warres destructions of Cities and other innumerable miseries of all men and the slaughters of all the Sainctes as of Abel and Iohn Baptist by which notwithstanding Gods wrath could not bée pacifyed but that the sonne of God must bée made a sacrifyse Ageine the greatnesse of Gods wrath is after some manner shewed by the examples of many men who for the conscience of one wickednesse haue bin striken with most heauie fearfulnesse which hathe driuen them too fordoo themselues As the examples of Orestes of Aristobulus king of the Iewes of Iudas the traitor of Theodorich of Verona and of dyuers others Now if the féeling of Gods wrath ageinst one sin alone doo bréede so bitter sorow in the hart that it dispatcheth a mā of his life What an vnmeasurable huge heape of Gods wrath and of horrible sorowes think you wer thronged vppon Chryst who susteined not one sinne alone or the sinnes of some only one mā but mine and thine yea and al mennes offences Idoll gaddings and murders all their sinfull inclinations affections and outward faultes toogither with the fire of Gods wrath ageinst these sinnes Being ouerwhelmed with this houge burthen of Gods wrath he cryeth out Psalm xxij O God my God why haste thou forsaken mée My hart is become like melting wax my strength is withered like a potsherd and thou hast brought mée downe too the dust of death This féeling of the houge and horrible wrathe of God ageinst al the sinnes of all men was the first and chéefest part of Chrystes passion The second part was the heauinesse and excéeding great torment rysing in his hart for the féeling of Gods wrathe ageinst sinnes and for the feare of death and tearing of his bodie which so appalled all the partes of his bodie that he swet droppes of blud The third and lyghtest part of all was the tearing of his bodie and streyning of his sinewes when he was whipped ▪ buffeted and fastened too the crosse with nailes The causes of Chrystes passion IT is not the wisdome of any creature that can serche out the causes of Gods woonderfull purpose concerning the redemption of mankynd too bée brought too passe in this wyse that the sonne of God should make intreatance for vs take our nature vpon him and bee sacrifysed for vs neuerthelesse God will haue the consideration of this woonderfull Decrée begonne in this lyfe The principall efficient cause is the will of Gods sonne making intercession of his owne mere motion for mankind falne intoo sinne and death and offering himself too this obedience and punnishment wherby he myght make satisfaction for mankynd Iohn .x. I am the good shepeherd and I giue my life for my shéepe The inward cause that moued or enforced him too doo so is the vnmeasurable mercy of God tēpered with his iustice For sith that God is vnchaungeably iust he is in déede and horribly angry with sinne and destroyeth sinners like a consuming fire Neyther relenteth he his anger ageinst sinne of a fondnesse lyghtnesse but vnchaungeably most streightly kéepeth this rule of iustice that men shall eyther performe due obedience or else abyde the fire of Gods wrath Therefore God receiueth not men that are faln without equal and sufficient amends which forbicause mākind was not able to yéeld therfore was too bee cast intoo endlesse torments the sonne of God béeing inflamed with vnmeasurable loue and mercy towards mankynd maketh intretance for vs and too the entent Gods iustice should be satisfied he vndertaketh him self the punishmēt amends making for our sinnes taking our nature vppon him becometh a sacrifise susteining Gods dreadful wrath ageinst sin payeth too Gods maiestie a rāsome too the full value of our sin vanquishing sin and death and restoring men too ryghtuousnesse and eternall lyfe The outward cause that moued or enforced him so too doo was the fal of our first parents the sin that frō thens did shed it self intoo all vs who for the same must haue perished in euerlasting paynes had not the sonne of God bin sacrifysed The instrumentall and outward woorking cause are the Diuels and their instruments the Iewes who burning in hatred ageinst Chryste for finding fault with their wickednesse and false opinions coueted too rid him away and too destroy him too the entent they myght without checke maynteine their hypocrisie and wicked lustes These enforcing and finall causes make an infinite difference betwéene the will of the Iewes crucifying Chryste and the will of God Who béeing moued by his owne exceeding mercie toward mankynde and through the entreatance of his sonne would haue Chryst too suffer too dye and too ryse alyue agein too the entent he might restore men too lyfe and euerlasting saluation The matter wherin as in moulds Christes Passion was wrought are the mynd will hart and body of Chryste The forme or manner is the very feeling of Gods horrible wrath and the anguishe as well of Chrystes mynd as of his bodie and his chyldly obedience through which he willingly submitted himselfe with true reuerence and woonderfull lowlynesse too the eternal father and without grudging or repyning endured Gods wrathe poured out vppon him and most bitter formentes for the loue of Gods iustice and mannes saluacion The end of his Passion is first that mankynd béeing redéemed with sufficient ransome from Gods wrath and euerlasting damnacion myght bée rewarded with ryghtuousnesse and euerlasting lyfe Iohn .iij. Like as Moyses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp too the entent that all that beléeue in him should not perishe but haue lyfe euerlasting Secondly that wée myght become conformable too the image of Gods sonne that is too say that wée myght bée like the sonne of God our patterne in bearing the Crosse Romaines .viij. Thirdly that wée should folowe the example of Chrystes patience and méeknesse .j. Peter ij Fourthly that wée in all our lyfe should expresse the humilitie that Chryste performed in his passion Philip. ij Through lowlynesse of mynde let euery man estéeme others better than himselfe And let the same mynd bee in you that was in Iesus Chryst Fifthly that being dead to sinne wée might liue vprightly and blamelesse For like as Chryst caryed downe our sinnes intoo his graue and abolished them by his death euen so wée mortifying the dregges of sinne as yet sticking in our flesh must performe new obedience and ryghtuousnesse agréeing with the will of god j. Peter ij Chryste bare our sinnes in his bodye vppon the trée that wée béeing dead to sinne should lyue too ryghtuousnesse The effectes of Chrystes passion are all his benefites which for instruction sake wee will distribute intoo eyght formes FIrst the redemption of mankynde from Gods wrath sin death and the diuels tyranny j. Tim. ij There is but one mediator betwéene God and man the man Iesus Chryste who gaue himselfe for vs too redéeme vs The
sort of the fathers prophets that were raised with him as Mathew saith that many bodies of Sainctes which had slept rose with Chryst and came intoo the holy Citie and were séene of many And Epiphanius declareth that our first father Adam arose with Christ It is a good likelyhode therfore that these Saincts which rose age in with Chryst were the first fathers prophets too whō the promis was first made of the séed that shuld crush the serpents hed and vanquishe sin death restore ryghteousnesse and life euer lasting as Adam Abel Seth Noe Abraham Isaac Iacob Ioseph Eue Sara Rebecca c. With these did Christ and his Apostles and Mary the moother of Christ and other godly folke of that time talke toogither by the space of ful xl dayes concerning the kingdom of God diuine reuelations the fal of the first man the promis of the séed the wonderful gathering and defending of the Church the ministerie of the Gospel the redemption of mankynd the restoremēt of rightuousnesse euerlasting lyfe as is expresly said in this place Hee was visibly conuersant with them by the space of xl dayes talking of the kingdome of God. Also the contentes summe of these sermons of Chrystes which he made those xl dayes are noted in Luk. xxiiij where it is written that he expounded al the testimonies cōcerning Christ which are writtē in Moyses the Psalms the prophets cōmanded repentāce forgiuenesse of sinnes too bée preached in his name Iohn xx As my father sent mée so send I you Receiue yée the holy Ghost c. And in Math. xxviij and Mark. xvj the commission of preaching the gospel and of Baptim are repeted After this scholing by the space of xl dayes in which by many most cléere certein credit woorthy and vnfallible testimonies he shewed himself too bée risen in his own very body and in very déede and that the doctrine of the Gospell concerning the kingdome of God is true and from heauen He led his Disciples intoo Bethanie and from thence to Mount Oliuet where lifting vp his handes he had his Disciples farewel Luke xxiiij and in most gloryous tryumph accompanyed with an innumerable multitude of Angels and with that great train of holy fathers which were risen with him was caryed vp intoo heauen in the sight of his Disciples wher he hath set himselfe downe at the ryght hand of God reigning in equal power and maiestie with God the father almightie j. Pet. iij. Mark. xvj Act j. Luk ▪ xxiiij And too the setting foorth of this storie of Chrystes Ascension let the description of his tryumphe ascending intoo heauen hée added which is written by Dauid in the Psal lxviij The chariot of God with thousands of thousands reioysing