which what so euer he promised vnto Abraham in his posteritie he hath performed it vnto vs in Iesus Christ our Lord whom he restored again from death to life declaring therby that Abraham did not beléeue amisse which trusted that he could giue life to the dead and to make the things that were not for to be We oughte not therfore to giue our thaÌ„ks vnto the law of Moses for our iustification but wholely altogither to Christ which â—â—â—ly yelded himselfe to death to put away our sinnes without our desertes and the same rose againe from death to the end we should abstaine from deadly things and neuer after commyt such enormities and sinnes as Christ dyed for I say therfore that Christ died to kill our sinnes in vs and the same rose again from death that we by meanes of him being made dead to our sinnes should also rise againe with him vnto newnesse of life and to liue according to rightuousnesse which by the benefite of his death we haue most amplie receiued The fifth Chapter The povver of faith hope and loue and hovv death raigned from Adam vnto Christ by vvhome only vve haue forgeeuenesse of our sinnes THerefore we be made rightuous from oure sinnes not by the lawe of Moses which augmenteth rather our offences neither by the merite of our good woorkes but euen as Abraham was so be we also reconciled vnto God through the onely dignitie of our faithe Vnto whome also Abraham was counted righteous for his faithe and that not by the lawe of Moses but by the onely sonne of God oure Lorde Iesus Christe which washing away oure sinnes in his bloude and by his deathe reconciling vs againe vnto God which before was offended with oure sinnes opened vnto vs the way wherby we through our faith without the helpe of our Circumcision might be drought into the graâ—e of the Gospell In which Gospell all that be the children of God stand stedfastly in faithe Neither stand they all only with light and mercie harts but also reioyce and glory as well for that they be atone with God as also to haue sure hope shewed vnto them that for the continuaÌ„ce of their faith they shal once come to the eternal glory of god And as we enuie not the Iewes though they glory in their circuÌ„cision so it repeÌ„teth vs not of our faithe which bringeth to vs so great frute neither yet â—â—e we for thinke our reioysing by hope whereof we be most happily comforted set at a sure stay The which though it doe not yet appeare but moste suffer many things before we come vnto it yet we accompt our afflictions and troubles of great glory and praise which we suffer in the meane time and shall open the way for vs into immortalitie for we haue receiued this example and mightie doctrine of Christe himselfe that in suffering afflictions patiente is made strong and by patience we are rendred vnto God and proued daily amongst men Againe the more that we be proued by perplexities and troubles so much the more strong is our hope of rewarde Neither shal we doubt or feare that our hope will deceiue vs and forsake vs or be once ashamed that we haue beléeued in as muche as we haue a sure earnest or gage that it is his wonderfull loue towards vs which is not shewed only without forth but also moste aboundantly it is imprinted in our hartes which also worketh oure loue towardes him It God had not wonderfully loued vs his only deare sonne shoulde not haue bene suffered to descende into this miserable world and to receiue mortal fleshe vpon him and therein to suffer death yea the moste cruel and shameful death for vs which were abandoned and giuen ouer to all filthie and dissolute liuing This notwithstanding he loued vs in suche manner that he willingly and fréely suffered such crueltie for vs Amongst men one man cannot be founde so frendly that wil suffer death for his felow And though peraduenture there be some men that wil die for some of their speciall friendes which haue deserued it by benefites or giuing of gifts yet the frendship and loue of God excéedeth all kinde of loue which deliuered his onely deare Sonne 〈◊〉 be moste â—â—e 〈◊〉 tormented and cruellie wounded to the death for moste accursed and wretched sinners which benefite loue séeing he hath shewed to the very wicked and most gracelesse offenders how muche more wiâ—â— he shewe it to the penitent harted and his deare louers Christ died for vs for a while â—â—ase againe from death to liue for euermore By whose only puissant and triumphant death séeing we be now reconciled vnto God which before was greuously offended with vs to the ende we should afterwardes haue him beneuolent and mercifull then muche rather shall his life performe this foreséeing that we fall not againe into oure olde filthie iniquities His death tooke away our offences and his life shall guide our innocencie His death bought vs from the boÌ„dage of the diuell and his life shall maintaine the louely fréedome of his father towardes vs These be suche euident tokens of Gods almightie loue towardes vs that we may not onely vs sure with firme hope and confidence that we be safe from his ire to come but also they liuely encourage vs to reioyce in the same not vaunting or extolling our good woorkes but wholly giuing thankes to God to whose only goodnesse we may euer referre all our perfecte felicitie which he hath prepared for vs not by the lawe nor by Circumcision or other Ceremonies but only by his sonne Iesus Christ And it was moste secretely prouided by the highe Councell of God that the way to restore vs againe to health should agrée in fashion vnto the way that brought vs to destruction For like as by one the first Adam which gaue the first onset to the traÌ„sgressing of Gods lawe sinne came into the world and death also by the meanes of sinne which deathe is the ende and rewarde of sinne and the forcible venome and poison of the soule also as it chaunced that sinne began at the head of maÌ„kinde throughe whome it also came vnto all his posteritie Euen so by Christ the seconde Adam in whome we be new borne by faithe innocencie was broughte amongste vs and life folowed innocencie And so this felicitie which procéedeth of the newe beginner of mankinde is deriued vnto all men which by faithe appertaine vnto Christe and leade an innocent and cleane life Further after that sinne was broughte into this worlde and inuaded all men it would not be put away neither by the lawe of Moses nor yet by the lawe of nature but only the lawe testified that they which offended did onely deserue punishment Howe beit the Gentiles had no punishment appointed vnto them for their offences but 〈◊〉 infantes which by season of their tender youthe haue not the vse of the lawe of nature neither yet can rightly
fulfilling of this their euerlasting glory and ioy in his appoynted time Wherfore considering the matter goeth on this wise with vs what neede haue we then to disquiet our selues about the troubles miseries that dayly happeneth vnto Either why should we not take them with all pacience séeing that suche is the grace and fauour of God that he most mercifully mindeth our speedy deliueraunce from thence Surely God hath in so many things declared already his moste high loue and goodnesse towards vs that we may be well assured he wil stil stand vnto vs and be on our side a most stable piller agaynst al the assaults of our deadly aduersarie Which always béeing most true what cause haue we to care or what can his malice preuayle agaynst vs seeing the moste mightie God hym selfe taketh our parte Either why should we doubt at all of the fauour of God to be with vs which dyd not spare his onely deare sonne and his most high treasure of heauen but did as it were put him forwards to death for vs that were most wretched sinners agaynst him and altogither in his fathers indignation He did embase his owne and onely sonne and made him vile to the ende that thereby he would extoll and aduaunce vs he made him a sacrifice to deliuer vs from our offences he deliuered him to his death that by the meanes of it wee might haue life Wherfore séeing he thus gaue his own deare sonne for vs in whom dwelleth the fulnesse of al things shall it not then folowe that he will also helpe vs with all things as he doth his sonne In as muche as he hath made vs felow heires with him of the kingdome of his heauenly ioy what will God sticke to giue vnto vs what soeuer it bée whiche hath already fréely giuen that thing for vs which is much more preciouse than all the creatures in heauen and in earth And all we may be well assured that God will not chaunge his minde with vs but in the constancie of his mercy will at all times be our buckler our shielde and mightie defence agaynst the outrage and force of all our aduersaries What is he therefore that will or once dare take vppon him to bring any accusation or lay any condemnation agaynst the electe of God whom he hath now by hys moste high wisedome chosen and taken for his owne deare sonnes Thinke you that God will heare the aduersarie of our soule agaynst those whom his onely sonne hath so preciously redeemed and for his sake hath so frely pardoned and forgiuen their offences against him God that is the iudge of all