God. 4 He maketh mention of one of the finall causes of good woorkes Namely too the entent the slaunders of the vngodly which father horrible wickednesses vppon the Christen religion myght bée proued vntrue and by our godlynesse modestie and other examples of vertues many may bée allured too learne and loue the Doctrine of the true Churche and thereuppon turning vntoo Christ glorifie God as is said in the fifth of Mathew Let your lyght so shyne before men that they may sée your good woorkes and glorifie your father which is in heauen The second place of the ciuill Magistrate NO worldly power no armyes doo more strongly fortifie and maintein the authoritie of the ciuill ordinaunce and the obedience due too the magistrate than these commaundementes of god j. Peter the second and Romaines the xiij which doo most streytly charge men too obey the magistrate and all mannes ordinaunce or ciuill order which in déede is the woorke of God and a singular witnesse of his wisdome ryghtuousnesse and goodnesse For God by his wisdome hath made differences in the degrées of persones whiche rule and are ruled as of Magistrates and subiectes Husbandes and wyues parents and children c. Also he hath by his owne voyce set foorth Lawes of vertues â–ª and of al duties to bée performed too Godward too the Magistrates and too other men and hath appoynted and established a forme of iudgements which are the defence and execution of the Lawes a Rule of vpryghtnesse too bée obserued in bargayning handycraftes néedfull for the lyfe Lawes of successions punishmentes of transgressers defences of good men lawfull taxes and tallages warfare and the lawe of armes and all other partes of eiuill order and policie â–ª too the intent he may bée knowen too bée present in all common weales and that the duties of iustice may bée vnderstood and executed and that honest discipline peace the Vniuersities and Schooles of lerning and other good things may bée maynteyned among mankynd This ciuill order is with great â—â—ede too bée discerned froÌ„ the vyces and confusions which the fâ—endes and their instruments that is too wit vngodly and Tyrannicall Gouernours doo foyst intoo the order appoynted by god And let the diffinition of a Magistrate bée considered whiche Paule Rom. xiij and Peter in this Epistle haue set foorth A Magistrate is a Minister appoynted by Gods ordinaÌ„ce and armed with Lawes and swoord too bée the keeper of outward discipline and peace and too punish th 〈…〉 dooers and too defend and prayse the well dooers Peter willeth men too obey the worldly Magistrate and the ordinances and lawes made by man that is a Lawfull Magistrate for the Lord Gods sake who most streightly coÌ„maundeth obedience and will haue Magistrates too bée his deputies and ministers and the setters foorth of his wisdom and the executers of his diuine Iustice and therefore he vouchsaueth Magistrates the name of Gods. Psal lxxxij I haue sayd yée are Gods. And hereuntoo also may the most graue sentence of Plutarch bée referred Iustice is the end of the Lawe the Lawe is the woorke of the Gouerner the Gouerner is the Image of God who beautifieth all things and by vertue the gouerner maketh himselfe like vntoo God. Wherefore for Gods sake who is the author of ciuill gouernement let vs bée subiect too our King and his Capteyns which are sent by him that is too say by God or the King too punish the vngratious and too maynteyne the good and too honor them with rewardes For in that respect are they called gracious Lords Luc. xxij And men must patiently obey not only the good courteouse and gracious but also the rough hard crabbed and froward Lords or Maisters yea and bondage euen though it bée somwhat with the streyghtest is too bée endured as long as wée may obey without sinne But all seruices become harder and gréeuouser in this old age of the forworne world for as the sinnes of the worlde increase so also the punishements and miseries as well publike as priuate are heaped one vppon another Therefore wée must the more patiently beare the burthens of the Magistrates though they bée euen with the forest And although wée haue before God deserued all punishments yet notwithstanding when wée haue vniust burthens layd vppon vs by the Magistrate or by others wée may beare the burthen with so much the more quiet mynd bycause our conscience is assured that wée are blamelesse For what soeuer a man suffereth vnwoorthily is to bée borne patiently But when the pain ensewes desert it comes too worke thee wo and smart And therefore S. Peter in this place sayeth It is woorth thanks if a man suffer punishment for conscience sake to Godward That is too say it deserueth thanks or prayse or it is acceptable too GOD when a man beareth out iniuries patiently in a iust quarell or in Gods behalfe For it is the cause that makes a Martir and not