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
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
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
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
glory of Godhead from Christ or the Heathen by yéelding the same honor too their feyned Gods doo cōmit horrible reproch ageinst Christ euen so also doo they sin right horribly which too our owne woorkes bée they neuer so good or too the merites of sainctes impart the honor of iustification and saluation which is too bée attributed al whole vntoo Chryst only and surmise these things too bée also necessary vntoo saluation For although wee doo some woorkes of ryghtuousnesse like as the ryghtuousnesse of Aristides surnamed the ryghtuous of Phocion of Aecus and of others is commended to bée more beautiful than the morning euening starres yet are these déedes of rightuousnesse in no wyse deserts of eternal saluation but are slight shadowes of outward discipline defiled with much foule filth of sinne which is purged only by Chryst The instrumentall causes or the meanes by which God offereth applieth and performeth vntoo vs euerlasting saluation and al the benefits of his sonne are the gospel which is the power of God to saluation to euery one that beleueth and the sacramēt of baptim which is the lauer of regeneration and renuance by the holy ghost For masmuch as al men by their carnal birth are born defiled with sinne and bée the children of wrath and endlesse damnation Ephes ij Psal lj it is not possible for vs too become the children of God and heires of eternal saluation vntil wée bée borne a new or begottē agein that is too say obtein forgiuenesse of sinnes for Chrystes sake and adopted intoo the place of children and heritage of Gods kingdome Now the holy ghost begetteth vs agein by two meanes by the woord or glad tidings concerning Chryst and by the sacrament of baptim as is sayd Eph. v. Clēsing it by the washing of water in the woord And the instrument in vs wherby we receiue the eternal saluation offered vs in the woord and the sacraments is only faith which is in any wise too be required in the vse of the sacraments as it is cléerely sayd whosoeuer beléeueth and is baptised shall bée saued Also yée are saued by grace through faith and not by woorkes And it is a knowne rule that not the sacrament but the faith of the sacrament iustifieth And therfore in this place must faith needes be comprehended also He hath saued vs that is too witte which beléeue by the washing of the new birth The effect of iustification is the renewing of nature by the holy Ghost poured out richly vpon vs whoo by little and little abolisheth and mortifieth the sinne that remaineth in vs and our false opinions and our sinfull inclinations and affections and kindleth in our mind a new light of the true knowledge of God and in our will and hart a new rightuousnesse or loue of God and our neibor or a new obedience towards all the commaundements of god Of this renewment Paule reasoneth more at large Eph. iiij Coloss iij. and ij Cor. iiij and specially Rom. vj. Another effect is life euerlasting or the manifest and perfect acknowledgment of God and our Lord Iesu Christ and a sound and perfect obedience or rightuousnesse without any sinne or blemish and a true and vnspeakeable ioy in God vtterly void of all sorow and gréefe The beginning and first frutes of which life is the renewment of the holy ghost but the perfection and fulnesse of it is yet hoped for shall most assuredly bée performed Therfore saith Paule that wée may beecome heires of eternall life according too our hope it is a sure saying c. Then let vs giue thankes with our whole heart too the sōne of God our Lord Iesus Chryst for that he hath brought vntoo vs these so great good things by his birthe and let vs pray vntoo him with earnest sute too kindle the fulnesse of faith in our hartes that they may bée quite out of dout that it is a faithful saying and may embrace it with most stedfast faith and atteine the inheritance of eternall saluation ¶ The third Epistle Tit. ij FOr the grace of God that bringeth saluatiō vntoo al men hath appeered and teacheth vs that we shuld deny vngodlinesse and worldly lusts and that we should liue sober minded righteously and godly in this present world looking for that blissed hope and glorious appeering of the mighty God and of our sauioure Iesu Chryst which gaue himself for vs too redeeme vs from all vnrightuousnesse and too purge vs a peculier people vntoo himself feruently gyuen vntoo good workes These things speake and exhort and rebuke with all commaunding See that no man despise thee The disposement It perteineth too the kind that instructeth For in most lerned wise and in singuler lyghtsomnesse of woordes it setteth foorth a bréefe doctrine concerning good woorks which must of necessitie folow the faith that receiueth the benefits of Chryst borne too vs and giuen too vs. The opening of this Epistle may be deuided intoo three places j A definition and the specyall kinds of things that are good woorks in déed and acceptable too God that is too say too renounce vngodlynesse and worldly lustes too liue Soberly Vprightly Godlily ij The forcing causes which ought too stirre vp euery man too the study of vertue and the exercise of good woorkes iij The efficient and finall causes or how good woorks may bée doone and how they may please God. The first place THe grace of our sauior Christ hath shined vnto al mē not that they shuld by abiding in darknesse through ignorāce of God of sin of death walow in all lusts and wickednesse but that by the abolishment of sinne and death they should begin a new and a rightuous life agréeable with the will and woord of God. No dout therefore but man being iustified and saued by faith through the frée mercy of God for Chrystes sake ought of necessitie from thencefoorth too shun sinne and too béegin a new lyfe agréeable with the lawe of God. And these are true principles New obediènce is of necessitie and of duetie Good woorkes are néedfull according as Paul expresly sayth Wée must néeds obey And in this place he sayth that the sonne of God is therfore borne for vs and giuen for vs that sinne being abolished wée should folowe good woorkes And he defineth good woorkes or new obedience by the priuation or taking away of the contrary and by a distribution too bée the renouncing or shunning of vngodlinesse and worldly lustes and too liue soberly vprightly and godlily The woord vngodlynesse comprehendeth all sinnes repugnant too the commaundements of the first table that is too wit Epicurish carelessenesse and contempt of the wrath iudgement and woord of God Epicurish and Academicall doutings Idolatrie superstition distrust presumption and such other Worldly lustes conteyne all the corrupt inclinations and sinnes of the second table the welspring wherof is concupiscence according as is said in an old verse Of
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
perteine these dueties of louing too woorke none euill too our neybor or too impaire no mannes body good name or goodes but too defend and mayntein them too our power Which vertue is named ryghtfulnesse and manlinesse Also too this commaundement perteineth frindship which is a cherisher of mutual good wil a faithfulnesse a séeking of coÌ„cord a méeknesse which yéeldeth not to anger and desire of reuengement a gentlenesse which beareth with the blemishes or defaults of other men c. Vntoo the sixth commaundement thou shalt not commit aduoutry perteineth the mutual loue of maried couples earnest pure not lusting after other men or other womeÌ„ Also chastitie which appaireth not the cleÌ„nesse of it self or of others And stayednesse which yéeldeth honor to the parties own body Vntoo the sâ—uenth thou shalt not steale belongeth ryghtfulnesse absteining from other mennes goods and weldoing or liberalitie towards whosoeuer is in néede Vntoo the eight thou shalt not bear false witnesse is referred not to hurt a mannes neibor by false witnesse slauÌ„ders back bitings raylings or other vntruths but in al a mannes dooings sayings to be soothfast freÌ„dly curteous faithfull c. In the nynth commaundement thou shalt not couet is required a perfect soundnesse of all the powers and desires of mannes nature agréeable with the rule of Gods law burning with the pure and chast fire of the loue of God and our neybor and voyde of all lust or concupiscence or of all sinfull inclinations affections or desires of corrupted nature wherwith men being now stirred vp do set more by mony or glory than by God himself like as that foolish loouer in Plautus crieth out I had leuer this woman loued mee than all the Gods that â—n the world bee So Paule in this place referreth almost al the vertues of good woorks to this one poynt of louing and maketh the precepts of the. x commaundements too bee the ground and rule of loue or of all good woorks For God wil haue al the whole life of christen folke al their thoughts deuises endeuers and dooings too bée ruled by the squire of the woord which he hath left among vs as he sayth in Deut. xij What I commaund thée that doo thou vnto the Lord neither put thou too neither take thou away Ezech. xx Walk not in the coÌ„maundemeÌ„ts of