creatures hath deliuered vs from the gyltinesse of our former life now accounteth vs righteous in his sight Therfore who dare be so bolde to condemne those that he pronounceth righteous But yet hereof we muste in any wise carefully take héede that we fal not againe into the lothsomnesse of our old sinnes wickednesse Christ him self hath euer had such an hart burning loue towards vs that for our redemption sake to saue vs frō damnation he willingly suffred gushing out of his side the flowing streames of his bloud which also after his death rose agayne only to foresée all things necessarie both for the reioycing of his louing brethren as also in al things to comfort strengthen them The same christ now being made our only aduocate iudge is ascended into the heuēs there sitteth with maiestie on the right hand of his heauenly father in al things equal with him and there daily with the open apparance of his bloudy wounds pledeth our cause with him craueth the continuāce of his gret mercy towards vs in this life to haue for vs after this life in ful reward of his most precious purchase euen euerlasting ioy felicitie For which consideration sith the father of heauen hath thus pronounced vs for the deathes sake of his dere sonne guiltlesse blessed and iust which procéedeth of the only tendernesse of his vnspeakeable loue what man is he thē that from henceforth wil feare the deuil dread tirants or any one that is his minister or else any slaunderer priuie conspirator curssed speaker or wicked cōdemner of him Therfore for as much as we be al so many wayes bound vnto God and his deare sonne Christe what thing is that what thing is it that is once able to withdraw vs from the loue of them both or else shall not suffer vs to loue them againe for their moste wonderfull great mercies towards vs Shal the tempestuous stormes and troubles of men withdrawe vs from them Shall the slipperie chaunges and chaunces of this wretched world plucke vs backe Shall anguishes shall persecutions shall hunger shall nakednesse shall perill either shall the sword All which the holy Prophet Dauid hathe prophecied to chance vnto the elect of God which speaketh in the spirit of God on this manner we are for thy sake O Lord daily deliuered vnto death and are estéemed as shéepe appointed to the slaughter These same things although they séeme to be importable greeuous to the weak flesh yet they are not able to pluck vs from the loue of God his dear sonne Christ Wel may they diuersly sundry wayes happen vnto vs but surely they cannot ouercome vs yea the more that they fortune vnto vs so muche the more doe they confirme the loue of vs towardes Christe and his loue also towards vs in as much as we alwayes depart from the same afflictions as liuely victorers and ouercommers of them Not throughe oure owne powers but through the protection and defence of him vnto whō we owe all things that we haue Neither will God that loueth vs so hartily suffer vs to be ouerthrowne neither can we hauing in remembrance his wōderful goodnesse towards vs cease to loue him againe for any kinde of miserie that cā happen in this wretched life vnto our earthie fraile bodies How he it al those things of the which I did euen now speake are but light and of small effecte to plucke our harts from the loue of God but I am wel assured that bisides al those neither death neither life neither the Angels of heauen neither might nor power neither things present though they bring al kindes of miserie with them neither things to come whether they shall bring good or bad vnto vs neither highe nor low neither visible nor inuisible neither any other creature shall at any time once be able to seperate vs from the loue of God which he hath shewed vnto all vs in giuing his only deare sonne our Lord Iesus Christ to be our redemption and to pay our ransome to his and our father for al such offences as we moste horribly committed dayly against him The ninth Chapter Paule complaineth vpon the hard hart of the Ievves that vvould not receiue Christ and hovve the heathen are chosen in their steade
it selfe This is then to be considered in asmuche as the Lawe of Moyses was mortall as is the husbande to the wife it can be no wonder to the true christian man to heare that it is dead which so long as it was aliue had full strength and power ouer them that were in subiection to it How be it at thys tyme you Iewes you haue no matter to doo wyth the Lawe in as muche as it is nowe deade to you or at the least wyse you deade to it thoughe it were still aliue For after that Chryst which is the onely truthe came amongest vs all the Lawe of Moyses was abrogate frustrate and of none effecte as touchyng the Letter and Ceremonies thereof Considering therefore you bee all now incorporate into the body of Chryst and maried vnto him as a wife vnto hir husbande béeing set at libertie from hir olde husbande by the death of the lawe and further séeing your husbande now at these dayes is liuing and immortall bicause he dyed for your sakes and rose agayne from death to life and so euermore afterwards to continue aliue it shall be now your parte to compose and confourme your selues a louing and a continuall wife to suche an immortall husbande and neuer afterwards to caste any one tytle or iote of your loue to the remembraunce of your olde good man for so dooing it can not be chosen but offence must be committed to the great sorow and grefe of this your so louing Espouse But alwayes haue in your minds that like as heretofore you shewed your selues seruiseable vnto your firste husbande and to accomplish with good will al his commaundements euen so now you ought to enforce your selues to yéelde suche obedience and seruice at this time that it may be acceptable to God your father and pleasaunte to Chryst your moste deare and swéete spouse For so long as we were vnder the law as vnder our husbande it had gouernement ouer vs which by reason of the many requestes that it made euer charging vs with disobedience and lacke of good seruice was an occasion that we found our selues alwayes distressed alwayes in displeasure agaynst him and neuer to satisfie and fulfill his commaundement by occasion whereof our seruice was euer vnperfect gréeuous and subiect to correction and punishment Therefore now at this time béeing set at libertie from his iurisdiction vnder which bicause we liued alwayes in sinne and displeasure we dyd not liue but were rather all dead vnder the same vntill our time appoynted it shall therefore now well become vs to be no longer obedient to our olde husbande which was carnall and mortall but wholly vnto our new spouse which is heauenly and spirituall And from hencefoorth to yéelde our seruice not to the law in the letter and ceremonies but vnto Iesus Chryst in the spirite of God which spirite we haue receiued from the hande of our spouse for a wedding ring to put vs alwais in remēbrance of our hartie dutie good wil towards him But I stand in dout least some man héere will obiecte against me and say Séeing then that in seruing the lawe we were euer founde in sinne of the same and also subiecte to deathe it shall seeme to conclude that the lawe was sinne and broughte vs to deathe for as it is the propertie of rightuousnesse to bring men to life euen so is it the propertie of sinne to bring men to deathe Wherefore considering the law brought vs to death it may be called sinne or at the least wise ioyned patente to sinne But God forbid that any man shuld thinke so for verily the law is not the author of sinne but the Herauld messenger of sinne which was vnknowne to vs before the lawe was proclaimed at which time euery man folowing his owne sensualitie and lust thought that he might lawfully doe what so euer his hart corruptly desired and thought it also lawfull to desire that which séemed pleasant in his owne conceit For which cause pardoning and flatering my selfe in this behalfe I thoughte it none offence at all to couet that which did belong to another man if the law had not saide vnto me Thou shalt not lust And no man can denie but that the lawe was declared for the coercion and restraint of sinne though the thing it selfe hapned all contrarie vnto vs throughe oure owne vice and imperfection For at what time the lawe did open vnto vs our sinnes and gaue vs not thereto might and strength to resist them it came to passe that our luste to sinne was made the more quicke and readie to it bicause the nature of man is such that it most lusteth after that thing which is moste forbidden it How be it before the knowledge of the law came many of our sinnes we knew not and some of them we knewe after suche a sorte that we persuaded our selues they were not forbidden vs Throughe which reason all we had the lesse regarde to consider what was lust to sinne in as muche as all we by nature set small store by suche things as we thinke we may haue at our will and commaundement Wherefore after the lawe had once set forthe the multitude of sinnes to oure faces and did forbid them to vs then we were the more gréedie to spot and defile our selues with the committing of them By which occasion sinne