the martyring of him The third place CHristen libertie is not a lawlesnesse too folowe all kynd of concupiscence and wickednesse to doo what a man listeth as the seditious Bowers dreamed who thought them selues exempted froÌ„ payment of tributes froÌ„ obedience too bée performed too the ciuill Magistrate bycause all Christen men are inâ—raunchysed intoo the libertie of the sonnes of God through Chryst Uerely these men made the Christen libertie a cloke of their malice For the christen libertie is a cleere riddance from sinne from Gods wrath from curse of the Lawe and from endlesse death giuen too vs by and for the sonne of God who was as a seruant and dyed for vs and not an exemption from the obedience that is too bée performed too God or too the ciuill Magistrates as is shewed more at large in an other place Vppon the Sunday called Cantate or the fourth Sunday after Easter Sing vntoo the Lord a new song c. Psal 97. ¶ The Epistle Iames. j. EVery good gifte and euery perfect gift is from aboue and commeth downe from the Father of lyghtes with whom is no variablenesse neither shadow of chaunge Of his owne will begate he vs with the woorde of truthe that wee should bee the first frutes of his creatures Wherefore deere brethren let euery man bee swifte too heare slowe to speake slowe too wrath For the wrath of man worketh not that which is ryghtuous before god Wherfore laye a parte all filthynesse and superfluitie of maliciousnesse and receyue with meekenesse the woord that is graffed in you which is able to saue your soules The disposement The cheef places are fyue The first place is AN euident proofe that God is not the cause of euill For the beginning of this Epistle matcheth with y discourse going before in whiche Iames hath taught that God tempteth no man that is too say enforceth no man too sinne or too fall but that eche man is tempted of his own concupiscence that is too say of his own
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
of the exposition of the vertues of the first coÌ„maundement out of the .xxxv. chapter of Exodus The vertue that encouÌ„treth Idolatry is true Godlynesse or the true worshipping of God or christian religion which is to acknowledge the one true God the Father the Son and the holy Ghost the maker of heuen and earth aryght and to call vpon him and to worship him with true fayth obedieÌ„ce according as hée hath shewed himself in his own word of the law the Gospel The second place OF whoordom which alwayes is ioyned with miswoorshipping oftentymes in the prophetes is put for idolatry it self The vertue contrary too whoordom is chastitie the orderly exposition whereof may be repeted out of the sixt comandement Now Paule alludeth to the story of the Israelites who béeing called to the sacrifises and feastes of the Idoll Peor did eate of the Idolofferings and committed fornication with the Idoll Peor and with the daughters of Moab Num. xxv The third place OF tempting God whiche is not to obey God paciently in suffring calamities and troubles like as the Israelites grudged at the trouble somnesse of their iourney and wer therfore slain by fyry serpents Num. xxj and not to stay a mans self vpoÌ„ gods word ordinance but eyther to deny God and his works which notwithstanding we know to be done by god As the Pharisies Luke xj attributed vnto Belzebub the miracles wrought by Chryst and the Israelites Exod. xvij deny that the Lord God brought them out of Egypt or to correct Gods coÌ„maundments and ordinances vpon a mans own rashnesse vpon trust of his own wisedom and strength as if a man would go ouer a greate riuer a foote wheras god hath appoynted this order that it should be passed by bridge or by bote The Enthusiastes leauing Gods word by which only he imparteth his light and benefits vntoo vs seeke new enlightnings The Isralites in Num. xiiij and xxj despising Gods ordinaunce and commaundement determine too make them selues a newe Capteine too conuey them ageyne intoo Aegipte When Chryste was willed to cast himselfe downe from the pinacle of the Temple hée aunswerd that God was not too bée tempted who appoynted this order that men should go downe by gréeces The whole exposition of the storie concerning the firy serpentes the brazen serpent set vp by Moyses in the wildernesse which Paul citeth in this place may be fetched out of my exposition of the one and twentith chapter of Num. of this saying Iohn iij. Like as Moyses lifted vp the serpent in the wildernesse The fourth place OF grudging or repining which is a fretting chafing a disobedieÌ„ce ageinst God in troubles punishmeÌ„ts as the Isralites in Num. xj and xiiij murmured and grudged taking the labor and paynfulnesse of their iorney impaciently lyke thanklesse persons forgetting all the benefits and promises of God distrusting him as it were reprouing him of vntruth for