God is among them vppon the holy hill of Sinai He is ascended intoo heauen he hath led captiuitie captiue he hathe giuen gifts too men Our God is the God of saluacion our Lord is the Lord that deliuereth out of death For like as they that tryumphed at Rome were caryed in tryumphant Charyot through the Citie too the Capitoll vppon which attended many thousandes of men and Kings and Princes were ledde before the Charyot as prisoners and rewardes were woont too bee giuen among the Souldyoures So the Psalme peynteth out Chryste the conquerour of Death and the Diuels kingdome sitting in a triumphant Charyot too bée caryed vp intoo heauen before a greate hoste of the Churche of that tyme wyth clappyng of hāds of thousand thousands of Angels and the féends and all the kingdome of hell too bée led prisoners before his charyot as it is sayd in the second too the Collossians that hée spoyled rule and power and made a shewe of them openly and tryumphed ouer them in his owne persone and most large and bountifull giftes of the holy Ghost and of euerlasting saluation bée poured out by the king Chryste who gyueth some too bée Apostles some Prophetes some Shepherdes and some Teachers too the intent wée may all come intoo the vnitie of fayth and of the acknowledgement of the sonne of God as is sayd more at large Ephes iiij The second place VVEe will recite six of the chéef benefites of our Lorde Iesu Chryst builded vppon this saying of the psalme cited by Paule Ephe. iiij He ascended vp aloft led captiuitie captiue and gaue gifts too men The first and peculiar benefite of Chryste the Redéemer ascending vp aloft is too deliuer the Church from the captiuitie of sinne death the Diuell and the whole kingdome of Hell wherein all men are hild prisoners That Chryst hath brought this deliuerance too passe he sheweth euidently when by the power of his Godhead hauing vāquished death and the kingdome of the Diuell he ascendeth intoo heauen and leadeth captiuitie captiue Psal 68. Ephe. iiij Hereuntoo may bée referred the like texts out of Zachar. ix Thou hast brought the prisoners out of the pit Ose ix I will rid them from the hand of death I will redeeme them from death O death I will bée thy death O Hell I will bée thy sting Psal xiij ▪ Who shall giue saluation too Israell out of Sion when the Lord shall haue turned away the captiuitie of his people Psal lxxxiiij Thou hast turned away the captiuitie of Iacob Secondly he ascended intoo heauen too the intent that executing his peculiar office of Mediatorship and hygh Préest in his owne very temple he may make intercession for his Church too the eternall father and performe the duetie of an aduocate and Patrone as it is sayd Hebr. ix Chryste is entred intoo heauen it selfe that he may appéere in the syght of God for vs Roma viij Chryste being raysed from death sitteth at the right hand of the father too make intercession for vs j. Iohn ij If any man sin wée haue an Aduocate with God the father euen Iesus Chryst the ryghtuouse Hebr. iiij Therfore séeing wée haue a hygh Préest who hath perced the heauens euen Iesus the sonne of God c. Let vs approche with boldnesse too the throne of grace that wée may receiue mercie Thirdly he is ascēded aloft that he may giue gifts vntoo men namely that vppon such as beléeue the gospell he may poure out the holy ghost who kyndleth true knowledge and calling vppon God in all the godly and garnisheth the church with sundrie gifts néedful to the spredding abrode of the gospell and sendeth foorth Apostles Euangelistes Shepherdes and Teachers intoo the woorke of the Ministerie for the restorement of the Saints c. Ephe. iiij Fourthly by Christes ascension intoo heauen the way thither is set open for vs also And like as Chryste in his own bodye or in his humane flesh is ascended intoo heauen where his godhead was before So our bodyes being raysed out of the dust of the earth vnto immortall life shalbée caried vp into heauē and there bée garnished with euerlasting life and glorie j. Thes iiij Those
For when wicked men obiected vntoo Paule if good woorkes deserue not forgiuenesse of sinnes iustification and saluatiō there is no need why wée should regard too doo wel or it néedeth not too doo good woorks Paule turneth this obiection vppon them and raesoneth thus For this cause dooth grace surmount aboue sinne and for this cause are forgiuenesse of sinnes and the holy Ghost giuē vs through frée mercy that sinne and death should bée taken from vs and new ryghtuousnesse and lyfe bée kindled in vs. All Christians or as many of vs as are baptised intoo Iesus Christ haue obteined remission of sins through frée mercy for Christes sake and sin is dead buried in vs by baptim Ergo it is of necessitie that all Christians or all those that are baptised must no more sin héereafter but must begin a new obedience and life agréeable with the will of God. The second argument is of the efficient cause That which is dead dooth nothing and so sinneth not Wée are dead too sin that is too say sin is dead or released and abolished yea and drowned buried in baptim that is to wit by the frée remission of the sin and by the imputacion of Christes rightuousnesse by the beginning of such mortificatiō or abolishmēt of sin that hēcefoorth although sin be not vtterly suppressed yet not withstanding it may not reigne any more Ergo sin must not héerafter bée effectuall and woorkfull any more in thse that bée baptised or those that bée baptised must not sin any more The third argument is of the efficient cause also That which liueth and reigneth is woorkfull and effectuall that is too say is alwayes dooing of somewhat Newnesse of life or rightuousnesse is kindled by the holy ghost in those that bée borne a new or iustifyed by fayth Ergo the regenerate must néedes from hencefoorth walke in newnesse of lyfe that is too wit in new lyght and knowledge of God and in new ryghtuousnesse and obedyence according too all the commaundements of God. Then folow thrée similitudes or rather arguments groūded vppon the effectualnesse of the baptim and of the death buriall and resurrection of Chryst First of his Baptim Like as in baptim a man is ducked intoo the water and ducked out of the water ageine so likewise sin or the old man is by the effectualnesse of baptim drowned in vs and the new man or new lyfe and obedience ought too ryse out and fiorish ageine Secondly of the death and resurrection of Chryst ▪ Like as Chryst béeing raised from death liueth vntoo God so wée also béeing set frée from sin in true repentance or mortifying of sin by Chryst or in the effectuall woorking of Chrystes death and resurrection must héereafter not sin any more but liue vntoo God that is too say enter intoo a new lyfe and obediēce acceptable too God. Thirdly of Chrystes buriall Like as Chryst béeing buryed rose ageine so wée also béeing buryed with Chryst or hauing killed and buryed sin in our selues through Chryst must ryse agein and yéeld vntoo him the seruiceablenesse of a new life acceptable too God. These arguments grounded vppon the effectualnesse of baptim and of Chrystes death buryall and resurrection are repeted foure times by Paule with exchaunge of woordes in this Epistle As many of vs as are baptised in Iesus Chryst are baptised too dye with him Then are wée buryed with him by baptim for too dye that like as Chryst was raised vp from death so wée also should walke in newnesse of lyfe That is to say all that bée borne ageine by baptim through fayth or all Christen folke are by the merite and operation of Chrystes death dead and buryed vntoo sin or set frée from sin and by the operation of Chrystes resurrection new ryghtuousnesse and lyfe is kindled in them Therefore like as Chryst rose ageine from Death and from his graue So wée also hauing deathe killed and buryed in vs by Baptim and Fayth that leaneth vppon the Death and Resurrection of Chryst must walke in newnesse of lyfe that is too say in new lyght or knowledge of God and in new ryghtuousnesse and obedience acceptable too God. He repeteth the same sentence with exchaunge of woords in the next processe folowing For if wee bee graffed in death or bee made partakers of death like vntoo him wee shall bee partakers of his resurrectiō also knowing this that our old mā is crucified with him also that the body of sin might be vtterly destroyed that wee shuld no more bee feruaunts vnto sin for he that is dead is iustifyed from sinne That is too say like as Chryst hauing bin dead is risen ageine So also our nature béeing dead in Baptim and by true conuersion from sinne vntoo God and set frée from sinne by the merit of Christes death must rise ageine and not sinne any more but lead a new life such a one as pleaseth god Our old man or sinne sticking in vs or our sinnefull nature is crucifyed dead and buryed with Chryst that is too say is clensed and set frée frō sinne by the merite and operation of Chrystes death and resurrection and is mortifyed by true repentance persecution troubles that the body of ūnne or our sinfull nature may bée put away not so as it should vtterly perishe but that it should no more bée subiect too sinne For he that is dead too sinne is iustified or set frée from sinne or sinne which is dead and put away and buryed with Christ must not from hencefoorth woorke and bée effectuall any more The third tyme he repeateth the same sentence in other exchaunge of woordes thus For if wee bee dead with Chryst wee beeleue that wee shal liue with him also And the fourth tyme he repeateth euen the selfe same sentence in somwhat more euidēt woords Knowing that Christ beeing raysed from death dyeth no more Death hath no more power ouer him For in that he dyed too sinne he dyed once and in that he liueth he liueth too god So thinke you also your selues too bee dead as touching sinne but too bee alyue vntoo God in Chryst Iesu our Lord that is too say like as Chryst hauing died once for our sinnes and risen ageine dyeth no more but liueth too God So wée being dead vntoo sinne and béeing set frée from sinne through the operation of Chrystes death by baptim and fayth must not sin any more nor liue in subiection too sinne but vntoo God in Christ Iesu who kindleth new life and rightuousnesse in vs and maketh the same acceptable and pleasant vntoo God. This is the disposement as it wer a short enlargement of the text of this Epistle in which wée sée set foorth the doctrine concerning the new obedience whiche of necessitie is too bee performed by those that are borne a new And therefore a summe of the whole place concerning good woorkes may bée opened too the full vntoo the people Whither
