¶ THE ENTERANCE.

The consideration of Gods secret purpose concerning the redemption of mankind, and the woonderfull coupling of the Godhed and manhod in the sonne of God our Lord Ie­sus Chryst, farre surmounteth the wisdome of all Angels and men. Yet will God haue vs too lerne the beginnings of this wisdom, in this lyfe, and (toogither with the Angels and all the sainctes in heauen and earth) too béehold this woonder­full [Page 3] birthe of the sonne of God with earnest mind, and too magnifie it with true faith and thankfulnesse. For the sonne of God hath voutsaued this most hygh honor chéefly vppon vs men, that he would take the substance of our nature vp­pon him. And for our saluation sake is he become man: that setting vs frée from sinne and endlesse death, he might re­store vntoo vs rightuousnesse and life. This is to be vnderstode of the memoriall of the promy­sed seede, kept alwayes in the hartes of the faithfull, and renued by pre­ching and talk and not of the keeping of a­ny appointed holyday. And therefore all the church (euen from the beginning of the world, which is now 5531. yeeres) hath kept this feast, renewing and spreading a­brode the promis concerning the womans séede that should crush the serpents head. Wherfore let vs also ioyne our en­deuor too the felowship of the whole Church, and (toogither with all Sainctes) consider the beginnings of the doctrine which concerneth the woonderful aliance of the Godhed and manhod in Chryst, and the benefites that he hath brought vs by his birth: specially seeing the euerlasting saluation of vs all, consisteth in the true acknowledgment of our Lord and sauyoure Iesus Chryst, the very sonne of God and of Marie.

The proposition and partition.

Now will wée distribute all this most large doctrine of this feastfull day, intoo thrée places. And first (by Gods helpe) wée will speake of Chrystes persone issuing of the virgin Marie. 2. Of the causes of this woonderfull coupling of the twoo natures: and of Chrystes benefites. 3. Of the applying of the same.

Of the first.

IN our Lord and redéemer Iesus Chryst borne of the vir­ginTwoo natures in Chryst. Marie, there bée twoo natures knyt toogither by an indissoluble bond, that is too wit, the Sonne of God, the woord, of one selfe same substance and of one selfe same continuaunce wyth the eternall Father, and the nature of man taken of the substance of the virgin Marie. [Page 4] Iohn. 1. The woord became flesh, that is too say, the sonne of God became man, or the sonne of God tooke too him flesh, or the nature of man, so as they bée one persone, Iesus Chryst. Philip. 2. Christ being in the shape of God, thought it no robbery too bée equall with God, but abased himselfe, taking vppon him the shape of a seruaunt, and became vtterly like too the residue of men. Too the intent these things may bée the easlyer vnderstoode, the doctrine of the common Cathe­chisme is too bée repeted in this place. What God is: how he is too bée discerned frō counterfet Gods: how many per­sons of the Godhead there bée: how the thrée persones are too bée discerned one from another by euident markes. For on­ly the second persone the sonne of God coupled mannes na­ture vntoo him. And let the description of the persone of Gods sonne bée recited out of the Cathechisme, the which I will expound in the disposement of the foresayd Epistle. Heb. 1. Also let the names of the sonne of God bée declared among which the chéef is, the woord, which is attributed toWhy Christ is called the woord. him for many causes. But the chéefest are two. First, for that the sonne is the ful and perfect image of the euerlasting father, like as our spéeche is the image that expresseth and sheweth the thoughtes of our mynd. Secondly, for that by the sonne, Goddisclosed his woonderfull purpose concerning the creation and redemption of mankind, and vttered to our first parentes his promis concerning the séede that should crush the serpents head.

Basilius. Why is he called the woord? Bicause he procée­ded out of the mind, and was begotten without all affection, and is the image of him that begate him.

Nazianzen He is therfore called the woord, bicause he is in respect of the father, as the woord is in respect of the mind, not only bicause his generation was voide of all affection, but also for the knot of coniunction and the liuely represen­tation.