your Fathers for I am the Lord your God walke in my commaundements and keepe my iudgements and doo them Then are not the .x. coÌ„maundemeÌ„ts to bée hissed out of the church out of the life of christiaÌ„s as the Antinomians cauil which banish the law into the court of the ciuil magistrate or else bear folk in haÌ„d that the law serueth to none other purpose but too accuse condemn For wée see that Paul in this place vrgeth the .x. commaundements vpon christiaÌ„s as the squire and rule of good woorks and of all their lyfe Of the third LOue is the fulfilling of the lawe that is to say sound perfect and continuall obedience towards al the commaundements of Gods law without any sinne or blemish such as is required in the law of god Deut. vj. Math. xxij Loue the Lord thy God with all thy hart with all thy soule thy neybor as thy self .j. Iohn â–ª v. This is the louing of God that wée kéepe al his coÌ„maundements Such a louing of God and our neybor burning perfect with the whole hart without any lusts or sinful inclinatioÌ„s without any sin befalleth to no man Christ only excepted For in al men yeÌ„a euen in those the be regenerated the law of the members or y sinfull inclinations affectioÌ„s keepe war like enimies ageinst the law of god Gal. v. Roâ— vij and they striue against the spirit of god And in al meÌ„ yea eueÌ„ in the holiest there remaines lothsom filthinesse of sin which hindereth our loue obedience that it cannot fully perfectly satisfie y law of God nor of it own woorthynesse please God .j. Ioh. ij If wee say wee haue no sin wée deceiue our selues and the truthe is not in vs. Then séeing no mannes loue bée he neuer so holy is the perfect fulfilling of Gods lawe it is plaine too bee séene that no man is iustified before God by his owne loue or his own good woorks but that wée are freely for Christes only sake deliuered by faith from the cursse of the law from sin death and restored too rightuousnesse and lyfe Gal. iij. Rom. iij. Now when wee through the frée mercy of God for Chrystes sake are receiued and iustified by faith and endued with the holy ghost then also is the law stablished by faith not only bicause that through faith the full perfect rightuousnesse which Gods lawe claimeth is imputed too vs as though wée our selues had throughly satisfied Gods law but also bicause that through faith the true knowledgment of Chryst foreshining in our harts through the help of the holy ghost mouing our harts ther is kindled in our mind a new brighter light a stedier assent a confidence gladnesse settling it selfe in God a childly awe a pure and more burning loue of God a stedier purpose of obeying God according too all the commaundements of his holy law Which newbegonne obedience liketh God not for the owne worthinesse thereof but through faith in Christ that is too wit bicause the person of him that obeyeth is accepted by faith for Chrystes sake as in .j. Pet. ij is sayd Offer spirituall sacrifices acceptable too God by Iesus Chryst Vpon the Sunday called Septuagesima ¶ The Epistle .j. Cor. ix and .x. PErceiue ye not how that they which run in a race run all yet but one receiueth the reward So run that yee may obteine Euery man that proueth masteryes absteyneth from all thinges And they doo it too obteine a corruptible crowne but wee too obteine an vncorruptible crowne I therefore so run not as at an vncertaine thing So fight I not as one that beateth the ayre but I tame my body and bring it vntoo subiection lest by any meanes after that I haue preached to other I my selfe should bee a castaway The .x. Chapter BRethren I would not that yee should be ignoraunt of this how that our fathers were all vnder a cloude and all passed thorowe the sea and were al baptised vnder Moses in the cloud and in the sea and did all eate of one spirituall meat and did all drinke of one maner of spirituall drinke For they dranke of the spiritual rock that folowed them and that rocke was Chryst The cheefe places are three 1 Of diligence and busying our selues in the woorks of our owne vocation and in the folowing of the actions of all our whole lyfe in suche wyse as they may serue too Gods glory and atteine reward in euerlasting life 2 A generall exhortation too new obedience or a lyfe agréeing with Gods will and too shunne the offences
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
is too say Heretikes and Tyrants by feruent prayer stout standing too the truth and euident disprouing of errors But the soÌ„ne of God our Lord Iesus Christ is not a shepherd and Bishop of our soules only after the same manner that S. Peter and the rest of the Apostles and ministers that teach the gospel are but also he is our high préest and sacrifise taking vp the lost shéep vpon his shoulders and transferring all our sinnes making satisfaction for them with his death passion and euen by his owne proper power restoring euerlasting lyfe and rightuousnesse vntoo vs He giueth vs the holy ghost he kindleth in vs new lyght coÌ„fort lyfe and ioy settled in God he defendeth vs from all daungers he vpholdeth such as are oppressed with persecution and miseries he healeth our misdeedes and wounds he ruleth the purposes of our vocation he giueth healthful successe he disapointeth the lets and snares of the Diuel he represseth the rage of Tyrantes and in the end deliuering vs from death and all miseries he raiseth vs vp too euerlasting lyfe glorie And so wée sée that in this short text of Peters there are conteyned the chéef and most ample places of Christen doctrine concerning sin true repentance or turning vntoo God the office and benefites of Christ and the health of our soules A more large and ful declaration of which things may bée repeted out of my wrytings that comprehend the summe of the doctrine and out of the proper and peculiar exercyses of repentance and fayth Vppon the Sunday called Iubilate or the third Sunday after Easter The Introit BEe ioyfull vntoo the Lord all the earth Halleluia Sing Psalmes vntoo his name Halleluia Giue glory vntoo his maiestie Halleluia Say vntoo God howe dreadfull are thy woorks O Lord in the abundance of thy power c. Psal lxv◠¶ The Epistle j. Peter ij DEerly beloued I beseech you as straÌ„gers pilgrims abstein froÌ„ fleshly lusts which fight ageinst the soul and se that ye haue honest conuersation amoÌ„g the Gentiles that wheras they backbite you as euil doers they may see your good works and praise God in the day of visitatioÌ„ Submit your selues therfore to euery maÌ„ for the Lords sake whether it be vnto the king as vnto the chefe hed either vnto rulers as vnto them that are seÌ„t of him for the punishment of euil doers but for the laud of theÌ„ that doo wel For so is the wil of God that with wel dooing ye may stop the mouthes of folish and ignorant men as free and not as hauing the liberty of a cloke for maliciousnesse but eueÌ„ as the seruants of god Honor al meÌ„ loue brotherly felowship fear God honor the king â–ª Seruants obey your masters with all feare not only if they be good and curteous but also thoughe they be froward For it is thanks worthy if a man for conscieÌ„ce sake towards God endure greef suffering wrongfully The disposement IT is of those kind of cases that persuade And the state of the Epistle is this I exhort you too liue honestly and too bée obedient too your superiors The places are thrée 1 A general precept coÌ„cerning good maners or new obedieÌ„ce 2 Of obedience too bée performed too the magistrate lawes of the countrie of bearing the burthens of the common weale yea though they bée somewhat too sore 3 Of Christen libertie and the abuse of the same The first place I Beseech you as strangers pilgrims â–ª that you absteine from fleshly lusts which fight ageinst the foul This first part of the Epistle is a generall exhortacion too the desire and diligeÌ„ce of dooing wel or of repressing sinful lusts to gouern all the intents dooings of our lyfe after a godly holy maner Therfore the whole doctrine coÌ„cerning good woorks or new obedience as what it is why it is to be performed how it may bée done in this our weaknesse and in what wise it pleaseth god may be repeated in this place The proposition is Be of good conuersation among the Gentiles that is to say liue honestly or gouern your life behauior honestly For conuersatioÌ„ signifieth the same thing that life or the purposes doings of a mans life This proposition doth Peter coÌ„firm and enlighteÌ„ first by entretaÌ„ce and secondly by setting down the contrary Abstein froÌ„ fleshly lusts that is to say eschue sin or féed not the sinful inclinacions affections of the flesh that is too say of nature corrupted and marred with sin which like enemies kéep war ageinst the mind lightned with the spirit or ageinst the law of God as is said Ro. 8. The méening of the flesh or what soeuer mans flesh méeneth thinketh desireth of it self with out the holy ghost is enmitie ageinst god Ro. vij I sée another law in my members the same law is it that he calleth héer fleshly lusts fighting ageinst the law of my mind renued by the holy ghost and subduing me to the law of sin which is in my members Gal. v. The flesh lusteth ageinst the spirite Now the fleshly lusts signifie not the very desires themselues created in the wil or sense by god but the