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
you VVee knowe that wee are translated from death vntoo lyfe bycause wee loue the brethren He that loueth not his brother abideth in death Whosoeuer hateth his brother is a manslear And yee knowe that no manslear hath eternall lyfe abyding in him Hereby perceyue wee loue bycause he gaue his lyfe for vs and wee ought too giue our liues for the brethren But who so hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him ▪ My babes let vs not loue in woorde neyther in tong but in deede and in veritie The disposement THis Epistle is of those sort that persuade For first there is a comfort too bée set ageinst the hatreds of the world Secondly there is an Exhortation too louingnesse and liberalitie towardes a mannes neyghbour The first place MAruell not my brethren though the world hate you Mannes reason iudgeth of the tooyles and troubles of the godly and specially of the contentions among the teachers euen for all the world after the same manner as Salust sayeth in his preface too the warres of Iugurth Too labour in vayne and too preache nothing else by ouertooyling a mānes selfe but hatred and slaunder is a poynt of vtter madnesse For all the godly and specially the Ministers of the Gospel who performe the déedes of most singular louingnesse and most earnestly séeke the euerlasting welfare of their héerers and execute their dutie most faithfully doo reape in manner none other reward than most bitter hatred and vtter vnthankfulnesse at the hands of those vppon whom they haue bestowed greatest benefites Ageinst this temptation and the bitter fordoomes spyghts and hatreds of the wysemē of the world whereby many are woont too bée withdrawen from the ministerie Iohn comforteth vs in these woordes Maruell not my brethren though the world hate you as if he had sayd the iudgement of God and of the godly is farre of another sort than is the iudgement of the wicked worlde The greater that any man is before God the more contemned and abiect is he before the world And seing that at many mennes hands there is no token of a thankfull mynd rendred too God for his excéeding great benefites which he poureth out by heapes vppon all men but all kynd of spyght Let not vs wonder if the world hate vs also For the Diuell enuying vs this so greate felicitie that wée are conueyed from death too euerlasting lyfe stirreth vp his instrumentes and inflameth mennes hatreds ageinst vs Therefore ageinst the most bitter hatred of the world and of the vngodly let vs set Gods good will and fatherly loue towardes vs which the sonne of God hath shewed by this notable token that he hath spent his lyfe for vs and deliuering vs from death by the death of him selfe hath restored vs to the possession of eternall life Wherefore let eche of vs bee so disposed in mynd that they may with a true harte say thus It is sufficient for mée hauyng my full delyght in Chryst too doo those things which are godly and to speake such as are godly The second place AN exhortation too louingnesse and liberalitie towards a mannes neybour and the argumentes of this exhortation are three Of the honestnesse of it Of the profitablenesse of it And of the example of Chryst FIrst of the honestnesse or the necessary couplyng of the cause and the effects I knowe that we are translated from death too lyfe bycause wee loue the brethren or bycause our fayth is effectuall by loue For too this end are wee washed from our sinnes by the bloud of Chryste and translated from death intoo lyfe that wee shoulde hereafter eschue sinne and earnestly execute loue towardes God and our neybour which is the fountayn of all vertues Now like as mouing in a mannes bodie is an vndouted token effect of lyfe yet left in the body euen so louingnesse is the next effect and an vnfallible signe of fayth shyning in the hart wherby wée are translated from deathe vntoo lyfe And like as in this Euthymeme I knowe there is lyfe still in him bycause there is stirring yet left in his bodye it foloweth not that stirring is the efficient cause of life but by the effect I gather according too reson that the cause is present so in this place of Iohns wee know wee are translated from death to life bycause wee loue the brethren this part of spéeche bycause betokeneth not the efficient cause of whiche is spoken in the fifth of Iohns Gospell in this wyse He that beleeueth in the sonne is passed from deathe vnto lyfe but it betokeneth the effect whervpon the argument is gathered that we are verely translated from deathe vntoo lyfe like as Luke in his vij Chapter reasoneth vppon the effect that many sinnes are forgiuen too the sinfull woman bycause she loued muche Likewise as if I should say I knowe for a certeintie that the Sunne is vp bycause I sée the sunne beames glaring in my chamber And in this selfesame Epistle is sayde In this haue wee knowne his loue bicause he hath spent his life for vs. The second argument of the profitablenesse or of the necessitie of holding faste Fayth lyfe and euerlasting saluation For he that loueth not hath not lyfe euerlasting abyding in him but he continueth in deathe according also as Paule sayth j. Cor. vj. No whoremongers Idolaters abusers of themselues with the mankynde pillers c. shall inherite the kingdome of god Therefore too the intent wee lose not the remission of sinnes receiued the deliueraunce from Deathe the grace of GOD and the euerlasting lyfe wée must of necessitie fall to louingnesse and new obedience agréeable with Gods will. And yet it foloweth not therevppon that oure louingnesse or newe obedience deserueth forgiuenesse of sinnes and eternall lyfe For this louingnesse cannot so muche as bée begon neyther pleaseth it God except remission of sinnes be first freely giuen for Chrystes sake and that faith shyne in the hart Bréefly euen altoogyther after the manner of Logicke hath Iohn included this argument in the forme of reasonyng agréeing to the moode Celarent But in the first place he hath put the conclusion in the second the minor and in the last the maior Ce Euery murderer hath not lyfe euerlasting abyding in him or abydeth in death la Euery one that hateth or loueth not his brother is a murtherer before god Math. v. rent Ergo he that loueth not his brother abydeth in Death or hath not eternall lyfe abyding in him The third Argument OF the example of Chryste who spent his soule or his lyfe for vs as he sayth in Iohn xv Greater loue than this can no man haue than that a man shoulde giue hys lyfe for his freends Paule Rom. v. GOD commendeth his owne loue towardes vs in that when wée were his enemies Chryst dyed for vs. Vntoo these three arguments Iohn addeth a warnyng
not thrée eternals but one eternall As also there bée not thrée incomprehēsibles nor thrée vncreated but one vncreated and one incomprehensible So likewise is the father almightie the sonne almightie and the holy ghost almightie And yet they are not thrée almighties but one almighty So the father is God the sonne is God and the holye ghost is God. And yet are they not thrée Gods but one God. So likewise is the father Lord the sonne Lord and the holy ghost Lord. And yet not thrée Lordes but one Lord. For lyke as wée bée compelled by the Christian veritie too acknowledge euery person by himselfe too bée God and Lorde So are wée forbidden by the Catholike religion too say there bée thrée Gods or thrée Lordes The father is made of none neither created nor begotten The sonne is of the father alone not made nor created but begotten The holy ghost is of the father and of the sonne neyther made nor created nor begotten but procéeding So there is one father not thrée fathers one sonne not thrée sonnes one holy Ghost not thrée holy Ghostes And in this Trinitie none is afore or after other none is greater nor lesse than an other But the whole thrée persons bée coeternall together and coequall So that in al things as is aforsayd the vnitie in Trinitie and the Trinitie in vnitie is too bée woorshypped He therefore that wyll bée saued must thus thinke of the Trinitie Furthermore it is necessary too euerlasting saluatiō that he also béeléeue ryghtly in the Incarnacion of our Lord Iesu Chryst For the ryght Faythe is that wée béeléeue and confesse that our Lord Iesus Chryste the sonne of God is God and man. God of the substaunce of the father béegotten béefore the worldes and man of the substaunce of his mother borne in the world Perfect God and perfect man of a reasonable soule and humaine flesh subsisting Equall too the father as touching his Godhead and inferiour too the father touching his manhoode Who although hée bée God and man yet hée is not two but one Chryst One not by conuersion of the Godhead intoo flesh but by taking of the manhoode intoo God. One altoogither not by confusion of substance but by vnitie of persone For as the reasonable soule and flesh is one man so God and man is one Chryst Who suffered for our saluation descended intoo hell rose ageyn the third day from the dead He ascended intoo heauen he sitteth on the ryght hand of the father God almightie from whence he shall come too iudge the quicke and the dead At whose comming all men shall ryse ageyn with their bodyes and shal giue accompt for their owne workes And they that haue doone good shall goe intoo lyfe euerlasting and they that haue done euill intoo euerlasting fire This is the Catholike fayth which except a man beléeue faythfully he can not be saued Vppon the first Sunday after Trinitie ¶ The Epistle j. Iohn iiij DEerely beloued let vs loue one another for loue commeth of god And euery one that loueth is borne of God and knoweth god Hee that loueth not knoweth not God for God is loue In this appeareth the loue of god too vs warde bycause that God sent his onely begotten sonne intoo the world that wee myght liue through him Herein is loue not that we loued God but that he loued vs and sent his sonne too bee the agreement for our sinnes Deerely beloued if God so loued vs we ought also one to loue another No man hath seen God at any tyme If wee loue one another GOD dwelleth in vs and his loue is perfect in vs Hereby knowe we that we dwell in him and hee in vs bycause he hath giuen vs of his spirite And wee haue seen and doo testifye that the Father sent the sonne too bee the Sauiour of the world whosoeuer confesseth that Iesus is the sonne of God in him dwelleth God and hee in god And wee haue knowen and beleeued the loue that God hath too vs God is loue and hee that dwelleth in loue dwelleth in God ▪ and God in him Herein is the loue perfecte in vs that wee should trust in the daye of iudgement For as he is euen so are wee in this world There is no feare in loue but perfect loue casteth out feare for feare hath paynefulnesse Hee that feareth is not perfite in loue Wee loue him for hee loued vs first If a man say I loue God and yet hate his brother he is a lyer For how can he that loueth not his brother whom he hath seen loue GOD whom he hath not seen And this commaundement haue wee of him that he which loueth God should loue his brother also The disposement THe state of this Epistle is a doctrine concerning the loue of God and of our neyghbour The greatest part of Iohns whole Epistle is employed vppon twoo places In exhorting too fayth whiche is settled in the louingnesse or mercie of GOD who forgiueth sinnes for his sonne our Lord Iesus Chrystes sake and escheweth corruptions of the true doctrine concerning the sonne of god And vntoo new obedience or loue towardes GOD and our neyghbour For too this purpose chéefly did Iohn wryte this Epistle too roote out this common errour out of mennes myndes who when they héere that wée are iustifyed by faith alone for Chrystes sake doo gather thereuppon that good woorkes are not néedfull and that it skilles not after what sort wée liue Iohn therefore teacheth that wée attayne remission of sinnes and are clenzed from our sinnes not for our owne good woorkes but by fayth through the frée loue mercie of God and the only blud of the sonne of God howbeit that this fayth must of necessitie woorke effectually by loue towardes God and our neyghbour as is sayd more at large in the doctrine of iustification and good woorkes Now there are in the Epistle of this Sūday thrée places too bée chéefly considered 1 Of Gods loue toowardes vs which is the foundatiō of our rightuousnesse and euerlasting saluation ▪ 2 Of our loue towardes God and our neyghbour 3 Of the childly awe and the slauish feare The first place MOst graue and most woorthy too bée imprinted in the iunermost bowels of our hartes is the first sentēce of this Epistle which setteth foorth a summe of the whole Gospell and a most swéete comfort in all troubles and sorowes God is loue and hee that dwelleth in loue dwelleth in God God in him But first and formost let the Readers consider that this saying of Iohns agréeth fully with Chrystes sermon Ioh. iij. God so loued the world that he gaue his only begottē sonne too the intent that al which beléeue in him should not perish but haue lyfe euerlasting God is loue that is too say God loueth mankynde in very déed and earnestly and hath vttered his infinite and vnspeakable loue toowardes vs by this notable token that he hath not spared his only begotten sonne but hath
are debters not too the fleshe too liue after the fleshe For if yee liue after the fleshe yee shall dye But if yee through the spirit doo mortifye the deedes of the body ye shal lyue For as many as are ledde by the spirite of God they are the sonnes of god For yee haue not receyued the spirit of bondage to feare any more but ye haue receyued the spirit of adoption whereby yee crye Abba Father The same spirite certifyeth our spirite that we are the sonnes of god If wee bee sonnes then are wee also heyres I meane of God and heyres annexed with Chryste if so bee that wee suffer with him that wee may bee also glorifyed togyther with him The disposement THis Epistle perteyneth too those kynd of cases that are persuasiue For it is an exhortation too new obedience The ground thereof is Wee are detters not too liue after the fleshe or new obedience is needfull or those that bée reconciled too God by fayth must néedes from hencefoorth fight ageinst sinne and begin a new obedience agréeing with the will of God. The arguments of his exhortation are seuen drawen out of the places that are of the persuasiue kynd The first is of the impulsiue cause THat which is due must of necessitie bée performed New obedience is due vntoo God. Ergo New obedience must néeds bée performed Or thus ALl reasoneble creatures must néeds reuerently obey the euerlasting and vnchaungeable order of Gods wisdome and iustice But it is the euerlasting and vnchaungeable order of Gods wisdome and rightuousnesse that men who are created by God and by the sonne of GOD redéemed should obey God their creator and redéemer and eschue sinnes which fight ageinst the will of God. Ergo wée must néeds reuerētly obey our creator redemer no more liue after the flesh or yéeld our selues too sinne The second is of the effect of sinne or of the vnprofitablenesse ALl that liue according too the flesh that is too wit which willingly and wilfully folowe sinne or wicked inclinations and affections become giltie of Gods wrath and of endlesse death and damnation All those that bée borne a new by faith must not ageine procure themselues Gods wrath and euerlasting death Ergo they must not liue any more after the flesh but must performe newe obedience agréeable with the will of God. The third is of the profitablenesse or of the rewards of new obedience ALl that are borne a new by faith must with all endeuer and diligence hold fast and mayntein the euerlasting life which is giuen them fréely for Chrysts sake All that mortifie the déeds of the fleshe by the spirite that is too say which bridle and represse their sinfull inclinations and affections and mortifie them not only by philosophicall diligence but also by the spirite or by true fayth prayer and héedfulnesse stirred vp and furthered by the