This only begotten sonne & woord of God, was alwayes [Page 5] at hand too mankind euen from the beginning of the world.The sonne of God was al­wayes with the fathers. He receiued our first parēts: he sate at the helme in the Ark of Noe: he was a guest with Abraham: he shewed himselfe too Iacob face too face, that is too wit, in the selfe same shape and paterne of mannes nature, which he should afterward take vppon him: he appeared too Moyses in the bush: he was with the people of Israell in the wildernesse: and he inspired all the Prophets. At length when the fulnesse of time fore­sette of God was come, (namely the yéere of the world 3962) he tooke vppon him mannes nature in the wombe of the virgin Marie, and by personall vnion cuppled it too him­selfe, according as was foretold of him in the promisses, that he should bée borne of a virgin. For in this respect is he cal­ledWhy Christ is called the wo­mans seede. the womans seede. Gen. 3. and Siloh, that is too say, the virgins issue. Gen. 49. And in Esay the. 7. Behold, a virgin shall conceiue, and his name shall bée called Emanuell, that is too say, God with vs. Now although wée cannot by the sharpnesse of our owne wit, spye out the maner of this won­derfull cuppling of the Godhed and manhood in Chryst: yet notwithstanding, these entrances which God hathe opened vnto vs, are too bée faithfully lerned and beléeued. And chilorē may lerne the summe of this doctrine out of the Créede of A­thanasius.The creede of Athanasius. This therefore is the right faith, that wée beléeue and acknowledge, that our Lord Iesus Christ the sonne of God, is both God and man. God, of the substāce of the father begotten before all worldes, and man of the substance of his moother borne in the world. Perfect God and perfect man of reasonable soule and humane flesh subsisting. Equall too the father as touching his Godhead, and lesse than the father as touching his manhood. Who though he bée both God & man, yet is he not twoo, but one Christ. One, not by turning the Godhead intoo flesh, but by taking manhood intoo God. One altoogither, not by confounding the substance, but by vnion of persone. For like as the reasonable soule and flesh is one man: so God and man is one Christ.

The .ij. Concerning the causes of the cou­pling of the twoo natures, and of the be­nefites of Chrystes birth.

THe principall efficient cause of the woonderfull coupling of the Godhed and manhod in Chryst, is the very persone of the sonne of God making sute in that secret counsel of the Godhed, for mankind, and turning vppon himselfe the most rightful wrath of God against sin, & ioyning too himself our nature by euer lasting and indissoluble bond. Secondly the holy ghost hath sanctified the flesh taken of the substance of the virgin Marie, and fashioned in Maries wombe, the body of Chryst redy too bée borne. Luke. j.

The causes inforcing the birth and Incarnation of the Sonne of God our mediatoure, were chéefly foure. First theGods mercie and louing kindnesse. excéeding loue and mercy of God towardes mankind, which he would not haue forlorne for euer. Secondly, Gods iu­stice binding men either too obedience, or too sufficient pu­nishment. Therefore when man had transgressed, it was ofGods iustice. necessitie that the punishment should be performed by man. Thirdly: Now that the pryce might bée of full value, and the greatnesse of the desert, might excéede the greatnesse of the sinne: it béehoued the redéemer too excell all creatures, and too bée a person of the Godhed. Fourthly: It is the due­tieThe duetie of a redeemer & hygh preest. of a redéemer and high priest, too appease Gods wrathe, and too ouercome sinne and death, and too bée at hand in all places, and too héere and defend the Churche, and too restore ryghtuousnesse and eternall life vntoo it. But this can no man doo, that is not also Emanuell, that is too say, in very déede and by nature, God.

The outward forcing cause is sinne, and the most sorow­fullSinne & dam­nation. damnation of all mankind, which God wold not should vtterly perish.

The finall cause is shewed in the Sermon of the Angell.Mannes salua­tion. Beholde I bring you tidings of great ioy, for there is borne too you a sauioure, Chryst the Lord.