headinesse of the wicked desires affections doings raging with great violeÌ„ce ageinst the law of God as in the mind darknesse doutfulnesse coÌ„cerning God In the wil distrust fleshly carelessenesse pride c. and in the hart vnlawful loues heats of irefulnesse of hatred of lusts of desire of reuenge of ambition of couetousnesse of singularitie and such other out of which as out of a fountain flow all outward offences and mischéeues according as it is truely sayd The groundes from whence all euils doo commence Is heady lust or foule concupiscence And in the first of the Epistle of S. Iames. Concupiscence conceyuing bringeth foorth sin Peter vseth a very notable and veheemnt kind of spéeche when he sayth that the fleshly lustes or sinfull affections doo keep war ageinst the soule that is to say like sturdy cruell souldiers marche foorth with violent and enemylike rage ageinst the iudgement or commaundement of reason renued by the holy Ghost Which encounter or deadly â—â—â—d betwéene the flesh and the spirit euen in those that bée regenerated Paule describeth with notable woords and sentences Rom. vij Gal. v. And the encouÌ„ter of fayth and vertues kindled by the holy Ghost ageinst vyces and lustes bidding them battell is excellently described in moste lyuely maner by Prudentius in the battell of the soule which encounter the godly doo euery one of them dayly féele within their owne hartes 3 Peter enlargeth his proposition with making mention of the enforcing cause I beseeche you as straungers and Pilgrimes For seeing wée haue not in this world a continuing Citie or a quiet seate and place of rest but that our home is in heauen let vs also cast away the desires and lusts of this world and lead a holy and heauenly lyfe acceptable too
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
Esay xliij xliiij and xlv Before mée there is no God creator neyther shall there bée after mée I am the first and I am the last and béesides mée there is no God Am not I the Lord there is none other God saue I Turne vnto me ye shal be safe al the coasts of the erth For I am God and none other j. Cor. viij There is none other God but one Deut. 4. Herken O Israel the Lord thy God is but one god And this one true God the Scripture nameth the father the sonne and the holy Ghost Math. xxviij Baptise them in the name of the father and of the sonne of the holy ghost These thrée béeing in very deede of one substance fully and perfectly endued all with one Godhed power glory and maiestie and yet verely and really distinct one from another are named in the Church the thrée persons The third place concerning the three persons in the one being or substance of the Godhead NOw although mans reason bée offended and cannot vnderstand how the thrée distinct or seueral persons the father the sonne and the holy ghost are but only one God yet notwithstanding wée must so think and speake of God as he hath manifested himself in his woord which opēly witnesseth that there bée thrée seueral persons of one substance of one continuance as they are called vpon toogither in baptim and equal power and honor is attributed to the father the sonne and the holy ghost And .j. Iohn .v. it is said There are thrée that hear witnesse in heauē the father the sonne the holy ghost these thrée are one Iohn .x. I the father are one But the chéefest cōfirmation of this article that the sonne of God our Lord Iesus Christ is verely by nature God equal with God the father is writen in the first fifth chapters of Iohn wher there be .x. proofes recited in order Now let the godly in their prayers in all their thoughts vpon God haue before theyr eyes the descriptions and differences of the thrée persons The father is the first person of the Godhead which from euerlasting begat the coeternall sonne the image of himself and toogither with the sonne and the holy Ghost made all things of nothing and preserueth them The Sonne is the second person of the Godhed begotten of the eternall father is the substanciall full image of the euerlasting father which sōne became afterward the spokesmā betwéene God and the first men when they were falne and béeing ordeyned mediator toke mannes nature of the virgin Marie and became a sacrifyse for vs and by him and for him only the father giueth remission of sinnes ryghtuousnesse and euerlasting saluation The holy Ghost is the third person of the Godhed euerlastingly procéeding from the father and the sonne and is sent intoo the harts of the beléeuers too kindle in them the light of knowing God aryght and true motions loue lyfe and ioyfulnesse settled in God and too repayre all the powers that they may bée conformable with God himselfe The differences of the persons which God hath disclosed in his woord are of thrée sortes The first is taken of the properties of the peculiar marks of the persons or of their woorkes inwardly or their inward operations The father is the welspring of the Godhead hauing his béeing not of any other person but of himself and communicating his béeing vnto the sonne his image begotten of him and too the holy Ghost procéeding from him Iohn .v. Like as the father hath lyfe in himselfe So also hath he giuen too the sonne too haue lyfe in himselfe But the sonne hath his béeing communicated too him of the father and is the image of the father begotten wythout beginning Psal ij Thou art my sonne this day haue I begotten thée Heb .j. He is the bryghtnesse and expresse image of the fathers substance And the holy Ghost hath his béeing communicated of the father and the sonne and procéedeth euerlastingly from the father and the sonne Iohn .xv. He shall take of myne The second difference is of the outward manifestation of them made in the Baptim of Chryst and at other tymes The eternal father disclosed himselfe made a difference betwéene himselfe and the sonne by this saying This is my beloued sonne in whom Idelyght The Sonne tooke vppon him mannes nature and dwelt among vs and béecame a Sacrifyse and rose ageyne from Death The holy Ghost appéered in the shape of a Dooue and in the likenesse of firie tungs Act. ij The third is of the office of eche person The father sendeth the sonne and the holy Ghost woorketh effectually by their ministerie to the saluation of euery one that beléeueth Rom. j. The sonne is sēt by the father too bring abrode the gospel out of the secret bosom of the father too make intercession for mankynd falne into sinne to bée made a sacrifise for mennes sinnes and by his obediēce bludshed too redéeme the church and in this lyfe too rule it and defend it and afterwarde too raise it vp ageine and too decke it with lyfe and glorie euerlasting The holy Ghost is sent of the father and the sonne that by the gospel he may kindle in mennes harts the lyght of the true acknowledgement of the father of the sonne of himselfe and true rightuousnesse and lyfe that he may comfort and strengthen the godly in all aduersities and sorowes Ioh. xv Whom I will send you from the father But forasmuch as the whole doctrine of this feastful day concerning the vnitie of beeing and the trinitie of persons in the Godhead all of one substance and one euerlastingnesse is comprehended and set out with singular lyghtsomnesse of woordes in the Créede which is vsed in the Church vnder the name of Athanasius I exhort my héerers too learne that whole Créede by heart and too set it continually before theyr eyes as the rule of the true méening and of the Faythe of this Article The Creede of Athanasius WHosoeuer wil bée saued ▪ before all things it is necessarie that he holde the catholike Faith. Which fayth except euery one doo kéepe holy and vndefiled without doubt he shall perish euerlastingly And the catholike fayth is this that wée woorship one God in Trinitie and Trinitie in vnitie Neyther confounding the persons nor deuyding the substaunce For ther is one person of the father another of the sonne and another of the holy ghost But the Godhead of the Father of the Sonne and of the holy Ghoste is all one the glory equall the Maiestie coeternall Such as the father is such is the sonne and such is the holy ghost The father vncreate the sonne vncreate and the holy ghost vncreate The father incomprehensible the sonne incomprehēsible and the holy ghost incomprehensible The father eternall the sonne eternall and the holy ghost eternall And yet they are