holy ghost doo hold fast Gods grace and euerlasting life Ergo all that be borne a newe must mortifie or bridle put away the déeds of the flesh or the sinfull inclinations and affections of corrupt nature or must eschue sinne The fourth is of the efficient cause THe holy Ghoste woorketh such motions in them that bée borne a new as he himself is The holy Ghost is not the spirit of bondage sinne death but is the spirite of the adoption of Gods children the spirit of true inuocation of vertue of loue and of sobernesse as is sayd ij Tim. j. Ergo in all that be borne ageine of the holy Ghoste there must néedes bée kindled such motions as he himselfe is that is too wit childly obedience inuocation and loue of God eschewing all sinnes that displease GOD their Father The fifth is of the honestnesse of the matter or of the dutie of sonnes CHildren doo by Gods ordinance owe honor obediēce too their parents Christen folk or those that be receiued by Chryst and borne a new by the holy Ghoste are the children of God Ergo they are bound by Gods ordinance too performe obedience too God their father The sixth is Of the possiblenesse of the matter THe holy Ghost confirmeth our mynds that wée may persuade our selues for a certeyntie that wee are the childrē of GOD and helpeth our weaknesse that wée may bée able too stand stedily ageinst the sleyghts of the Diuill the assaultes of our sinfull nature and the enticements of pleasures and bée able too eschue sinne and exercise vertue The seuenth HE repeteth the Argument of the profitablenesse or of the rewardes by fayth and newe obedience in eternall lyfe whereof although wée bée made heyres fréely for Chrystes sake yet is it there withall a recompence or wages which is yéelded too our woorkes not of desert but of promise j. Timot. iiij Godlynesse hath promises of the lyfe present and too come These are the chéef Argumentes wherewith Paule in this Epistle exhorteth all men too eschue sinne warely and too doo good woorkes And there withall are propounded many notable places of doctrine which I wil picke out as bréefly as may bée The first is of the necessitie of new obedience and of the endeuer too doo good woorkes and of sinning no more after the receyuing of remission of sinnes and the holy Ghost The second is of the difference of deadly sinne and venial sinne There remayne in all men yea euen in the Sainctes that are borne a new many euils that fight ageinst the law of God ageinst which sinnes they that bee borne a newe of the spirit doo notwithstanding stryue that is too wit great dimnesse and doutes concerning God and gods promises and thretnings which doutes doo frō tyme to tyme breke in vpon the mind many euil inclinations fleshely carelesnesse selfouer wéening sinful flames of affections many defauts of ignorance ouersight Paule himself complaineth of the remaynder of these euils in him euen after he was borne a newe Rom. vij The good that I would doo that doo I not but the euil that I wold not that doo I. I sée another law in my membres fyghting lyke an enemie ageinst the law of my mynd subduing mée vnto sin Eccl. vij Ther is no ryghtuous man vpō the earth the dooth good sinneth not Agein it is certen that there be som kind of sins wher withal if the saints defile themselues they lose y holy ghost eternal life like as Saul forwent Grace and it is sayd of Aaron that the lord wold beat him into pouder Therfore it is néedful to cōsider the difference betwéen the sins or defaults euil inclinations that remayn in the saints and other sins or offences ageinst conscience which make of saints no saints but thralles of Gods wrath and endlesse damnatiō Which thing is aduouched in this saying If yée liue after the fleshe yée shall dye but if yée mortifie the déedes of the flesh by the spirit yée shall liue The third is an euident testimonie concerning the holy ghost
too endure it And héer withall let the whole doctrine concerning the true calling vppon God bée repeted in this place which must not roue douting too what God a man speaketh as Hecuba prayeth in Euripides O Iupiter who so euer thou art right hard too bée knowne nor bée directed too surmysed Gods or dead men but must speake vntoo the one true God the father of our Lord Iesus Chryst who hath disclosed himselfe in his Church by his assured woord by recorde of miracles and by sending his sonne our Lord Iesus Chryst which was crucifyed and raised ageine for vs that he myght set vs at one with the eternall father and make our requestes and prayers welcome and acceptable too him Of this true God the father of our Lord Iesus Chryst and of vs all of whom as of their father and creator all Angels and men and all things visible and inuisible in heauē and in earth haue their béeing and preseruacion let vs request not only the ordinarie and flyghtfull commodities of this present life but in especially the souereine and most néedfull gifts that according too his rich glorie and excéeding great goodnesse he will giue vs his holy spirite too strengthen vs with faith and stedfastnesse in the true acknowledgement of Iesus Chryst as touching the inward man which béeing borne a new by the woord of the Gospell and the woorking of the holy Ghoste may no more liue after the flesh but after the sprite that Chryst may dwell and bée effectuall in vs in such wyse that through the feruent and incomprehensible kyndnesse or loue of God towardes vs which he hath shewed by sending his sonne j. Iohn iiij Rom. v. wée béeing grounded in steadie fayth and fastened with déepe rootes may bée able to comprehend what is the bredth and length and depth and heigth of gods excéeding great goodnesse and mercy towards vs which he hath shewed by sending his sonne whereof is spoken in Psal Cij As far as the East is from the West so farre hath he set our iniquities from vs As high as the heauen is aboue the earth so hyghly is the Lords mercy stablished vpon them that feare him That wee may after some sort know the great and woonderfull loue of Chryste towardes vs which is farre more excellent and greater than that man can attaine too it and vnderstand it And that wee may bee filled with all fulnesse of God. That is too say that wée may bée filled too the full with heauenly lyght wisdome ryghtuousnesse and lyfe by God who shall bée all in all and that God himselfe dwelling in vs euerlastingly may euermore shine in vs and lyghten and fulfill our hartes with the flames of all vertues The fourth place IN thankes giuing wherewith he closeth vp this Epystle there is a notable text too bée considered for men too set ageinst Stoicall destinie For the Stoikes surmyse that God is bound too second causes or too the order of nature so as he cānot doo otherwyse thā as the second causes doo suffer This imagination which is slaunderous to God and hindereth the true calling vpon God in daungers that are vnauoydable by mannes wit is cléerely confuted by this sentence of Paules God is able aboue all things and abundantly too help beyond all that wee can aske or conceyue Like as hée helped Moyses standing at the red sea Ezechias beseeged of Sennacherib and the thrée Israelites in the burning Ouen at Babylon what tyme they were destitute of all mannes ayd and counsel and of all second causes altering the vsuall and accustomed order of nature And this is the peculiar and chéese wisdome of Gods Churche too settle our selues in God and his woord by faith and with quiet mindes stedfastly too wait for the promised deliuerance euen when wée were vtterly destitute of all second causes Vppon the .xvij. Sunday after Trinitie ¶ The Epistle Ephe. iiij I VVhich am a prisoner of the Lordes exhorte you that ye walk worthy of the vocation wherwith ye are called with al lowlinesse and mekenesse with humblenesse of minde forbearing one another through loue and bee diligent too keepe the vnitie of the spirit through the bond of peace beeing one body and one spirite euen as ye are called in one hope of your calling Let there bee but one Lorde one faith one baptisme one God and father of all which is aboue all and through all and in you all The disposement THis Epistle is of that sort of cases that persuade And the state of it is this Bee yee one minded It perteineth to the fifth commaundement of the ten Most weightie surely and necessarie in all trades of lyfe is the doctrine that concerneth the cunning too mainteine concord with ones companyons Which thing is set out more lernedly in this Epistle than any where else I will therfore tell 1 What vertues are chéefly néedfull too the maintenance of concorde 2 Of the causes that ought too moue and kindle euery mā too the endeuer of mainteining concorde First Of the vertues that are needfull to the mayntenance of concord PAule exhorteth the Ephesians and all godly folk too walke woorthye the vocation too which they are called that is to say too rule all the intentes endeuers and dooings of their lyfe in such wyse as they may agrée with their calling and the woord of GOD whereby they are called too the setting foorth of Gods glorie and too mutuall loue and concord For of all mennes deuyses and dooings these must bée the twoo chéef endes First that Gods glorie and the true doctrine cōcerning God may bée spred farre abrode and secondly that the fellowship and concord of the Church may bée cherished j. Corint x. Doo all things too the glorie of God and bée not a stumbling blocke too the Church But the foundation or head and welspring of all christen concord is the agréement in doctrine concerning GOD like as the sonne of God prayeth Iohn xvij Father I pray that they may bée one in vs And héere Paule counselleth them to endeuer too keepe the vnitie of the spirit that is too say to kéepe a consent in the one true doctrine which the holy ghost hath deliuered too the church And he reherseth in order three vertues whereof wee haue neede to the mayntenance of concord with our fellowes The vnderstanding of whiche will bée the cléerer if wée adde notable examples The first is Lowlynesse which represseth pryde that picketh quarelles without a cause whereof there are flames in euery man by nature For eche one coueteth by nature too séeme better than others and too bée reuerenced as Gods among men and too kéepe downe and darken others that are thought too shadowe their excellencie Out of this fountayne spring most or rather all debates in all kindes of lyfe Therfore such as bée of our companie haue néede of such a lowlynesse of mynde that they may abase them selues beneath others Like as Abraham Gen. xiij
and forgiuenesse of sinnes promised for the woorthynesse of our feare faith or new obedience but is giuen fréely for Chrystes sake onely too him that repēteth and beléeueth as is sayd more at large in the doctrine of Iustification Hee hath shewed strength c. This is the summe of the next thrée verses GOD preserueth and defendeth his Church ageinst the wisdome power abilitie of the whole world Hath shewed strength that is too saye dooth mightily preserue and defend his lowly and weake Churche like as he defended the Israelites mightily at the red Sea and repressed the tyrannie of Pharao With his arme that is too say by his sonne For so is the sōne named Exo. xv Esai liij Who hath beléeued our saying and too whom is the arme of the Lord reueled Esai xl His arme shall beare rule ouer all He hath scattered the proude in the imagination of their hartes as the Pharaos who by their owne wisdome went about too oppresse the people of Israell Exod. j. ij xiiij c. as the purposes of Diocletiā a most suttle and cruel Prince who entēded too haué destroyed the church as he disappoynted the coūsell of Achitophel ij Reg. xv So also now of late yéeres he hath disapointed very many suttle practises of y Pope and his Prelates that endeuered to haue wiped out the church He putteth downe the mightie from their seates that is to say Tyraunts which trust in their own power and wealth and specially whiche are persecuters of the Church them dooth God cast downe headlong from the hyghest top of their souereintie into dreadful calamities As for example Apries king of Egipt who boasted that no body eyther of the Gods or of men was able to beréeue him of his kingdome was afterward strangled Nabuchodonosor who hild the kingdome of Babilon the largest and mightiest empyre of the world when he waxed proud stahis was depriued not onely of his kingdome but also of his reason Iulian the regenerate beyng wounded casting vp his bloud with his owne hand cried out thou hast ouer come O Galilean Hath exalted the lowly that is to say such as were caste downe to the ground miserable and despised persones like as he lifted vp Moyses out of pryson to the Lordship of the kingdome of Egipt He remoued Dauid out of his shepeheards cotage into the throne of the kingdome of Israell He made Daniell his fellowes rulers of prouinces in the kingdome of Persia Chaldey He maried Hester the prisonner to the most puissant King Assuerus So also God lifted vppe the base and wretched handmayde Marie to this most high honour that shée became the Mother of the Sonne of god He hath filled the hungry with good things according to the saying of the xxxiij Psalme the rich haue wanted and bin a hungred but they that feare the Lorde shall want nothing Or els let it bée applyed too the consciences that are made afrayd at the beholding of their sinnes and which thirst and hunger after the rightuousnesse of Christ These shall bée refreshed with healthfull comfort filled with euerlasting good things But the rich or such as trust in theyr owne rightuousnesse and holynesse shall bée shaken of The .ix. and .x. verses HE remēbring his mercy hath hild vp Israel his child as he spake to our forefathers Abraham and his seede for euer The second and cheef part of this song in which shee giueth thankes for the sending of Christ according to the promises made to the fathers Now to the enlightening of these two verses may bee referred all the promises and Sermons concerning Christ which are written by Moyses in Gen. iij. xij xxij xxvj xxviij xlix in Deut. xviij and by the rest of the Prophetes and also all the whole doctrine of the Gospell concerning the person and benefites of Christ At this time I will but open the woordes after the order of Grammer He remembring his mercy namely whiche he promised for Christ the Mediators sake For this is the whole sum of the gospel that God of his free mercy for Christes sake holdeth vp men that are falling into endlesse destruction that is to say deliuereth them from sinne and death and giueth them euerlasting saluation Hath hild vp Israell his seruaunt It is a figure of grammer called Apposition God hath hilde vp Israell his seruaunt that is to say God of his excéeding goodnesse and frée loue pitying his people Israell that is to say the whole Church which was like to fall into euerlasting destruction sent his sonne the redéemer to succour vs falne into sinne and death and to deliuer vs from the kingdome of Sathan and death and to restore vs rightuousnesse euerlasting lyfe Hath hild vp In the Gréeke the word antilabeto is the Aorist of the meane voyce of the verb antilambanethos whiche properly signifieth to catch hold of one that is falling by thrusting out his hand to stay him to succour him and help him that he may scape safe and harmelesse out of the daunger Israell is the propre name of the Patriarke Iacob giuen him by the sonne of God in wrestling with him Gen. xxxij It is an ordinarie thing among the Hebrewes too terme the ofspring by the names of the stocke or aunceters from whiche they come So he calleth the people of Israell by the name of their founder that is to wit of Israell or Iacob frō whom al the Israelites or Iewes issued And bycause the promis concerning Christ was betaken chéefly to the people of Israell among whom was alwayes the seate of the church for the same cause the name of Israel is oftentimes among the Prophetes taken for the whole Churche gathered of the Iewes and the Gentiles togither And this phrase of the Prophetes doth Marie kéepe in this place His child whom he embraceth with fatherly loue as his sonne which people is the child or sonne seruaunt of God chosen out of whole mankind to serue God and to say and do things acceptable to God. As he spake to our Fathers Abraham his seede for euer This last part for euer would bee ioyned to the first part of the next verse before which is he remembring his mercy for euer that is to say his euerlasting mercy or his mercy which he hath promised to performe euermore towards all those that flée vnto Christ as it sayd Psal Ciij The mercy of the Lorde is for euer and euer vppon them that feare him The promises concerning Christ the defender and deliuerer of the people of Israell or of the Church were deliuered first to Adā Eue in Paradise Gen. iij. Secondly to Abrahā Gen. xij xxij xv xvij c. Next to his séede or ofspring Isaac Gen. xxvj Then to Iacob Gen. xxviij and xlix Afterward to Moyses Deut. xviij And specially to king Dauid ij Reg. vy and .xxiij. and .j. Paral. xvij I hope that this bréef disposement of