toke to himself strength and encoragement in vs which before the comming of the lawe lay and slept was as dead At which time I my selfe when I knewe not the lawe I led my life like an outlawe and thoughte within my selfe that I might sinne withoute the committing of any offence to god But when I perceiued the law that did forbid me to sinne thē my sinne began to waxe stout and to aboūd in me and to take the bridle in his téethe Which faring thus foule with me wheras before I thought I liued I became in mine owne cōscience starke dead bicause by the law I perceiued my deadly wound and yet could not abstaine from sinning Whereby it came to passe that the thing which was prouided me of God for my helth was made to me an occasion of my death Which thing was not through any iniurie of the law but it was only through mine owne vice weakenesse imperfection For hauing in me a certain promptnesse and readinesse to sinne and my lust also taking some occasion by the lawe it selfe bicause as I said before men do most cōmonly lust after that which is forbidden them I was then euen full of all gréedinesse to sinne And thus the diuel vsing that wickedly which of it selfe was good enticed me vnto sinne by occasion of the law and by occasion of sinne vnto death to the end I should acknowledge my selfe guiltie therof and to be thrall vnto him for the same Therfore thus you sée then that there is no cause why any mā should contemne or depraue the lawe which as
flesh or from this body of death which is thus subiecte to so many miseries to so many prouocations enticementes to naughtinesse encombred with so many vices and wel nigh confounded with these daily conflictes that alwayes haleth me pulleth me downe and draweth me forcibly to destruction and death Think not you that he hath iust cause thus to bewaile his state and to crie out that in this manner is daily beséeged assaulted and troubled with so many mischéeues cruell and deadly aduersaries But the remedie heereof considered and the most happie meanes remembred for our deliuerance O what cause of great thankfulnesse by bounden duetie and all humblenesse haue we to giue vnto our God which mercifully hath set vs in moste happie state and safetie and deliuered vs from these noysom miseries euen for the onely loues sake he bare vnto vs not through the lawe of Moses or Circumcision but by his onely and moste deare sonne our Lorde Iesus Christ the which if by him it had not so ben ended and done I my selfe being but one man among others shuld haue bene a runner but in an vnconstant race and drawne in such sorte hither and thither with the impious cordes of inconstancie vanitie that happily now and then I should with ioyfulnesse haue serued the lawe of my God with my spirite in desiring the things that be honest and godly but with my faultie flesh the lawe of sinne in coueting corruptly the things that bée dishonest and by the deadly force thereof my pore spirite alwayes preuailed against and turmoiled with miserie The eight Chapter The lavve of the spirite giueth lyfe The spirite of God maketh vs Gods children and heires with Christ The abundant loue of God can not be separated BVt now although there be yet many blots and stumbling blocks of the old boÌ„dage stil remaining among christen men ther is yet no dout but through their godly study christen endeuer they may easily passe by them and not be so violently drawn vnto such horrible sinnes for they are now entred into the heauenly fréedom of Christ vnited and made one with him through their lyuely faith and true promise made at baptism All whiche by this chaunge haue now cessed to liue again after the illectation or wanton enticing of the sensuall lustes of their flesh in asmuch as the lawe of Christ which is heauenly spiritual and the author of lyfe béeing also strong and full of might hath fréely deliuered them all from the bondage and lawe of sinne from death the famyliar companion of sinne and the iust reward of the same Whiche thing bycause the lawe of Moyses was carnall and in consideration thereof very weake of it selfe God did foresée and prouide for the saluation of man after an other sorte and fashion And lyke as I haue sayde before that in one man there was two menne one carnall and an other spirituall euen so within the precinct of Moses lawe there are two lawes the one grosse and carnall and the other holy and spirituall The fyrst of these two lawes haue Moyses for his auctour and beginner whiche as it was not perpetuall euen so it was not of vertue to giue any saluation to man The seconde lawe is spirituall straunge full of efficacie and immortall whiche Chryste himselfe hath consummate and fulfilled to all suche as beléeue in him Howbeit it was very expedient that one fleshe shoulde abolishe and put awaye an other one sacrifice to preuayle before an other and one death moste mightily to suppresse an other Therfore God the father hungring and thirsting in his mercie after mans saluation sent his onely deare sonne whiche though he were frée from all contagion of sinne yet he toke vpon hym the same fleshe that all other sinners had and became conuersant amongst the wicked as one of them himself for the most precious redemption of man vnto the same saluation And yet verily so vnkyndely he was entreated amongst the sinners so despitefully and cruelly handled that they put him to the moste shamefull death and crucified him among the synfull moste vyle and false théeues Which for mannes sake tooke vpon hym our very body of synne that he might vnder the same fourme and similitude of sinne ouercome sinne and after that abolishe it and putte it cleane awaye Hée was made a sacrifise for oure trespasses and so dying in the fleshe whiche he tooke amongst vs broughte death to subiection and bondage whiche before bare rule ouer vs thorough the lawe and the corrupt affections of our bodies whiche also brought all things to suche a passe that considering the putting away of the grosse and fleshely parte of the Ceremoniall lawe wée shoulde thencefoorthe embrace the seconde part of the lawe whiche is heauenly and spirituall And that ministreth not ire and threatnings as doth the olde parte of the lawe but very rightuousnesse to all suche as doe not leade their liues after the letter and Ceremonies of the Iewes but after the spirite and inwarde minde of the lawe as men regenerate and newe borne againe in Iesus Christ The Iewes in their Ceremonies had as it were but the deade picture and image of rightuousnesse but we haue the verâ—â—â—e liuing and quicke rightuousnesse it selfe and the very perfecte rule of all godlinesse which Christ by his spirit hath wrought in vs Wherfore the true change of our state conditions and fashions of religion declareth the manner of a newe life in vs And we perceiue very euidently that all such of the Iewes which still continue in the rottennesse of their olde forme of religion and in the fleshe or grosenesse of the lawe are delighted and pleased with all suche things as are grose carnall and fleshly Contrariwise all suche as are engrafted into Christ are become spirituall and precise in rightuousnesse vtterly banishing from them all such olde things as appertaine to the fleshe and are constantly rapte in their mindes to all suche things as are spirituall For truely euen suche as the state condition and nature of the man is suche is his desire and common inclination to worke As touching our fleshe we be all mortall but Christe that is immortall hathe nowe called vs to a life in him which is immortall Againe the carnall lawe of the Iewes is alwayes againste Christe and calleth vs from him which for the same cause bringeth death with it in as muche as it contendeth and striueth againste him which is the only author of life By reason whereof the Iewes being stricken with the zeale and loue of the same lawe did put to death the author of their life and iustification But coÌ„trariwise they that set the grosenesse of the lawe at naught and folowe the spirite doe finde most plentuous life in Christe Iesus Neither doe they argue vppon the barren and hungrie obseruances of the lawe but hauing in their hartes the pleasant sauor and taste of charitie be well stayed in them selues liue ioyfully