that our loue shoulde not bée hypocritish or coloured Neither must our bowels that is too say oure true and harty good will and mercy and well dooing whiche procéedeth from a true hart be shut vp ageinst our neighbor that hath neede as the riche man did forclose the fountayne of his courtesie ageynst Lazarus whome he lothed And let vs shewe our louingnesse towarde our needy neybor not in woords and toong onely but in very déede with our counsell our money our trauel and our true seruisablenesse I doo not in woordes shew goodnesse and in déedes noughtynesse as sayeth Sophocles but I shewe déedes like vntoo my woordes For that I maye vse the woordes of Plautus hée is a fréend that at the pinch helpeth mée in déede when I haue neede of his deede In this place may bée set foorth a summe of the doctrine concernyng Almesdéedes and Liberalitie towardes the poore out of the Exposition of the .vij. commaundement and also concernyng the other partes or dueties of neybourly loue the cheefe poyntes whereof are declared already vppon the Sunday called Quinquagesima and an eyght dayes ago The third Sunday after Trinitie ¶ The Epistle j. Peter v. SVbmit your selues euery man one to an other knitte youre selues togyther in lowlynesse of mynde For God resisteth the proude and giueth grace to the humble Submit your selues therfore vnder the mightie hande of God that he may exalt you when the tyme is come Cast all your care vpon him for he careth for you Bee sober and watche for your aduersery the diuel as a roaring Lyon walketh about seeking whome he may deuoure whome resiste stedfast in the faythe knowing that the same afflictions are appoynted vntoo your brethren that are in the worlde But the God of all grace whiche hath called vs vntoo his eternall glorie by Chryste Iesu shall his owne selfe after that yee haue suffered a little affliction make you perfecte settle strength and stablishe you To him be glorie and dominion for euer and euer Amen The disposement THis Epistle perteyneth to the kinde of cases that persuade or dissuade For it is an exhortation to practise lowlynesse and to beware of the diuels snares The argumentes are taken of the honestnesse of the profytablenesse and of the easynesse or possiblenesse of the matter The cheef places of doctrine are twoo 1 Of lowlynesse wherof a part is Fayth settled vpon God and beléeuing that God hath care of a man in his troubles 2 Of the craftes of the diuell which are too bée kept oft by sobrietie and watchfulnesse and driuen away by stedfast fayth and prayer The first place An exhortation too Lowlynesse THe pryde which the diuell breathed into our first parents in saying too them yée shal bée as Gods sticketh hard too our ribbes and is as it were tied or fastned with nayles too the bottom of mens harts For all of vs by nature do loue our selues and make muche of our selues coueting to excell others and to bée preferred afore others and that other shuld be counted inferiors and vnderlings too vs And we trust much to our own wisdom strength and when God casteth vs downe pincheth vs with miseries and calamities wée are angry and wée fret ageinst God as if wée were put too wrong at his hand This pride comprehendeth a great sinke of vices For al proud folks are first blynd not perceiuing their owne infirmitie and filthynesse nor considering that God is the author of those gifts They are carelesse without feare of Gods displeasure or iudgemēt They are stately ambitious enuyers buzy bodies skornfull impacient in trouble quarellers malicious makebates stirrers of sedition and warres in the church and in realmes Ageinst this vice is set the vertue Lowlynesse or humilitie which Peter in this place willeth vs to pitch downe into the very bottom of our harts and too kepe it in oure mynde as it were fast tyde with a sure knot And humilitie or lowlynesse is a vertue wherby we acknowledging our owne infirmitie in the feare of God are not proude but with a true hart doo submit our selues too God bothe in executing the duties of our vocation vpon confidēce of Gods help and in performing obedience in punishments tribulatiōs and also in yeelding due honor vnto others By this definition it is euident that in this one woord humilitie or lowlynesse are cōteyned many vertues that is to wit. j. The feare of god ij Modestie or myldnesse iij. Faith settled vpō the good wil help of god iiij Diligēce v. Patience obeying God mekely with a quiet mynde in bearing out aduersities vj. Reuerence Of euery one of which let the methodical or orderly expositiōs be fetched out of y declaratiō of the ten cōmaūdemēts From thēce also to the setting forth of this sermon of Peters let there be fetched the eyght causes or argumentes whiche ought to moue and inflame euery man to the earnest embracing of true lowlynesse and too the vtter eschuing of pride Peter vseth in this place thrée argumentes First of honestnesse or the cōmandement of god Haue lowlynesse fastned in you hūble your selues vnder the mighty hand of God. For seing that God through his wisdom rightuousnesse hath stablished this order in mās life the one shuld serue an others turn be subiect one to an other as Peter sayd a litle afore submit your selues al of you one to another seing y of determinate purpose according to his fatherly goodnesse he either punisheth vs instly for our deserts or else exerciseth vs with tribulations for our tryal It is our dutie not to striue ageinst God but paciently with a willing quiet hart to submit our selues to his fatherly good will to obey his almighty power For Gods hand is strong inough not only to beate down the proud but also too lift vp the lowly and afflicted like as he ouerthrew the proud stifnecked Pharao raysed the lowly Ioseph out of prison to the height of the kingdom of Egypt Of the profitablenesse For God giueth grace to the lowly y is to say he fauoreth thē bestows his gifts vpō them furthering thē helping thē exalting thē in time cōuenient like as he aduāced y lowly Mary to this most high honor y she was the mother of god He called Dauid frō that shepherds fold to y kingdome of Iury. When he had humbled Manasses Nabuchodonosor the deposed Dauid he restored them to their kingdoms frō which they were cast On y cōtrary side God resisteth the proud tūbling thē down from the highest top of their power riches glory ouerthrowes them quite like as the dredful falles of Pharao Sennacherib Aiax Apryes Pompey Cesar Antonie and others without number shew For as Christ sayth in Luke xvj It is abhomination before God what soeuer is lofty in this worlde And God delyghtes to ouerthrowe all clymbers vp on hye Of the easynesse or
possiblenesse For whereas in troubles miseries mēs harts tremble through thoughtfulnesse for their deliuerance getting out agein for other things y may befal them afterward are tormented with fearfulnes sorow It is a very hard thing to be humbled vnder the mighty hand of God with a peaceable quiet mynd to obey gods wil without grudging or repining Peter therfore willeth vs to cast out of our mynds this thoughtfulnesse trēbling of hart distrusting in God with stedfast assurāce of hart to settle our selues vpon gods mercifulnesse fauor without trembling or fearfulnes in perils to lean vnto the sound rock Christ with a quiet gladsom hart not to step aside frō gods cōmādemēt the néedful duties of our calling for vncerten hope or fear of the falling out of things like as Moises stāding at the red sea Daniel when he shold be cast to the lions the Apostles preaching the gospel Luther in the time of the assembly at Auspurge and in the whole course of his cause did cast their care vppon the Lord and went manfully through with the works of their vocatiō Thesame thing doth Christ cōmand Math. vj. First seke y kingdom of God and be not thoughtful for to morow sufficiēt for the day is the trauel therof Of present things haue thou regarde Let God alone with afterward The second parte of the Epistle YOur aduersary the diuel goth about like a roring lion seeking whō he may deuour whom resist you sound in faith The diuel kepeth cōtinual vnproclaimed vnrecōcilable war ageinst the church euery godly persō whose destructiō he practiseth both of body soul by most traytrous crafts and vnmeasurable crueltie lyke a hungerstaruen Lyon. Therfore euery godly mā must like a good souldier stand continually in battell ray armed with the complet harnesse of God the descriptiō wherof must be borowed out of the sixth chapter of the Ephesians to set out this place of Peter There are fiue special kindes of policie wherwith Satan goeth about to assault men vnwares and too driue them intoo sinne and fallyngs and intoo eternall destruction and so too deuoure them First he puts intoo their mynds vngodly thoughts as Epicurish or Academicall doutes concerning the prouidence the certeintie of the doctrine and the soothfastnesse of the promises or threatnings of God or else he stirreth false opinions and errors in conceit wherby men are driuen to medle with vnnecessary or vnryghtuous matters in which they perysh Like as into the head of Iulian the renegate and of many other worldly wise men he dropped in Epicurishe doutes and contempt of religion And he prompted Samosetanns Arius and Fotinus with colourable and false opinions concerning the Sonne of God. Secondly in mens willes and harts he nourisheth and confirmeth the sinfull inclinations and affections of corrupted nature as carelesnesse and neglecting of Gods wrath and iudgement distrust in God pryde enuyousnesse lewd loue hatred slouthfulnesse c. Like as in Cain and Saule he encreased spytefulnesse and malice In Iudas couetousnesse In Paris the heats of lecherie In Tyberius dissimulation and cruelnesse In a scholer loytering and lazynesse c. Thirdly he trumpeth in theyr ways with enticementes occasions of fallings that is too wit agréeablenesse of persons and fitnesse of tymes and places which stirre vp the sinfull inclinations of Nature and minister easy and speedy way too offende as vnto scholers he offereth lewde company whereby they are often led away from applying continuing theyr studies into vitteling houses too feastes games gaddings too froo a nightes