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
counsel of the Godhed for mankind and turning vppon himselfe the most rightful wrath of God against sin ioyning too himself our nature by euer lasting and indissoluble bond Secondly the holy ghost hath sanctified the flesh taken of the substance of the virgin Marie and fashioned in Maries wombe the body of Chryst redy too bée borne Luke j. The causes inforcing the birth and Incarnation of the Sonne of God our mediatoure were chéefly foure First the excéeding loue and mercy of God towardes mankind which he would not haue forlorne for euer Secondly Gods iustice binding men either too obedience or too sufficient punishment Therefore when man had transgressed it was of necessitie that the punishment should be performed by man Thirdly Now that the pryce might bée of full value and the greatnesse of the desert might excéede the greatnesse of the sinne it béehoued the redéemer too excell all creatures and too bée a person of the Godhed Fourthly It is the duetie of a redéemer and high priest too appease Gods wrathe and too ouercome sinne and death and too bée at hand in all places and too héere and defend the Churche and too restore ryghtuousnesse and eternall life vntoo it But this can no man doo that is not also Emanuell that is too say in very déede and by nature God. The outward forcing cause is sinne and the most sorowfull damnation of all mankind which God wold not should vtterly perish The finall cause is shewed in the Sermon of the Angell Beholde I bring you tidings of great ioy for there is borne too you a sauioure Chryst the Lord. For the highest benefit that the sonne of God hath wrought vntoo vs by his birth is saluation that is too say deliuerance from Gods wrath from sinne from death from curse of the law from the tirannie of the deuil and from endlesse damnation and on the other side attonement with God ioy of conscience adoption too be the sonnes of God the gift of the holy ghost rightuousnesse and euerlasting life Too bée short the woord of God Iesus Christ is become that which wée bée too the intent he might make vs fully that which he is For that I may vse the woordes of Ciprian Chryst the sonne of God voutsaued too become the sonne of man to the intēt he might make vs men the sonnes of God He tooke vppon him the shape of a seruant too the intent he might set vs frée that are the seruauntes of sinne and death He was wounded that he might heale our wounds and it was his will too die that he might giue vs mortal wights immortalitie These benefits are brefly conteined in the promises made too Adam Abraham In thy séede shall all nations be blissed Also the womās séede shall tread downe the serpents head And the summe is vttered in cléere and lyghtsome woords by Paule Galath 4. After that the fulnesse of time was come God sent his sonne borne of a woman made vnder the lawe too the intent he myght redéeme those that were vnder the law that wée myght bée adopted the sonnes of God of which notable sentence I will intreat more at large the next Sunday The .iij. Of the applying NOw forasmuch as these are great good things which the sonne of God bringeth the sorowful minds demād how wée wretches defiled with sinnes can atteine them That do the Angels teach vnto you is borne a sauior And Esay a child is born vnto vs a sonne is giuen vntoo vs And hereuppon is grounded this sentence Iohn 3. So God loued the world that he gaue his only begotten sonne to the intent that all y beleeue in him should not perish but haue lyfe euerlasting For too this purpose was the sonne of God sent that wée al whoo are vtterly vnwoorthy and horibly defiled should bée accepted of God for his sake and atteyne remission of sinnes and eternall saluation And wee are most straightly commaunded of God too beléeue assuredly that these good things are giuen vs for his sonnes sake and through this faith shining before vs too sing all our life long with the Angels 1 Glorie bee too God on high that is too say nowe that the sonne is borne for the same sonnes sake is true and perfect glorie yéelded vntoo God not only for that he is God wyse rightuous and a iudge but also for that he is mercifall and certeinly accepteth vs for his sonnes sake and rewardeth vs with eternall life This glorie doo neyther heathenmen nor Turkes nor hipocrites but only they that beleeue in the sonne that is borne too vs and giuen too vs yéelde vntoo God. 2 In earth peace that is too say men haue God reconciled and fauorable too them and mainteine mutuall loue among themselues 3 Too men gladnesse that is too say although miseries and distresses befal them yet are their hartes quiet and merie and rest stedfastly in this souereine goodnesse that the sonne is borne too vs and giuen too vs. ¶ THE CONCLVSION In the knitting vp let the thrée places bée repeted and let a thanksgiuing bée added for the sending of the sonne and a prayer that God will voutsaue to gather a churche too his sonne among vs and kindle our mindes and hartes with his holy spirit so as wée may looke somewhat more déepely intoo this woonderfull deuise of our redemption and magnifie it with thankfull hartes Vppon Christmas day ¶ The Epistle Heb. j. GOd in times past diuersly many ways spake vntoo the fathers by Prophets but in these last days he hath spokē vntoo vs by his own sonne whom he hath made heire of all things by whō also he made the worlde Which sonne beeing the bryghtnes of his glory and the very image of his substāce ruling al things with the woord of his power hath by his own person purged our sinnes and sitteth on the right hand of the maiestie on hie beeing so much more excellent than the Angels as he hath by enheritaunce obteined a more excellent name than haue they For vntoo which of the Angels said he at any time Thou art my sonne this day haue I begottē thee And agein I wil bee his father and he shal bee my sonne And agein when he bringeth in the first begotten sonne intoo the world he saith And let all the Angels of God woorship him And of the Angels he saith he maketh his Angels spirits and his ministers a flame of fire But vnto the sōne he saith thy seat o God shal be for euer and euer The scepter of thy kingdom is a right scepter Thou hast loued rightuousnesse and hated iniquitie Wherefore God euen thy God hath anointed thee with Oile of gladnesse aboue thy fellowes And thou Lord in the beginning hast laid the foūdation of the earth And the heauens are the woorkes of thy handes They shall perish but thou endurest They all shall wex old as dooth a garment and as a vesture
is the scepter of thy kingdom But the Angels are but only the seruauntes of this king and impart not their rightuousnesse vnto any others 5 Christ is verely and naturally the sonne of god Ps. 45. O God Christ thy God the eternall father hath anoynted thée with the oyle of gladnesse for thy felowes sakes Now the Angels are not God but creatures 6 Christ is anoynted with fulnesse of the holy Ghost too the entent he may annoynt his felowes that is too say the rest of the members of the church The Angels are not anoynted with fulnesse of the holy Ghost neither can they of their owne power anoynt others and garnish them with the giftes of the holy Ghost 7 Christ sitteth at the right hand of the eternall Father that is too say reigneth in equal maiestie and glory with the euerlasting father The Angels sit not at the right hand of the Father nereigne in equall power with the eternall father but are the ministers of Christ and of the whole churche pitching their tents round about all those that feare him according as is sayd more at large concerning the office and benefites of the holy Angels vppon S. Michaels day ¶ The second Epistle Titus iij. BVT after that the kyndnesse and loue of our sauiour God to manward appeared not of the deedes of righteousnesse which we wrought but of his mercie he saued vs by the fountayn of the newe byrth and with the renewing of the holy Ghost whiche he shed on vs abundantly thorowe Iesus Chryst our sauiour that we once iustifyed by his grace should be heyres of eternal lyfe thorowe hope This is a true saying The disposement IT perteyneth too the kynd of caces that instruct For it is a doctrine cōcerning the benefits of our Lord Iesus Christ the sonne of God borne too vs and giuen too vs comprehending a summe of the Gospel concerning our iustification saluation Now forasmuch as there is no wisdom more néedful and profitable for mākynd neither any other good thing greater to bée sought of mē with more earnest desyre and endeuer than the doctrine that concerneth the maner meane how too atteyne euerlasting lyfe and saluation Let the doctrine of this epistle bée with singular héede and diligence fastened in the innermost closets of mens harts For the righter consideration and weying wherof I wil reduce the same too the accustomed places of instruction or orderly questions This woord Saluation comprehendeth all the good things that God bestoweth vppon his Church for hys sonnes sake which was giuen to vs and borne too vs of the virgin Marie that is too wit forgiuenesse of sinnes attonement with God deliuerance from Gods wrath from sinne from death and from the Deuils tyrannye the gift of the holy ghost regeneration renewing of our nature abolishment of sin and death and restorement of rightuousnesse lyfe and endlesse ioy All these benefits dooth Paule méene in this place when he sayeth he saued vs And the Angell in the first of Mathew Thou shalt call his name Iesus for he shall saue his people from their sinne Paule distinguisheth the parts of Chrystes benefits intoo twoo members which cleaue toogither as it wer the cause the effect namely rightuousnesse and lyfe and these things repeteth he in sundry woords Wée are iustified that is too saye wée obteyne forgiuenesse of sinnes and are accepted for rightuous through his grace or frée good will and are made heires of euerlasting lyfe The same Paule had sayd a little before that wée are saued by the wasshing of regeneration that is too say by Baptim wherwith wee are dipped in token of remissiō by renewing of the holy ghost by whom a new lyfe rightuousnesse is kindled in our harts The chéef efficient cause of our saluation is God regenerating vs iustifying vs and receyuing vs too the inheritāce of euerlasting life of his excéeding great goodnesse and loue towards mankynd and of his frée mercie and grace And the woords are piththye effectual wherwith Paul describeth the efficient cause of our saluation in this place The gréeke woord Chrestótes signifieth properly goodnesse coueting too doo good too profit all men of a frée good will. It cōmeth of the woord Chraomai which signifieth too vse and therupō cōmeth Chrestós which signifieth such a one as willingly easly yéeldeth himself vnto other mē to vse him such a one is Chryst in déed a good man yea a cōmon good thing ▪ Philanthropia louingkindnesse betokeneth not only a courtesie gentlenesse to speak vnto or a méeldnesse in ordinarie méetings in coūtenance in spéech in outward behauiour but in especially a burning loue towards mākind which y sonne of God hath vttered by this notable warrantyze in that he hath by euerlasting and indissoluble bond cuppled too himself the masse of our nature and is becomme our Emanuell and brother flesh of our flesh and bone of our bones and vndertooke the most bitter tormentes of death for vs. Of this louing kindnesse is spoken 1. Iohn 4. Herein is the louing kindnesse of God towardes vs made manifest that he hath sent his only begotten sonne intoo the world that wée might liue through him Also Christ Iohn 3. So God loued the world that he gaue his only begotten sonne c. Eleos Mercy is too bée touched with the féeling of another mannes miserie too succor the distressed and too asswage and take away their miseries of a fréeharted goodnesse and pitifulnesse which executeth not the sharp extremity of the law Therfore albeit that al calamities death and euerlasting torments too which wée are subiecte by reason of sinne bée most rightfull punishments yet notwithstanding God of his excéeding goodnesse pitying vs is in déede sory for our losse lyke the louingharted father that is strikē with great gréefe for the miserie of his sonne and of his woonderfull gentlenesse and mercy helpeth vs and by sending his sonne who for vs was borne crucified and raised from death againe hath restored vntoo vs rightuousnesse and euerlasting saluation Grace signifieth the frée good will or fauor or the mercie of God receiuing vs for his sonnes sake The forcing cause or the mediator and spokesman that moueth God too bestow euerlasting saluation vpō vs wretches and vnwoorthy is the only sonne of God our Lord Iesus Christ who by his birth hath deliuered vs from the Deuils power and voutsaued too become the sonne of man that he might make vs the sonnes of God hath taken vpō him the shape of a seruaunt that he might set vs at libertie And by dying vanquished death that he might giue too vs mortal wightes immortalitie life and glory euerlasting This man alonely dooth truly possesse the name of Iesus or of the sauyoure of mankind neither imparteth he this his honor too any creature too any vertues or too any deserts of oures And like as the Arians by taking away the