owne seruaunte from stumbling Neither wyll his Lorde take it for any stumbling at all to mysse herein bicause he séeth that hys faythe and conscience doo kéepe him quiete and safe from all the daungers thereof And euen thus as it is héere spoken of the choyse of meates that enter into a mans body so lykewise it is to be vnderstanded of the obseruation of Holy dayes and feastes of the newe Moone with all other suche Ceremonies which are onely to be suffered for the weaklings sake or else for no cause at all For to obserue them amongest men that are perfecte it is greatly repugning the will of God and the holy Gospell Also the weake man in his fayth maketh difference betwixt day and day as though one day were holy and another vnholy and that it is lawfull to eate that thing vpon one day which may not be eaten vppon another day But contrary he that is strong and sounde in his fayth taketh vnto hym selfe all dayes indifferently and iudgeth the whole tyme of his life to be consecrate and appoynted altogither to godlynesse and true Religion For the disputation or questioning about these matters let not the Christian concord be broken amongest you in any case but let euery man for the tyme follow his owne iudgement and not condemne any other mans opinion inasmuche as either of the parties may be without offence in either of them a time of perfection may be séene to grow to true vnderstanding and godlynesse But that man which iudgeth to him selfe that all days alike be holy and are dedicate to all godly vses he iudgeth aright vnto the Lord neither is it material vnto thée how much it is that he iudgeth Also he that maketh difference of dayes if he doo erre therin he erreth vnto his Lord and it maketh no matter at all vnto thée Further he that without scrupulositie eateth of all kinds of meats the same also eateth for the Lords pleasure inasmuche as he therfore giueth thanks vnto him thorough whose onely benefite he eateth and through whose gracious benignitie al things are created for the vse of mankind Againe he that abstaineth frō sundry meates by reason of his weaknes he abstaineth for the lords pleasure this is nothing materiall vnto thee considering that though he eate but herbs rootes yet notwithstanding he yeldeth his harty thanks vnto the lord euen as thou thy self also doest vnto him Wherin if God shall allow and accept his thanks what hast thou then to do with him for it The cause of this matter is not one but the matter it selfe is one and the minde is one and the Lorde also is one This man is thankfull to God for his bountifull goodnesse hauing libertie by him to eate what him list and that bicause the law of the Gospell maketh rather a difference and choyse of our minds than it dothe of meats And another man thanketh him for his frugality and temperaunce in meates considering that by occasion of his weaknes in this behalfe eschueth surfetting vnnatural contagion by reason hereof kéepeth also him selfe within the limites of chastitie In suche things we be all of like affecte neither oughte we for the vpholding of our fantasticall opinions in these poynts be therfore at variaunce with our brother or one christian man with another It shal be sufficient vnto either partie to be contented if god him self do allow the thing vnto whom onely appertayneth the moste true and iuste iudgemente For the thing it selfe is indifferente and to bée borne withall according to the condition of tyme One Christian man hath no further to doo with another but onely to profite one another Neither dothe any man liue his owne seruaunte or properly to him selfe considering wée be all seruauntes to the Lorde which hathe boughte vs from vyce to godlynesse and from death vnto lyfe Therefore there is no man that either liueth or dyeth his owne seruaunte but the seruaunte of another maister whych hathe power ouer him euen bothe for lyfe and death Thus then if the seruaunt liue he liueth not for his owne pleasure and honour but onely for the Lords honour or otherwise for his dishonour Which if he dye he doth it also to fulfill the wil of the Lorde Wherefore whether he liue or dye if the Lordes will therein bée doone it commeth of him selfe and not of thée neither will he therfore chalenge any thing at thy hand How shamefull a thyng then shall it be for one seruaunts to be comptroller of another seruaunte which is felow seruaunte with him in the seruice of God if he to whom the seruyce is doone bée sufficiently therewith contented And there is no bondeman amongest men so muche bonde vnto hys maister as wée béeing all seruauntes are bounde to our maister Chryst which hathe bought vs and redéemed vs not with siluer nor golde but onely with his most precious bloud Therfore if we fall we fall vnto him and if we stand we stand vnto him Agayne if we liue we liue to him and if we dye we dye vnto him All other bonde men doo ceasse to bée any more bounde to their Lorde and Mayster after they be once dead but all we that haue Chryst to our Lord be in suche case with him that whether we liue or whether we dye we be alwayes his for whose sake all things do◠liue and haue their béeing For Chryst hathe authoritie not onely vppon them that bée aliue but also vppon them that be deade inasmuche as he employeth bothe his life and deathe for our saluation For thy sake he was made man and for thy loue he once dyed and the same rose agayne from his death vnto lyfe to the ende he shoulde bée Lorde bothe of the quicke and of the deade If wée liue vnto godlynesse we may thanke hym for it if wée bee deade to our vyces wée may refer it to his only goodnesse he is the Lorde and he is the Iudge And why then shoulde one seruaunt take authoritie vpon him agaynst another forasmuch as the thing onely appertayneth vnto the lord Thou that art superstitious how darest thou be so bold to iudge him that is stronger than thou thy self which eateth without any questiō of al kind of meats and vseth al daies alike in the seruice of god or else thou that art strong why darest thou haue thy brother in contempte that is weaker than thou thy selfe as though a man woulde say that thou shewest thy selfe rather his Lorde than felowe seruant with him To what end doth either this or that man take vpon him the roume of the Lord preuenteth the iudgements of God which shall be onely at the last day at the glorious appeasaunce of Iesus Christ Wherfore one man may not iudge another but one must helpe and instruct an other in the most holy and perfect state of religion For Christ that is Lorde vnto vs all will giue iudgement vppon all at what tyme wée
Their heart is vayne But how is it vayne bicause they lacke the spirite of god Which spirite if a man haue he hath life and light If he haue him not there is darknesse and death And what is more friuolous or vayne than these things wherfore God is in all poynts the saâ—â—â—â— that hâ— commaundeth For he is the highest god which ought to be loued aboue all things He commaundeth loue which loue he is according to this God is loue He commaundeth truth iustice and clemencie all these things he is Ergo he commaundeth him selfe to all creatures endued with reason as to them who are onely able to receiue him And agayne he onely forbiddeth that which he is not namely the loue of our selfe and of creatures that a man reste not nor put his truste in them and that of the ineuitable order of his wisedome In which order onely the perfecter things haue power to bring another thing to passe And that which is not perfect to doo that which is worse and not that which is perfecter And as the bodies of men liuing hauing life of the soule holde their state righte euen so the reasonable creaturs gouerned by the spirite of Chryst defendeth the degrée of iustice and integritie But béeing destitute of this spirite all things are contrary Rom. 8. Iere. 31. Deut. 30. 30 So that the olde man was called man after his fall by contempt béeing voyde of this spirite of rightnesse that they may know that they be but men that is vanitie Esay lykewise when he would shew Egipt to be of no weight he saith Egypt is a man and no god And Pylate sayde of Chryst Beholde the man hauing respecte to the contented formes of Chryst drawen out of our sinne which formes he bare in his flesh Likewise the Psalme hath What is man And afore Salomon sayth I sayde in mine heart of the children of men why should God chose them 31 All men through vayne desires embracing earth not heauen carnall things not spirituall things the loue of them selues and not the loue of God. 32 And when wée be suche a worthy sentence is giuen vppon the earthly man Of earth thou arte and into earth thou shalte returne Gene. 3. as before in the same Chapter and after in the .13 33 Béeing of equall condition with all men least any man should boast him selfe forasmuche as we be all the dust of the earth all flesh a like all alike in daunger to sinne and to the wrath of God as parteyning to the olde birth 34 Which thyng Chrystes finger writing vppon the ground noted signifieth the earthy stocke of which we come which should infect all men without exception and cleareth no man of sinne 35 Not only the body corrupted with earthy concupiscence béeing counted in the tale for flesh but also the best parte of man namely the mynd which they cal the principal part 36 Not that it is not a good creature a naturall light that séeth the truthe and falsitie good and badde which argueth the consciences of sinne and giueth testimonie of the righteousnesse of God but for that that this light also béeing infected with originall sinne is darkened to many things and not of efficacie to transforme the mindes of them in whom it shineth 37 Whose senses the Scripture adioyneth to the olde man and to the flesh when the minde is not yet borne a new by the spirite of God as parteyning to motions and incitations corrupted 38 Taking for flesh what soeuer is not of the holy ghost and borne a new from aboue that is the whole man with body and minde not yet béeing borne a new by the spirite of God Iohn 3. Rom. 8. 