good woorkes bée néedfull What they bée What kyndes there bée of them What are the efficiēt causes of them or in what wyse they may bée wrought What is the formall cause or howe they become good and acceptable too God. Of the finall causes or wherefore they are to be done And of their effectes or rewardes both in this lyfe in the lyfe too come Vppon the seuenth Sunday after Trinitie ¶ The Epistle Rom. vj. I Speake grosly bycause of the infirmitie of your fleslie As yee haue gyuen your members seruauntes too vnclennesse and too iniquitie from iniquitie vntoo iniquitie euen so nowe giue your members seruauntes vntoo rightuousnesse that ye may bee sanctified For when yee were the seruauntes of sinne yee were not vnder ryghtuousnesse VVhat frute had yee then in those things whereof yee are now asshamed For the ende of those things is death But now are yee deliuered from sinne and made the seruants of God and haue your frute that yee should be sanctifyed and the ende euerlasting lyfe For the rewarde of sinne is death but eternall lyfe is the gift of God through IESVS Chryst our Lord. The disposement IT entreateth all of one matter with the Epistle which we herd vppon this day seuennyght The ground thereof is this All that bée borne a new or all that bée set frée from sinne by frée giuen mercie thorough Chryst must not sinne any more but must begin a new lyfe or obedience agréeing with the will of God. The principall reasons are grounded First vppon the honestnesse of the matter EVery man must obey him whose seruant he is You that bée borne ageine haue renounced the seruice of sinne and are become the seruants of rightuousnesse Ergo yee must no more yéeld yourselues too sin but must begin new rightuousnesse or obediēce agreable to gods wil. A kin to this reason is the Argument of coincidents THe rightuouse man dooth ryghtuouse things Christen folke are rightuouse Ergo They must liue rightuously and not sin any more The third is vppon the profitablenesse ALl christen folkes must with earnest endeuer seeke eternall lyfe by all meanes stryue too shun eternall death The reward of rightuousnesse or of newe obedience is eternall lyfe and the hyre of sinne is eternall death Ergo rightuousenesse or new obedience towards al gods commaundements is by all earnest endeuer too bée folowed of the godly and disobedience or sinne is by all earnest endeuer too bée eschued By these thrée Argumentes dooth Paule confirme his proposition The cheef places of doctrine are three FIrst of the the necessitie of weldooing or of new obediēce which is a stedie and continuall will through a forelyght of the true knowledge of Chryste and fayth too eschue all sinnes and too obey GOD according too all his commaundements too this end that God may bée honored This definitiō may bée most plentuously enlarged by declaring in order thorough euery of the ten cōmaundements the sinnes ageinst which the godly stryue the good woorkes or vertues in which they vtter their obedience And also by reckening vp the causes of this new obedience and of the effectes of the same Secondly concerning Christen libertie whiche is a setting frée from sinne from death from the curse of the morall Lawe from the obedience that was too bée performed too the ceremoniall and politike lawes of Moyses and frō mennes traditions out of the case of offence giuing And christen libertie is not a loosenesse of lustes and wickednesse or an exemption from the obedience that is due too the lawe of God or good manners But wée are set frée from sin and from the condemnation of the lawe by Chryst too this ende that wée shold from hence foorth serue rightuousnesse or God and our neyghbour like as Paule sayeth héere Now being set frée from sinne yée are made the seruaunts of god And Gal. v. Brethren yée are called too libertie now sée that yée turne not your libertie intoo an occasion of fleshlynesse but serue one another through mutuall louingnesse j. Pet. ij Not as making your libertie a couer of maliciousenesse but as the seruants of God honor yée all men loue the brethren feare God and honor the King. Thirdly of this saying which comprehendeth a summe of the whole Gospell Eternall lyfe is the gift of God in Chryst Iesu our Lord. For like as remission of sinnes and imputation of ryghtuousnesse and the holy Ghost are of frée mercie giuen too the beléeuers for Chrysts sake so also euerlasting lyfe is not due too any desertes of our woorkes as a wages but is the méere gift of GOD whiche wée obteyne by onely fayth for Chrystes sake Iohn iij. and .vj. Hée that beléeueth in the sonne hath lyfe euerlasting Now although eternall lyfe bée giuen fréely for Chrystes sake yet is it also the wages of good woorkes not due by our desertes but promised of Gods frée mercie For godlynesse hath promises of the lyfe present and too come j. Tim. iiij The darker sort of phrases in the Text may bée vnderstood in this wyse I speake grossely for the weaknesse of your flesh that is too say I will vse a similitude whiche you of the ruder sort may vnderstand taken of the most customable vsage of mannes lyfe by which seruants are cōpelled too obey their Maisters Like as you haue yeelded your members that is too wit the powers of your soule and the instruments of them namely your mynd your will your hartes tungs hands féete the rest of your limbes vnto vnryghtuousnesse that is too the committing of it For the Gréeke woord Anomia which is as much too say as lawlessenesse signifieth all affections and déedes that fyght ageinst the lawe of God. Seruaunts of rightuousnesse vnto sanctification that is too say too the dooings of holy woorkes and vertues that please God or that yée may liue holyly and purely and serue god in all vertues or good woorkes kindled in your hartes by the holy Ghost Yee were free from rightuousnesse that is too say yée obeyed not rightuousnesse The end of them that is too say the reward payment or vttermost wages of sinne is death You haue your frute too holynesse that is too say you haue holy and acceptable woorkes vntoo God and he will recompence them with most ample rewardes in the eternall lyfe The wages of sinne is death The Gréeke woord Opson signifieth properly al kynd of meate that is dressed with fire sauing bread and specially fish Wée call it in some places of England Suwle In old tyme there was giuen vntoo souldiours for their pay not only coyne of brasse or of siluer but also vittels as flesh fish horsecorne c. Hereuppon commeth the latin woord Obsonium which signifieth not only al kynd of foode and vittelles but in general the same thing that the woord Stipendium dooth which is as much too say as a Pay. Vppon the eight Sunday after Trinitie ¶ The Epistle Rom. viij BRethren wee
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
both for taking vppon him mannes nature subiect to death and other miseries and also for his seruisablenesse in teaching and suffering as he himselfe sayeth Math. xx The sonne of man is not come too haue seruice doone vntoo him but too doo seruice himselfe and too giue his lyfe as a raunsome for the whole multitude of mankynd Also let the yonger sort beare in mynd that this most cōmon and ordinarie maner of spéeche of the Churche wherby wée say that the sonne tooke vppon him the nature of man is taken out of this place of Paule and out of the second too the Hebrewes for hée tooke not vppon him the Angels but the séede of Abraham that is too say he cuppled not too himselfe the nature of Angels but the nature of man of the posteritie of Abraham Framed after the likenesse of men that is too say he became altogither like other men He was no Ghost or counterfet of a man as Marcion and the Manichees surmysed but a very man and in all things like his brethren yea and mortall also sinne only excepted Heb. ij iiij And in fashion he was found as a man that is too say not only in proportion and gesture of bodye but also in inclinations and motions of mynd in fearfulnesse sorowfulnesse ioyfulnesse and other affections whiche notwithstanding were well ordered in Chryste and conformable too his heauenly mynd He humbled or cast himself downe becoōming obedient too death euen too the death of the crosse This notable sentence hathe Ciprian expressed with