all misdoing and offence the welspring is concupiscence And it is most manifest y the more part of miseries and mischéeues do grow of a desire of excellencie honor riches reuengement pleasures lustes that are in all mankynd The kindes of good workes he deuideth intoo stayednesse rightuousnesse and godlinesse Stayednesse which of the Gréekes is called Sophrosyne of the Latines modestie frugalitie or temperaunce signifieth not only a sobernesse or sparenesse of diet in meate and drinke but also a maistering or brideling of all the affectiōs and motions of the mind and body in behauior in gesture in talke in apparell and in all other things Rightuousnesse includeth within his compasse an vniuersarl obedience too the magistrates and lawes the other vertues of the second table Godlynesse conteyneth the vertues of the first table as the true knowledge of God louingnesse hope inuocation thankesgiuing patience and such other And so Paule hath comprehended the dueties of all vertues or all good works in thrée woords Of the second THe forcing causes that must stirre vp euery man too the studie of vertue and the exercise of good woorkes are in this Epistle reckened too bée foure The first is Gods commaundement teaching vs most streightly charging vs too renoūce or shun vngodlynesse and sinfull lustes and too liue soberly vprightly and godlily The second is blissed hope of the appeering of the great God and of our sauior Iesus Chryst who at his glorious cōming too iudge the quicke and the dead shall giue most ample rewardes too the godly Saincts that haue liued soberly vprightly and godlily in this present world and shall with euerlasting punishment ouer whelm the vngodly which haue abandoned themselues too worldly lustes in this lyfe The third is the finall cause for which Christ was sent the sonne of God our Lord Iesus Chryst was therefore born rose ageine not that wée myght welter in our sinnes and from hēcefoorth still defile our selues with the foul filthinesse of our misdeedes but that he might redéeme vs and set vs frée from al vnrightuousnesse and that sinne euerlasting death myght bée taken from among vs and that wée being clēsed from sinne not only by imputation of ryghtuousnesse but also by beginning too putte away sinne it selfe shoulde from henceforth earnestly with a singular loue and ardent zele doo good woorks and serue God in all rightuousnesse and holinesse before him all the dayes of our life This matter is intreated of at length by Paule Rom. vj. The fourth cause is of the nature of correlatiues that is of things that haue relation one too another The churche is the people of purchace or the peculiar and proper people of God chosen out of the rest of mankind and halowed too the one Lord God Ergo the Church must with singular zele obey and doo the things that are acceptable too this hir redéemer and Lord. It is thought that the Gréek woord Periousion answereth too the Hebrew woord Segula which in Exod. xix is trāslated a holy people and in Ps. cxxxiiij possesion in Pet. j. Ep. ij chap. the people of purchase that is too say a people purchased and redéemed with the blud of Christ that they should be his propre and peculiar people iij. How good woorks may be doone how they may please god Although that the outward limbes as the eyes the tung the hands c. may after a maner bée bridled by mannes diligence and by the proper strength of mannes will so as they may doo honest iust woorks not fall intoo manifest offences for bidden by the law of God according too that which is sayd in the former Epistle Tit. iij. not by the woorks of rightuousnesse which wée our selues did yet notwithstanding the inward obedience the obedience that pleaseth God the true feare of God the true trust in gods mercy the true and earnest calling vpō God true pacience stedfastnesse in bearing out aduersitie death cannot bée performed except the wil which is a prisoner bondslaue too sin bée set at libertie ayded by Christ according as Christ himself saith without mee yée cā doo nothing And in this place Paul sayth expresly that Chryst hath redéemed and clensed vs too the intent wée should folowe good woorkes Therfore in the accōplishment of good works there méet thrée causes The first and principal is Christ redeming and clensing vs from all iniquitie by his holy spirit kindling in our mind the light of true acknowledgement of God and mindfulnesse of Gods cōmaundement concerning true obediēce to be performed vntoo him mouing enforsing helping the will that it may bée able too obey Gods cōmaundement The second cause is Gods word by which Christ is effectual in instructing vs too renounce all vngodlinesse worldly lustes and too liue soberly vprightly and godly The third is the mind and wil of mā not striuing ageinst Christ when he teacheth vs ruleth our members that they may yeeld themselues in rightuousnesse to God vnto sanctification Also for this Chrystes sake our owne good woorkes please God although they doo not as yet fully satisfie Gods law but bée ioyned with great weaknesse and vnclēnesse of nature remaining in vs For as the person of man becōmeth good rightuous and acceptable too God only through fayth for Chrystes sake who gaue himselffor vs c so the woorkes that are wrought by a person that is iustified and reconciled too God doo please God not for their owne woorthinesse but through the grace of God which woorketh saluation too all men or for Christes only sake through faith as is said Heb. xiij By him doo wée offer the sacrifise of praise alwayes vnto god And j. Pet. ij Offer yée spiritual sacrifises acceptable too God through Iesus Christ Vppon the day of S. Steuen the first Martyr ¶ The Epistle Actes vj. and .vij. chapters ANd Steuen ful of faith power did great wōders and miracles amōg the people Thē there arose certein of the sinagoge which are called Libertines Cyrenites of Alexādria Cilicia Asia disputed with Steuē And they could not resist the wisdom the spirit with which he spake Then sent they in men which sayd we haue herd him speake blasphemous woordes ageinst Moses and ageinst god And they moued the people and the elders the Scribes and came vppon him and caught him and brought him too the counsell and brought foorth false witnesses which sayd This man ceaseth not too speake blasphemous woords ageinst this holy place and the law for wee herd him say this Iesus of Nazareth shall destroy this place and shall change the ordinances which Moses gaue vs And all that sate in the counsell looked stedfastly on him and sawe his face as it had bin the face of an Angell The .vij. Chapter THen sayd the cheefe Prest is it euen so And he sayd yee men
doctrine This precept may bée amplified by distribution and may bée bréefly spoken of all the articles of Christen doctrine Or he that exhroteth in exhortation Exhortatiō to repentance and al good woorks is one of the kinds of Ecclesiastical sermons .j. Tim. iiij Giue diligence too reading exhortatiō Tit. j. Let him bée able too exhort by sound doctrine He that giueth let him doo it with singlenesse That is too say he that bestoweth vppon his héerers either doctrine coūsel or mony let him doo it with singlenesse and with ryght hart in déed Let him marre nothing let him loke for nothing in reward or recompence Let him that ruleth doo it with diligence Whither he bée a temporall or spirituall gouernor let him in his office bée héedfull diligent and faithfull like Iosaphat .ij. Paralip xix who was diligent in all partes of gouernment He ordered Churches ciuill iudgementes and consistories and made warres c. Paule is a diligent teacher Our princes neglect the chéefest parts of their office namely the care of Churches of iudgemēts of discipline of studies and of doctrine the defence of innocentes and the punishmēt of offenders And either they are slouthfull or busie about mooneshine in the water or else they doo hurtful things they build they hauke and hunt they make great shewes feasts and they moue vnnecessary warres He that sheweth mercy let him doo it with cheerefulnesse This precept is of mercy benefiting which must procéede frō a chéerful welwilled mind ▪ God loueth a chéerful giuer Let loue bee vnfeined Héere followeth a register of preceptes concerning the dueties of loue or concerning all vertues the declaration of which may bée fetched out of my litle boke of the rules of life The loue of a mannes neibor comprehendeth all the vertues of the .v. vj. and vij commaundemēts But in especially vntoo frendship is the first sentence too bée applied let loue be vnfeined That is too say let your good will towarde your frends and generally toward your neibor be true vncorrupted vncounterfetted let it not rise of an euill cause but let your wils bée coupled or knit togither in the loue of goodnesse Bee kind one too another with brotherly loue Let there be among Christians as among brethren true goodwill kindnesse ▪ that is too say naturall and earnest loue such as parēts are woont too beare toward their children For God hath put a natural louing kindnesse or charinesse intoo the harts of fathers mothers to the intēt to put vs in mind of his loue toward his own sōne Iesus Chryst towards vs his sōnes by adoption and too the intent they should bée as bondes of alyance and mutuall good will betwéene man and man. In giuing honor goe one before an other Reuerence is a vertue of the fourth commaundemēt acknowledging Gods giftes in other men and yéelding too them their place and honor and by the example of it selfe alluring others too méeldnesse and reuerence The two vices that beset it are flattery or soothing and pride or disdeinfulnesse Bee not slouthfull in that yee take in hand Diligence is a vertue of the fourth commaundement executing the labors agreable too a mannes vocation faithfully diligently constātly The vices that beset it are slouthfulnesse or restinesse and ouerearnestnesse or too much medling Be feruent in spirit A zele burning in the loue of God and of ryghtuousnesse and béeing angry with all those that deface Gods glory perteineth too the first commaūdement and the fifth The vices that beset it are fumishnesse or rigorousnesse and coldnesse or pliablenesse Apply your selues too the time It is a kind of wisdome which neglecteth not occasions offered to dispatch a mannes matters wel considereth what thing with what persons what time and in what place it may bée earnestly pursued and obteined howbéeit sauing alwayes our duety too God the stedfastnesse of our profession and honest discipline Reioyce in hope Hope of eternall life certeinly promised for Chrystes sake and the looking for asswagement of the miseries in this lyfe according too Gods will dooth singularly susteine chéere and strengthen mennes harts Rom. v. and viij And Nazianzene nothing is wōt too chéer vs so much as a good conscience and a good hope The vices that beset it are despaire presumption and the folish and vain hopes of men Bee patient in tribulation Patience ageine perteineth too the first precept The vices that beset it are impatiencie and wilfull stubbornnesse As for example the stubbornnesse of Seruetus and of the Anabaptists Continue in prayer The true calling vppon God belongeth too the first and second commaundemēt The vices that encounter it are omitting too cal vppon God or nonpraying and heathenish babling without faith and al false Inuocations or misprayings Distribute too the necessitie of the Saincts Dooing of good turnes perteineth too the seuenth commaundement The vices that encounter it are harmefulnesse gripplenesse and wastfulnesse Bee redy too harbour Hospitalitie perteineth too the .vij. commaundement The vices that encounter it are harborlesnesse nigardship and lauishnesse Blisse them that persecute you Méeknesse is a vertue of the fifth commaundement repressing wrathfulnesse and desire of reuenge and laying aside hatred and grudge for God and the common quietnesse sake The vices that encounter it are hatred desire of reuenge spitefulnesse reioycement at other folkes harmes and shéepishnesse Bee mery with them that bee mery Fréendlinesse is a vertue that wisheth well too the good and reioyceth in their good successe The vices that encounter it are enuiousnesse spitefulnesse and lightnesse of beléefe Weepe with them that weepe Pitifulnesse is a vertue of the fifth commaundement which is touched with the féeling of good mennes misfortunes and helpeth those that are in distresse The vices that encounter it are crueltie reioycement in other folkes harmes and fond pitie Bee of like affection one too an other Desire of concord or peaceablenesse is a vertue of the fifth commaundemēt The vices that beset it are quarelousnesse debatefulnesse and lazynesse Bee not high minded But make your selues equall too the lower sort Lowlinesse and mildnesse are vertues of the first and fourth commaundement The vices that encounter thē are pride and feyned holinesse Concerning these vertues and the vyces that encounter them there are measurable expositiōs set out wyth good sentences and examples in my litle booke of rules of life which I would wishe too bée added to the disposements of the Epistles in the end of this booke Vppon the third Sunday after the Epiphanie ¶ The Epistle Rom. xij BE not wise in your owne opinions Recōpence too no man euill for euill Prouide aforehand things honest not only before God but also in the sight of all men If it bee possible as much as is in you liue peaceably with al men Dearly beloued auenge not your selues but rather giue
place vnto wrath For it is writtē vengeaunce is mine I wil reward sayth the lord Therfore if thine enemy hunger feede him if he thirst giue him drink For in so dooing thou shalt heape coles of fire on his head Bee not ouercome of euill but ouercome euill with goodnesse HE procedeth in the register of precepts of vertues or good woorkes by the exercise wherof Christenfolk must shew their obedience too Godward 1 Bee not wise in your owne opinions Mildnesse and willingnesse too bée taught not chalenging greater wisdome too it selfe than is agréeable too ones infirmitie nor trusting in ones own gifts but héering others and giuing place too such as giue good aduice is a vertue that perteineth to the iiij and viij precept of the ten commaundements The vices that encounter it are pride stiffenesse of opinion or wilfulnesse and Academical douting 2 Render to no man euil for euil Méekenesse repressing desire of reuenge The ful doctrine of this vertue is woont to be recited in the opening of the fifth commaundement 3 Prouide things honest in the sight of al mē Warenesse of eschuing stumbling blocks which withdraw the minds of the weake from the true doctrine Now an offence or stumbling block is a false doctrine or a misbehauior in life which impeacheth Gods glory and other mennes saluation either bicause it seduceth or bicause it giueth occasion of slaūdering the gospell and the Church or else bicause it prouoketh other too doo like wise Too this poynt may al the whole doctrine bée referred which is set forth in the place that concerneth offences With the méening of this Epistle agréeth the saying of Christ Mat. 5. Let your light so shine before men that they seing your good works may glorifie your father which is in heauē 4 If it be possible as much as in you is haue peace wyth all men The desire of peace perteineth too the .v. cōmaundemēt 5 Auenge not your selues but giue place to the wrath that is to wit of God. Vntoo the fifth commaundement of the ten perteineth méeknesse which represseth anger desire of reuengemēt giuing place too the wrath of God who either by himselfe without meane or by the Magistrate punisheth wrongs For in the chapter folowing Paul establisheth the vengeance that is doone by the magistrate Thou shalt heape coles of fire vppon his head That is too say thou shalt heape punishment For the more vnthankfull he is towards thée for thy weldooing so muche the sorer shall he be punished Or thou shalt set him on fire with loue of thée when it shal greeue him too bée ouercome with thy kindnesse and curtesie Vppon the fourth Sunday after the Epiphanie ¶ The Epistle Rom. xiij OWe nothing to any man but that you loue one an other For he that loueth another hath fulfilled the law For these other commaundements Thou shalt not commit aduoutrie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not lust and so foorth if ther bee any other commaundement they are all comprehended in this saying loue thy neighbour as thy self loue hurteth not his neybor Therfore is loue the fulfilling of the lawe The disposement THe state of this Epistle is a general exhortation too loue or too good works enioyned in the .x. commaundementes The chéefe places of Doctrine are thrée 1 Of this saying Owe nothing too any man but that yée loue one another 2 Of louing a mannes neybor which comprehendeth all the vertues and good woorks of the second table of the ten commaundements 3 Of the fulfilling of the lawe The first place PAy all men their dues and oweno mā any thing saue mutuall loue It is an old and vsuall definition that rightuousnesse is a vertue which yéeldeth too euery body that which is his own or which yéeldeth too euery body that which is due And it cōprehendeth all the other vertues a mannes full obedience towards the whole law of God or the .x. commaundements which are the rule that sheweth what dueties wée owe too God what too other men and what too our selues All the dueties that are to be performed immediatly vnto God himself are comprised in the vertues and commaundements of the first table namely true knowledge and calling vppon God fear of God aboue all things faith loue glorifying acknowledgment c. Vntoo magistrates is due honor obedience loue reuerence toll of