[Page 7]For the highest benefit y^t the sonne of God hath wroughtThe benefites of Chrystes birth. vntoo vs by his birth, is saluation, that is too say, deliuerance from Gods wrath, from sinne, from death, from curse of the law, from the tirannie of the deuil, and from endlesse damna­tion: and on the other side attonement with God, ioy of con­science, adoption too be the sonnes of God, the gift of the holy ghost, rightuousnesse, and euerlasting life. Too bée short, the woord of God Iesus Christ, is become that which wée bée, too the intent he might make vs fully that which he is. For (that I may vse the woordes of Ciprian,) Chryst the sonne of God voutsaued too become the sonne of man, to the intēt he might make vs men the sonnes of God: He tooke vppon him the shape of a seruant, too the intent he might set vs frée, that are the seruauntes of sinne and death. He was wounded that he might heale our wounds: and it was his will too die, that he might giue vs mortal wights immortalitie. These benefits are brefly conteined in the promises made too Adam & Abra­ham. In thy séede shall all nations be blissed. Also the womās séede shall tread downe the serpents head. And the summe is vttered in cléere and lyghtsome woords by Paule, Galath. 4. After that the fulnesse of time was come, God sent his sonne borne of a woman, made vnder the lawe, too the intent he myght redéeme those that were vnder the law, y^t wée myght bée adopted the sonnes of God, of which notable sentence I will intreat more at large the next Sunday.

The .iij. Of the applying.

NOw forasmuch as these are great good things which theHow Christes benefites are applied too vs. sonne of God bringeth: the sorowful minds demād how wée wretches defiled with sinnes, can atteine them. That do y^e Angels teach: vnto you is borne a sauior. And Esay: a child is born vnto vs, & a sonne is giuen vntoo vs. And hereuppon is grounded this sentence. Iohn. 3. So God loued the world that he gaue his only begotten sonne, to the intent that all y^• beleeue in him should not perish, but haue lyfe euerlasting. [Page 8] For too this purpose was the sonne of God sent, that wée al, whoo are vtterly vnwoorthy and horibly defiled, should bée accepted of God for his sake, and atteyne remission of sinnes and eternall saluation. And wee are most straightly com­maunded of God, too beléeue assuredly that these good things are giuen vs for his sonnes sake, and through this faith shi­ning before vs, too sing all our life long with the Angels.

• 1 Glorie bee too God on high, that is too say, nowe that
  How and why glory is giuen too God.
  the sonne is borne, for the same sonnes sake is true and per­fect glorie yéelded vntoo God: not only for that he is God, wyse, rightuous, and a iudge: but also for that he is merci­fall, and certeinly accepteth vs for his sonnes sake, and re­wardeth vs with eternall life. This glorie doo neyther hea­thenmen, nor Turkes, nor hipocrites, but only they that be­leeue in the sonne that is borne too vs and giuen too vs, yéelde vntoo God.
• 2 In earth peace, that is too say, men haue God reconciled
  Peace.
  and fauorable too them, and mainteine mutuall loue among themselues.
• 3 Too men gladnesse, that is too say, although miseries
  Gladnesse.
  and distresses befal them, yet are their hartes quiet and me­rie, and rest stedfastly in this souereine goodnesse, that the sonne is borne too vs and giuen too vs.

¶ The Epistle. Heb. j.

GOd in times past diuersly & many ways spake vntoo the fathers by Prophets: but in these last days he hath spokē vntoo vs by his own sonne, whom he hath made heire of all things, by whō also he made the worlde. Which sonne beeing the bryghtnes of his glory and the very image of his substāce, ruling al things with the woord of his power: hath by his own person purged our sinnes, and sitteth on the right hand of the maiestie on hie, beeing so much more excellent than the An­gels, as he hath by enheritaunce obteined a more excellent name (than haue they). For vntoo which of the Angels said he at any time? Thou art my sonne, this day haue I begottē thee? And agein: I wil bee his father, and he shal bee my sonne. And agein when he bringeth in the first begotten sonne intoo the world, he saith: And let all the Angels of God woorship him. And of the Angels he saith: he maketh his Angels spirits, and his ministers a flame of fire. But vnto the sōne he saith: thy seat (o God) shalbe for euer and euer. The scepter of thy kingdom is a right scepter. Thou hast loued rightuousnesse, and hated iniquitie. Wherefore God euen thy God, hath anointed thee with Oile of gladnesse aboue thy fellowes. And thou Lord in the beginning hast laid the foūdation of the earth, And the heauens are the woorkes of thy handes. They shall perish, but thou endurest. They all shall wex old as dooth a garment: and as a vesture shalt thou chaunge them, and they shalbe chaun­ged. But thou art euen the same, and thy yeeres shall not faile. Vnto which of the angels said he at any time: Sit on my right hand, till I make thyne enemies thy footstoole? Are they not all ministring spirits, sent too minister for their sakes which shall bee heires of saluation?