great lyghtsomnesse of woords in his sermon of Almesdéeds Chryste the sonne of God would become the sonne of man that he myght make vs the sonnes of god He brought himself lowe y he myght lift vs vp which lay vnder foote he tooke vpon him the shape of a seruaūt that he myght make vs frée He was wounded that he might heale our wounds He was contented too dye that he myght gyue vs mortall wyghtes immortalitie Wherfore God hath also exalted him on hygh God hathe exalted Chryst the man and seruant that was crucified and dead for vs as in respect of his manhod He hath giuen him a name which is aboue all names that is too wit Iehoua or the Lorde which is the peculiar name of the onely true and most hygh God the maker of heauen and earth as is sayd in Esai xlij I am the Lord this is my name and I wil not giue my glorie too another This name Iehoua or Lorde is not onely attributed too his Godhead which had it from euerlasting but also too his manhod the which is ioyntly woorshipped and serued in one selfesame woorship and seruice toogither with the sonne of God the woord to which it is vnited That in the name of Iesu euery knee should bowe Some deryue the name Iesu of the Hebrewe woord Iehouah which being vnutterable of it selfe is as they wryght made vtterable by putting in the letler Ieschua and so by contraction Iesu that is too say the Lorde incarnate or God become man Paule taketh these woordes out of Esay xlv Turne vntoo mée and yée shall bée saued all the endes of the earth for I am the Lord and there is none other vntoo mée shall euery knée bow and vntoo mée shall euery tung swere That IESVS Chryste is the Lord that is too say that he is the Lorde or in very déed and nature god By this Grammaticall declaration of the woordes the ruder sorte may the ryghtlyer vnderstand the Text of the Epistle Which in as much as it is red vppon this day chéefly in this respect bycause it maketh mention of the wonderfull abacement and death of the sonne of GOD the memoriall whereof is celebrated by all the Christen Churches of the whole world as the next wéeke Let a summe of the doctrine concerning the passion and death of our Lord Iesus Chryste included in the vsuall questions of Methodicall order bée repeted in this place The consideration of the wonderfull purpose of GOD concerning the redemption of mankynd wrought by the sonne of God our Lord Iesus Chryste who suffered and was crucifyed for vs farre surmounteth the wisdome of all Angels and men Too this end hath God by the wonderfull temperature of his Iustice and mercie stablished this secret decrée and made his sonne who is the Mediator a sinne offering and sacrifyse too the intent that wée men being set frée from Gods wrath from sinne and death might bée made the rightuousnesse of God as is sayd .ij. Cor. v. And in consideration of this maruelous benefite let vs acknowledge the horrible wrath of God ageinst our sinnes and the vnmeasurable largenesse of Gods mercye towardes vs and also let vs stirre vp the feare of God fayth and thankesgiuing in our harts It is an eternall and vnchaungeable Maxime of Gods iustice that the reasonable creatures shold eyther thorowly agrée with the wisdome and rightuousnesse of god or else suffer due punishement and bée horribly destroyed for not obeying Forasmuch therfore as the first man and woman had of their own frank fréewill cast from them the rightuousnesse and purenesse whiche God had giuen them in their creation they ageine on the other syde were too bée cast intoo eternall peynes But the sonne of God of his vnmeasurable goodnesse pitying mankynd made intreatance for vs and too the intent Gods wrath myght bée satisfyed he offered himselfe too punishement and too make amendes vntoo Gods most iust displeasure and so in that secret counsell of the Godhead this decrée was made that the sonne of GOD taking mannes nature vpon him should becōme a sacrifise and by his passion and death pacifye Gods dreadfull wrath and satisfye his iustice and restore forgiuenesse of sinnes ryghtuousnesse and euerlasting lyfe too all those that flée vntoo him by faith Now the passion of Chryst is first a féeling of Gods dredfull wrath ageinst all the sinnes of mankynd which were poured out vppon Chryst as vppon a sacrifyse which great burden of Gods wrath enforceth Chryst too say thus My soul is heauy euen vntoo death And agein my God my God why haste thou forsaken mée Mennes myndes are not able ▪ too sée throughly the greatnes of this extreme vnutterable sorow of Chrystes bicause they vnderstande not she greatnesse of sinne and of Gods wrath which is a consuming fire Notwithstāding mennes myndes are too bée stirred vp too consider truely and earnestly the horrible wrath of God ageinst sinne bothe by the miseries of all mankynd and the examples of the consciences of wicked men and also by the testimonies of Gods woorde too the entent that they on their behalfe may the cléerlyer perceyue the greatnesse of the mercy and benefits of Christ who hathe vndertaken that dreadefull burthen of Gods wrath for vs. Notable testimonies of the true horrible wrath of God are first the innumerable calamities of all mankynd as the death of all men swarmes of diseases fluds burnings
second benefit is remission of sinnes Ephes 1. and Col. 1. In whome wée haue redemption remissiō of sinnes by his blud The third is reconciliation or attonement with god Rom. viij When as wée were enemies too God wée were reconcyled too him by the death of his sōne Eph. v. Making peace that he myght reconcyle the Iewes and Gentyles in one body vntoo God ▪ by his crosse The fourth is Iustification Rom. iij. Wée are iustifyed fréely by his grace through the redemption made by Iesus Chryst whom GOD hath appoynted a seat of mercy through fayth in his blud too declare his ryghtuousnesse in y he forgiueth y sinnes which are past The fifth is the giuing of the holy ghost of holynesse Gal. iij. Chryst hath redéemed vs and is become accursed for vs that wée might receiue his spirit by fayth Iohn vj. If I go not away the comforter shall not come too you The sixth is the destruction of the Diuels kingdome Hebr. ij By death he hath abolished him that had the power of death that is too wit the Diuel and reconciled those that for feare of deathe were in bondage all their lyfe long The seuenth is the abolishing of sin death j. Cor. xv Death is swalowed vp intoo victorie O death where is thy sting O Hell where is thy victorie For the sting of death is sinne and the power of sinne is the lawe But thankes bée vntoo God who hathe giuen vs victorie by our Lord Iesus Chryste The eyght is euerlasting lyfe and saluation Iohn iij. The sonne of man must bée lifted vpon the Crosse too the entent that euery one which beléeueth in him should not perish but haue lyfe euerlasting The application of these benefits is made by true repentance and faith That is too wit when acknowledging gods wrath and the horiblenesse of our sinnes wée are earnestly afraide and hartely sory that wée haue offended God and by faith acknowledge that Chryst the sonne of God suffred and was crucifyed made a sacrifise for vs persuade our selues assuredly that for this sacrifyse of Chrystes our sinnes are forgiuen vs ryghtuousnesse and euerlasting lyfe giuen vs. Of this Application there are testimonies too bée séen euery where And notable is this saying of Chryst Iohn xvij I sacrifyse my selfe for them that is too say I offer my selfe for them that they also may bée holy in déede And I pray not for them only but for all that shall beléeue in mée through their prayer In this prayer Chryst our byshop or préest executeth the chéefest duetie or office of a high préest and applyeth his sacrifyse too the whole Churche Therefore in this place the whole Doctrine concerning the préesthoode and sacrifyse of Chryst is too bée thought vppon and repeated Vppon Easter day ¶ The Epistle j. Cor. xv PVrge therefore the olde leuen that yee may bee new dowe as yee are sweete bread For Chryste our Easter Lambe is offered vp for vs Therefore let vs keepe holyday not with olde leuen neyther with the leuen of maliciousnesse and wickednesse but with the sweete bread of purenesse and truthe The disposement THe foūdacion of our fayth and saluacion and the end and marke of the whole storie of the gospel the chéefe hauen of comfort in which only our hartes may rest in all troubles in death is the most ioyful resurrection of the sonne of God our Lord Iesus Chryst where through he being conqueror of sin death hel and the féends hy him vanquished leadeth a glorious triumphe and imparteth vntoo vs that flée vntoo him ryghtuousnesse eternall saluation calling agein euen our bodyes from death vntoo lyfe This excéeding great and wonderful woork of God and benefite towards vs worthy too bée had alwayes in memorie let vs embrace and set out cōtinually with thankfull hart and voyce This Epistle is of that kynd that is perswasiue For it is an exhortacion too the true celebration of the feast of Easter that is too say too the true acknowledgement of the persone and benefites of the sacrifyse or Lamb Chtyst slaine and offered vp for vs vppon the Altar of the Crosse and too true repentance or acknowledgement of our owne sinne of Gods wrath conueyed intoo this Lamb too true faith in the gréefes which rise vppon the féeling of Gods wrath and the beholding of our own sinne death and other calamities assuredly beléeuing that our passeouer is slaine