things growing vpon the ground custome of things brought in from forren landes and seruice bothe in matters of peace and warre Ageine too parentes schoolemaisters maisters of housholds and gardens there is too be yeelded reuerence honor obedience and thankfulnesse And vntoo the rest of men and cheefly too fréendes husbandes wiues chyldren kinsefolke straungers or fremfolke there must bée yeelded all the dues of good will of faithfulnesse and of wel dooing In bargaines in borowings in buying in hyring and letting and other things the mony and wares and all other things that are due are too bée performed too euery man For these things are due euen by bond of ciuill order and euen the Magistrate punisheth those that pay them not Therfore Paule in this place commaundeth these things to bée performed in suche wyse that afterward wée may bée vtterly frée from the bond of ciuill gouernment But the bond of nature and of God is of another sort binding all men too performe too their neybors mutuall loue in hart and also outward dueties which the ciuil magistrate cōpelleth no man too doo As for example the Samaritane doth good too the wounded wayfarer and the préest and the Leuite ouerpassing him are not punished by the magistrate although they wickedly neglect mercy due by the bond of nature Euen so by the bond of God and nature wée bée bound too ayde such as stand in néede of our helpe with counsel doctrine defence trauell mony and other almesse deedes although the ciuill magistrate punisheth not such as let slip these dueties This is the meening of the words Owe nothing too any man saue mutuall loue Of the second TO loue a mannes neybor is vpon the true knowledge of Christ foreshining in our harts and vppon faith assuring vs y God of his meere goodnesse loueth vs for his sōnes sake too submit our selues on the other side vnto God and too obey him for his sake to embrace other mē with harty good will and to impeche no mans life body name or goods but too the vttermost of our power to do thē good by al y meanes we cā The speciall kindes or dueties of loue towards a mannes neybor are al vertues or good woorks enioyned in the second table of the .x. commaundements which are cōprehended all toogither in this saying loue thy neibor as thy self Mat. xxij In the fourth commaundement we are willed to loue our parēts children brethren maisters magistrates subiects c. Vntoo the fifth which is thou shalt not kill
things and thy neibor as thy self .j. Tim. j. The summe of the commaundement is loue from a pure hart .j. Ioh. iij. He that loueth not abideth in death Héeruppon Paul reasoneth that the loue of a mannes neybor is too bée preferred beforethe gifts of tungs eloquence miracles learning c whiche are not needfull for all Christians Straunge and vnknowē languages are no more too the profit of the héerers than sounding brasse or a tingling cimball that lulleth the eares with a vayne sound Ageine the giftes of Tungs without charitie is not true godlynesse ne maketh a man a right Christian nor acceptable to god So like wise Prophesying which is able too opē euen the darkest places of al the scripture faith or y gift of working miracles al vnderstanding or the knowledge of all Arts without louingnesse is not the chéef and most excellent seruice of God. Much wrangling is there in the disputations of these dayes about this saying If I haue all fayth and yet haue not loue I am nothing and it séemeth that there is not any more notable saying y can bée set ageinst this proposition Onely fayth iustifyeth But I answer First by the rule of Logicke The truenesse of propositions Hypothetical that is to say of sentences grounded vppon if is not too bée measured by the vntwyning of the proposition intoo his partes but by the knitting togither of his members matching rightly or otherwise among themselues As for examples sake If an Asse flye he hath fethers This proposition or ground is true but the members of it being vnknit are most false An Asse flyeth An Asse hath fethers Also .j. Cor. xv If Chryst bée not risen in vayne is our preaching vayne is your fayth This proposition in the partes knit togyther is true but the partes being vnknit are most vntrue So also this proposition I◠I haue fayth and yet haue no loue I am nothing is very true But if yée take asunder the proposition intoo his partes and say y fayth is nothing or he y is endued w true faith is nothing or is not a godly mā in déed that loue may bée pulled away from fayth all men perceyue that this dissolution or dismembering is false and too bée found fault with Other some answere that Paule in this place speaketh not of the iustifying Faith but of the gift of woorking miracles which may bée euen in the vngodly Mathew vij But were it so that Paule spake of the iustifying Fayth yet can it not bée concluded thereby that wée are not iustified by fayth only or for Chrystes sake only For certeine it is that the loue of God and a mannes neybor doo of necessitie go ioyntly toogither with fayth Like as with the rising of the sunne there goeth ioyntly of necessitie the spreading foorth of his beames or lyght Euen so of necessitie loue foloweth Fayth in those that are iustified in so much as he that loueth not abydeth in death Like as that body wherein there remayneth no féeling or mouing liueth not and yet it foloweth not therupon that feeling and mouing are the cause of lyfe but lyfe is the cause of mouing Euen so the efficient cause of our iustification is God for the obedience passion and death of Chryst only And fayth is the instrument wherby wée take hold of Chryst our ryghtuousnesse Now must the loue of God and a mannes neybor of necessitie folow Fayth in him that is iustified like as mouing and féeling doo of necessitie folow lyfe But loue can not procéede but of fayth like as there can grow no good frutes but of a good trée Of the second A register of the woorkes of charitie or of the vertues that flow out of the true loue of God and a mannes neybor as out of a fountaine LEt them bée conueyed intoo preceptes agréeing too the ten commaundements let them bée set out by adding their definitions and laying the vices too them Loue is long suffering j Long sufferance or patience is a vertue that represseth wrathfulnesse desire of reuenge And though it haue cause too hurt others yet for Gods sake the common peace it remitteth offences beareth with him that did the displeasure as Aristides bare with Themistocles Scipio with the Tribunes and Dauid with Saule It perteyneth too the fifth of the tenne commaundements The vyces that encounter it are desyre of reuenge as in Marius and Sylla also crueltie as in Tyberius Nero And ouermuch forbearing or silinesse Courteous or Gentle. ij Courteousnesse or Gentlenesse not only letteth offences slip and forgiueth them but also by all meanes it cā deuise as by counsell trauell and ayde dooth good to others as well fréends as foes For the Gréeke woord Chrestos which commeth of Chraomai to vse dooth properly signifie such a one as easly and willingly yéeldeth him self to other folk too vse as Aristides by his counsell and trauell benefiteth the common weale of Athens which had bannished him It perteyneth to the fifth and seuenth commaundements The vyces that encounter it are discourtesie or vngentlenesse frowardnesse or chorlishnesse also fond lauishnesse or wastfulnesse and counterfet courtesie or feyned gentlenesse Loue enuieth not iij Freendlynesse modestie or myldnesse which acknowledgeth and loueth Gods gifts in other men willing good too the good and reioycing in their prosperitie Ageinst this vertue fyghteth Enuyousnesse which is gréeued that an other man should excell vs or bée preferred afore vs and longeth too remoue him or take him away to the intent wée lose no part of our estimation as Saul enuyed the glorie of Dauid Pompey enuyed the power of Cesar Marius repyneth for spyght ageinst Sylla Loue dealeth not frowardly or is not giuen to lewdnesse or is not malapert and vngraciouse iiij Good meening modestie or myldnesse which lyeth not in wayte for other folks like the brothers called Perperanes who of a singular vngraciousnesse lewdnesse laying wayt for other mennes lyues were at length taken by Hercules and he hung them vp at his backe vppon his club It perteyneth to the fifth commaundement Thou shalt not kyll Loue swelleth not v Lowlynesse repressing pryde acknowledging a mānes infirmitie submitting himself vnto others and employing his gifts to the behoof of others without disdeyne It perteyneth to the first and .iiij. cōmaundements The vyces that beset it are pride puffed vp with ouer wéening of itself trusting in his own vertue wisdom welth other gifts and despysing othermen Euery mā may behold an example of pryde in his own hart Loue is not disdeynfull neyther is shee vncomly vj Grauitie whiche is too doo rightful necessarie things constantly so to rule al the outward gestures dooings that they may agrée with the order of nature of persones and of places The vyces that encounter it are lyghtnesse skornfulnesse which proudly disdeyning others doth with vncomlygestures expresse the pryde or the hatred or
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
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
warres destructions of Cities and other innumerable miseries of all men and the slaughters of all the Sainctes as of Abel and Iohn Baptist by which notwithstanding Gods wrath could not bée pacifyed but that the sonne of God must bée made a sacrifyse Ageine the greatnesse of Gods wrath is after some manner shewed by the examples of many men who for the conscience of one wickednesse haue bin striken with most heauie fearfulnesse which hathe driuen them too fordoo themselues As the examples of Orestes of Aristobulus king of the Iewes of Iudas the traitor of Theodorich of Verona and of dyuers others Now if the féeling of Gods wrath ageinst one sin alone doo bréede so bitter sorow in the hart that it dispatcheth a mā of his life What an vnmeasurable huge heape of Gods wrath and of horrible sorowes think you wer thronged vppon Chryst who susteined not one sinne alone or the sinnes of some only one mā but mine and thine yea and al mennes offences Idoll gaddings and murders all their sinfull inclinations affections and outward faultes toogither with the fire of Gods wrath ageinst these sinnes Being ouerwhelmed with this houge burthen of Gods wrath he cryeth out Psalm xxij O God my God why haste thou forsaken mée My hart is become like melting wax my strength is withered like a potsherd and thou hast brought mée downe too the dust of death This féeling of the houge and horrible wrathe of God ageinst al the sinnes of all men was the first and chéefest part of Chrystes passion The second part was the heauinesse and excéeding great torment rysing in his hart for the féeling of Gods wrathe ageinst sinnes and for the feare of death and tearing of his bodie which so appalled all the partes of his bodie that he swet droppes of blud The third and lyghtest part of all was the tearing of his bodie and streyning of his sinewes when he was whipped ▪ buffeted and fastened too the crosse with nailes The causes of Chrystes passion IT is not the wisdome of any creature that can serche out the causes of Gods woonderfull purpose concerning the redemption of mankynd too bée brought too passe in this wyse that the sonne of God should make intreatance for vs take our nature vpon him and bee sacrifysed for vs neuerthelesse God will haue the consideration of this woonderfull Decrée begonne in this lyfe The principall efficient cause is the will of Gods sonne making intercession of his owne mere motion for mankind falne intoo sinne and death and offering himself too this obedience and punnishment wherby he myght make satisfaction for mankynd Iohn .x. I am the good shepeherd and I giue my life for my shéepe The inward cause that moued or enforced him too doo so is the vnmeasurable mercy of God tēpered with his iustice For sith that God is vnchaungeably iust he is in déede and horribly angry with sinne and destroyeth sinners like a consuming fire Neyther relenteth he his anger ageinst sinne of a fondnesse lyghtnesse but vnchaungeably most streightly kéepeth this rule of iustice that men shall eyther performe due obedience or else abyde the fire of Gods wrath Therefore God receiueth not men that are faln without equal and sufficient amends which forbicause mākind was not able to yéeld therfore was too bee cast intoo endlesse torments the sonne of God béeing inflamed with vnmeasurable loue and mercy towards mankynd maketh intretance for vs and too the entent Gods iustice should be satisfied he vndertaketh him self the punishmēt amends making for our sinnes taking our nature vppon him becometh a sacrifise susteining Gods dreadful wrath ageinst sin payeth too Gods maiestie a rāsome too the full value of our sin vanquishing sin and death and restoring men too ryghtuousnesse and eternall lyfe The outward cause that moued or enforced him so too doo was the fal of our first parents the sin that frō thens did shed it self intoo all vs who for the same must haue perished in euerlasting paynes had not the sonne of God bin sacrifysed The instrumentall and outward woorking cause are the Diuels and their instruments the Iewes who burning in hatred ageinst Chryste for finding fault with their wickednesse and false opinions coueted too rid him away and too destroy him too the entent they myght without checke maynteine their hypocrisie and wicked lustes These enforcing and finall causes make an infinite difference betwéene the will of the Iewes crucifying Chryste and the will of God Who béeing moued by his owne exceeding mercie toward mankynde and through the entreatance of his sonne would haue Chryst too suffer too dye and too ryse alyue agein too the entent he might restore men too lyfe and euerlasting saluation The matter wherin as in moulds Christes Passion was wrought are the mynd will hart and body of Chryste The forme or manner is the very feeling of Gods horrible wrath and the anguishe as well of Chrystes mynd as of his bodie and his chyldly obedience through which he willingly submitted himselfe with true reuerence and woonderfull lowlynesse too the eternal father and without grudging or repyning endured Gods wrathe poured out vppon him and most bitter formentes for the loue of Gods iustice and mannes saluacion The end of his Passion is first that mankynd béeing redéemed with sufficient ransome from Gods wrath and euerlasting damnacion myght bée rewarded with ryghtuousnesse and euerlasting lyfe Iohn .iij. Like as Moyses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp too the entent that all that beléeue in him should not perishe but haue lyfe euerlasting Secondly that wée myght become conformable too the image of Gods sonne that is too say that wée myght bée like the sonne of God our patterne in bearing the Crosse Romaines .viij. Thirdly that wée should folowe the example of Chrystes patience and méeknesse .j. Peter ij Fourthly that wée in all our lyfe should expresse the humilitie that Chryste performed in his passion Philip. ij Through lowlynesse of mynde let euery man estéeme others better than himselfe And let the same mynd bee in you that was in Iesus Chryst Fifthly that being dead to sinne wée might liue vprightly and blamelesse For like as Chryst caryed downe our sinnes intoo his graue and abolished them by his death euen so wée mortifying the dregges of sinne as yet sticking in our flesh must performe new obedience and ryghtuousnesse agréeing with the will of god j. Peter ij Chryste bare our sinnes in his bodye vppon the trée that wée béeing dead to sinne should lyue too ryghtuousnesse The effectes of Chrystes passion are all his benefites which for instruction sake wee will distribute intoo eyght formes FIrst the redemption of mankynde from Gods wrath sin death and the diuels tyranny j. Tim. ij There is but one mediator betwéene God and man the man Iesus Chryste who gaue himselfe for vs too redéeme vs The