and other foule disorders When Dauid was ydle he set before him Bethsabée washing hirselfe And he egged ambitious Absolon foreward with hope of obteyning his Fathers kingdome Fourthly he endéeuereth to quench the fayth of most men by aduersities as by pouertie contempt diffamacions diseases banishmentes tormentes of body and all the persecutions that Tyrauntes and the worlde can deuise Of these kindes of policies chéefly doth Peter make mencion in this place he comforteth the godly both by the example of all the brotherhood in the world or of all the Church and the godly and also with the shorte continuaunce of theyr troubles specially with the helpe of God who vndershoreth hartneth strengthneth mens minds that they should not faint as it is sayd j. Cor. x. God is faithfull who suffereth vs not too bée tempted aboue our power but with the temptacion maketh a way out that wée may endure it Fifthly the Diuell weakeneth and ouerthroweth many mo with prosperitie fauour of Noble men wealthynesse proinotion ydlenesse pleasures c. For in prosperitie by little and little the regard of Gods displeasure and the feare of his iudgement ware faint and are quenched Wherefore when the feare of God whiche is as it were the kéeper of all the other vertues is remoued mennes mindes doo easly giue bridle too their sinful lustes and yeld to the Diuell who plyeth them with occasions of fallings as Dauid Salomon others without nūber haue falne in ydlenesse and prosperitie And these sayinges are well knowen prosperitie weakeneth the mindes euen of the wise Also ydlenesse bréedeth sinne Moreouer The sinne of sloth hath many a snare to snarle in those that carelesse are And ageyne When men bee voyd of greef and set vppon the mery pin Theyr harts opē the feend with plesant crafts creepesin Hitherto wée haue spoken of the maners of the temptacions or policies of Satan as shortly as might be Now let the godly thinke vppon the fortifications and armour wherewith too furnish our selues that wee may bée able to beware of the force craftes of Satan to disapoint thē The first of these is watchfulnesie which must ridde a mans minde of carefulnesse dulnesse and drouzynesse in neglecting the pollicies and power of Sathan persuade it selfe that the name of Diuell or feende is not a vayne scarbug or a painted viser but must aduisedly earnestly looke too the sleyghtes of him as of a most suttle and cruell enimy endeuer to withstād cut of the beginnings of his temptacions like as Ioseph with singular watchfulnesse had an eye to the diuel when he layd the bayt for his chastitie so withstoode the beginnings of his allurementes So in the first kinde of temptacions when the Diuell putteth into mens heads heauy blasphemons thoughts which tend eyther to the confirmation of Epicurish carelenesse or to the stablishmét of despaire the safest way is by and by at the beginning eyther by reading the woorde of God or by some maner of communication or play with a mans fréends whatsoeuer it bée to driue those troublesome thoughts out of his mind as much as may bée possible before they bée strengthened and take roote The second Many slyghtes of that Diuell many sinnes and backeslidings specially in the third kinde of temptacions may bée eschued by sobrietie
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
is woorkfull in you that beléeue ij Cor. v. God hath reconciled vs too himselfe by Iesus Chryst and hath béetaken vnto vs the office of preaching the attonement Therfore are wée messengers in the roume of Chryst euen as though God did exhort you by vs j. Cor. j. It pleased GOD through foolishnesse of preaching too saue them that beléeue Act. xj Peter shall speake woordes vntoo thée by which thou shalt bée saued bothe thou and thy housholde Esay lv The woord that passeth out of my mouthe shall not returne emptie vntoo mée but shall woorke all things that I haue sent it vntoo Rom. x. Faith commeth by heering and héering by the woord of god Rom. xv Whatsoeuer things bee written c. Iohn xvij I pray not for the Apostles c. Iohn xv You are made cleane by the woord The second place Of the efficient cause of the woorkfulnesse of the ministerie and of all good and healthfull deedes NOt by mannes power dooth the preaching of the Gospel woorke saluation too euery one that beléeueth neyther is true knowledge of God and rightuousnesse and eternall lyfe wrought in the hartes of the héerers by the woord of the Gospell for the woorthinesse and vertues of the ministers or preachers but by the woorking of God himselfe who thorough the ministerie and preaching of his woord kindleth godly thoughts or the light of the true knowledge of Chryst which is faith and quickeneth or trāsformeth our harts and mynds intoo the same likenesse that they may bée made partakers of the light and lyfe of god And therefore Paule sayeth Such trust haue wee through Chryst to Godward not that wee are sufficient of our selues too think any thing as of our selues but all our ablenesse commeth of God As though Paule should say Whereas I auouche that you Corinthians being conuerted by my preaching doo beare witnesse of my faithfulnesse and disproue the slaūders of the false Apostles I say so not trusting too myne owne strength but onely vntoo God who wrought mightily by my preaching And herewithall this sentence of Paules concerning the weaknesse of frée will or of mannes owne power dooth vs too vnderstand that it is so poysoned weakened and fordoone with the venim of sinne that of it owne strength it can neither woork the rightuousnesse that liketh God nor atteyne forgiuenesse of sinnes and saluation nor think any thing that pleaseth God or may bée helpfull too it selfe in the conuersion or iustifying of it selfe and much lesse can woork toward it like as also he sayeth j. Corin. ij The naturall man perceyueth not the things that are of Gods spirite For vntoo him they are foolishnesse and he can not vnderstand them bicause they are too bée weyed spiritually ▪ Thirdly also he dooth vs too wit in generall that nothing can bée doone eyther in the spirituall lyfe to soule health or in the ciuill lyfe rightly and fortunatly but by the helpe and gift God as it is sayd Iohn iij. A man can not take aught too himself except it bee giuen him from heauen And Nazianzene Onlesse God giue labour auayleth nothing The third place Of the Letter and the Spirit or the difference betweene the ministerie of the old Testament of the new which is taken of the effects or formall cause THe new Testament dooth most properly betoken the same thing that dooth the Gospell or the promise that concerneth the sonne of God our Lord and redeemer Iesus Christ and Gods grace remission of sinnes and euerlasting saluation too bée giuen fréely for Chrysts sake onely too those that beléeue by the ministerie of which promise the holy Ghost woorketh and kindleth new light new rightuousnesse and euerlasting lyfe in our harts The Letter signifieth the lawe of Moyses both ceremoniall and morall written with letters in tables of stone and all obedience or indeuer of dooing the ceremoniall or moral woorks of the Law without the holy ghost or without true faith kindled by the holy Ghost The Spirit signifieth Chryst himselfe or the holy spirit of Chryst who by the preaching of the gospell kindleth true light of the knowledge of God true comfortablenesse rightuousnesse and lyfe in mennes hartes as is sayd j. Iohn v. This is the witnesse of the Gospell that God giueth vs eternall lyfe of frée gifte and this lyfe is in his sonne Hée that hath the sonne hath lyfe and hée that hath not the sonne of God hath not lyfe Therefore the Spirit and lyfe of the whole doctrine deliuered by GOD in eche of the Testamentes yea and of all good woorkes ceremonies and good intentes is all only Chryst And therefore sayeth Paule that God made him a Minister of the new Testament or of the Gospell and not of the Letter or of the Lawe onely or of figures and woorkes what soeuer c. But of Chrystes Spirit which woorketh by the Gospell For the Letter that is too say Gods Lawe and all manner of doctrine or imitation and obedience and good intent of dooing the Lawe without the holy Ghost killeth that is too say bringeth not lyfe and true comfort too mennes myndes And in especiall the morall Lawe by shewing accusing and condemning sinne and by reueling Gods displeasure dooth onely kill and cast away all men intoo euerlasting damnation And therefore it is called the ministration of death as it is sayd j. Corinthi xv The sting of death is sinne and the power of sin is the lawe And Austin expoundeth this saying lernedly and godlily in his booke Of the spirit and the letter Cap. iiij and in the chapters folowing And Roma vij At the comming of the commaundement sinne reuiued and I was dead But Chrysts Spirite is effectuall by the Gospell and lighteneth and quickeneth mennes hartes and stirreth vp in their myndes not onely the shadowes of outward woorkes or imitations and gestures or vayne conceytes and good intentes but a true and new light rightuousnesse and lyfe and also kindleth and inflameth them with a burning fayth and loue toowardes GOD and other motions conformable too the wil of Chryst Vntoo this auouchement of the effectualnesse of the Gospel Paule addeth a comparison of the ministration of Moyses Lawe with the ministerie of the Gospell and by the figure of Rhetorike called Expolition repeteth the selfsame sentence well néere foure tymes in exchaunge of woordes The pubishing of Moyses Lawe was doone with great miracles and was exceeding glorious Ergo much more shall the publishing of Chrystes Gospell bee glorious and mightie in woorking and in déed bring eternall lyfe and lyght considering how all that ordināce of Moyses ministration was appoynted and all the figures ceremonies and lawes of Moyses were set out for Chryst Now if the ministration of death through the letters written in stones was glorious that is too say if the ministration of Moyses Lawe written with letters in Tables of stone whiche killeth all men and condemneth them too endlesse death were glorious beautifull and cléere in so