The disposement.

The Epistle pertaineth too the kind of cases that teache. The partes or chéefe places are twoo.

• [Page 10]1 A description of the persone of the sonne of GOD our Lord Iesu Chryst.
• 2 A gathering togither of the witnesses which confirme that Christ is more excellent than the Angels, & shewe the difference betwéene Christ and the Angels.

The first place.

IT is a great and wōderfull benefite of the sonne of God, &Chrysts appe­rings too the Fathers in old tyme. woorthy too bée set out cōtinually with thankfull mynd and voyce, that of his excéeding goodnesse, cōming foorth from hys secret dwelling place, he discouered himselfe to mankynd by assured & open testimonies. Yea, euē he himself clothing him with a visible shape or forme of the manhod that was too bée taken vppon him afterward, talked with the first men and the rest of the Fathers face: and with his own mouth reueled the promis of grace whereby the first parents were receiued, oftentimes renewing the same in his communica­tions had with Abrahā, Jsaac, Iacob, Moyses, Dauid, Esay, Ieremie, Daniel. &c, and at the length in y^e yéere of the world 3962 was borne man of the virgin Marie, & many yéeres to­gither sowed y^e doctrin of his gospel among men & confirmed it with miracles. Of this excéeding great benefit, this epistle maketh mention at the beginning, & afterward ioyneth ther vnto a description of the sonne of God our lord Iesu Christ.

The sonne of God is the second persone of the GodheadA description of the second persone in the Trinitie. begotten of the euerlasting father, and is the substantiall & full image & brightnesse of the eternal father, more excellent than al the Angels, by whom al other things in heauen and earth are created & preserued. The which sonne tooke mans nature of the virgin Marie, so as God and man are one per­sone Iesus Chryst, who by himself through his passion and death, hath clenzed our sinnes, & being raysed ageyne sitteth at the right hand of the father, & giueth remission of sinnes, rightuousnesse, & eternal life, to all that flée to him by fayth.

This ordinarie descriptiō of the person of gods sonne, may [Page 11] by good lerning bée builded out of the testimonies of this firstProues of Christs God­head. Chapter too the Hebrewes. For, that the sonne of God is a person of the Godhead distinct frō the father, it is manifestly confirmed by the .xliiij. Psal. The Lord euen thy Lord hath anoynted thée with the oyle of gladnesse. Also: this day haue I begotten thée. Therefore is he God and a persone distinct from the father that begetteth him.

That he is begotten of the father, the very name of Sonne declareth, and so dooth the saying of the second Psalme, this day haue I begotten thée.

That he is the substanciall and full image of the father, it is manifest, in that he is termed the expresse image of the fathers substance.

The Gréeke woord Apaugasma, signifieth the brightnesse that isseweth from another light. Therfore like as light and the brightnesse that isseweth from the light are alwayes to­gither: so the father and the sonne are coeternall.

That he hath created all things & susteyneth al things, it is manifest by this saying: whō he hath made heire (that is to say Lord) of al things, by whom also he made y^e worlds, that is to say al things in the world. By him were al thingsIohn. 1. Iohn. 5. made. My father worketh euē vnto this hour, & I also work.

Bearing, (that is to say carying, vpholding, and mayn­teyning) all things by the woord of his power, that is to say, by his almightie woord.

That he tooke vppon him mannes nature, he will shewe more at large in the second chapter. Héere he setteth foorth but the chéef office and benefite of Chryste, for which he be­came man, when he sayeth, By himself purged he our sins.

This short saying conteyneth a summe of the whole doc­trine of the Gospell concerning Chrystes benefites, concer­ning the difference betwéene the Law and the Gospell, and concerning forgiuenesse of sinnes, or iustification.

The Lawe purgeth not, ne taketh away sinnes, but en­creasethChryst onely purgeth sinne. sinne, and maketh it out of measure sinful. Rom. 7.

[Page 12]The sacrifises of the Leuites purged not sinne, but were figures of Christes sacrifice.