not performing the foode defeÌ„ce which he had promised â—othing his preseÌ„t benefits lusting after fleshe and other â—iner fare Of which lusting Paul but eueÌ„ a litle afore sayd Lust not after euil things as they did And in general the doctrine concerning lust coÌ„cupiscence or the hedynesse of al our inclinatioÌ„s affections powers to which right well agréeth this verse of Crates Foule lustfulnesse is euen the ground of euils al that may bee found And also the doctrine of pacience and ryghtfulnesse which lotheth not good things present beareth discommodities incident may bée repeted in this place CoÌ„cerning which these sayings are vsual Sufficient for the day is the trauel therof Also content thy self with things that come too hand And agein An Asse is he in deede whom hard mischaunce can make an Asse But wyse is he that paciently hard stormes can ouerpasse But proprely Grudgyng fighteth ageynst the first commaundement and the countervertue vntoo it is pacience The fifth place IT is a generall lesson concerning punishmentes or miseries that they bée examples whiche warne men to shun Gods displesure and such other penalties For wheras the Israelits were destroyed in the wildernesse by the destroying Aungell or by the minister and executer of Gods wrath punishments all these things befel them that they myght bee as patterns and examples vntoo vs vpon whom the ends of the world are come too put vs in mynde of Gods dreadfull wrath ageynst sinne and of eschuing suche like fallings whiche procure Gods displeasure of the endlesse punnishemeÌ„ts that shal ensue without dout Therefore who so thinketh himselfe too stande and specially which déemeth it lawfull for him to eate of Idolofferings let him looke to it that he fall not into Idolatry dreadfull punnishments lyke as the children of Israell Aaron himself and Salomon also did Therfore we had néed to vse singular wakernesse and heede and earnest prayer least through fond persuasion of oure owne knowledge through the craft of the diuell laying snares for vs in our owne infirmitie wée bee throwneheadlong intoo Idolatry and other horrible calamities For euen those that bée borne a newe and are in very déede godly may slide and by losing grace the holy ghoste may fall intoo euerlasting destruction like as Saule Iudas and others perished The sixt place COncerning temptations and the manner how to put them away and ouercome them I haue giuen some incling vpon the .iiij. chapter of Mathew Temptation is a prouocation or motion to synne and wretchednesse rising of mans infirmitie that is to wit of doutings and miswéenings of the mynd and of sinfull inclinatioÌ„s and affections of the hart or of outward inticements occasioÌ„s which stir vp those sinful inclinations as Dauid by lighting vpon the beautiful shape of Bersabée is tempted of his owne concupiscence and yet is not driuen by the diuel vtterly to despise and hate God as Nero Saul and Iudas were But vnto those that haue the first beginnings of true godlynesse true feare of God true faith there is a most swéete comfort set forth in this saying God is faithful who suffereth vs not to bée tempted aboue our strength as if he shoulde say God louing vs hartily and with stedfast good will embracing all such as haue the beginning of true godlynesse suffreth vs not too bée ouercome and too sinke vnder the allurementes of sin neither wil he lay greater burthens vpon vs than we bée able to beare through but distributeth troubles by geometrical proportion Vpon the stout and manly saincts such as Iacob and Dauid were he layeth a sorer weight and vpoÌ„ them that be weaker he layeth a lighter weight and strengthneth and confirmeth our harts with the holy ghost that they may be able to endure out the payne And he ruleth the fallings out that they may bée too the welfare both of our selues and of others according as it is sayd to the godly all things worke too the beste
losse of lyfe for a mannes stedfastnesse in standing too the true and vncorrupt doctrine of Chryst Cōmonly they make difference that those are confessors which haue endured hatred terrours imprisonmentes and some other hurts of the body for confessing Chryste but yet haue not bin put too death as the holy men Athanasius Paphnutius Macarius Iohn Frederick Duke of Sanonie Luther and such others And those are Martyrs that haue spent their blud their lyfe in their confession as Saint Steuen the most of the Apostles Ignatius Bishop of Antioche who was cast vntoo beasts by Traiane Attalus who was rosted vppon a spit at Lyons in the tyme of the Emperour Antonie Vere Vincent who was most cruelly rent a péeces in Spayne by Diocletian Laurence who was broyled vppon a gréedyron by the Emperour Decius Boniface Byshoppe of Mentz who was put too death by the Fryselanders the yéere of Christ 775 Iohn Hus And in our dayes