And he aduoucheth that the law is not only nothing ageynst the testament or promis concerning Christ but also that it confirmeth it yea most manifestly proueth that men must of necessitie be iustified by the frée mercy of God onely for Christes sake For in asmuch as gods law and the whole scripture conuinceth all men to be vnrightuous defiled with sin subiect to Gods wrath endlesse damnacion It is euident that the law it self beareth witnesse that no man can be iustified before God for his own worthinesse clennesse Therfore let no man vpon trust of his own streÌ„gth his own vertues or his own deseruings hope to obteyne rightuousnesse euerlasting lyfe in any other thing than in the onely free promis or in Christ onely Vpon the .xiiij. Sunday after Trinitie ¶ The Epistle Galat. v. I Say walke in the spirite and fulfill not the lust of the flesh For the flesh lusteth contrary to the spirite and the spirite contrary to the flesh these are contrary one to the other so that ye can not doo whatsoeuer yee woulde But and yf yee bee ledde of the spirite then are yee not vnder the lawe The deedes of the flesh are manifeste whiche are these adultrye fornicacion vnclennesse wantonnesse worshipping of Images witchcraft hatred variaunce zele wrath strife sedicions sectes enuying murder dronkennesse gluttonye and suche like Of the which I tell you before as I haue tolde you in times past that they which committe such things shall not be inheritors of the kingdome of god Contrarily the fruyte of the spirite is loue ioy peace long suffering gentilnesse goodnesse faythfulnesse meekenesse temperaunce Ageynst such there is no law They truely that are Christes haue crucified the flesh with the affections and lustes The disposement THis Epistle is of those sortes of cases that persuade For it is an exhortacion to good workes or new obedience agréeing with Gods will amplyfied with two figures Antithesis and Distribution And the state or proposition of the Epistle enlightned with the Antithesis is this sentence VValke in the spirite and fulfil not the lustes of the flesh that is to say obey the holy Ghost which ruleth youre intentes endeuers and dooings that they may agrée with the will or lawe of God and welter not in sinne or the lewde inclinacions and affections of nature corrupted and vnrenewed by the holy Ghoste or too speake shortly do good woorkes and eschue sinne Eyther member of this proposition Paule declareth enlargeth with a distribution of the generalitie into his particulars Now let the termes be vnderstood aright The spirite signifieth God the holy Ghoste and all new motions of true feare fayth and loue of God and of all other vertues stirred vp by the holy Ghoste For to this end is the holy Ghoste poured out into the hartes of the beléeuers that he should do away sinne and kindle new rightuousnesse conuersation agréeing with Gods will. To walke is the same thing that to liue or to rule the purposes and déedes of the whole lyfe Flesh signifieth the whole nature of man vnrenewed by fayth and the holy Ghoste Lust of the flesh signifieth not onely the inordinate desires of the senses or of the affections in the hart as vnlawefull loues hatredes yrefulnesse and the flames of sensualitie but also it signifieth in the will the turning from God distrust carelesnesse in neglecting the displeasure and iudgement of god and standing in a maÌ„s owne conceyt and in the mynd ignorance doutfulnesse concerning the béeing and will of God c. All this whole confused heape of original and inward actual mischéeues the Scripture comprehendeth vnder the terme of lust or concupiscence of which the verse of Crates may most truly bée verified Of euils all that may bee founde Concupiscence or lust is grounde But to good purpose and méening sayeth Paule fulfil not the lustes of the flesh For euen in all the Saincts there remayneth concupiscence of the flesh that is too wit many sinful inclinations and desires darknesse in the mynde and doutfulnesse distrust carnall carelesnesse and standing in a mans owne conceyte in the wil and a great â—able of sinful pangs and affectioÌ„s in the hart These mischéefs like deadly foes kéepe warre in our mindes ageinst the spirite and ageinst the good motions that are stirred vp by the holy Ghost as in Rom. vij Paule describeth this fyght of the flesh ageinst the spirit with many words and also they prouoke and enforce vs to outward sinnes Howbeit these workings of the fleshe must not bée fulfilled but must be kept down and mortified by the holy Ghost who ruleth the mynd will and hart that they may willingly and with a true intent exercise the dedes or vertues agréeing with the will or law of god For they that are led by the spirite are no longer vnder the lawe or vnder sinne which is accused condemned by the law neyther perfourme they their obedience too God by compulsion and constraynt of the law but of a frank and freeharted willingnesse of their owne Paul distributeth the woorks of the flesh and of the spirite or sinnes and good woorkes into certeine particulars which may bée referred too agréeable precepts of the Ten commaundementes The manifest deeds of the flesh he nameth sinnes or wickednesses which men coÌ„mit wittingly and willingly or which the dooer knoweth to bée sinne and sinneth wilfully For he putteth a difference between their synnes that are doone ageynst conscience whiche dwell not in the saintes and the sins of ignorance naturall infirmitie darknesse and the sinfull heates which oftentymes happen ageinst mens wills The first four kindes Aduoutry fornication vnclenenesse and wantonnesse doo fight ageinst the sixt commandement and the vertue contrary to them is chastitie The fifth kynd of the works of the flesh Idolatrie comprehendeth all sinnes ageinst the first table as false opinions concerning God heresies superstitions and al worshippings and seruings of God chosen without the warrant of Gods word as Masses Moonkishe toyes c. The contrary vertue is true godlinesse or fayth and true woorshipping of god The ten termes or sinnes folowing 1. Witchcraft 2. hatred 3. variance 4. spitefulnesse 5. wrath 6. strife 7. seditions 8. sects 9. enuying 10. and murther fyght all ageynst the fyfth commaundment And the contrary vertues are Ryghtfulnesse whiche hurteth not an other mans lyfe body or good name fréendship desire of coÌ„cord méeknesse The exposition of euery of these woords their differences may be taken out of the exposition of the ten coÌ„mandements or out of my rules of lyfe The last two kindes Drunkennesse and gluttonie may in likewise bée referred to the sixt commaundement and the contrary vertue is Stayednesse or sobrietie In the ende he addeth an argumente of discommoditie or of euerlasting paynes They that giue themselues too these sinnes shall not receiue the heritage of Gods kingdome but shall bée cast into endlesse
riches of his glory that yee may bee strengthned with might by his spirit in the inner man that Chryst may dwel in your hearts by faith that yee beeing rooted and grounded in loue might bee able too comprehend with all sainctes what is the bredth length depth and height and too know the excellent loue of the knowledge of Christ that ye might bee fulfilled with all fulnesse which commeth of god Vntoo him that is able too doo exceding aboundantly aboue all that wee aske or thinke according too the power that woorketh in vs bee praise in the congregation by Christ Iesus throughout all generations from time too time Amen The disposement THis Epistle is of that sorte that is persuasiue For it is an encouragement that they should stedfastly reteine the Doctrine of the Gospell that they had receyued and not faint for offence of persecution And it is a prayer that God will preserue confirme and strēgthen true faith and stedfast loue among them The cheefe places of Doctrine therfore are these 1 Of constancie or continuance 2 Of true Inuocation 3 Of faith which embraceth Chryst that he may dwel in our harts acknowledgeth the largenesse of Christes mercy and excéeding great loue towardes vs. 4 Of thankes giuing or praysing God concerning whose almyghtinesse not tyed too second causes héere is put in a notable testimonie méete too be set ageinst Stoicall madnesse Of the first place I Beseeche you that you faint not in my tribulations for you which is your glory Like as Cicero in his Oration for Flaccus giueth his opinion concerning the