and offered vp already for vs that our sinnes are taken quite away by this Lamb of God and that euen when wée bée dead lyfe and ioy euerlasting shall doutlesse bée restored too vs with Christ who is risen agein Uppon which Faith there must ensew new obedience or clensing from the sinne that yet remayneth in our nature and a beginning of new lyght ryghtuousnesse and conuersation wholly agréeing with the will and woorde of God and continewally setting foorth these incomparable benefites of Chryst with godly minde and voice This is the true Celebration of the Passeouer in this lyfe yea and for euermore Untoo which Paule exhorteth vs by a representacion of leuened bread taken of the custome of the Iewish Passeouer Now too the entent the summe of the most large Doctrine set foorth in this Epistle may the easlyer bée comprehended in mynd Let vs distribute it intoo thrée places 1 Of the woord Pascha or Passeouer 2 A conferring of our Passeouer with the Passeouer of the old Testament which caryeth with it the doctrine of the benefites of Chryste the Lamb that suffered for vs and rose agein for vs. 3 How wée may celebrate this feast of Passeouer aryght in this lyfe The first place THe woord Pascha which is an Hebrew woord deriued of the verbe Pasah signifyeth in Englishe a Passingby or a Passingouer namely in that the Lord passing through Egipt slew the firstborne of the Egiptians and spared the Israelites whose doore poostes were sprinkled with the blud of a Lamb. Exod. xij Secondly it signifyeth the holyday wherin the rememberance of that Passeouer is continued by killing of a Lamb. Luke xxij The feast of swéete bread drew nye which is called Easter Thirdly in this Epistle it signifyeth the Paschall Lamb which was a signe or rememberance of the Lordes passing through Egipt and of the passing of the Israelites through the red Sea And it was a figure of Chryst the true Lambe that was offered vp for vs and passed by death too the eternall Father that by his passage he myght obteine vs deliuerance out of the bondage of Egipt that is too say of the Diuell sinne and death and restore vs ryghtuousnesse and euerlasting lyfe Now assoone as Chryste the true Passeouer was once offered the figuring passeouer ceased and there was instituted a new Passeouer the name where of dooth properly agrée too that day in which the sonne of God our Lord Iesus was offered vp for our sinnes vppon
art my sonne this day haue I begotten thée And in the Gospell he putteth a difference betwene this only begotten sonne the Saints which are his sonnes by adoption and are beloued of the eternall father and taken in place of Gods sonnes and heires of the lyfe and blissednesse that is with God for the intercession of this only begotten sonne Chryst or the anoynted signifieth the hygh Préest or teacher of the Gospell the Spokesman and Redéemer of the Church the King and conquerour of sin death the Diuell and the restorer of rightuousnesse and lyfe euerlasting This Chryst came by water and blud not in water onely but in water and blud for he bringeth the doctrine of the gospell out of the bosom of the eternall Father concerning the forgiuenesse of sinnes rightuousnesse cōfort the holy Ghost and euerlasting saluation too bée bestowed vppon all that are throughly put in feare which wrestle with the terrours with Gods wrath with sinne and with death and thirst or with earnest desire long after comfort and lyfe and are washed with the water of Baptim in token of remissiō of their sinnes as is sayd in Esai lv All yée that thirst come too the waters and Iohn iiij and .vij. If any man drink of the water that I shall giue him it shall become a fountaine of water flowing vntoo euerlasting lyfe Neyther is he come in water only that is too say he is not only a teacher of the gospel wherwith the thirstie harts of the godly are refreshed but also he is a Redéemer which hath with his blud pacified the wrath of the eternal father ageinst our sins redéemed the whole church from sin death euerlasting damnation And this holy blud of his doth he distribute too vs in his holy supper Ebr. ix By his own blud hath he entered intoo the holy place once for all and hath found eternall redemption Rom. iij. Wée are iustified fréely by the grace of God through the redemption made in Iesu Chryste whom GOD hath set foorth a mercy seate by fayth in his bloud Math. xxvj This is my blud of the new Testament whiche is shed for many in remission of their sinnes And it is the spirit that beareth witnesse that is too say the holy ghost beareth witnesse of the persone office of Chryst namely y this Iesus is Chryst the sonne of god the redéemer that was promised too the church as is sayd Iohn j. Vppon whom thou séest the spirit descending abyding vppon him the same is he that baptizeth with the holy ghost and I sawe bare witnesse that this is the sonne of god Rom. j. Who was certeinly shewed too bée the sonne of God by the spirit of sanctification in that he is risen from death Ageine in the publick ministerie the holy ghost preserueth spreadeth abrode and by testimonies of miracles confirmeth the doctrine concerning the persone and benefits of Chryst Ioh. xv When the comforter shal bée come euen the spirit of truthe whom I will send you from my Father he shall beare witnesse of mée and you also shall beare witnesse bycause you haue bin with mée from the beginning Bycause the spirit is truthe or the witnesse of the holy ghost is true like as in Iohn xv and .xvj. he is called the spirit of truthe bycause he is soothfast and maketh folks soothfast kindleth true knowledge of God true rightuousnesse true lyfe in the beléeuers Of the third place THere bee three that beare witnesse in heauen the Father the VVoord and the holy Ghost and these three are one Let this euident witnesse of the one substāce or only one selfsame being godhead power maiestie glorie of the thrée persones of the godhead bée considered in this place and also let the descriptions differēces of the thrée persones namely of the father of the sonne who in this place and in Ioh. j. Apoc. xix is named the woord of the holy ghost bee repeated out of the place concerning God the cheef poyntes whereof I will anon after expound vppon Trinitie Sunday The fourth place THere are three that beare witnesse in earth the spirit and water and blud and these three are one God hath ordeyned the publike preaching of his Gospell too the intent the true doctrine concerning the sonne of God our lord Iesus Christ who suffered death rose agein for vs myght bée knowen and many men bée conuerted too God by the voyce of his Gospell and so becōme heires of ryghtuousnesse and lyfe euerlasting For God gathereth too himself an euerlasting Church by the sound of his woorde wherby he both rebuketh mennes sinnes and allureth them too repentance and also giueth remission of sinnes and euerlasting saluation too such as repent and beléeue the woord And alwayes too the woord God hath annexed outward signes which lyght intoo the eyes as pictures of his promises which signes haue all one méening all one strength all one vse and all one effect or working with the woord For by these twoo meanes namely the woord and the outward signes or Sacraments dooth God beare witnesse of his sonne and offereth too vs forgiuenesse of sinnes and euerlasting saluation for his sonnes sake and also kindleth encreaseth and strenghtheneth fayth in our myndes And therfore Austin termeth a Sacrament a visible woord And like as Chryst sayeth that the holy Ghost reproueth the world of sinne and beareth witnesse of him and like as it is sayd in Genesis My spirit shall not iudge in man bycause he is fleshe that is too say I will take away the ministerie or vse of the holy Ghoste from men So in this place the woord Spirit must most simply bée vnderstood of the holy Ghost reprouing the world of sinne by the ministerie of the Gospell and bearing witnesse of Chrystes persone and benefites and of the eternall lyfe VVater and blud signifie the Sacramentes of Baptim which is the Lauer of water clēzing vs cleane by the woord from all iniquitie and of the Lords Supper in whiche the bodye and blud of Chryst that was shed for vs is distributed in assurance of remission of sinnes And these three are one that is too say they are directed all too one end and haue all one selfsame force vse and effect For the meanes by which God witnesseth of his sonnes benefites and by which he imparteth remission of sinnes and euerlasting lyfe too vs and wherby he rayseth vp encreaseth and confirmeth our fayth are alwayes toogither Vppon the Sunday called Misericordia or the second Sunday after Easter The Introit THe earth is full of the Lords mercy Prayse yee the Lord. The heauens are stablished by the woord of god Prayse yee the Lord. Reioyce yée rightuous in the Lord praising becommeth the ryghtuous c. Psalm xxxij ¶ The Epistle j. Peter ij CHryst also suffred for vs leauing vs an ensample that yee should folowe his steps which did no sinne