many are slayne for y truthes sake and by cruell woounds doo purchace a noble death The efficient causes are FIrst the holy Ghost the conforter who reléeueth our infirmitie and kindleth in our hartes a myndfulnesse of Gods most streight commaundement too prefer our profession before lyfe and all worldly things and of the promises of lyfe and glorie that shall ensew Ageyn he addeth strength to the will and hart that they may bée both willing and able to endure bodily punishements reproche and death for our professions sake Secondly the woord of God which both enioyneth profession and threateneth the renouncers with most sore manaces of casting away for euer and offereth promises of lyfe glory and crowne euerlasting too those that constantly professe Chrysts truthe Math. x. He that denyeth mée before men him will I also denye before my Father whiche is in heauen ij Cor. iiij The lightnesse of affliction for the twincling of an eye purchaceth an euerlasting weyghtynesse of glorie Psal Cxv. Precious in the sight of the Lorde is the death of his Saincts ij Timoth. Now is there a crowne of rightuousnesse layd vp for mée Thirdly mannes mynd thinking vppon Gods commaūdement and the promises of the Crowne of eternall glorie wherewith the constant witnesses of the true doctrine shall bée adorned And his will and hart which through the help and furtherance of the holy Ghost beléeueth the promises and conceyuing an assured hope of immortalitie and glorie euerlasting endureth death quietly and with a chéerefull mynd as is sayd of Steuen He went reioycing in his brest and through strong hope his harmes supprest Besides these thrée causes of stedfastnesse common too all Martyrs there is another also in Steuen the first Martyr namely the singular comfort by beholding the Sonne of God who shewed himself visibly vntoo him By which shewing wée also may lerne this that the sonne of God sitting at the right hand of the Father is not vtterly gone away from the Church but is in deed present with it regarding it comforting it defending it and helping it like as he is here present with Steuen at his death refreshing and strengthning him by shewing himself too him that he may with a glad chéerfull mynd suffer death for Chrysts quarell and receyue a crowne of glorie that shall neuer wither The matter wherabout martyrdoome is occupied is the true and vncorrupt doctrine set foorth in the Gospel concerning the persone and benefits of Chryst and concerning the true woorshipping of god For as sayeth Apollinaris wheras Chrystes truthe is not there is no true martyrdoome And the saying of Peter is knowen Sée that none of you suffer as a murtherer or an euill dooer c. and Austins not what any man suffereth but wherfore he suffereth is too bée considered Also Ciprians It is the cause that maketh a Martyr and not the martyrdoome Therefore are not mad-braynd felowes too bée honored with the tytle of martyrdoomme which are iustly put too death for their sedition and manifest blasphemies The forme of martyrdoome is the confession of y truth or the witnesse which is borne too the truthe both by the lyuely voyce and by the bludshed and death of the partye The ends effects of martyrdome are these First Gods glorie which is set out and spred far abrode by the witnessebearings of the Martyrs Secondly the preseruation of the true doctrine concerning god For onlesse there should from tyme too tyme bée stirred vp some Martyrs or witnesses of the true doctrine who in the persecutions of Tyrants should preferre the professiō of the truthe before their own lyfe within a whyle the true knowledge of GOD vppon earth would bée quite quenched with ▪ Idolatrie and errours Thirdly that the weaker sort are strengthened and the Churche enlarged by the example of the constancie of the Martyrs The church was founded vppon blud and by blud hath it encreaced Fourthly that the deathes of the Martyrs may bée witnesses of the certeintie of the doctrine of the Gospell lyke as Steuen by his bludshed and death sealeth vp the doctrine concerning the Messias promised too the Fathers and now performed Fifthly that they may bée witnesse of the immortalitie of the iudgment too come wherin Tyrants and Hipocrites shall bée cast intoo endlesse paynes and the holy Martyrs bée honored with euerlasting rewards Sixtly that the godly may not lose the forgiuenesse of sinnes which they haue receyued and the inheritance of euerlasting saluation Math. xxiiij He that continueth too the end shal bee saufe Rom. x. By the mouth is acknowledgement made too saluation The Alyances or neybourvertues of martyrdoome are Stedfastnesse Stoutnesse in bearing out aduersities Patience Continaunce and in especially earnest fayth hope and calling vppon God. The thing that fyghts ageinst martyrdoome is reuolting or renouncing of the true doctrine which