miseries of the Iewes saying this nation hath well shewed how déere it was too the God immortall in that it is subdued in that it is let out too ferme in that it is reserued too bondage So also doo the wise men in the world iudge of the Church and of euery godly member of the same that are oppressed with the houge heape of miseries Namely that God regardeth not and much lesse loueth and receyueth too the felowship of eternall lyfe and ioy men so miserable néedie fewe in number drawne asunder with inward debates and laid open to the most bitter hatred of the world and too most cruell tormentes suche as in Paules tyme he himselfe and the rest of the Apostles were and suche as our congregations are in these dayes the wretched soules that are put too deathe for the pure Doctrine of the Gospell in Fraunce in Spaine and in the kingdome of Naples like as nowe of late at Montola in the kingdome of Naples foure score godly men like shéepe in a slaughterhouse had their throtes cutte by the hangman at the commaundement of the Romishe Bishop In this sorowfull shew of the fewnesse miseries and infirmities of the professers of the gospel all men perceyue this encouragement and entreatance of Paules too bée néedfull least the weaker sort taking offence at the miseries imprisonments and tortures of themselues and of other godly folke should reiect Chrystes true doctrine But let them turn away their eyes from the prosperitie power authoritie and multitude of the persecutors and from the fewnesse and the miseries of the godly let them settle themselues only vppon the word and the truthe deliuered by God Like as Noe in tyme of the flud Loth in Sodom the Machabées in the time of Antiochus and Paule and the rest of the Apostles in the time of Nero held fast the profession of the true doctrine though they had neuer so many wyse men and mightie enemies ageinst them Constancie or continuance is a vertue which abideth firm and stable in the true knowledge of Chryst and in faith and in profession of the true doctrine and cannot be quailed with any prosperities or aduersities that it should faynt from the truthe and giue ouer Now forasmuch as this stoutnesse of courage and strēgth that yéeldeth not too terrors torments farre surmounteth the power of man Paule beséecheth God with most earnest desire too strengthen the myndes of the Ephesians with his holy spirit and too stablish and vpholde their inward man or their fayth in Christ Like as he armed the Apostles at that tyme now in our dayes Luther with stoutnesse and strength of haultie and inuincible hart so as no threainings and terrors could make them faint but that they spred abrode the true doctrine of the gospell though the wisdome and power of the whole world fretted and fought ageinst it neuer so much Now Paul in this Epistle addeth two reasons why they should not take offence at his troubles and afflictions or bée moued too fall away from the true Doctrine For first I suffer these afflictions for you or for your sake not for any offence of myne but bycause I haue by preaching the Gospel called you Gentyles too the felowship of the Churche and eternall saluation too bée giuen fréely for Chrystes sake And by these my troubles and bandes I beare recorde that I doo in very déede and in good earnest thinke that the Doctrine of the Gospell is not a fond fable but true assured and taught by God in the behalfe whereof I endure so great miseries emprisonment yea and death also And so by mine example I confirme your faith Ageine my afflictions are your glorie That is too say they are not slaunderous and shamefull too mée or you they are not signes of Gods wrathe and casting of mée away But they are things that bée good healthfull honourable and too the glory of Gods Churche as in the fifth of the Actes the Apostles reioyce that they were counted woorthy too bée put too rebuke for the name of Chryst And Romaines the fifth Paule sayth wée glory in afflictions bycause affliction bréedeth patience patience bréedeth triall triall hope and hope of eternall lyfe maketh not a man ashamed or disappointeth not him that hopeth And the lyghtnesse of afflictions for the turning of a hand procureth an inestimable weight of glory for euer and euer j. Cor. iiij The second place I Bowe my knees muche more weake and féeble is mannes nature than that it can of it owne power continue stedfastly in the true acknowledgement of God and in Faith and despise and ouercome the terroures hatred imprisonments and other perils that accompanie the profession of the Gospell Therefore let euery one of vs daily make our hartie and earnest Prayer vntoo God the father of our Lord Iesus Chryst that he wil stablish and strengthen our hartes with his holy spirit that wée may hold fast the true acknowment of Chryst true faith euen too our last gasp according as he hath promised I haue praied for thée that thy faith may not faile And my shéepe héere my voyce I giue them eternall life no man shal pul them out of my hands Also God is faithful who suffereth vs not to be tēpted aboue our power but with the temptation maketh a way out y we may bée able
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
y spirit y worketh mightely in the childrē of disobediēce Vppon the .xxij. Sunday after Trinitie ¶ The Epistle Phil. j. I Thanke my God with al remembrance of you alwayes in al my prayers for you and pray with gladnesse Bicause ye are come intoo the felowship of the gospell frō the first day vntil nowe And am surely certifyed of this that hee which hath begon a good worke in you shal perform it vntill the day of Iesus Chryste as it becommeth mee that I should so iudge of you all ▪ bicause I haue you in my heart forasmuch as ye are all companions of grace with me euen in my bonds and in the defending and establishing of the gospel for God is my recorde how greatly I long after you all from the very hart roote in Iesus Christ And this I pray that your loue may encrease yet more and more in knowledge and in vnderstanding that ye may accept the things that are most excellēt that ye may be pure and such as offend no man vntill the day of Chryst beeing filled with the frute of rightcousnesse which commeth by Iesus Chryst vntoo the glory and praise of God. The state and cheefe places of this Epistle are all one with the Epistle vppon the xviij Sunday after Trinitie FIrst mannes souereine good wherof wée haue most cause too bée glad and reioyce in the behalfe both of our selues of others is the true acknowledgemēt of God and our Lord Iesu Chryst according too the gospel Therefore he sayeth I make my prayers with ioy for that you take part with the gospel that is to say for that you are come to the knowledge of the gospel or for that yée are made partakers of all Gods benefites which he offereth vs by the gospell or bycause you are become members of the Church Secondly of yéelding thankes vntoo God partly for his other innumerable benefites towards vs and chéefly for these souerein benefits that he hath disclosed his wil by his gospel too our reconciliation and eternall lyfe that he voutsaued too make his sonne our Lord Iesus Chryst a sacrifise for vs and that by the gospel he offereth and imparteth vntoo vs remission of sinnes the holy Ghost ryghtuousnesse and eternal life Thirdly concerning perseuerance too the other woords before rehersed let this most swéete cōfort also bée added which is the chéefe thing too bée considered in this Epistle He that hath begon this good woorke in you shall accomplish it vntoo the day of Iesu Chryst That is too say God that hathe called you too the knowledge of the gospel kindled in you the béeginnings of his lyght faith ryghtuousnesse all good works shal also encrease your faith defend strengthen you vnto y day that Christ shal cal the soule out of your mortal bodies Fourthly let the notable exāple of Paules frendlinesse be thought vpon who vnfeinedly from his hart reioyceth at the singular benefit befalne too the Thessalonians namely that the true knowledge of God euerlasting saluation was hapned to thē saying I bear you in my hart the is I fauor you with all my hart am glad with al my hart that you haue sped wel Also Chryst is my witnesse that I lōg after you in the bowels of Iesus Chryst That is too say I long after you with a pure christenlike affectiō not in hope of any gain but bicause I sée you loue Christ sincerely constantly And I wishe this that your loue that is too say you may encrease more more in knowledge of God and all vnderstanding that is to say in all true iudgement that ye may like of things most excellent and acceptable to God that you may be pure in faith voide of false opinions errors doutings distrustes and stumbling blocks that is to say that yée stumble not nor slip into wickednesse wherby you may forgoe grace and become giltie of endlesse damnation as Caine Saule and Iudas fell Fifthly this sentence fulfilled with the workes of ryghtuousnesse by Iesus Chryst to the glory and praise of God conteineth a sum of the Doctrine concerning the true woorshipping of God or good workes First what they bée that is to wit the woorkes commaunded by God which are wrought by a person iustified by faith for Chrystes sake who dwelling in the beléeuers woorketh good woorks which