39 Examples are all the wysest of the Gentiles in the light naturall and the Phariseis most righteous in the law whose sinne the Lorde witnesseth to remayne bicause they sayd them selues to sée when in déede they were yet blind 40 But they saw with that parte which was the best part in them namely with the minde yet by which they should héere this who so is without fault among you cast the first stone at hir And this of the Apostle Knowledge maketh a man proude 41 not that the minde of hir substaunce is flesh and of earthly nature for she is a spirite 1. Corinth 1. and to the Rom. 8. approching next to the Deitie no better worke created commyng betwéene Genesis 1. but shee is fleshe for so muche as she is viciated with contagion of the affections of the corrupted body of sinne 42 In the reprobate besides this contagion and infection the minde béeing voyde of the grace of Election addeth of hir owne the neglect of the veritie knowen that is she nourisheth the sinne agaynst the holy ghoste which she carieth with hir into the other world neuer to be forgiuen 43 And so Abel and Cayne Dauid and Iudas that is that they be accursed with the serpent and the blessed electe by the grace of predestination in Chryst before the foundations of the worlde were layde are bothe by nature the olde man aswell the one as the other the children of wrath and of darkenesse The difference is in the election But forasmuche as it pertayneth to the grace of the new man and not to the nature of the olde man it pertaineth not to this place which treateth here of the disposition and nature of the corrupted and earthly man. 44 Now suche is the first Adam with all his posteritie sprong of the séede of the corrupted flesh And suche also is the worlde with his desires made of naughte and gooing to naughte 45 He therefore is damned with his wisedome and foolishnesse with his righteousnesse and vnrighteousnesse in his children with their father Sathan which hath inuented al these euils bringing in that which Salomon so often abhorreth in this booke the vanitie of sinne and death Of the new Man. NOw the matter is otherwise of the new man and seconde Adam Chryst Iesus the blessed sonne of God is he not taken out of the earth but sent downe from heauen 47 And so not made into a liuing soule which thing perteineth to conception but made of his father into a quickening spirite as the Apostle witnesseth in the .1 to the Corinth 15. 48 This spirite viuifieth that is to say maketh vs aliue not with life naturall but spirituall And therefore he dothe not the naturall functions which are to engender and to beget children of the flesh c. for suche worke hath no place in heauen as he béeing man declareth in Marke .12 when he sayth But they are lyke the Aungels which be in heauen by their Resurrection 49 It is therefore the breath of lyfe from aboue whiche God firste bloweth into the seconde Adam and by him into his members whereof is this Take yée the holy Ghoste c. and that with a spirituall breath not with an earthly By which the body is transfigured into an heauenly habite
and to all his ofspring Wée are also by Chryst taken out of the kingdome of darknesse and placed through his onely deserte in the cleare lighte and in the moste gloriouse kingdome of our eternall and louing god In thys maner passing now further on my purpose the gentle Reader shall take the speciall meaning of the holy Apostle in his Epistle on thys wyse whyche is that all true Christian men muste wholly depende vppon the mercy of God throughe hys deare Sonne Iesus Chryst for the fulnesse of their eternall redemption and by hys onely merites to attayne their eternall saluation And that all suche as looke to come vnto it by their owne merites deseruings and woorkinges are in that poynte lyke vnto their father Adam whiche in hys pride and disobedience went about to come to the Maiestie of God through his owne deuises vayne byewayes and very fonde attemptes at what tyme he moste vnlawefully yéelded to eate the fruite that was moste lawfully of God forbidden him All which proud attempters may be wel assured to abide also the like cursse that was giuen to Adam but not a blessing or the saluation that of God was mercyfully promysed and that onely by the merytes of Iesus Chryst onlesse they will beginne to repente of their pride blindenesse and disobedience and onely referre it to our mercyfull God him selfe throughe the onely faythe and beléefe due from them to our Lorde Iesus Chryste who onely satisfieth the truthe and iustice of GOD in thys poynte whiche sayde vnto Adam In what so euer houre thou eatest of the fruyte thou shalte surely dye the death By which onely satisfaction of Chryst all men euen as Adam bée reconciled agayne vnto God the father their sinnes fréely remytted and come boldely agayne to the presence of hys maiestie and not by our owne deuises and foolishe inuentions as the more pitie it is many men moste blindly doo that beareth at this day the names of Chrystians Wherefore in as muche as it was then concluded that Chryst was the very perfecte waye to restore man agayne to his perfect ioy and felicitie which before he had loste It was thought of God almightie méete and necessarie to sende vnto him a lawe before the comming of the sauiour Chryst which might put him daily in mynde of his fall from the ioyes wherein God had once moste happily placed hym as also to lay playne open before his face his abhominable pride disobedience and wretched liuing For which cause many hundreth yeres after the fall of Adam was thys Lawe proclaymed by the Patriarke Moyses written and set foorth in Tables and Bookes to the ende that by the straytenesse thereof all men mighte knowe not onely the great mercy of God ouer them but also their owne naughtie nature weakenesse blyndenesse and myserable state through their disobedience and sinne which before the Lawe came hadde welnighe forgotten their deadly fall and knew not in effecte what sinne was they were so wretchedly blinded in the vanitie of their pride and false imaginations To the ende therefore that all creatures should know their owne case and imperfection their damnable state and condition the laws was proclaymed which besides that it manyfested vnto vs the wonderfull mercy of God towards vs as also the state of Adam our first parent and the filthynesse of all our sinfull and abhominable liuing and the giuing furthermore vnto vs such precepts and commaundements of vertuous conuersation and liuing as alwayes is séemely for godly men to vse by the which all men at all times should haue rectified and amended their vngodly liues It also prescribed certayne Ceremonies which men dayly exercise among them selues taking the same and stedfastely also beléeuing that they dyd but prefigurate the deathe of the same Chryst which was promysed to dye the deathe in the behalfe of Adam and his whole pasteritie wherein if men in tymes passed dyd vse among them selues according to this sense and meaning they were founde righteous before God not for dooing the Ceremonies but onely for their beléefes sake which they conceyued in Chryst to come whom onely the Ceremonies dyd but barely prefigurate Al which ceremonies sayth S. Paule should vtterly now cease and stande no more in effect amongste christen men Inasmuch as nowe the very truthe and thing it selfe is already come and shineth amongste vs which they before only prefigured And euen thus did God most louingly sée to the repairing againe of his decayed Creatures that so muche had offended him in their loosenesse and falling from him And for which only cause his own and only deare sonne was promised toke vpâ—â— him therfore ouâ— flesh and died therin the most sharpe and â—â—uel death Wherfore God now at this time requireth nothing else at our handes but to haue alwayes respect vnto his mercy thorow Iesus Christ and to beholde also his wonderfull loue towardes vs to the ende we should be ashamed of our owne sinfull actes how ofte so euer we turne our mindes from him through the committing of vice which is displeasant abhominable alwayes damnable in his sight Also howe that we should meekely acknowledge and confesse daily vnto him our owne sinnefull liues the miserablenesse of our nature how of our selues we are not able to thinke speake nor do any good thing and not stubbernly to do as Adam did run from the face of God hide our sinnes from him or else couer them from his presence with our own vaine inuentions For Adam at what time he knewe that he had offended and broken his commaundement he perceiued immediately what state he stoode in and by the accusation of his owne conscience he felte in him selfe the pricke of sinne he began then to be trudging and to hide him selfe from him and soughte meanes to couer him selfe althoughe with moste simple and very slender clothing which he then accordingly but litle trusted vnto like as it is all vnprofitable that man of hys owne braine wil deuise to cloke his sinne with all although both he and his make flie neuer so fast from the face of the Lord and seeke meanes to hide them selues But yet notwithstanding all this saide disobedience hautie and proude stubbernesse of Adam which after he had most wretchedly offended chose rather to hide him self from God than meekely to acknowledge his fault before him the louing Lord was stricken so full of compassion and mercy towards man his simple naked and poore creature that he quickely folowed and hastened him self after that fugitiue and runnagate found him quickly but conferred most mildly with him put him in minde of his decay great myserie and the happie life that he miserably had falne from and saide on this wise to him Adam where arte thou which should signifie vnto him O Adam knowest thou what thou hast done hast thou considered wel with thy self of thy present state and what miserie thou art now falne into froÌ„ thine innocencie blissefull state and felicitie by coÌ„tempt of my
