Antheme vppon the day of the Annunciation of our Lady sainct Marie THis is the day whiche the Lorde hath made This day hath the Lord looked vppon the affliction of his people and sent redemption This day hath the séede of a woman chased away the death whiche a woman first brought in This day is God become man continuing still the same thing that he was and taking vppon him that which he was not Therfore let vs deuoutly hallow the beginning of our redemption and let vs leape for ioy saying Glory bée to thée O lord This day is God become man This day is God become man c. Vppon the feastday of Iohn Baptist The song of Zacharie ¶ The Epistle Luc. j. BLessed be the Lord God of Israel for he hath visited and redeemed his people And hath raysed vp an horne of saluation vnto vs in the house of his seruaunt Dauid Euen as he promised by the mouth of his holy Prophetes which were since the world began That wee should be saued from our enemies and from the handes of all that hate vs. To fulfill the mercy promised to our Fathers and to remēber his holy couenaunt And to performe the othe whiche he sware to our Father Abraham for to geue vs. That we deliuered out of the handes of our enemies might serue him without feare all the dayes of our lyfe in holynesse and rightuousnesse before him And thou childe shalt be called the Prophete of the hyest for thou shalt go before the face of the Lord too prepare his wayes And too geue knowledge of saluation vnto his people for the remission of sinnes Through the tender mercy of our God whereby the day spring from an hie hath visited vs. To giue light to them that sate in darknesse and in the shadow of death and to guide our fete into the way of peace The disposement THis song of Zacharie perteyneth too the demonstratiue kind For it is a thanks giuing wherby Zacharie setteth out this excéeding great benefite of God for that according too his promises made too Dauid and Abraham he sendeth Chryst the redéemer too deliuer men from sinne from death and from the Diuels tyrannie and too giue them lyght lyfe and soule health euerlasting The partes of this song are two In the first viij verses be setteth out the benefite of the sending of Chryst And in the last foure verses he entreateth of the office of Iohn Baptist and therwithall of Chrystes benefites also Blissed bee the Lord God of Israell who hath visited and redeemed his people The proposition I thanke the Lord the only true GOD who hath discouered himselfe among the people of Israell by his woorde and by assured witnesse of miracles that he hath exhibited Chryst the redéemer according too the promises made too the fathers The woord blisse signifieth ere whiles too wish good too one and ere whiles too praise or glorifie As in the
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
Hither may the ten commodities of persecution and afflictions bée referred And to the minor I aunswer Wée Christians are in déede most full of miseries but it is but the turning of a hand bycause sinne sticketh still in vs which must bee doone away by affliction and death Howbeit in the meane while euen in the very afflictions wée finde Gods presence and help and wonderful deliueraunces and wee are strengthened by the holy Ghost so as wée may assure our selues that no afflictions can plucke vs away from Gods louingnesse wherewith he loueth vs for his Sonne our Lord Iesus Christes sake according to this saying Iohn x. No man shall pull my shéepe out of myhandes Hither to I haue shewed the state of the Epistle and set out the argumentes after the order of Logicke And I dare auouche that there is no one part of the sermons of the Prophetes Apostles that in so few woords conteyneth larger wisedome me places of Christian doctrine more effectuall comfort in sorowes and calamities more vehement motions more force of persuasion perâ—ing into mens mindes and more notable figures and ornamentes of Rhetoricke than dooth this Epistle which is wont to bée read in the Church as this day And therefore I will bréefly picke out the rest of the places of doctrine whereof there bée testimonies in this Epistle j. Of the causes why the Church before the rest of mankind should bée vnder the crosse and of true comforts too béé set ageynst it ij Of Gods predestination which is Gods eternall purpose or decrée of chosing his Church out of al mankind of such as are called into that company by mercy for his sonnes sake and so of euery one seuerally that shall continue in the fayth to their departing out of this lyfe iij. Of the Churche and of the wonderfull gathering preseruation gouernement and Glorification of the Churche iiij This saying Whom he hath chosen them also hath he called conteyneth a moste swéete and comfortable doctrine namely that there is no where any election too euerlasting