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
sinfull inclinations or of the darknesse and vnrulynesse of all the powers of man raging ageinst the Lawes of god This concupiscence like a welspring bredeth and bringeth foorth actuall sinnes euen in the regenerate when ouer and besydes the mistinesse of mynd and the sinfull inclinations and the sodein brayds of affections there commeth also an assent or agréement of the wil and a ful purpose too commit the sin euen in outward woork And so hath sinne his being not of God but of concupiscence sticking in vs or of originall sinne whiche is bred and borne with vs And therefore dooth Iames ryght sagely affirme that nothing commeth from God but good as is sayd in Genesis God sawe all things that he had made and behold they were excéeding good and Psalm 91. They shall declare that our Lord GOD is ryghtuouse and there is no iniquitie in him The same is the méening of Iames in this place Euery good gift is from aboue and commeth from the Father of lyght with whom there is no variablenesse nor shadowing of chaunge that is too say like as God is good so there procéedeth nothing but good from him Yea all good things vertue wisdome and happynesse in compassing things are the gifts of God only according too this text what hast thou whiche thou hast not receyued And godlyly and sagely sayeth one in Plutarch God hath made these things and he dooth lende his hand vntoo mée All good things come downe from the Father of lyght that is too say from God who is the souerein and eternall lyght or the fountaine of lyght and of al good things And in asmuch as he is vnchaungeable and alwayes good without alteration and shyning with light of ryghtuousnesse and vpryghtnesse he is neuer turned or shadowed with the darknesse of sinne or at any tyme the cause of sinne as is sayd in Deut. xxxij God is voyd of all iniquitie vpryght and ryghtuouse Let this text therfore bée ioyned with the rest whiche auouche God not too bée the cause of sinne and ageinst al the sleyghtye disputations concerning Gods foresight and sufferance of sinnes and mayntenaÌ„ce of the nature that sinneth set this one true certein and vnmouable sentence with which the sounder sort euen of the Heathen also doo agrée As Euripides in his Bellerophon sayeth If the Gods peocure any dishonestie then are they no Gods. And Plato also most reuerently in the second booke of his Common weale the. 390. page sayeth It is too bée endeuered with all earnestnesse that inasmuch as God is good no man may in this common weale which we will haue too bée well gouerned say that he is cause of any euill â–ª neyther yoong man nor olde man eyther in Poetrie or in other Discourse The second place Concerning regeneration GOD of his owne good will hath begotten vs with the woord of truthe that wee myght bee the first frutes of his creatures God by his woord or by his lawe hath kindled in mennes myndes a knowledge of their sinnes and a fearfulnesse and gréef rysing of the féeling of Gods wrath ageinst sinne And afterward by shewing in his gospell the remission of sinnes too bée giuen fréely for Chrystes sake he kindleth fayth in their hartes whereby they persuade themselues assuredly that their sinnes are released and intoo the hartes of them that beléeue he poureth the holy Ghoste who by little and little mortifieth the remnant of sin and woorketh new lyght and new ryghtuousnesse or obedience agréeing with the wil of god This whole conuersion of a man wrought by the ministerie of the woord or Gospell and of Baptim is called Regeneration of which is spoken in Iohn j. and .iij. j. Pet. j. and elswhere more at large For as by Adam men are begotten of mortall séede of the flesh too this bodyly lyfe subiect too sinne and death So are wée begotten a new of pure and vncorruptible séede by the woord of the liuing God and as it were created a new too a new and spiritual and eternal lyfe which is the true knowledge and calling vppon God true confidence settled in god and true and earnest loue and obedience which are the sacrifise and seruices most acceptable too god Iohn xvij This is the eternall lyfe that they acknowledge the true God c. Wée are his worke created too good woorks Too the enlightening of this short saying of Iames there may bée brought in the sermons that are in Iohn j. As many as receyued him he gaue them power too becoÌ„me the sonnes of GOD too them that beléeue in his name which are not borne neyther of the séede nor of the will of the fleshe nor of the will of man but of god Ioh. iij. Onlesse a man bée borne from aboue he can not sée the kingdome of God. The third place is A Precept concerning willingnesse to lern and the shunning of headye iudgement and babling which giueth sentence rashly of gods sufferance or determination coÌ„cerning sinnes and fallings And it is a generall warning that wee should bée swift and vnsâ—outhfull too héere but slow to speake and well aduised ere we iudge Which warning perteyneth too the whole lyfe of man and specially too the studie of diuinitie of other in which nothing is more hurtfull than toâ— bée rype too soone to carie about a vayne persuasion of lerning to determine vppon most weightie coÌ„trouerfies rashly and headely Therfore did Pythagoras enioyn fyueyéeres silence too his Disciples that they should not rashly burst foorth to teaching others before they had furnished their own brest with true and substantiall lerning yea and grounded themselues in their doctrine by practyze of certein yéeres And Nazianzene wittely reproueth the fondnesse or pride of those that become teachers vppon the sodein as the Gyants in the Fables of the Poetes are sayde too bée bred and borne vppon the sodein These as a most noysome plage dooth Plato in Thaeeteto will men too shunne describing theÌ„ among their things in these woordes None of these héereth another man too the intent too lerne but they bréede of their owne accord and burst out with sodein brayde when the toy takes them in the head and they think no man knowes aught but themselues For as much as such selfelerned and selfewilled Doctors import verye great harme and assured destruction too the Churche let vs with all earnestnesse diligence and héed obey this rule of Iames that we bée swift quicke chéerful and alwayes redye too héere lerne but in speaking and teaching slowe circumspect or that I may vse Platos woords desirous too lerne desirous too héere and alwayes inquisitiue For therfore hath God giuen vs twoo eares but one tong that he might doo vs too vnderstand how there bée mo things too bée herd than too bée spoken The fourth place is of of brydling yrefulnesse and specially of brydling impatience or grudge and repyning ageinst God in aduersities oâ— when things go ageinst
that are drunken and disordered whom wée fynde by experience not too bée méete too performe aryght the lesser purposes and dueties of mannes lyfe Besides this drunkeÌ„nesse expulseth the spirit of grace praiers out of mennes harts as Basil hath truely sayd Drunkennesse expelleth the holy Ghost And like as smoke driueth out Bées so Gluttony expulseth the gifts of the holy Ghost Therfore some define sobrietie or stayednesse too bée a vertue that ruleth the desires and the vse of meat and drinke so as wée nether hinder prayer by too much cramming nor hinder sléepe by too much for â—earing Watchfulnesse also is necessary vntoo praying which not only measureth the sléepe of the body in suche wise as it alloweth not more tyme too it than is requisite too maynteine health but also shaketh off the restinesse of mynd and drousie sluggishnesse which neglecteth the exercises of true godlynesse and performeth due heede earnestnesse businesse diligence in dayly prayer and in ruling the rest of the attemptes and purposes of a mannes lyfe It neglecteth not â—e consumeth the time in sléepe or idlenesse which is too bée employed in prayer and mynding of godlynesse It bableth not the woords of the prayer with the lips alone coldly and yauningly and with a wandring minde but it is settled and busie occupyed For how can he hope too bee herd of God which héereth not himself when he prayeth not considereth what he prayeth The times that are most fit for godly and earnest prayer are the morning and the tymes immediatly before dinner and supper as it is sayd in the Psalme Early in the morning will I cry vntoo thee early in the morning shalt thou heare mée Also Peter and Iohn go vp intoo the temple the nynthe houre too pray which answéereth too our thrée or foure of the clocke in the after noone The second place COncerning the louing of our neybor there is spoke more largely of it vpon the .iiij. Sunday after Epiphanie and the first and second dayes after Trinitie Therefore I giue but this lesson concerning the Phrase Loue hydeth the multitude of sinnes it is not too bée vnderstoode of hyding a mannes sinnes before God of which is spoken in Psal xxxj and Rom. iiij Blissed are they whose sinnes are couered that is too wit vnder the shadow of the Sonne of God our mediator but of other mennes or of our neybors sinnes infirmities and blemishes which are too bée forgiuen and couered with mutual louingnesse according to this saying Loue suffereth all things loue beareth all things loue woorketh his neybor no harme Also forgiue and yée shalbée forgiuen Also know thy fréends conditions but hate them not He that hateth vyces hatethmen c. One spice of louing a mannes neybor is of hospitalitie which hee will haue too bée vsed without grudging that is too say willingly and with a chéerfull mynd according too this saying God loueth the chéerful giuer And the Gréekes haue giuen the thrée graces their names of chéerfulnesse that is too wit Aglaia â–ª Euphrosyne Thalia méening thereby that good turnes are too bée doone vntoo others with a glad heart and chéerfull countenance The third place GOd framed man in such wyse and distinguished mannes lyfe intoo sundrie degrées dueties and giftes that euery one hath néede of others helpe and eche one too shewe his louingnesse and liberalitie towardes other by franke and free imparting his giftes among them And in déede the best of all laboures is too help a man by such meanes as he hath and can And therfore in this place Peter willeth all men too employ the giftes which they haue not too vainglory and pryde but too this end that they may serue our neybors turne and set foorth the glory of God Like as Paule j. Corinthians xij and xiiij willeth all giftes too bée employed too edefying â–ª and too the profit of the churche If any man speake let him speake as the answers of God. That is too say he that is a Preacher let him teache faithfully and let him handle the word of God aryght and not teach Philosophie nor the traditions of men If any man ministreth let him doo it according to the abilitie that God lendeth him That is too say let euery one that serueth in any other seruice or office abide within the boundes of his vocatioÌ„ which God furthereth let him acknowledge God to bée the efficient cause and end of al wholsom dooings Let him doo all things too the glory of God. Vppon Whitson Sunday ¶ The Epistle Actes ij ANd when the fiftie dayes wer come to an end they were all with one accord together in one place And sodenly there came a sound from heauen as it had bin the comming of a mighty winde and it filled al the house where they sate And there appeared vntoo them clouen tongues like as they had bin of fire and it sate vpon eche one of them and they were al filled with the holy ghost and began to speake with other tongues euen as the same spirit gaue theÌ„ vtterance Then were dwelling at Ierusalem Iewes deuout meÌ„ out of euery nation of them that are vnder heauen When this was noysed about the multitude came together and were astonied bicause that euery man heard them speake with his own language They wondred all and maruelled saying among theÌ„ selues Behold are not all these which speake of Galile And how heare wee euery man his owne tongue wherein wee were borne Parthians and Medes and Elamites and the inhabiters of Mesopotamia and of Iewrie and of Capadocia of Pontus and Asia Phrigia and Pamphilia of Egipt and of the parties of Libia which is beside Syren and straungers of Rome Iewes and Proselites Greekes and Arrabians wee haue heard them speake in our owne tongues the great woorkes of God. The Doctrine concerning the feast of Pentecost or Whitsuntide may be included in foure places 1 Of the woord Pentecost and the stories of Gods shewing of himselfe which were doone in the Church vpon Whitsun Sunday 2 The Doctrine concerning the person of the holy Ghost 3 Of the office and benefites of the holy Ghost 4 Too whom the holy Ghost is giuen and how he is receiued or forgone The first place PEntecost is a Gréeke woorde and signifieth the fiftith day that is too wit from Easter day For the fiftith day after the first passeouer and passage of the children of Israell out of Egipt the lawe of God was published vppon Mount Sinai And the same day a thousand fiue hundred fortie and twoo yéeres after béeing the fiftith day after that our passeouer Chryst was offered in sacrifise vppon the altar of the crosse the holy Ghost was poured out vppon the Apostles Now from the creation of the world vntoo the first Pentecost in which the ten commaundementes were delyuered vppon Mount Sinai there passed twoo thousand four hundred and thrée and fiftie yéeres From the first Pentecost or
deliuerāce of the ten commaundements vnto the Pentecost of the new Testament in which the holy Ghost in the visible shape of fire was shed vppon the Apostles are 1542. yéeres And from the first Pentecost in which the ten commaundements wer giuen by God vntoo the Pentecost or Whitsuntide of this yeere from Chrystes birth 1570. are passed 3079. yéeres God ordeyned among the people of Israell the feastes of Easter Pentecost Tabernacles c. that they might mainteine the memorie of the benefites that he had bestowed vppon the Israelites in conueying them out of Egipt and in publishing the lawe in defending them in the wildernesse And too the entent the people myght bée instructed cōcerning the benefites of the sonne of God our Lord Iesus Chryst for whose sake they béeing deliuered out of the thraldome of sinne and endlesse damnation were gouerned by the holy Ghoste and made heires of the euerlasting and heauenly Tabernacle Therefore it was Gods will that the people also should kéepe the Feast of Pentecost chéefely for thrée causes First that the maruelous publishing of Gods lawe which he had set foorthe that day vppon the toppe of mount Sinai with notable tokens might the more certeinly be spred abrode For although he had sowed intoo mennes harts a perceiuerance of his lawe before from their first creation yet notwithstanding he repeated it ageine vppon mount Sinai least béeing darkned in this sorowfull mistinesse which folowed mannes fall it might haue bin vtterly quenched in vs and too the entent wée should know that this natural perceiuerance of the lawe was spred intoo our hartes by God himself and specially that the dreadfull iudgemēt of God ageinst sin myght bée manifested too mankinde by the lawe shooting foorth the thunderbolts and lightenings of Gods wrath Another cause was for that God would haue new loaues of bread made of the corne that grew the same yéere offered too him at the feast of Whitsuntyde too the entēt his presentnesse and goodnesse in cherishing and mainteining this bodely lyfe myght bée acknowledged also Thirdly God would that the people shuld bée put in mind of the Whitsuntyde of the newe Testament which was too come and of the shedding foorthe of the holy Ghost intoo the hartes of the beléeuers by whose help the law of God which otherwise were vtterly impossible too mans nature is begō new rightuousnesse comfort lyfe euerlasting kindled in our harts Of wonderful purpose would God haue the times or dayes in which the law was deliuered and which the holy Ghost was shed foorth and the maner of the