may also of all men be approued for good and that without the appearance of any offence to the weake in that peraduēture they may beare some similitude with them of euill Also so farre of let youre liues and conuersation be from all corruption and bondage of sinne that not only in Gods sight ye may be all frée from the same but also as muche as in you shall lie to auoide all suspition therof from others that the very euill men them selues may haue none occasion to reproue you or to speake euill against you Which thing you shall easely performe and bring to passe if you shal be at peace with al men as wel with them that be straungers from Christ as with them also that be already christen and professe presently the rules of Christe And héere muste you also consider that perfecte peace can not truely appeare nor be wel kept amongst men wheras euery man for euery trifle seeketh occasion to be aduenged of his neighbors It is a Iewishe propertie to be reuenged one of an other but all you though at any time you be iniuriously prouoked or stirred thereunto iustly to reuenge yet notwithstanding ye may not therfore swel nor pursue by iust cause to worke your owne reuenge but you must bear with offences and qualifie with temperance the affectes of your furie so shall you that wayes best quiet your selues shewe forthe from you the duetie of christen pacience and thereby the better please both God and man then by reuenge to offende them bothe For if at any time throughe your godly pacience you shall qualifie the outrage or furie of men you shall stirre them thereby to haue some remorse to féele in them selues the true touch of repentance they will the more gladly ioyne with you you shal happely winne them vnto you and that by the grace of God in your good example best approued moste excellent woorke But if the same thus mildly dealt withall shall yet stil continue in his furie without due regarde of your heauenly vertue then doubte you not but the iust God which beholdeth his vncharitable stubburne harte will at time conuenient moste sharpely chastsie him for it Wherefore refraine you your anger against him and commit him contētedly vnto the same iudge which hath authoritie wil and power sharply to reuenge and punish euery mannes fault for he hath the terror of vengeance in his owne hande and reserueth the vse thereof to be disposed in time to the wicked as appeareth in the Booke of Deuteronomie where he sayeth Vengeance is mine and I will rewarde Yea verily so muche you should abstaine from doing hurt to an other man that though you haue already receiued displeasure at his handes yet you should charitably requite the same with some frendly benefite and good turne If your enimie shall hunger reléeue him charitably with some meate If he shall thirste geue him also some drinke Neither is there any mannes nature so stubborne so rustical and rude or so farre of from all kind of humanitie but that in time it may easily be mollified throughe pacient sufferance méekenesse and gentlenesse And for as much as we sée that all kindes of vnreasonable and wilde beastes are made tame and gentle through the softnesse gentle intreatie mild handling of reasonable men then howe muche more may the reasonable man him selfe be made tame colde tractable and gentle with the wisdome charitie pacience temperance and modestie of an other man. The which after he shall once finde by proofe and be touched with the experience of suche excellente graces and rare giftes of godlinesse then will he begin to examine him selfe to repent him to shew him self ashamed and to be greatly agréeued with suche his forgetfulnesse very rudenesse barbarousnesse impaciencie or most wilfull madnesse And being thus ouercome with your louing tractable and charitable demeanor he shall vertuously be inflamed maruellously changed made a new man mightily stirred through grace euen with the same christen loue to loue againe most hartily And by this good and godly meane may al disorders contentions controuersies and vncharitable strifes be brought to godly vnitie and peace whereas contrarywise in reuenging euel for euel and doing one mischéefe for an other there can neuer be christen concorde nor the continuance of Gods grace amōg such but the cōtinuance of his furie to vexe them and the terror alwayes of his iustice to their condemnation As it is a righte noble and vertuous thing to be a forerunner in strife and contention for the exercise of Christian charitie and other godly things so of all other it is moste noble and honourable to be a preuailer and ouercommer of all others therein But to enter into contention about things that be naught vaine and vicious it is of all other things moste reprochfull lothsome and filthie for the vse of any faithfull and true christian man Yea so farre off it is from humanitie or from the vse of vertue and honestie that the very heathen which know not God doe graunt and confesse the same But vnto al you in the excellencie of your state and profession aboue others it shal properly appertain to excel in your vertue the wicked conuersation of others with your soft gētle and amiable spéeche to counteruaile them in their backbitings deprauations and slaunderings with your mildenesse and christen pacience their outrage impaciencie madnesse and with your gentle forbearing and suffering their cruell and shamelesse iniuries And all this notwithstanding you must diligently beware least the wicked in their craftie wilinesse compasse you not about with the sugred sleightes and suttleties of their inward and secrete malice and so trade you from the true trade of rightuousnesse to be folowers of them in their wickednesse but be watchfull ouer your selues and laboure diligently not only to vpholde your owne state and to stand therin but to compasse also such in their wickednesse and to trauaile by all meanes possible to ouercome them and drawe them vnto you through the ouerflowing of godlynesse in you The .xiij. Chapter The obedience of men vnto their rulers Loue fulfilleth the lawe It is novve no time to follovve the vvorkes of darkenesse FVrthermore cōsidering the publike weal and state of al this world is alwayes vpholden by common order and authoritie without which the state of mankind shuld be moste miserable I would not that the same should be of you at any time or by any meanes disturbed but that you shuld most willingly way your owne commoditie thereby yéelde most wisely to the ordinance therof Wherfore let euery one of you without exception of what estate degrée or calling so euer he be submit him selfe with all humblenesse to the lawe and authoritie of the higher powers which beare in them the figure and similitude of God and also to all other rulers and magistrates sent of them who in the excellēcie
time the signe of this couenaunt that the Lorde would be their God and they should be his people We wil nowe passe ouer from the couenant or testament of Abraham to Christes couenant or Testament The couenant that was made with Abraham is so strong and not to be abrogated that on lesse a maÌ„ kéepe it perpetually he shall not be a Christian or faithfull man For except the Lord be thy God and thou the seruaunts of him only for thou shalt woorship the Lord thy God and him only shalt thou serue there is no cause why thou shuldest boast thy selfe to be a christian man But he whom thou so worshippest and seruest is so thy God that is to say thy highest good that he giueth himself fréely to thée that he casteth away himself vnto deathe for thée that he might reconcile thée to him selfe He which hath performed it promised this grace long since wheÌ„ our father transgressed his lawe and after that he euer renued that promisse to the fathers There was none other cause why he promised it but bicause that blessednesse coulde not happen vnto vs although we endeuored and labored for it til we swet againe till the fall of oure first father were forgiuen and satisfied But when Christe being now offered for vs had pacified the diuine iustice in suche sorte that by him only a man might goe vnto god Nowe hath God made a newe couenaunt with mankinde Not so newe a couenant as though he had hardly or skarcely found this remedie at the laste but bicause that whereas he had long a goe prepared