must shyne foorth among men that God may bée glorifyed and praysed of vs. Secondly what are the efficiēt causes namely first Gods word the true knowledge of Christ 2. Chryst dwelling in vs by his holy spirit filling vs with the frutes of rightuousnesse or ruling our members that they may bée the instrumēts of rightuousnesse vnto God. 3. The mynd and wil of man and his outward members seruiceable to Christ that moueth vs. Thirdly how please they God He answereth by Iesus Chryst not by their owne woorthynesse or desert as is sayd j. Peter ij Offer yée spirituall sacrifyses acceptable too God through Chryst Fourthly too what end are they too bée doon Too the glory and praise of God that is too wit that due obedience honor may bée yéelded vntoo God that God may bée magnified that the true knowledge of God may be spred further abrode and that mo may bée allured too true godlinesse and woorshipping of god Good woorks are not to be doone to the end they shuld iustifie vs before god For woorkes are the frutes of rightuousnesse as Austen sayth Good woorks folow him that is alredy iustified but goe not before him that is too bée iustified Therfore the trée must first be good that is too say the person must first be iustified by Iesus Christe béefore it bring foorth good frutes And so thou seest the whole summe of the doctrine of good woorks too bée lernedly cōprised in this short sentence of Paule Let the héerers beare away cheefly these twoo sentences out of this Epistle that is too wit. God who hath begon this good woorke in you shall accomplish it euen too the day of Iesus Chryst And Fulfilled with the frutes of ryghtuousnesse through Iesus Christ to the glory and praise of god Vppon the .xxiij. Sunday after Trinitie ¶ The Epistle Phil. iij. BRethren be folowers together of mee and loke on them which walk euen so as ye haue vs for an ensample For many walk of whom I haue told you often and now tel you weeping that they are the enimies of the crosse of Chryste whose end is damnation whose belly is their God and glorie to their shame which are worldly minded But our conuersation is in heauen from whence we looke for the sauiour euen the Lord Iesus Christ which shal change our vile body that he may make it like vnto his glorious body according to the working wherby he is able also to subdue al things vnto him selfe The disposement THis Epistle is of the kind of cases that debate matters For it is an exhortation that they should
Zacharies are taken out of the Prophet Malachie iij. Beholde I will send myne Angell or messenger too prepare my way before my face And by and by after shall the mightie one come too his Temple whom you long for and the messenger of the Testament whom you would haue Also Esay the .xl. Chapter The voyce of a cryer in the wildernesse make redy the way for the Lord. And this is the common dutie of all ministers too prepare the way of the Lord that is too say too prepare the hartes of their héerers by their preaching that they may embrace Chryst by faith For when Chryst is comming towards vs and is offering vs his benefites there are lettes cast in his way eyther our owne rechlesselesse or our presumption or trust of our owne woorkes c. These must bée rid away by the ministration that Chryst may bée receyued by fayth and woork effectually in our hartes 10 To giue knowledge of c. An other dutie of Iohn and of all other Prophetes is too teache the Churche concerning the eternall saluation of mankynd Zacharie in the last thrée verses dooth lernedly comprehend both the definition of our saluation or iustification and the chéef causes and effects thereof and also the meane whereby wée may atteyne to it Our saluation or rightuousnesse is the forgiuenesse of sins which is bestowed vppon them that beléeue through the frée mercie of God for and by Iesus Chryst The efficient cause of our saluation is Gods incōprehensible mercie who being led of his owne frée goodnesse forgiueth vs our sinnes The forcing cause or the desert for whiche wée are receyued is Chryst the sonne of rightuousnesse that ryseth from on high The formall cause of our rightuousnesse is the forgiuenesse of sinnes The effectes are the light of the true knowledge of God deliuerance from the darknesse of sinne and death and peace of conscience before God as in Rom. v. is writtē Being iustified by faith wée haue peace too Godwarde thorough our Lord Iesus Chryst Nowe that the summe of the doctrine which Zacharie cōprehendeth in these last verses is considered and expounded after the manner of Logicke Let vs also wey the piththynesse and weyght of the woords 11 Through the bowelles of the mercie of our GOD in which the rysing from on hygh hath visited vs. By the bowels of mercie he méeneth true earnest vnfeyned and hartie mercie For the Gréek woord Splagchna signifieth properly the inward members of fleshe such as the Hart the Liuer and the Lungs bée Therefore in as much as the Harte is the instrument and seate of loue mercie sadnesse and the rest of the affections Hée méenes by the bowels of mercie not a fayned and cold mercie but a burning mercie issewing euen from the very harte After the same manner speaketh Paule Colloss iij. put on the bowelles of compassion Also Philip. ij and elswhere Mercie properly is too bée touched with the feeling of an other bodyes gréefe and too succour euen those that are falne intoo miserie by their owne default of a frankharted kyndnesse which mitigateth rightfull punishments and releaseth somwhat of vttermost or extréeme rigour with which he hath visited vs with whiche frée incomparable mercie Chryst hath visited vs embraced vs helped vs receyued vs intoo fauoure and accepted vs too lyfe and glorie euerlasting Rysing This woord is a nowne and not a participle and it signifieth Christ the day sunne of rightuousnesse rysing or springing from euerlasting out of the substance of the most high Father and shyning intoo ours hartes by his Gospell whereby he kindleth a new light of the knowledge of GOD of ryghtuousenesse and of eternall lyfe This exposition is taken out of Malach. iiij And the sunne of rightuousenesse shall ryse vppon you that feare my name Also Zacha. iij. I will bring foorth my seruaunt the Rysing Zach. vj. Behold the mā whose name is the Rysing Esai lx Vp and bée enlightened O Ierusalem for thy lyght is come and the glorie of the Lord is rysen vppon thée For behold darknesse shall couer the earth and clowdes shall couer the people But the Lordryseth vntoo thée and the glorie of the Lord shall bée séene in thée 12 Too giue lyght to them c. Chryst is the true lyght whiche lighteneth men walking in the darknesse of ignorance of GOD of sinne of death and of endlesse damnation that is too wit by endewing them with the true knowledge of God true rightuousenesse comfort lyfe and glorie euerlasting For customably in the holy Scripture the woord Lyght signifieth the true knowledge of GOD comforte lyfe deliuerance from death and miserie and all things that bée of the best sorte And contrariwyse Darknesse signifyeth ignorance of GOD sinne death and all most sorowfull euilles Zacharie tooke these woordes of the last Verse out of the nynth of Esay The people that walketh in darknesse hath séene a great lyght Lyght is rysen vppon them that dwell in the lande of the shadowe of death Intoo the way of peace Roman v. Being iustifyed by fayth wée haue peace with GOD through our Lorde Iesus Chryst Philip. iiij The peace of God whiche passeth all vnderstanding kéepe your hartes Vppon the day of the Visitation of our Ladye ¶ The song of Marie Luke j. MY soule dooth magnifie the Lorde And my spirit hath reioysed in GOD my Sauiour For he hath regarded the lowlynesse of his handmayden For behold from hencefoorth all generations shall call me blissed For hee that is mightie hath magnifyed mee and holy is his name And his mercie is on them that feare him throughout all generations He hath shewed strength with his arme hee hath scatered the proud in the ymagination of their heartes He hath putte downe the mightie from their seate and hath exalted the humble and meeke He hath fylled the hungrye with good things and the rich he hath sent emptie away He remembryng his mercie hath holpen his seruaunt Israell as he promysed too our forefathers Abraham and hys seede for euer The disposement THis song of Maries perteyneth too the kynd of cases demonstratiue For it is a Thankesgiuing where withall Marie in the persone of the whole Church setteth out the benefites of God with prayse vntoo God. First for that God loueth preserueth and defendeth Marie and the whole Church being brought lowe despysed weake ageinst the wisdome and power of féendes tyrantes and all enimies Secondly for that he hath sent his sonne Chryste according too the promises made too the Fathers There bée of the whole Song ten verses Whereof the first twoo conteyne the proposition The next six set out the first benefite that is too wit the wonderfull preseruation of the lowly and weake Churche ageinst the wisdome and power of the whole world And the twoo last set out the second benefite that is too wit the sending of Chryste the Redéemer My soule dooth magnifie the Lorde The proposition I yéeld thankes
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