eyther procéedeth of an epicurish skornfulnesse and malice as the reuolting of the Emperour Iulian or ryseth of fearfulnesse and infirmitie of mynde as the renyall of Peter and of many others or else is committed in fact as when those that vnderstand the true doctrine of the Gospell are present at the Idolatrous seruice of the Masse and dissemble their méening or when wée beare about the Gospell in our mouth and yet aunswer not too our profession in lyfe and behauiour Vppon the Sunday next after Christmas day ¶ The Epistle Gal. iiij AND I say that the heire as long as he is a chyld differeth not from a seruant though he bee Lord of al but is vnder tutours and gouernours vntill the tyme that the father hath appointed Euen so we also when we were children were in bondage vnder the ordinances of the world but when the tyme was full come God sent his sonne made of a woman and made bond vnto the law to redeeme them which were bond vntoo the law that we through election might receyue the inheritaunce that belongeth vntoo the naturall sonnes
by Chryst himselfe are included in seuen petitions This profitable and necessaris Doctrine let the well mynded diligently and earnestly lerne and exercise ▪ For the whole diuinitie or doctrine concerning God is not a cō templatiue science whose end consisteth only in knowledge But it is also a woorkfull conscience which consisteth in dayly exercises of repentance faith Inuocation aduersities and comfortes and is too bee practysed and put in vre in all the deuyses and dooings of our lyfe like as Iames admonisheth vs in this present Epistle that it is not inough too héere the doctrine of the gospel and too allow of it and that they are deceiued which bestow the whole effect of their godlynesse vpon that poynt But that there must bée ioyned vntoo it faith obedience as well of the hart as of outward woorks that I may vse the woordes of Herodotus thou must make thy deedes like vntoo thy woordes Now are there of the whole Epistle of this day twoo partes THe first warneth vs that wée haue néed of new obedience or amendment of life according too Gods word as Christ sayeth blissed are they that heare the worde of God and keepe it by fayth with a good conscience Iames cōpareth Gods woord too a glasse in which wée behold both the filth of our sinnes which is too bée scoured of cleused and also the rule of Gods wil according too which all the deuises and dooings of our lyfe are too bée directed They therfore that héere the woord of God and doo it not or which endeuer not too wash of the filth and vnclennesse of their nature and too eschue sinnes and too begin a new and faire lyfe agréeing with the woord of God they I say are like a man that beholdeth his bodely shape in a glasse and thinketh no whit of chaunging the faultes of his countenance But he the looketh intoo the perfect law of libertie that is too say he that diligently héereth lerneth and considereth the doctrine of the gospel by which wée are deliuered from death and continueth in stedfast faith and obedience of life he bicause he is not a forgetfull héerer but also a performer of the woork shalbée blissed in his woork that is too say shall witnesse and declare himself too bée blissed bycause he expresseth true faythe in his déedes For it is not the méening of Iames that wée become ryghtuous before God by our own woorks and wel dooings for he himselfe in the Synod of the Apostles Act ▪ xv ratifieth this decrée wee beleeue our selues too bee saued by the grace of our Lord Iesu Chryst And all the whole Doctrine of the Prophetes and Apostles witnesseth vs too bee made blissed or saued through frée mercyfor Chrystes sake only Therefore the true blissednesse and christen Religion is too acknowledge God and his sonne our Lord Iesus Chryste aryght according too his woord too haue remission of sinnes for Chrysts sake and through this knowledge of Christ foreshyning in vs too bridle our tung by faith in our talk concerning God Gods seruices and other things that it speake not things repugnant too the word of God and too doo good too the fatherlesse and widowes and too kéepe our selues vndefiled from the world that is too wit from all sinne Vppon the day of the Assension of Gods sonne intoo Heauen ¶ The Epistle Actes j. IN my former treatyse deere Theophilus wee haue spoken all that Iesus beegan too doo and teache vntill the day in which he was taken vp after that hee through the holy Ghost had geuen commaundementes vntoo the Apostles whom he had chosen too whom also he shewed himselfe alyue after his Passion and that by many tokens appearing vntoo them fortie dayes and speaking of the kingdome of God and gathered them toogether and commaunded them that they should not depart from Ierusalem but to waite for the promisse of the father wherof sayth he ye haue heard of mee For Iohn truely