manifestation of bothe too agree For looke on what day the lawe of God was published with flames of thunder and lightning vpon moūt Sinai the sameday was the holy Ghoste also sheaded forth vppon the Apostles in the likenesse of flames of firy tunges For the holy Ghost by firie tunges that is too say by preachinge the woorde of the lawe and the Gospell gathered a Churche too God out of nacions of sundry tunges and is effectuall in it And he kindleth in mennes hartes first a fire or a beholding of Gods dreadfull wrath which is a consuming fire and secondly the lyght of faith comfort ioy and lyfe promised for Christes sake and the fire of burning loue towards God and of al other vertues Héerby also is somewhat ment concerning the person of the holy ghost namely that he is the flame of that mutuall loue wherwith the eternal father and the sonne embrace eche other and wherwith they afterward ioyne the Church too them But in especially in the storie of this feastfull day let the comparison of eyther of the Pentecostes bée considered Of which the first dooth with darting the thunderboltes lightning of Gods law so fray the multitude of folk standing by that with quaking and astonyed myndes they flée from the sight and spéeche of god But at this other Pentecost the holy Ghost is poured out vppon the Sainctes and he moueth their harts not too flée from God but too approche vntoo God vppon trust of his sonne and too crie Abba Father Romains the eight The second place Of the persone of the holy Ghost THe holy Ghost began not then first too bée nor was then first shed intoo the harts of the Saincts when he sate vpon the Apostles in shape of firy tūgs y fiftith day after Christes Resurrection but he was with GOD the Father and the sonne from euerlasting created all other things of nought and imparted lyfe and power too thryue and encrease too all things growing in their first creation And afterward at al tymes in the Church he kindled the light of fayth or true acknowledgement of God and spirituall rightuousnesse and eternall lyfe in all the elect as is sayd in Gen. j. The Spirit of the Lord cherished the waters Psal xxxiij By the woord of the Lorde the heauens were stablished and all the host of them by the breth of his mouth j. Pet. j. The spirit of Christ in the Prophetes foretold the passion of Chryst Actes xxviij As the holy Ghost hath spoken by the Prophet Esai Nowe there are an eyght hundred yéeres or there abouts from Esai too the sheading foorth of the holy Ghoste vppon the Apostles Neyther may wée surmyse that the Apostles did then first receyue the holy Ghost whē the tenth day after Christs ascension he was shed out vppon them in the visible shape of firie tungs for in the .xx. of Iohn it is sayd expressely Take yée the holy Ghoste And this generall rule is well knowen Rom. viij They that are led by the spirit of GOD are the sonnes of god If any man haue not the spirit of Chryst he is none of his But there are two manner of gifts of the holy Ghoste One sort is common too all the godly of whiche is spoken Gal. v. The frutes of the spirit are fayth ioy peace and loue c. An other sort are singular and as it were peculiar priuiledges of some certein persones as the sodeine knowledge of diuerse tungs vnappalled courage of mynd in professing and spreading abrode the Gospell the gift of healing and of woorking other miracles Now vpon Whitson Sūday there were poured out vpō the Apostles not only those common and ordinarie things whiche were also begonne in them before but also these wonderfull giftes of the holy ghost and such as were graunted too fewe by speciall priuiledge of god And this maruelous and visible sheading foorth of the gifts of the holy ghost was then doone at that tyme too the intent it myght bée an assured witnesse that the holy Ghoste is at all tymes afterward by the preaching of the gospel without fayle sheaded inuisibly into the hartes of the beléeuers and that he kindleth in them true inuocatiō ioyfulnesse hope and other motions pleasing God and transformeth them to the image of god Now let this ensewing such as it is suffyse for a description of the persone of
the office and benefits of the holy ghost wherof there bée reckened three in the lesson of this Epistle Fyrst the holy Ghost leadeth and ruleth the mynds willes counsels endeuers dooings of the godly so as they may plese God become conformable to the wil and law of God as it is sayd ij Cor. iij. We are transformed into the same likenesse by the spirite of the lord Secondly he is the spirite of the children of adoption witnessing in our mynds that we are the children of God and that the euerlasting father adopting vs for his natural only begotten sonne our Lord Iesus Christes sake loueth vs with a true fatherly affection and that we are heires of al Gods good benefits Thirdly he kindleth in our mynds fayth prayer by means wherof we doo not any more shun God through slauish feare as though he were an angry iudge but approch vnto him as to a kyndeharted father and in all perils doo through stedfast fayth looke for succor and al good things at his hand These two benefites of the holy ghost dooth Zacharie comprehende in twoo woords in his xij chapter I will poure out the spirite of thanksgiuing and prayer vpon the house of Dauid The fourth place is a difference of slauishe fear wherethrough men that are slaues of sinne and death being dismayde at the beholding of Gods wrath and endlesse damnation doo dreadfully shunne God and specially in trouble freat at him and hate him as a cruell tormenter as it appéereth in Saule Iudas and innumerable others And of the chyldly feare wherethrough mens willes and hartes submit them selues to God with a childely awe loue preaching vnto God by faythe and obeying him and resting vpoÌ„ his fatherly good wil promised for his sons sake The fift place coÌ„cerneth the true calling vpon God. The sixth place is of the euerlasting lyfe Vpon the ix Sunday after Trinitie ¶ The Epistle j. Cor. x. THese are ensamples to vs that we should not lust after euill things as they lusted Neyther be ye worshippers of images as were some of them according as it is written The people sat down to eate and drink and rose vp agein too play Neither let vs coÌ„mit fornication as some of them comitted fornication and wer destroyed in one day xxiij thousand Neither let vs tempt Christ as som of theÌ„ tempted and wer destroyed of serpents Nether murmur ye as some of theÌ„ murmured and were destroyed of the destroyer All these things happened vntoo them for ensamples and were written too put vs in remembrance whome the ends of the world are come vpon Wherefore let him that thinketh he staÌ„deth take heed lest he fal Ther hath none other temptation taken you but suche as foloweth the nature of man But God is faithfull which shal not suffer you to be tempted aboue youre strength but shall in the mids of temptation make a way that yee may bee able too beare it The disposement THis Epistle is of those sort that are persuasiue For it is a dehortation The proposition of this Epistle and of the whole viij and .ix. and .x. chapters to the Corinthians is this Flée from idolatry and things dedicated too Idolls And there withall is set forth a generall exhortation to shun backeslydings ageinst conscience The argumentes of his dehortation are taken of foure places First of the examples of the Isralits in the wildernesse who by defiâ—ing themselues with worshipping the golden calfe Baal Peor and by tempting God with grudging ageinst him or with impacience in their troubles were horribly plucked from god ouerwhelmed with dredful punishments These punishments sayth Paul are set before vs as figures exaÌ„ples to warne vs of Gods wrath to shun lyke sinnes for fear of eternall punishments The second is of the effects or punishments which light on those that defile them selues with idols such like fallings The third is of possiblenesse or of gods help who suffreth not those that are newly entred into true godlinesse the exercises of repeÌ„taÌ„ce faith to be teÌ„pted beyoÌ„d their streÌ„gth but withholdeth from them the greater daungers that is to wit the temptations of the diuel aydeth them in their encounters that they may be able to withstaÌ„d the allurements of fallyng and auoyde the snares of the diuell The .iiij. is of the honestnes of the matter or of Gods coÌ„maÌ„dement who giueth most streight charge to eschue with all diligence the infections of worshipping idols and of other fallings ageinst conscience The cheef places of doctrine are these THe first and chéefest is a dehortation from the infection of woorshipping Idols and specially from eating meates offred vnto idols The occasion wherof is this It was a custome in sacrifises too burne part of the offering vpon the Altar and to set parte of it too eate before them that bestowed the offering Vnto these feasts resorted certein of the Corinthians that wer conuerted to the true knowledge of Chryst who vaunting of their lerning and wisdome reasoned that Idols were nothing and that it was laufull too vse indifferent things as men listed and that it is a thing indifferent to eate fleshe offered too idolles or not to eate it That this is the occasion of al this whole discourse and the mark wherat it shooteth it appéereth by the beginning of the .viij. chapter by the latter part of this tenth chapter For Paul answereth that the godly ought in no wise to be present at such feasts where flesh sacrifised to idols is set vppon the table bycause that by their example the worshipping of Idols myght bée confirmed and the consciences of the weak might be offeÌ„ded and wounded For it is the most streyght coÌ„maundement of God which willeth men to eschue idolatrie all the infectioÌ„s of idoll seruice But in this Epistle Paule reasoneth chéefly vppon the discoÌ„moditie or the exaÌ„ples of punishment which lighted vpon the Israelites for lusting to eate of Idoloffrings for eating drinking at the feast of the Idolatrous offerings to the golden Calf Exo. xxxij and when they wer bidden by the Moabits to the sacrifises of Baal Peor Num. xxv Idolatrie is not only the worshipping of images or of the heathen Gods but also of mans owne brayn wilfulnes without gods words either to imagin som thing to be a God which yet is no God or too yéelde to any creature which is not God the honor and seruites due too the only true God as Inuocation and other sacrifices or to worship God with the woorks of mens hands as Paule speaketh in Act. xvij that is to say with images and pictures and to bynde God too those images or to choose and set vp seruices and ceremonies at a mans owne plesure and to imagin that God is therby appeased and made fauorable too vs or to confirme other idolaters by his example and by obseruation of outward ceremonies A larger opening of this description may bée taken oute
thence he shal come to iudge the quick and the deade Now the doctrine concerning the last iudgemēt may be comprised in these six places 1. Whither there shal come any last iugement 2. who shall bée the iudge and howe and when he shall come 3. What shall bée the manner and order of the iudgement 4. Of the rewardes of the ryghtuous 5. Of the endlesse pains of the wicked 6. Of the tyme and of the rest of the circumstances of the iudgement The fourth Of Freendlynesse LIke as Paul reioyced vnfeynedly and from his hart that the Corinthians were brought to the true knowledge of God the felowship of the euerlasting and blissed churche So must euery man reioyce in the prosperitie of other men specially of good men and bée sory for their mischaunces and wishe them wel from the bottom of their harte This vertue is called Fréendlynesse And the vices that encounter it are diuelishnesse spyghtefulnesse and maliciousnesse of which wée haue spoken already in the Exposition of the vertues of the fifth commaundment Vppon the .xix. Sunday after Trinitie ¶ The Epistle Ephes iiij BE yee renued in the spirit of youre mynd and put on that new mā which after God is shapen in rightuousenesse and true holynesse Wherefore put away lying and speake euery man truthe to his neighbour forasmuch as we are members one of another Bee angrye and sin not Let not the Sun go downe vppon your anger neither giue place too the backbyter Let him that stole steale no more But let him rather labour with his hands the thing that is good that he may haue to giue vnto him that needeth The disposement IT is of those sort of cases that are persuasiue or exhortatiue For it is wholly occupied in exhortation vntoo good woorks concerning which the customable doctrin included in sixe places may bee recited First whither newe obedience bée néedful Secondly which are the works that bée good in déede that is to wit not Munkish ceremonies or such lyke ceremonies deuysed by men but the works that be commaunded of God as truth méekenesse liberalitie and diligence Thirdly what are the efficient causes of good woorkes or how they may be performed by vs sith we are so weake and the Diuell so strong Fourthly how good works please God sith they be vnperfect and defiled with many sinnes that is to wit not for our owne worthynesse but for Chrystes sake through faith Fifthly for what ende good works are to be done that is too wit not too deserue forgiuenesse of sinnes by them which is giuen fréely only for Chrystes merit but that wée may yeelde too God our due obedience that we may glorifie him that we may eschue paynes euerlasting and present and that we may obtaine the rewards that are promised Sixthly forasmuchas the good woorks euen of all the saincts are disteined with many sins we must speake of the difference of the sinnes that remayne in the saincts and of those that remayne not in the saincts Howbeit bycause this Epistle conteyneth otherwyse a moste plentifull doctrine and that the phrase thereof hathe some hardenesse in it we wil interprete the very text in order diuiding it into six common places wherof twoo or thrée maye bée stoode vppon somewhat longer sermonlyke The first LAy away from you that old man according to youre former conuersation whiche is corrupt thorough the deceiuable lusts and be ye renued in the spirit of youre mynd and put on that new man which after God is shapen in holynesse and rightuousnesse The first parte is a generall exhortacion to new obedience agreeable to Gods will or comformable too Gods rightuousnesse This exhortacion is enlarged with an Antithesis or setting togyther of contraries Lay away sin and put on rightuousnesse Or cease too doo euill and doo good woorkes The old man by this name he méeneth all the defaults in nature all euill inclinations affections and dooings that agrée not wyth the wyll or lawe of GOD that is too wit in the mynde ignoraunce of God darknesse and doubtefulnesse concernyng GOD concernyng the prouidence will and woorde of God and concerning the promises and threatnings of god In the will voydnesse of the feare loue towards God and of al vertues which ought to be perfect and earnest and also euill inclinations standing in ones own conceyt pryde fleshly carelesnes And in the hart a headynesse of al affections flames of vnlawfull loue of hatred of desire of reuenge and of couetousnesse All this huge heape of sinne that sticketh in the nature of man vnrenued is betokened by the terme olde man whom in other places he calleth somtimes the natural man somtime the outward man sometymes fleshe The lustes of errour or deceyuable lustes he nameth all euill inclinations of corrupted nature whereby wee are caryed headlong intoo error and sin as it is sayde Concupiscence is the fountayn of all euyls both of the fault and of the punishment For thorough concupiscence both the cleannesse and soundenesse of the soule is marred and the body is made subiect vnto death To be renued and to put on the new man are in maner all one The mynd is renewed when the darknesse of sin is chaced out of the mind by the gospel and the holy ghost and there is kindled true knowledge of God true faith loue rightuousnesse and obedience of al vertues For vnder the name of mind he comprehēdeth al the powers of the soule which the Philosophers are woont to distinguish The new man he calleth him that is renued by the voice of the Gospell and by the holy ghost who kindleth in mēs minds the light of the true knowledge of God and al vertues agreable to Gods rightuousnesse suche as were in the first man that was created after Gods image before his fall The second HE putteth in a bréefe most lerned definition of Gods image after which mā was created namely y it is tru ryghtuousnesse and holynesse and Coloss iij. he writeth that it is the true knowledge of God the creator Vppon these twoo textes wée buylde this true and lerned definition of Gods image Gods image in the first man was not onely a being of mynde and will nor onely a relation or acceptation of mankynde before God but also a qualitie of the seconde speciall kynde that is too say a natural ryghtnesse and excellente perfectnesse of all the powers of man as of the mynd the will the hart agreeing with the first pattern or diuine mynde that is too wit in the mynd light that is a manifest knowledge of God the Creator without any darknesse or wauering In the wil harty loue of God all vertues stirred vp and blazyng without any sinful inclinations and without concupiscence and fleshly carelesnesse and too be short true ryghtuousnesse and holynesse that is too say vniuersall obedience agréeing with the wil of God and directed truly too this ende that the patterne might be knowne abrode