Saluation but in the companie of them that bée called that is too say whiche héere Chrystes Gospell And that GOD in déede worketh effectually in the visible congregation of this called church imparting rightuousnesse and glorie euerlasting vnto men Therfore let vs not séeke for Gods chosen or for his churche among Turks Hethenfolks and others that are ignorant of the gospell v. Of the benefits of the Son of God which was giuen for vs. vj. Of mans iustification before God which is the absolution of the sinfull man from the accusation of the lawe and from endlesse damnation and the imputation of rightuousnesse wherthrough for Chryst the mediators sake who dyed and is rysen ageyn and maketh intercession for vs he is accepted for rightuouse by the frée mercy of god and receiued to lyfe and glorie euerlasting vij Of the kingdom of Chryst sitting at the right hand of God or reygning in equall power with the eternall Father viij Of the préesthoode of Chryste pacifying the Father with his sacrifise and intercession ix Of the stedfastnesse of election and of the certeyntie of fayth that leaneth vnto Gods louingnesse to vs wards and beleeueth that both the whole church is preserued by God ageinst the furiousnesse of féends and vngodly folke and also that euery godly person that continueth in faith shall be saued Concerning these nyne places let the full exposition bée taken out of the writings that conteyn the sum of the doctrine Moreouer let the studious consider eche seueral woord the vehemencies the phrases and the notable ornaments of figures as first the Gradation of four steps 2. the Homaeoteleuts 3. the Homoioptots 4. the rife interrogations 5. the subiections 6. the often Antithesies 7. the streynes beginning all with one woorde 9. the heaping vp of things 10. the Iscolies and similitudes c. Vpon the feast day os S. Mathew the apostle and euangilist ¶ The Epistle Ephes iiij VNto euery one of vs is giuen grace accordyng to the measure of the gift of Chryst VVherfore he sayth He is gone vp an hye and hath ledde captiuitie captiue and hath giuen giftes vnto meÌ„ That he ascended what meaneth it but that he also desceÌ„ded first into the lowest partes of the earth He that descended is euen the same also that asceÌ„ded vp euen aboue al heuens to fulfil al things And the very same made some Apostles some Prophetes some Euangelistes some Shepeherdes and some teachers that the Saincts might haue al things necessary to worke and minister withal to the edifying of the body of Chryst til we euery one in the vnitie of fayth and knowledge of the sonne of God growe vp vnto a perfect man after the measure of age of the fulnesse of Chryst The disposement IT is of that kynd that is instructiue For it is a doctrine of the ministerie of the Gospell and of the teachers or ministers of the Gospel The chéef partes thereof are thrée applyed to places of Instruction j. The efficient cause from whence springeth the ministerie of the Gospel and by which it is preserued is the sonne of God our Lorde Iesus Christe who is ascenddd intoo heauen and reigneth at the right hand of the father that he may giue gifts too men ij The speciall or particular kyndes or degrées of ministers of the Gospell 1. Apostles 2. prophets 3. Euangelists 4. Shepherds 5. Teachers or instructers of yong beginners iij. The finall cause for which the ministerie of the gospell is ordeined and for whiche it is maynteyned is that the true knowledge of God and the true and vncorrupte doctrine of the gospell might bée continued and spred abrode among men And that ther may from time to tyme be gathered a church that rightly acknowledgeth woorshippeth and glorifieth God euerlastingly And these are the chéefe benefits of this epistle And héere withall let other of the notabler places be obserued j. Of the diuersitie of gifts in the church which Chryst distributeth to eche seuerall person according as he thinketh good that they may be employed to further the common profite of the whole church ij A description of the triumph of Chryste the conquerour leading prisoner the prisonership of sin death and the diuell and ascending into heauen and reigning at the right hand of the father iij. A witnesse of the two natures in Chryste cuppled by personall vnion to be set ageinst Arius Nestorius and Eutyches iii. j A witnesse of the almightinesse and euery where being of Chryst v. Of the ministration of the gospel and of the sending of teachers and renuers of the doctrine I wil at an other tyme speake more at large of the other parts of the Epistle which conteyn most ample doctrine But at this tyme I will bréefly ouerrun onely one place concerning the ministerie of the Gospell which peculiarly perteyneth to the storie of this dayes feast God created men to the intent he may gather himselfe