baptised with water but ye shall bee baptised with the holy ghost after these few dayes When they therfore were come toogether they asked of him saying Lord wilt thou at this tyme restore agayne the kyngdome of Israell And he sayd vntoo them it is not for you to know the tymes or the seasons which the father hath put in his own power But ye shall receiue power after the holy Ghoste is come vppon you And yee shall bee witnesses vntoo mee not onely in Ierusalem but also in all Iewry and in al Samaria and euen vntoo the worlds end And when he had spoken these things while they behelde he was taken vp on hie and a cloud receyued him out of their sight And while they looked stedfastly vp towarde heauen as he went behold two men stoode by them in white apparel which also sayd ye men of Galilee why stand ye gasing vp intoo heauen This same Iesus which is taken vp from you intoo heauen shall so come euen as yee haue seene him goe intoo heauen The disposement A summe of the doctrine concerning Chrystes Ascension out of the readings vppon the Actes of the Apostles The cheefe places are foure 1 The storie of Chrystes Ascension and triumph is too bée considered 2 A doctrine of the vse and frute or benefites of the Ascension of our Lord Iesu Chryst 3 A description of Chrystes kingdome 4 An exposition of the phrases in the Articles of our beléef he ascended intoo heauen and sitteth at the right hand of God the father almightie The first place THe foundation of the Christen faith of true comfort in death and all aduersities and of the resurrection of our bodyes and of euerlasting saluation is the storie of the resurrection tryumph of the sonne of God our Lord Iesus Christ ascending into heauen leading captiuitie captiue sitting at the right hand of God as Paule sheweth euidently j. Cor. xv If Chryst bée not risen from Death then is our preaching in vaine and in vaine is your Faith and you are still in your sinnes And if wée trust in Chryste but in this lyfe only then are wée most wretched of all men Therfore let those that be wel minded diligently and héedfully read the whole storie of Chrystes resurrection and Ascension and gather the testimonies or proofes as Luke nameth them in this place which auouch Chryst too bée in his owne very body and in very déed risen from the dead and ascended intoo heauen As for the record of those too whom Chryst shewed himselfe after his rysing from death they are declared in the holy days of Easter last past Agein y he might not séeme too haue bin a ghost but might shew himself to be risē in déed with his true body he was visibly conuersāt by the space of whole xl dayes toogither with the Apostles a great congregation of that time for Paule declareth that he was séen of mo than fiue hundred brethren at once and in his company a great
Also To those that follow godlynesse The ende brings alwayes sweete successe Vppon the tenth Sunday after Trinitie ¶ The Epistle j. Cor. xij COncerning spirituall things Brethren I would not haue you ignoraunt Ye knowe that ye were Gentiles and went your wayes vnto dumbe ymages euen as yee were led VVherfore I declare vnto you that no man speaking in the spirite of God defieth Iesus Also no man can say that Iesus is the Lorde but by the holy Ghoste There are diuersities of giftes verely yet but one spirite And there are differences of administrations and yet but one lord And there are diuers maners of operations and yet but one God which worketh all in all The gifte of the spirite is giuen to euery man to edifie withall For to one is giuen thorow the spirite the vtteraunce of wisedome To an other is giuen the vtteraunce of knowledge by the same spirite To another the gifte of healing by the same spirite To another power to do miracles To another prophesie To another iudgement to discerne spirites To another diuers tongues To another the interpretation of tongues But these all worketh the selfe same spirite deuiding to euery man a seuerall gift euen as he will. The disposement THe Epistle is of those sort of caces that instruct For it is a doctrine concerning the giftes of the holy Ghost in the Church The cheefe places are foure 1 A definition of the giftes of the holy Ghost consisling of a reckening vp of ten sortes of them 2 Of the efficient cause of the giftes all which are distributed by one self same spirite who diuideth them to euery man according as he listeth 3 Of the finall cause or of the vse of gifts which must bée imployed not too boasting or to nourishment of drawings aside and of sectes but too the common profite of the whole Church 4 A testimonie concerning the thrée persons of the Godhead and in especially concerning the person office and benefites of the holy Ghost The first place THere is one first and principall gift of the holy Ghost which must néedes shine foorth in all the sainctes