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
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
Gods iustice The duetie of a redeemer hygh preest Sinne damnation Mannes saluation The benefites of Chrystes birth How Christes benefites are applied too vs. How and why glory is giuen too God. Peace Gladnesse Chrysts apperings too the Fathers in old tyme. A description of the second persone in the Trinitie Proues of Christs Godhead Iohn 1. Iohn 5. Chryst onely purgeth sinne What Angels bee The definition of saluation rightuousnesse and life are the sum of Christs benefites The efficient cause of saluation Goodnesse Louing kyndnesse Mercifulnesse Grace Our mediator or spokesman Who they bee that dishonor Christ Our owne rightuousnesse is of no desert The gospell and baptim are instrumēts of saluation Faith the instrumēt vvhervvith vvee take holde of saluation Renevvment of nature The effects of iustification Good vvorkes must folovv iustification Good workes or new obedience Vngodlynesse Concupiscence or lustfulnesse Stayednesse Rightuousnes Godlynesse The causes that moue too good workes Gods commaundement Hope of glory Abolishment of sinne Thankfulnesse How woorks become good Chrystes working in vs by his spirir By his woord By mannes willingnes The points vvherof Steuē is accused Atteynment of gods promises Worshipping of God. The institutiō of a new law What martyrdoome is The parts of martyrdoome Confessors Martyrs The holy Ghost Gods woord Mannes mynd Chryst is alwayes with his Churche The matter that maketh a Martyr Gods glorie Maintenāce of true religion Strengthening of the weake Certeintie of doctrine Witnessing of the immortalitie Reteynement of saluation vertues that go with martyrdoome Vices that fight ageynst martyrdome Chryst is very God. Chryst is very man. Redemption Adoption The gift of the holy ghost Inheritance of endlesse lyfe A warning for Pauls mening The workyng of the lavve The dueties of the lawe too teach vs too knowe God and our selues To frame our maners aright Too correct offenders The law dryueth vs too Chryst In whom Chryst is effectuall The law a shadow of things doo come Things to bee noted concerning the Epiphanie or twelfth day Of the wyse men that came vntoo Chryst The tyme of their cōming The names of the wise men Earnestnesse in receyuing and keeping the truthe The sondry names and glory of Chryst Iehouah or Lord. The glory of the Lord. What it is too giue glory to God. Why Chryst is called our light Who are the true Churche Why God dyd put a difference betweene the lewes and the Gentils The prerogatiues of the lewes The wretched state of the Heathen Gods vnchaūgeable rule in calling men to saluation Saluation is of free gift and not of desert The true seruice or woorshipping of God. What is represented by gold What is represented by Frākincense The Altar of attonement is Chryst Sacrifyce Quicke or liuing Holy. Reasonable seruice Worldlynesse Renevvment of mynd Myldnesse Ouervveening misvveening forvveening Christen wisdome Worldly wisdome Mannes boūds The right vse of gods giftes Prophesie Heretical prophesying Papistical prophesying Ministers Teachers Exhortation How to giue How too rule God graunt there bee none such in England How to shew mercie Loue towards ones neibor or true frendship Brotherly loue ▪ Reuerence Diligence Zele Taking of time Hope Patience Prayer Liberalitie Hospitalitie or house keping Meeknesse Frindlinesse or gladsomnesse ▪ Pitie Concorde Lowlinesse mildnesse Mildenesse Meekenesse Shunning of stumbling blockes Reuengment Rightuousnes comprehendeth all vertues The lawe of God and of nature What it is too loue our neybor The seuerall sorts or degrees of loue towardes ones neybor Gods commaundement is the rule of vertues Antimonians The loue of God. Wee can do no vvoorks to iustify our selues Hovv loue engendreth in vs What is to bee done in all intents drifts and purposes of this lyfe The common ende and drift of al a mannes dooings The endes of authoritie or ciuil gouernement The ends of the ministerie The endes of learning Settlednesse The descriptiō of a good and skilfull minister Vnnecessary dealings The fiue naked Games or exercyses of Actiuitie Running Buffeting Leaping Coyting it vvas like our throvving of the hammer Wrestling The dyet demean or of those that contended in the sayd Games their revvards An excellent similitude A furlong The revvarde of victorie Interpretation of the Greeke vvoords Of the behoue fulnesse of doing vvell Of the discom moditie of doing yll Examples One church of God in al ages gathered by one meane fed vvith one foode Figures of Baptim Figure of the Lords supper The causes of the Lentō fast True glorie or boasting False Apostles Reprofe of vaynglorie Example of christen bosting Who are the children of Abraham Labours Strypes Death Strypes Whippings Stoning Shipwrecke Trauell Ieoperdy Loke for these names in the table in th end of this booke Austin Aretas How manye sortes of visions of reuelations there be Visions of three sortes Difference of heauens Heauen or Paradyse Languages Prophesying and fayth Mark wel this discourse and beare it away True faith and true loue are vnseparable Patience Gentlenesse Freendlynesse Modestie or myldnesse Good meening Lowlynesse Grauitie Iustdealing Equitie Meeknesse Freendlynesse Ryghtfulnesse and mercy Rightuousnesse truthe Patience Freendlynesse Hope Patience Prophesy Tungs Knowledge Differences of knowing God Duties or poynts of a true preacher Vertues that ought too bee in ministers Patience Painfulnesse The touchstone of Religion What patiēce is Look for these in the table at the end of this Booke Why lent was ordeined The first author of the Lenton fast Diuersitie in keeping the Lent. Austin a mainteyner of the Lenton fast Saturdays and Emberdayes Diuersitie of allegoricall fastes Papisticall fast reproued The iudgemēt of gods woord concerning fast How too obserue the outward fast aryght Scripture the rule of christianitie Christians must proceede continually not stay Chastitie a mark of Gods church Tertullians saying Buying and selling Honest Profitable Good counsell Bargaining merchandyse appoynted by God for singular good purposes Confutation of Meritmōgers Necessitie of cōmaundemēt Necessitie of eschewing paynes Necessitie of Gods graces and gifts Rewardes Chastitie Couetousnesse Followers of God. Too walke Sacrifyse Sweete smell Sainctes Whoo is an Idolater Darknesse A Testament or last will. A definition of the new Testament A definition of the old Testament The difference betweene the old ▪ Testamēt and the new Agar Sara Ismael and Isaa◠A very good argument The heauenly Ierusalem What preesthod is in general A definition of the hyghest preest or of Chryst Gods iustice medled with mercy was the cause of christs sacrifyce Why the sacrifysing of beasts was ordeyned The sacrifises of the Hēathē Differences of Chrystes sacrifise and the Leuiticall sacrifises Eternall saluation Leuitical sacrifises are figures Chrystes sacrifice once for al Christ purgeth by his own blud Chryst is entered into heauē Marcion the Manichees Chrystes humilitie IESV Why Chryst was made a sacrifyce The first part of Chrystes Passion Testimonies of gods wrath ageinst sinne The seconde part of Chrystes passion The third part of his passion The loue of
Gods sonne Gods mercie tempered with iustyce The fall of Adam The feendes the Iewes The matter of Chrystes Passion The forme or maner The endes too which Chryst â–ª suffered Redemption Remission of sinnes ReconciliatioÌ„ Iustification The holy Ghost The destruction of the Deuils kingdom Abolishment of sinne and death Euerlasting lyfe and saluacion How Chrystes benefites may bee applyed too vs. Our hauen and comfort â–ª Pascha or Passeouer The true passeouer * Marchâ— The tyme. Chrysts person Chrysts sacrifyse The benefites of Chrystes sacrifyse The applyment New obedieÌ„ce The benefites of Chrystes resurrection A descriptioÌ„ of a Triumph The Triumph of Chryst The true ioy and comfort The true keeping of Easter Leuen New dowe Sweete bred What it is too keepe holyday Old leuen The efficient cause of our resurrection which argument holdeth of consequence That Chryst is risen By testymonies of the prophets By record of such as sawe him Of the authoritie of the Apostles An argument by impossibilitie An argument of ryght and reason A repetition confirmation of the first argumeÌ„t which holdeth of coÌ„sequence or of necessitie An Argument taken of our profession and order in baptim A repetition of the fourth argument which holdeth of ryght reasoÌ„ An Argument taken of the like thing Tokens of the resurrection impressed in nature The Moone The Starres The seasons of the yeere Svvalovves Flyes The Phenix This is the surest ground ArgumeÌ„t for a Christian SufficieÌ„t vvarrant for a true Christian Philosophie knovveth nothing of the resurrection Antiquitie Consent of all Nations The best natures Selfmouing Simplenesse vncoÌ„pounded Ryght and reason Gods almyghtynesse Diuersities of glorie in the resurrection Liuing soule The state of our bodyes in the resurrectioÌ„ Liuing soule The first man. The second man. Flesh blud The efficient cause of our resurrection Death and sin Gods lawe The cheef finewes of the Diuels kingdome Our victorie in Chryst Esays prophesie of the taking away of death by Christ Esays prophesie expounded by Paule Osees prophesie expounded Interpretation of the grammaticall sense of the vvordes The proper meening of Osce An exhortation to stedfastnesse The custome of baptizing in old tyme. The coÌ„mendation of fayth A description of fayth Mannes lyfe a vvarfare Who are borne of God. Hovv folke are borne a nevve The cheef obiect or thing vvhereon fayth resteth The name of Sonne The name Chryst Water blud To come in vvater The spirit is a vvitnesse of Chryst and his doctrine The three persones of the Godhead The end vvhy the ministerie vvas ordeined What the vvoord spirit signifyeth in the foresayd text What vvater and blud signifye MaÌ„kind vvyth out Chryst Errour touching Gods beeing Touching Gods vvill Errours of the papistes in seruing God. Chryst is the only vvay too â–ª God and godlynesse Chryst is lyfe Repentance Pointes of a good shepherd Good Princes be shepherds Bishops and ministers are shepherds Hovv Chryst is a shepherd Fleshly lustes what they be Magistrates ordeyned by God. The definition of a Magistrate Magistrates must be obeyed as God. An excellent saying Obedience too Princes Lords and Maisters for conscience sake Christen libeÌ„â—tie Not God but wee our selues are cause of euil too our selues Good things are all of God and none euill commeth of him Regeneration or newbirth A similitude Against rash speaking and hasty iudgement Against aâ—geâ— and treaâ—nesle Rogation weeke Of Inuocatioâ— and prayer The partes of true prayer What diuinitie is Gods worde a looking glasse True blissednesse The Ankerâ—old of christian welfare Chrystes conuersation with his disciples after his resurrection Chrystes tryumphant Asâ—â—nsion Deliuerance from sin death the Diuell Mediatorship Giuing of gifts vnto men Opening our way intoo heauen Putting away of worldlinesse â–ª Too rayse our myndes tovvards heauen The kingdom of God or of Chryst The right haÌ„d of God. Too sitte A commendation of prayer Ageinst dâ—onâ—â—â—â—esse Sobrietie which is a spice of stay â–ª ednesse Watchfulnesse Of Louâ— Hospitalitie * Pleasantnesse * Gladsomues * Merinesse Doing of good â—urnes Pentecost Why Easter Whitsontyde other feastes were ordeined of God. Why Whitson tide was ordeyned too be continually kept The holy Ghost Two sortes of giuing the holy Ghost A descriptioÌ„ of the holy ghost Proofes of the godhead of the holy Ghost Basill Eusebius Palestinus Proofes that the holy Ghost is a distinct persone from the father and the sonne The office and benefits of the holy Ghost The spirit of Truthe Paracletus The seuen giftâ— of the holy â—host The gift of â—isdome The spirit of Counsell The spirite of Strength or Manlynesse The spirit of Knoâ—ledge The spirit of Godlynesse The spirit of the Feare of God. BeneuoleÌ„ce â–ª Proofes of Christes Godhead Proofes of the Godhead of the holy ghost Fleshe No accepting of persones vvith Chryst Prophesying in the old Testament Diuersities of appeerings Dreames Prophesying in the nevv testament The onely vvay too saluacion The cause of our eternall saluation Iustification Diuersitie of opinions concerning Iustification Ryghtuousnesse what it is The efficieÌ„t forcing cause of iustificacation The meane or Instrument of our saluation what it is to beleeue What ought too bee the cheefe care of men How God wil haue his being knowne What God is The Gods of the Heathen The vnitie and trinitie of the Godhead The first person The second person The third person The marke of the Father The marke of the Sonne The marke of the holy ghost â–ª The offyce of the father The offyce of the sonne The offyce of the holy ghost God is loue Our only haueÌ„ and fortresse The phisike of our soules Examples who loueth God. Sparkes of knowledge in nature why they were giueÌ„ â–ª Loue towardes God. Causes of louing God and â–ª our neighbour â–ª Gods loue towardes vs. Commaundement Woorthinesse and profit What is comprehended in the loue of our neighbour The hatred of the world ageinst the godly This folowing is worth the beating away Necessitie Example of loue Hypocrysie to be eschued Selâ—e loue and selfvveening Vyces accompaning pryde Carelesse Stately Lovvlynesse Vertues conteined in lovvlynesse Causes that should moâ—e to Lowlynesse The profit of Lowlynesse God resisteth the proude The Diuell Snaâ—es wherwith the dyuel intangleth folkes Fortification ageynst the Diuelles traynes Watchfulnesse Remedyageynst the enterance of despayre Sobrietie and stayedensle Fayth Example Gods grace Gods order to be followed This argument holdeth of right and equitie A coÌ„parison of vnequalitie Common harmes ought too greeue the lesse Example of the Apostles The maner of saluation How we be saued by hope Argument of possibilitie One myndednesse Like affectionednesse Brotherly loue Mercifulnesse Gentlenesse Meeknesse Gelons answer too a rayler Patience Faint hartednesse Wilfulnesse or stifnesse of opinion Stedfast profession of the true doctrine The finall cause of iustification The efficient cause of iustification A similitude of baptim Of Chrystes death and resurrection Of Chrystes buryall Ageinst Libertines carnall Gospellers Necessitie of weldooing Christen libertie Eternal lyfe