another place bring foorth frutes woorthy repentance that is too say agréeing too repentance that you may please him in all things or that you may please him thorowly Heere is too bée told howe good woorkes please god Which thing is declared in these foure Articles First the persone that bringeth foorth the frutes of good woorkes must bée Gods fauoure for Chryste the Mediatours sake by fayth For without Fayth it is impossible too please god Ebr. xj And all that is not of fayth is sinne Rom. xiiij 2 Wée must acknowledge that many inward sinnes sticke still in vs whiche are a let that our good woorkes are not perfect ne please God of their owne woorthynesse For there is no rightuouse man vppon the earth that dooth good and sinneth not 3 Yet notwithstaÌ„ding wée must bée fully persuaded that it is Gods will that wée should walke agréeably too his wil and yéeld frute in all kynds of goods woorks 4 These good woorkes or new begoonne obedieÌ„ce please God not of their owne woorthynesse but for Chryst the Mediatours sake through faith out of which as out of the trée of all good woorkes spring all good frutes This then is the true woorthinesse of good woorks that they bée Gods seruices and sacrifises acceptable too God through Chryst j. Pet. y. Offer yée spirituall sacrifises acceptable too GOD through Iesus Chryst Paule in this place reckeneth vp six good woorks of which may bée spoken in order The first is the true acknowledging of GOD or faith which is the piller and foundation of all the reste of the vertues The second is Manlynesse or Constancie and Perseuerance whiche continueth in the true knowledge of God and in faith vntoo the houre of death and by the almightie power of God valiantly ouercommeth the Diuels craftes the assaultes of corrupted nature and the outrages of Tyrants The third and fourth are Patience and Longsufferance which calmly outweareth the miseries that accompanie the profession of the Gospell and is not discouraged with continuance of long delay so as it should fret and repyne at God or séeke for other vnlawfull helpes Concerning these vertues is spokeÌ„ alredy in the first and fifth commaundement The fifth is Ioyfulnesse of conscience settling and delighting in God which perteyneth to the first coÌ„mandment The sixth is thanksgiuing wherof I haue spoken in the second commaundement The third place Of Christs benefits or of remission of sinnes and Iustification PAule sayeth VVhich hath made vs mete to be partakers of the lot of saincts in light that is too say who of his owne frée goodnesse and mercy and not thorough our power or for our deseruings hath made vs méete to becom partakers of the lyght or true knowledge of his Gospell and of the lot of the saintes or of the inheritance of lyfe and glorie euerlasting â–ª such shal be bestowed vpon al saintes who hath deliuered vs out of the power of darknesse that is to say of sinne and death wherthrough the diuel kepte all mankynd oppressed in most miserable thraldome and translated vs into the kingdom of his dere son that is to say hath adopted vs to bée the sonnes of God for his déere beloued sonnes sake by whome we haue redemption through his bloud that is to wit forgiuenesse of sinnes This sentence comprehendeth in singular lyghtsomnesse of woorkes a summe of the doctrine of the Iustification of a christen man and in especially these twoo places First what it is â–ª Iustification is a riddance of a man out of the power of darknesse sin death or it is the forgiuenesse of sins the adopting vs to bée the sons of God and a partnershyp with the saincts in lyght that is to say the inheriting of eternall lyfe lyght ryghtuousnesse and all good things whiche are giuen too the Sainctes for the price which our Lorde Iesus Chryst the son of God hath payed for vs by sheading his owne bloud Secondly what is the enforcing cause or the desert for which we are deliuered redeemed made partakers of this light lot of the godly y is to wit the only blud or passion death of our Lord Iesus Christ the sonne of god It was not the bloud of Abell it was not the bloude of the lamb and of all the sacrifises it was not the bloud of all the martirs and much lesse is it the ceremonies and rites of Moyses or of the munks or of the masse or oure owne vertues and good deedes that do it as is sayd more at large Rom. iij. we are iustified fréely by the grace of god through the redemption made by Iesus Chryst whome God hath set foorth a mercy feate through faith in his bloud Vppon the .xxv. Sunday after Trinitie ¶ The Epistle ij Pet. j. NOt with standing I thinke it mete as long as I am in this tabernacle to stirre you vp by putting you in remembrance forasmuch as I am sure how that the tyme is at hand that I must put of my tabernacle euen as our Lorde Iesus Christ hath shewed me I wilenforce therfore that on euery side ye might haue wherwith to stirre vp the remembrance of these things after my departing For we folowed not deceiuable fables when we opened vnto you the power and coming of our Lorde Iesus Chryst but with our eyes we saw his maiestie euen then verily when he receiued of god the father honor and glory and when ther came such a voyce to him from the excelleÌ„t glory This is my dere beloued son in whom I haue delite This voyce wee harde when it came from heauen being wyth him in the holy mount Wee haue also a ryght sure woorde of prophesy wherevnto if yee take heede as vntoâ— a lyght that shyneth in a darke place yee doo well vntill the day dawne and the day starte aryse in youre hartes See that yee fyrste knowe thys that no prophecie in the Scripture hath any priuate interpretation For the Scripture came neuet by the will of manâ— but holy men of God spake as they were moued by the holy ghost The disposement THis epistle is partly persuasiue and partly in structiue The proposition and summe of it is this I counsel you to reteyne stedfastly the true doctrine concerning Chryst deliuered by the Prophets and Apostles which is the only fountayn and rule of the true religion and of oure euerlasting saluation The cheef places of doctrine are these FIrst it belongeth to the duetie of a faithfull Bishop too repete oft and to beate into the heads of his héerers the sum of the true doctrin and to admonish and exhort them continually that they kéep it pure and vn corrupt vnto the last gaspe of theirly â—â— and that they eschue false teachers The second and principal is that there is but one true religion and doctrine concerning GOD which is vttered in the writings of the prophets and Apostles whiche all the Godly are bound diligently to
earnestnesse of learning teaching the doctrine in profession patience méekenesse chastitie temperance c. And make not prouision for the flesh too fulfill the lustes thereof Rule and expresse all straggling lustes but yet forpine not your bodyes neither neglect the welfare thereof so farre as shalbée néedfull too the going through with al things aryght according too your vocations but haue a care or regard of the flesh or of the body like as Coloss ij He willeth vs too honor the body that it may bee kept in helth after a rightful order and maner Yet must it not waxe wanton and run headlong intoo vyce nor too the nourishing or fulfilling of the inordinate desires and lustes thereof Vppon the second Sunday in Aduent ¶ The Epistle Rom. xv VVHatsoeuer things are written afore tyme are wrytten for our learning that wee thorowe patience and comfort of the Scryptures myght haue hope The God of patience and consolation giue you that ye bee like minded one towardes one another after the ensample of Chryst Iesu that ye all agreeing togither may with one mouth praise God the father of our Lord Iesus Wherfore receiue yee one another as Christ receiued vs too the praise of god And I say that Iesus Chryst was a minister of the circumcision for the truthe of God too confirme the promises made vntoo the fathers And let the gentiles praise God for his mercy as it is written For this cause I wil praise thee among the Gentiles and sing vnto thy name And agein he saith reioyce ye Gentiles with his people And ageine praise the Lord all ye Gentiles and laud ye him all nations togither And againe Esayas saith there shal bee the roote of Iesse and he that shall rise too raigne ouer the Gentyles in him shall the Gentyles trust The God of hope fil you with all ioy and peace in beleuing that ye may be rich in hope thorow the power of the holy Ghost THis Epistle is partly instructiue and partly perswasiue The cheefe places are three 1 Of the endes or vse of holy scripture 2 An exhortation too mainteine concord in the true Doctrine of Christ which is oft times distroubled either with newnesse of orders or with vnseasonable omit ting of them which thing offendeth the weake 3 A Doctrine concerning the gathering of the Churche of Iewes and Gentyles and specially of the calling of the Gentyles ALl this whole Epistle in the continuance of Paules discourse is directed too this poynt That the weake which are willing to be taught are to be born with and not to be estranged from the gospel by the sodein laying away of the ceremonies of Moyses This thing doth Paul shew in the beginning of the .xv. chap. by the example of Christ by the saying of the Ps. 68. which he citeth And by y occasion he addeth a generall saying of the vse of holy scripture forth with returneth to his pur posed exhortation taken at the exāple of Chryst wherof the summe is this Let there bee agreement betweene the Iewes that vse the Ceremonies of Moyses and the Gentiles that vse them not Let none of them offend or condemne other for the kéeping or nonkéeping of the Ceremonies of Moyses but let eche beare with others weakenesse and vphold one another like as Chryst receiued and redéemed bothe the Iewes and the Gentiles For he became the minister of the Circumcision or of the Circumcised