it he gaue it when the time was come This new couenant then or testament is the fré◠and vndeserued forgiuenesse of sinnes which God hath liberally giuen by his son They therfore the trust to God by Chryst doo bring their children to that trust and fayth for wée muste adde that withall as Abraham and his posteritie in old time was circumcised so are they circumcised but with the circumcision of Chryst which is baptisme Baptisme therefore tendeth euen to the same effect that Circumcision dyd in the olde tyme for it is the signe of the couenaunt that God hath made with vs by his sonne Baptisme then is the chéefe and principall signe of the new Testament or couenaunt Further how that Couenaunt is made perfect the celebration of the Lordes Supper bringeth vs in remembraunce thereof Not surely that the Supper is the Couenaunt but bicause the Couenaunt is brought to memorie in it and that thanks be giuen to the Lorde for so liberall a benefite What is then the new Couenaunt Frée remission of sinnes by the sonne of god Thereof it commeth that forasmuche as this frée remission of sinnes is obtayned by the death and shedding foorth of the bloud of Chryst the same death and bloud may peraduenture be called the Couenaunt Although if a man speake truely and properly Chryst is not the new Testament but the mediator of the newe Testamente As Paule speaketh for the very couenaunt is the remission of sinnes Notwithstanding wée will not these things to be spoken so farre foorth as though wée thought it a faulte if the death of Chryst or his bloud should be called the Couenaunt but for the intente louingly to stirre vp these rashe felowes that loue to striue with wordes to the cleare vnderstanding of these things Now let vs goe further Chryst would that the memorie of his benefite which he perfourmed with so bitter death should euer â—ée in full strength among vs Wherevppon he not without cause instituted the frequentation also of the remission of sinnes none otherwise then he did once institute the celebritie of the deliueraunce out of the Egyptiacall bondage Now séeing that the bloud of the Couenaunte may be called the Couenaunt and that we in this celebritie or assembly doo giue thanks for the bloud that is shed by the which the Couenaunt is finished vp and made perfect thereof it also commeth that we call it the bloud of Chryst By the which wée onely make commemoration that the bloud was and is shed for vs And then euen as wée haue called the bloud the Couenaunt so wée name the signe or token also of the bloud shed the Couenaunt Say all this to be but an olde wiues tale except the words of the Apostle proue it That the remission of sinnes is the very couenaunt Paule teacheth That this testament couenaunt or bargayne is obtayned by the bloud and death of Chryst Peter giueth warning And Paule to the Collos 1. Furthermore none of the Apostles calleth the death or bloud the couenant but the bloud of the couenaunt Notwithstanding wée leaue it to a mans libertie for instructions sake that they may be called the couenaunt Reherse the Apostles words and marke them wel If then the bloud it selfe which was shed is not called the couenaunt but the bloud of the couenaunt as by which the couenaunt of frée remission is obteined and confirmed how much more is this Cuppe of the bloud not the couenaunt but a signe and token of the bloud of the couenaunt The signe therfore hath receiued the name of the thing signified as it is aboue euidently shewed The Sacrament therfore of the couenaunt and testament if a man take Sacramente for the principall and externe signe of the couenaunt or promise is baptisme But of the passion of Chryst by which this couenaunt or testament is perfourmed this assembly is the signe in the which the bread and wine are deuided in commemoration of Chrystes death with thankes giuing of the faythfull béeing all of one accorde Héere we ought not to be so impotent to braule so stiffely about the name whylest one will haue this assembly of thankes giuing to be a Sacrament and another denieth it For when we vnderstande the thing it selfe clerely why striue we yet about what name we shall call it FINIS Of Vanitie by Martinus Cellarius Ecclesi 1. Vanitie of Vanities sayd the Preacher Vanitie of vanities and all things are vanitie IT IS A GENERAL proposition which coÌ„teineth the one parte of the state of this sermon namely that al things vnder the sunne are vayne But euen now a questioÌ„ is here offred at the entring of this matter of vanitie what thinges they be which here of Salomon are numbred amoÌ„g vaine thinges whether onely man with his cares and worldly desires or else whether he putteth other things also vnder vanitie as are the elements and things growen concrete of them The definition of this word vaine shal solue easily the question if a man shew what the scripture properly meneth by this word Habel that is vaine superfluous foolish Those men which hold only man to be here counted vaine with his counsels life they may allege two reasons for them selues One is considering that man as the head giueth the cause of vanitie to the rest of al things as shal hereafter more plainly appers The other reason
after this earthly according to this saying It is sowe a naturall body it riseth a spirituall body So that the spirite viâ—ifying is not here taken as which shoulde be oppoâ—ed and layde agaynst that which is innocente and right but agaynst that which animateth with earthly life Wherevpon the first Adam although he were iuste with the spirite of innocencie yet lacked he this viuifying spirite as the Apostle taketh him to the Corinth whose body was natural not spiritual earthly not heauenly Neither could it be transformed into a heauenly body without either the death of it or immutation very like vnto deathe as he clerely signifyeth when he proueth by the mutuall conuersion that the resurrection consisteth not without death alleaging a similitude of the séede of which Chryst had mentioned before in Iohn So that Christ receiued the name of the New man then specially when he was raised vp by resurrection from the dead to the right hand of the glory of God and not before when he had put of mortalitie and the ignomie of the crosse of his fleshe to the which he was borne for vs of the virgine he namely then being declared to be truely the sonne of God by the spirite of power according to this which was begotten of the séede of Dauid after the fleshe which was declared to be the sonne of God with power according to the spirite of sanctification of this that Iesus Christ our Lord rose againe from death To which time also this properly pertaineth in the seconde Psalme Thou art my sonne I haue this day begotten thée the Apostle Paule reciting it for that time in the Actes 50 For as much therfore as the newe man is suche he giueth the nature of heauen from whence he came which heauen is agile ful of vertue and light After this sort is the heauenly man and all the children that come of him 51 And for that there was no way for this Adam to fall namely he which was conceiued by the spirite of God not able to be brought to sliding as he witnesseth of himselfe when he sayeth The Prince of this world commeth and in me he hath nothing at all 52 And the same returned to heauen froÌ„ whence he came downe euen as the earthly returneth to the earth of which he was made al things returning to their beginnings by diuine disposition as he sayth of him selfe in the thirde of Iohn And no man ascendeth into heauen but he which came down from heauen euen the sonne of man which is in heauen 53 Séeing then that the olde man and the nowe are so farre distante in beginning and ending in nature and affections the olde shall not become newe except he lay away from him his affections and desires and put on him the newe affections of the newe man. 54 Which can not be done without a new birth death that the olde man die to him selfe that is to the loue of him selfe and to the contempte of God and that the newe man be borne a newe to heauenly desires that is to loue God aboue al things and our neighbors as our selues for this loue is the ende of the lawe and the summe of all the rightnesse of diuine iustice vnto which we are to be reformed which the very order of creation cléerely teacheth in which he ought to be loued with equal loue which hath taken equall degrée of perfection with thée But such is man made to the similitude of God. 55 For as much therfore as we must be borne again it is a question wherof or by what we be regenerated or what set to the helping hand to the renuing of vs Is it the light of nature which containeth the law wrytten in all mennes hartes and mindes No not that for that light being corrupted with originall sinne howe should it wipe away the spot and place innoceÌ„cie in stead therof Further the light of nature is darknesse if it be compared to the light of God which bringeth eternall life as aboue it is shewed Now what coÌ„munion may be betwéene vice and integritie betwéene darkenesse light By regeneration we are begotten the children of lighte But how shall darknesse procéede to so great