Our owne woorkes and munkish ceremonies purge not sinnes. Only Christ by himselfe, (that is too say by the sacri­fise of his body offered vpon the altar of the crosse,) hath pur­ged vs, and hath for euermore made perfect those that are too be sāctified, as is said afterward in the 7. 9. & 10. chapters. And 1. Iohn. 1. The blud of Christ the sonne of God clenseth vs from all sinne, and iustifieth vs & maketh vs heires of euer­lasting saluation and glorie. For wee shall bée glorified with Christ who sitteth at the right hand of the Maiestie, that is too say, reigneth in equal power and maiestie with the eter­nall father.

The .ij. Of the difference betweene Christ and the angels.

TOo the intent this thing may bée the more euident, first let the definitions of them bée vnderstood.

Angels are spiritual substances created by God after hisWhat Angels bee. own image, and ordeined too sing glory too God on high, and too bée ministers vppon earth, of the churche or of the heires of euerlasting saluation.

The description of y^e sonne of God, is recited a litle afore.

By these descriptiōs and the testimonies cited in the text of the Epistle, seuen differences may bee gathered.

1 Christ is verely and by nature the sonne of God, begot­ten of the substance of the eternall father. Psal. 2. This day haue I begotten thée. 2. Reg. 7. I wil bée a father too him, and he shall bée a sonne too mée.

The Angels are not verely and by nature the sonnes of God, but only by adoption or grace. Ergo Christ farre excel­leth all the Angels.

2 Inuocation is an honor too bée attributed only too God the searcher of hartes, according too this saying: Thou shalt worship y^e Lord thy God; and in general, whosoeuer is wor­shipped, [Page 13] is better than he y^• worshippeth: But God cōmaun­deth that Christ shalbée called vpon, yea euen of the Angels: Ps. 96. Worship yée him all yée Angels of God▪ Ergo Christ is both God, and also farre more excellent than all the Angels.

3 Christ is the maker of heauen and earth. Psa. 101. Thou O Lord hast founded the earth from the beginning.

Angels are substances created, as Psal. 103. is sayd: which makest thine Angels spirites, and thy ministers a flame of fire, that is too say, cléere substances, which in shéerenesse, force, nimblenesse, and swiftnesse, are like too fire.

4 Christ is an euerlasting king, bearing a rightful scep­ter, and iustifying all that flée vntoo him. Psa. 45. Thy throne O God endureth for euer and euer, the scepter of rightuous­nesse is the scepter of thy kingdom. But the Angels are but only the seruauntes of this king, and impart not their righ­tuousnesse vnto any others.

5 Christ is verely and naturally the sonne of God. Ps. 45. O God (Christ,) thy God (the eternall father,) hath anoynted thée with the oyle of gladnesse for thy felowes sakes. Now the Angels are not God, but creatures.

6 Christ is anoynted with fulnesse of the holy Ghost, too the entent he may annoynt his felowes, that is too say, the rest of the members of the church.

The Angels are not anoynted with fulnesse of the holy Ghost, neither can they of their owne power anoynt others and garnish them with the giftes of the holy Ghost.

7 Christ sitteth at the right hand of the eternall Father, that is too say, reigneth in equal maiestie and glory with the euerlasting father.

The Angels sit not at the right hand of the Father, nereigne in equall power with the eternall father: but are the ministers of Christ and of the whole churche, pitching their tents round about all those that feare him, according as is sayd more at large concerning the office and benefites of the holy Angels, vppon S. Michaels day.

¶ The second Epistle. Titus. iij.

BVT after that the kyndnesse and loue of our sauiour God to manward appeared: not of the deedes of righteousnesse which we wrought, but of his mercie he saued vs, by the fountayn of the newe byrth, and with the renewing of the holy Ghost, whiche he shed on vs abundantly, thorowe Iesus Chryst our sauiour, that we once iustifyed by his grace, should be heyres of eternal lyfe, thorowe hope. This is a true saying.

The disposement.

IT perteyneth too the kynd of caces that instruct. For it is a doctrine cōcerning the benefits of our Lord Iesus Christ the sonne of God borne too vs and giuen too vs, comprehen­ding a summe of the Gospel concerning our iustification & saluation.

Now forasmuch as there is no wisdom more néedful and profitable for mākynd, neither any other good thing greater & to bée sought of mē with more earnest desyre and endeuer, than the doctrine that concerneth the maner & meane how too atteyne euerlasting lyfe and saluation: Let the doctrine of this epistle bée with singular héede and diligence fastened in the innermost closets of mens harts. For the righter con­sideration and weying wherof, I wil reduce the same too the accustomed places of instruction or orderly questions.