Iewes too the intent he myght confirme the promyses too bée true which were made too the fathers of his comming and that the Gentyles being called too the partnership of Chrystes benefites should glorifie God not with the Ceremonies of Moyses but with true and earnest profession and giuing of thankes Upon this occasion dooth Paul wynd in the things that are spoken of the calling of the Gentyles and of offering the Sacrifises of praise too God in this place And this is the summe of all Paules discourse in his xiiij and .xv. chapters Neuerthelesse as at this tyme I will somewhat at large vnfold but one saying of this Epistle which concerneth the endes and profitablenesse of holy scripture VVhatsoeuer things are written aforetime are written for our learning that wee through patience and comfort of the scriptures myght haue hope God hath made men that they should bée reasonable creatures to whō when they acknowledge him and glorifie him he might communicate his owne wisdome lyfe ioyfulnesse and glory for euermore Wherefore too the intent men myght acknowledge God he of his excéeding great goodnesse hathe disclosed himselfe not onely by perceyuerances graffed in mannes mynd at his first creation but also by auouchement of miracles wrought aboue the accustomed order of Nature and by deliueraunce of the certeine Doctrine of the lawe and the Gospell which it was his will too haue enrolled in the bookes of the Prophets and Apostles too bée acknowledged woorshipped serued according to the same none otherwise And by these wrytings of the Prophetes red herd and thought vppon by vs God is effectuall in vs in déed teaching vs comforting vs and kindling in vs the beginnings of lyfe and glorie euerlasting First then in this saying lette vs consider it too bée Gods excéeding great benefit that he hath come foorth of his secret dwelling place and vttered himselfe too vs and deliuered vs a certeine doctrine concerning him selfe comprysed in wryting And let vs assure our selues that in all thoughtes concerning God Gods being and will and our owne eternall saluation it behoueth our myndes too bée tyed too these wrytings of the Prophetes and Apostles and that wée may not otherwyse déeme or speake of God and our owne eternall saluation than as he hath appoynted in the woord reueled to vs by his sonne Esai viij for a Lawe and a witnesse that if they speake not according too this woord they shall not sée the morning light And Hilarius very discréetly sayeth Of God is it too bée lerned what is too bée thought of GOD bycause he can not otherwyse bée knowen than by his own authoritie And Ireneus sayeth Bycause it was impossible too knowe God without God God by his woord teacheth men too knowe god Now let vs consider how great is the darknesse of mennes myndes and how foule bée the errours and outrages of the Heathen wandring without this woord and doctrine written by the Prophetes and Apostles of whome some dout whither there bée any God at all others knowe not what and of what manner GOD is others surmyse an innumerable number of Gods others estraunge the Gods from all medling with worldly matters others hold opinion that mennes soules perish togither with their bodyes other some that they remayne stil alyue And vniuersally al of them being vncertein and doutfull of Gods will towards them and of their owne saluation doo fall eyther intoo Epicurish contempt of God or else intoo perpetuall despayre The same thing befalleth in the Churche too al such as
vntoo god This dooth Marie garnish with singular lightsomnesse of woordes as it were with an exposition For too yéeld thankes is not onely with wagging of the lippes and with woordes but also with the mynd and the whole hart too acknowledge confesse and publishe that wée haue receyued a benefite at another mannes hand and in respect thereof too submit our selues with our whole hart vntoo him and on our behalfe too obey him and doo him good agein Thus therefore dooth Marie begin My soule dooth magnifie the Lord and my spirite hath reioyced in God my Sauiour that is too say with my whole harte doo I publish this excéeding great benefite of God which he hath bestowed in sending his sonne the Sauiour of the Churche Neyther doo I thanke God with my lippes onely but with my whole soule and with all the motions of my soule quickened vp by the haly Ghoste couet I too shewe the excéeding great gladnesse and thankfulnesse of my harte which triumpheth for ioy and too set out God my Sauiour that he may bée magnified that is that he may bée bruted abrode too bée great and to haue bestowed a singular benefite vppon vs and bée glorified for so dooing and that many men which shall bée borne of mée his lowly handmayd too the true knowledge of GOD and of his sonne our Sauiour may bee allured too acknowledge him and set foorth his prayses For he hath looked vpon the lowlynesse of his handmayd For behold from hencefoorth all Generations shall call mee blissed It reckeneth vp the benefites which God graunteth both too Marie priuately and too the whole Church I yéeld thanks vntoo GOD that out of all mankynde he hath chosen mee a wretched and despysed Handmayd too this hygh honour too bée the mother of his owne sonne our Lorde Iesus Chryste oure Sauiour and that he loueth and defendeth the whole humble and despysed Churche voutsauing eternall saluation vppon it First and formost let the Hebrew phrase bée considered wherein is an ordinarie matter by exchaunge too put the preterperfecttence of the Indicatiue mode for the present-tence which the Hebrews vtterly want Therfore all these spéeches of the preter perfecttence he hath regarded the lowlynesse he hath shewed power with his arme he hath put downe the mightie from their seate he hath exalted the hūble c. are too bee vnderstood of the presenttence GOD alwayes regardeth his humble Churche he preserueth his Church mightily at all times he putteth downe or casteth downe Tyrants and he exalteth or lifteth vp the humble and méeke Secondly woordes of perceyuerance or woords expressing the senses among the Hebrewes signifie not onely the perceyuerance in the mynd or sense but also the verye motions or affectiōs of the hart which accompanie such perceyuerāce Gene. iiij The Lorde looked vppon Abel and his offerings that is too say he did not only behold Abel and his offerings but also loued them allowed them accepted them mercifully liked well of him c. So likewyse in this place he looked vppon the lowlynesse of his handmayde is as much too say as hée not only beholdeth mée with his eyes but also loueth mée regardeth mée cherisheth mée helpeth mée defendeth mée yea and with excéeding great benefits decketh both mée and also his humble and despysed Church Thirdly the Hebrewes are woont too vtter the Adiectiue and the Substātiue in this wyse that they put the one of thē in the Genitiue case and the other in any other case whatsoeuer the maner of spéeche requireth as in this place he hath looked vppon the lowlynesse of his handmayd is as much too say as he hath looked vppon his lowly handmayd that is too say his handmayd that is brought down too the ground vyle and despysed For lowlynesse in this place importeth not the vertue which otherwyse is called humblenesse but an abasing of state and a vylenesse of condition such as is the case of an abiect or outcast among men For hee that is mightie hath doone great things too mee and holy is his name There is no greater or more wonderfull woorke than for GOD too bée conceyued and borne of a Virgine Too brynge thys great and vnspeakable woorke of GOD too passe Mary declareth hirselfe too bee chosen out of all mankynde not for any merites vertues or holynesse of hir owne but shée acknowledgeth that GOD onely is holy that is too saye cleane pure and voyde of all sinne and blemish perfectly ryghtuouse soothfast and good who was induced of hys owne incomparable goodnesse and mercie too sende his owne wel béeloued sonne Hee that is mightye that is too say Almyghtye GOD. For the Incarnation of the sonne of GOD is one of the chéefest woorkes of Gods almightinesse whiche ioyntly toogither with Gods truthe is the foundation of all the Articles of our fayth And holy is his name that is too say he him selfe is holy And his mercie is from generation too generation too them that feare him That is too wit his mercie promysed for Chryst the Mediatours sake is perpetuall and set open too all men and stable and firme at all tymes GOD being led with singular goodnesse and loue towardes mankynde receyueth all that resort too him too fauour and inheritance of eternall lyfe And in this lyfe decketh them with all benefites both bodily and ghostly Mercie properly signifieth the vertue whiche is touched with the féeling of another bodyes gréef and is sorie that other folkes fare amisse and vppon probable reason succoureth those that bée in distresse eyther of frée goodnesse releasing somewhat of extréeme rigour as when GOD pityeth mankynde else for ryghtes sake as when good and gitlesse men are vexed or troubled with wrongfull displeasures Nowe where so euer mention is made of Gods mercie in the Psalmes and the Prophetes alwayes the promise concerning Chryst is too bée added for whose sake GOD is mercifull too vs vnwoorthye persones defyled with much lothsome filthynesse as in the Psalm lj Haue mercie vppon mée O GOD according too thy great mercie namely whiche is promised fréely for oure Lorde Iesus Chryste the Mediators sake Psal Cij The mercie of the Lorde endureth for euer and euer namely whiche is promised for his sonne the mediatours sake Besides this also mercie is oftentymes vsed in the Prophets for benefiting or for the dueties of charitie For all the benefites or duties of charitie that are doone too our neyghbour must procéede of true mercie and loue as in this ordinarie saying I will haue mercie and not sacrifise that is too saye I require the duties of charitie and well dooing more than sacrifise Too them that feare him that is too say whiche acknowledge their owne sinnes and flée vntoo Chryst the Mediator by faith and in the same faith begin new obedience agréeing with the will and woord of god For the feare of God by the figure Synecdoche comprehendeth the whole seruice of god Yet is not Gods mercie