light 56 Muche lesse shall the woorkes of the lawe performe so great a woorke which if they be done are too weake in cause as done by the lighte of nature by the rightuousnesse of the law so that all naturall things in man and created strengths take a fall 57 What remaineth then vnto regeneration Only the spirite of Iesus Christe purchased for vs by his bloud which may repurge the childe of olde Adam into a newe man Other thing there is none neither in heauen nor in earth as I haue aboue proued in the rule of iustification 58 And that witnesseth the newe man him selfe being the aucthor of this natiuitie when he saith in Iohn Except a man be newe born of water and of the spirit he cannot enter into the kingdome of God. 59 Where looke what the naturall winde is in this visible worke of the world in this aire next vnto vs through the light of heauen waters from aboue to make the earth bring forth frute the same the spirite of God the father in Christ his sonne to this Tohu and Vehu that is to this vnformed and rule â—arthe of the godly that is to say to their mindes by the light that no man can come at and spirituall waters to renue their stomackes to bring forth frutes worthy of heauen 60 And for that cause in the mention made of regeneration is ioyned water to the spirit In which and by which the new birth may be wrought And in an other place fire is also taken to company to worke so great a worke when we read He shall baptise you with the spirite and fire 61 In which part respecte is had to the figures of the created worke For as in it the spirit or winde was coupled with the waters which he shuld moue preparing the earthe by the light brought vnto it to the encrease of that which come of hir euen so the work of regeneration offreth it self hir earth first emptie voide hir water of the spirit and of light which is the fire that new regenerateth heauen which in Iohn we spake of a litle before hither also are those things to be called which we read of Helias of the spirit commotion and fire .3 Reg. 19. 62 Whereof it is that the olde and newe Testamentes speake so ofte of the spirite of Messiah by which he testifieth all saluation that pertaineth to man Esay 32.44.61 Ezechiell 36.39 Ioel. 2. c. 63 Notwithstanding this spirituall power of God the father is poured in by a certain order by an order of certentie â–ª For first it is fully resident in Christ as in the head and from thence it floweth into the Church of the elect as into the body and is imparted to his members to
that it séemed as though the whole world should haue béene vtterly ouerturned and altered Wée haue also séene in our tyme many and great myseries since the Gospell of Chryst by his will first began to bée spred abroade euen vnto this day so that euery man complayneth nowe and say that wée bée in a worlde moste myserable and vnhappie And to say the truthe there are nowe very fewe which féeleth not the sharpe strokes and waightie burthens thereof Neuerthelesse in féeling now suche pinchings and paynefull blowes wée oughte to consider and well regarde the hande of hym that thus striketh vs and to thinke also wherefore it is that he in suche wyse is moued and to make vs féele hys sharpe scourge of correction is not very darke or harde to bée vnderstanded of vs for wée knowe that his heauenly woorde by the which he will kéepe vs in health is an inestimable treasure And wée also know by our good embracing thereof what maner of recompence is duely to bée receiued of vs I would disobedience and contempt were not in our consciences to condemne vs Wherefore séeing then that we estéeme not muche that thing which is so necessarie and a Iewell so precious to be spoken of It is reason also that he then take vengeaunce of our ingratitude Wée also héere that Iesus Chryst sayde the seruaunt knowing the will of his maister and doth it not is worthy of double chastisement for that he sheweth himself to be but slouthfull and a sluggish seruaunt in obeying the will of our Lorde God which hath bene declared vnto vs more than thousandes of times heretofore And if we consider our case well we ought not to counte it straunge if he be now more sharpely angry with vs séeing wée be the more inexcusable inasmuch as wée cause not the good séede to encrease and profite in vs Is it not reason then that the thistles I say and thornes of Sathan doo rise vp to pricke and tormente vs bicause wée giue not to our onely God and creator the obedience that is due vnto him It is no maruell in déede that men thus ryseth agaynst vs As I vnderstande my Lorde you haue in Englande two kinds of mutenies which be risen agaynst the king and the state of the Realme The one sorte are fantasticall men which vnder the colour of the Gospell woulde put all into confusion The other be wilfull and obstinate people in the vayne superstitions of the Romishe Antechryst Altogither deserueth with Gods good consente to be well punished by the sworde that is committed vnto you seeing that they quarell not onely agaynst the king but also agaynst God which hath placed him in the seate Royal and hath committed vnto you aswell the protection of his person as also the state of his maiesty But the principal meane is in considering the great charge dutie of your grace for the prayse of God quietnes of the Realme to doo as muche as in you shall lye possible to cause them which sauor the swéete doctrine of the Gospel to sticke and rleaue vnfaynedly to it with vpright holy conuersation and at all times to receiue it with suche reuerence and feare that they forsaking themselues and flying from all humaine affectes may encorage other to receiue the Gospell of Chryst fréely and with glad good wil and desire and to forsake also them selues with sathans whole pack of collusions for the true and most pure seruice of god And all men ought to thinke that God for the tender loues sake that he beareth to his people in Chryst haue and will reueale all to the end that they shall without fayning profite more now in his holy word than they haue commonly doone long time before These mad folkes which would that the world should returne into a confuse disordinate libertie be suborned by Sathan for to slaunder hinder the true state of the Gospell as that it should not béeing published but engender strife rebellion agaynst the princes and al disorder amōg the people Wherfore al the faithful seruants of God ought greatly to lament and be sorowfull The Papistes willing to mayntayne the filthinesse and abhominations of their Romane Idoll shew them selues open enimies of the grace of Iesus Chryst and of all his holy ordinances The same also ought not a little to gréeue the hartes of all them which haue possessed the séede of grace who ought to thinke this truely of them that they be altogither the scourges of God that for vnthankfulnesse sake he hathe iustly sente vnto them and bicause that they make not due account of the doctrine of health and saluation as they oughte to doo In consideration whereof the principall remedie for the appeasement of such seditions is that they which doo professe the Gospell doo truely repaire to the image of God for to shew that our christianitie causeth not dissention in the humayne life and to giue God proofe and tryall by their sobernesse and temperancie that we being gouerned by the worde of god be not men vnruled and without a brydle and by their good and holy life to stoppe the mouthes of al euil and slaunderous persons For by this meane God in his wrath béeing appeased shall retire his hande and in the place that this day he punisheth the slaunderers for the contemning of his worde he shall blesse their obedience in all prosperitie Likewise that al the Nobilitie and Lawiers of this Realme gouerne them selues rightely and in all humilitie to the obedience of this greate and mightie King Iesus Chryst making holy homage vnto him without fayning of soule and body and all that they haue to the ende that he may refourme and abate the arrogancie and follie of them which woulde ryse vp agaynst them Lo noble Prince this is the meane how kings and princes of the earth ought to reigne in seruing Iesus Chryst to the ende that he may haue soueraigne authoritie and quietly to rule by his word among all estates both great and small Wherefore my Lorde séeing ye be raysed vp I say of God to so high princely trust and dignitie and to haue the state of the kings Maiestie your deare Nephew in highe price and great recommendation as appeareth very well I pray you in the name of God here to employ your principall care and vigilancie that the doctrine of God may be preached with strength and vertue for to bring foorth his fruite and leaue not for any respect to follow a full and an entire reformatition of the Churche of Chryst And to declare better my minde vnto you I will deuide the whole into thrée poynts The firste meane shall be that the people be vniuersally well instructed The seconde shall be in taking away the lothsome abuses that hath crepte into the Churche of Chryst and hath long continued in the same The thirde meane shall be to be diligent in correcting vyces and to