without fayle namely true acknowledgement and profession of our Lord Iesus Christe the sonne of God or true fayth beléeuing that Iesus is the Lord or in very déede and by nature God and that he is Christ our onely redéemer and Sauiour and disliking and eschewing the worshipping of Idoles Of this first and principall gift which is common to all sainctes speaketh Paule in this place No man speaking by the spirite of God sayeth that Iesus is accursed that is to say all that curse Christ as a mischeuous plage condemned of God and as a thing too bée taken out of the world as the Iewes in these dayes the Turkes and the Heathen men doo or which blasphemously slaunder and corrupte the true doctrine concerning the person and benefites of Christ as the Arians and Papistes doo are no members of the true Church or are not gouerned by the holy Ghost And no man can say that Iesus is the Lorde but by the holy Ghoste that is too say no man can rightly acknowledge and with stedye fayth embrace and constantly euen to the last gaspe of his lyfe confesse Iesus Christ too bee the onely and true redéemer and giuer of eternall lyfe except he bée gouerned and stayed by the holy Ghost For he méeneth not of the bare profession of the name Iesus but of the whole doctrine and the continuall sticking too the fayth of Christe whiche Iohn expoundeth in his x. Chapter these things are written too the intent you should beleue that Iesus is that Christ the sonne of God that by beléeuing you may haue lyfe in his name This fayth is the firste and principall gifte of the holy Ghoste which must shine forth and appeare in all the godly Besides this there bée seuerall gifts of the holy Ghost which are not distributed too all the mēbers of the church togither nor are behouefull too bée in all a lyke but are giuen to some seuerall persones by the frée will of God that they may vse them not to vaunting or too stirre vp debate and enuying But to the comon edifying and welfare of the church And therfore Paule sayeth héere There are diuersities of giftes that is to say the giftes are diuerse or sundry which bée distributed fréely by the holy Ghost And there bee differences of administrations like as the duties of the members of a mans body are diuers and seuerall one from another And there bée diuers maners of operacions of the holy Ghost in vs or diuers executing of administracions And yet there is but one Ghost the holy Ghost who distributeth the gifts not to eche man all but to euery man some But vnto euery man is giuen a manifestacion of the spirite that is to say the giftes of the holy Ghost do vtter and shew themselues apparantly in euery man according as is to the behoof both of the party him self and of the whole Church and of the common weale Homer in his vij booke of Vlisses God giueth not all good gifts too all men And in the xij booke of his Iliades To some God giueth warlike workes to other he giueth a wise minde which gifte manie men enioy and he saueth Cities Paule in this place reckeneth vp nyne kindes of seueuall giftes of the holy Ghost Of which the first is the vtraunce of wisedome or wisedome that is to say a perceyueraunce of all the Articles of the Christian doctrine ioyned with true and earneste godlinesse or with the true feare of God and fayth with the framing of all a mans deuises and dooings agréeably to the will of god For all mans wisdome as sayeth Lactantius consisteth in this one point that he acknowledge God aright and worship him aright now besides the true knowledge of God and honest behauiour which bée common to all the members of the Churche VVisdome in this place comprehendeth also a peculiar and more perfecte light whiche not onely vnderstandeth the true doctrine aright but also knoweth and cunningly discerneth errors and false opinions And such a kinde of spirituall wisdome shone forth in Paule Austin and Luther kindled by the holy Ghost and confirmed by exercise of temptacions and encounters and terrours and comfortes ij The vtteraunce of knowledge or cunning too vnderstand discerne what thing what time before whom and in what wise is too bée chéefly doone and folowed what is méet and behouefull too bée doone in consideracion of the place time and other circumstances where consideracion is too bée had of the weake in bearing with things indifferent and where a man may vse libertie c. iij. Fayth or an assured truste settled in God and woorking greate and wonderfull things with a mighty and inuincible courage and obteyning deliueraunce out of great daungers which too put away seemeth no lesse difficulte to mans reason than to remoue mountaynes out
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
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
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
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