is Gods free gift Necessitie of obedience Difference of deadly sin and veniall sinne Testimonie concerning the holy Ghost Difference of slauish feare and childly avve Ageinst abuse of libertie Idolatry vvhat it is True godlynesse Whordome Of tempting God. Murmuring or grudging Punishments and miseries This place would be red with discretioÌ„ Temptation what it is True godlinesse or true Religion Diuersitie of the giftes of the holy Ghost Vtteraunce of vvisdome Vtteraunce of knovvledge Fayth The gifte of healing Working of miracles Prophesying Iudgement to discerne spirites Tongues Interpretation of tongues The efficient cause of all giftes How Gods giftes are too be vsed Textes that prooue Christes resurrection The cheefe comfort of Christians in all cases Textes confirming the sayd comfort The cause of our resurrection Good things cannot bee repeted to often The effectualnesse of preaching What modesty or mildnesse is True bosting The new Testament The Letter The Spirit A comparison betweene the law of Moyses and the Gospell Obiection ageynst Iustification by fayth onely Aunswer to the sayd obiection An other obiection Answer of the sayd obiection The Gospel The Law. What things are conteyned in the promis made to Abraham concerning Christ Blissing The Law. The Gospel Iustification Fayth The ealling of the Gentiles Originall sinne Christes incarnation The time of the publishing of the law The vse and effect of the moral Law. The Author of the law The Mediator of the law The law a leader to the Gospell The spirite To walke Flesh Lust of the flesh The deedes of the flesh Whordome Idolatrie Ten other sinnes or deeds of the flesh and their coÌ„traries Drunkennesse and gluttonie The frutes of the spirite Loue. Ioy and peace Long sufferaunce Gentlenesse Goodnesse or vprightnesse Faith. Meekenesse Discreetnesse Who be vnder the law and who be not Modestie or myldnesse and how glorie is to be coueted and obteyned Good name is to be sought The foundation of trew glory Facers and braggers Fighters or enuiers Precisians Selfeweners Buzybodies Plutarkes saying Ciceros saying concerning glorie The exposition of this word Catachisme What the lerners ought to render to their teachers Sowing in the fleshe Reping of corruption Sowing in the spirit The iudgemeÌ„t of the vvorlde concerning such as are afflicted What is to bee looked vppon in aduersitie Constancie Reasons vvhy vvee should not take offence at persecution or troubles Prayer the refuge in trouble Too whome and how wee ought to pray What wee ought to pray for Ageinst Stoical destinie The ends of al vocations or callings The welspring of concord Lowlynesse Meeknesse Patience Reasons mouing to coÌ„cord Gods coÌ„maundement Rewards that bee promised The commodities and discommodities Voitie of body and spirit One hope One Lord. One Faith. One Baptim One God. souerein good The souerein blisse of worldlings Philosophicall blissednesse Platos doctrine of blissednesse The law pointeth out true blisse but furthereth not the certainment of it The true souerein good The cheefest richesse Perseuerance The laste iudgement The old maÌ„ Decieueable lustes To put on the new maÌ„ The newe man. What Gods image is What lying is Truth Friendlynesse Paynfulnesse and labour To walke Honest labor To walke warely Redeeming of the time Euill dayes Ageinste all riot and excesse Musicke Musicke in Churches Luther the Germane Orpheus Basil concerning Psalmes and spirituall songs Mans lyfe is a warfare Mans enemies The Diuell The flesh Heretikes The world The sworde girdle of a Christian His brest-plate His shoes His Buckler or sheeld The firy daâ—â—â—s of the Diuell The helmet of a christian His swoord Earnest prayer Testimonles that God heereth our prayers Manlynesse Examples of manlynesse Flesh blud â–ª The povvers of darknesse Our souereine or cheef good Thanksgiuing â–ª Perseuerance Frendlynesse The doctrine of good vvoorkes Prechers must be patternes too theyr flocke In doctrine In coÌ„uersation In louingnesse In spirit or zelousnesse In fayth or faythfulnesse Enimies of Christs crosse Belly gods Worldly minded The difference of the gouernments of Moses of the world and of Chryst What Faith is The parts of Faith. True knovvlegde Too Walke How good woorks please God. Six good woorks First Fayth 2. Manlynesse 3. and. 4. Patience Long sufferance 5. Ioy of conscience 6. Thanksgiuing Of iustification What iustification is The desert of iustification In teaching thiogs must be repeted oft Tabernacle or tent The foundation of religion The matter or substance of the christian doctrine Witnesse by syght The record of god the father The record of the prophets To take heede Gods worde the lanterne of lyght The commendation of scripture The marke wheâ— at the prophets shoote How scripture is to be interpreted Interpretation what it is in generall Interpretation of scâ—â—pture Best interpretacion of the scripture by conference of textes The prating of the Papistes The comforte of all persecutions troubles and greefes Testimonies of the resurrection Philosophicall consolatious ageynst death and all grief It behoueth Christians to reade the Philosophers and Pâ—â—â—es The proposition or ground of Ciceros first Tusculane question and his argumeÌ„ts vppon the same The blindnesse of mans reason in the cheef pointes of knowledge Watchfulnesse Sobernesse Chastitie Meeknesse Gouernement Of the institution of Aduent Take tyme vvhen it commeth for tyme vvill avvay The gospell is the cheef of all doctrines All folke of all ages haue but one way too saluation The vvorks of darknesse The armor of lyght The day light Feasting Chambering and vvantonnesse Stryfe and enuying Too put on Chryst Prouision for the flesh Of bearing vvyth the vveake The profit of holy scripture The vncerteintie of mennes lerning The errour of the Enthusiastes wherfore scripture serueth The vses or effects of holy writ Patience True and stedfast comfort The doctrine of Gospell Assured hope of deliueraÌ„ce The ministerie of the Gospell The definition of a Minister Faithfulnesse in teaching The mysteries of God. Ministration of the sacraments Austin The authoritie of bynding and losing Excommunication Good example Ordering of ceremonies or orderlynesse All ministers equall Degrees of ministers Difference of the minister and ciuile magistrate 1. Outward discipline The temporall svvoord Of taking office or charge vpon a man. Conueniene skill Heede and diligence Constancie Earnest prayer All men by nature couet contentation of mynd Christen ioy Why men run in darknesse The felicitie of worldlings Christen ioy The firste feast of the new Testament Emmanuell What incarnation is The efficieÌ„t cause of Christes incarnation The inward forcing cause of Christes incarnation The outward forcing cause Why it behooueth Christ to bee both God and man. The matter whereof Christ tooke flesh The endes and effectes of Christes incarnation Iesus Aliaunces of naturall things to Christes incarnation What blissing is Redemption Too visit Redemption Horne of saluation The house of Dauid Promises concerning Chryst Saluation Mercy Testament promisse couenant leage agreement Deliuerance from the hand of our enimyes Without feare Holynesse and ryghtuousnesse Before God. Chrystes benefites Significations of this woorde Prophet To go beefore the face of the Lord. To giue knovvledge of saluation Bovvels of mercie What mercie is Rysing or Dayspring To giue light Lyght Darknesse The way of peace What it is too yeeld thanks The Hebrew Phrase â–ª Words of seÌ„ce or perceueraÌ„ce Turning of the proper Adiectiue intoo a Substantiue Great things Myghtye Gods stedfast mercy The definition of Mercy Who they bee that feare God. Too shevve strength Gods arme The proud Putting dovvne of the mighty Exalting of the lovvly Filling of the hungry To hold vp Israell Child To whom the promises were made Afflictions are healthfull Platos opinion concerning afflictions Obiection Aunswer Obiection Aunswer Places of doctrine conteyned in this Epistle The efficient cause of the ministerie Degrees of Ministers The finall cause of the ministerie Why God gathereth a church and apoynteth ministers The first preacher of the gospell Apostles Prophets Euangelists â–ª or gospellerâ— Shepherds Teachers Chrystes body A perfect man. Children Leavvdnesse and crafâ—inesse Truth The knitting of the head and the body togither Of the apostel Mathew The definition of an Angell The creation of Angels The degrees of Angels Names of certeine Angels Offices or duetie of Angels Cygnaeus Symon Grynaeus Satan Diuell Sathan a lyer Sathan a murtherer