This woord Saluation comprehendeth all the good thingsThe definition of saluation. that God bestoweth vppon his Church for hys sonnes sake which was giuen to vs and borne too vs of the virgin Ma­rie: that is too wit, forgiuenesse of sinnes, attonement with God, deliuerance from Gods wrath, from sinne, from death, and from the Deuils tyrannye: the gift of the holy ghost, regeneration & renewing of our nature, abolishment of sin and death and restorement of rightuousnesse, lyfe, and end­lesse ioy. All these benefits dooth Paule méene in this place, [Page 15] when he sayeth: he saued vs: And the Angell in the first of Mathew: Thou shalt call his name Iesus, for he shall saue his people from their sinne.

Paule distinguisheth the parts of Chrystes benefits intoorightuousnesse and life are the sum of Christs benefites. twoo members, which cleaue toogither as it wer the cause & the effect, namely rightuousnesse and lyfe: and these things repeteth he in sundry woords. Wée are iustified (that is too saye, wée obteyne forgiuenesse of sinnes, and are accepted for rightuous) through his grace or frée good will: and are made heires of euerlasting lyfe. The same Paule had sayd a little before, that wée are saued by the wasshing of rege­neration, (that is too say by Baptim, wherwith wee are dip­ped in token of remissiō) & by renewing of the holy ghost, by whom a new lyfe & rightuousnesse is kindled in our harts.

The chéef efficient cause of our saluation, is God regene­ratingThe efficient cause of salua­tion. vs, iustifying vs, and receyuing vs too the inheritāce of euerlasting life, of his excéeding great goodnesse, and loue towards mankynd, and of his frée mercie and grace.

And the woords are piththye & effectual wherwith Paul describeth the efficient cause of our saluation, in this place. The gréeke woord Chrestótes, signifieth properly goodnesse,Goodnesse. coueting too doo good, & too profit all men of a frée good will. It cōmeth of the woord Chraomai, which signifieth too vse: and therupō cōmeth Chrestós, which signifieth such a one as wil­lingly & easly yéeldeth himself vnto other mē to vse him: such a one is Chryst, in déed a good man, yea a cōmon good thing▪ Philanthropia, louingkindnesse, betokeneth not only a cour­tesieLouing kynd­nesse. & gentlenesse to speak vnto or a méeldnesse in ordinarie méetings, in coūtenance, in spéech, & in outward behauiour: but in especially a burning loue towards mākind, which y^• sonne of God hath vttered by this notable warrantyze, in that he hath by euerlasting and indissoluble bond cuppled too himself the masse of our nature, and is becomme our Ema­nuell and brother, flesh of our flesh, and bone of our bones, and vndertooke the most bitter tormentes of death for vs. [Page 16] Of this louing kindnesse is spoken. 1. Iohn. 4. Herein is the louing kindnesse of God towardes vs made manifest, that he hath sent his only begotten sonne intoo the world, that wée might liue through him. Also Christ, Iohn. 3. So God lo­ued the world, that he gaue his only begotten sonne. &c.

Eleos. Mercy is too bée touched with the féeling of anotherMercifulnesse. mannes miserie, too succor the distressed, and too asswage and take away their miseries of a fréeharted goodnesse and piti­fulnesse, which executeth not the sharp extremity of the law.

Therfore albeit that al calamities, death, and euerlasting torments (too which wée are subiecte by reason of sinne) bée most rightfull punishments: yet notwithstanding, God of his excéeding goodnesse pitying vs, is in déede sory for our losse (lyke the louingharted father that is strikē with great gréefe for the miserie of his sonne,) and of his woonderfull gentlenesse and mercy helpeth vs, and by sending his sonne (who for vs was borne, crucified, and raised from death a­gaine) hath restored vntoo vs rightuousnesse and euerlasting saluation.

Grace signifieth the frée good will or fauor, or the mercieGrace. of God receiuing vs for his sonnes sake.

The forcing cause, or the mediator and spokesman thatOur mediator or spokesman. moueth God too bestow euerlasting saluation vpō vs wret­ches and vnwoorthy, is the only sonne of God our Lord Ie­sus Christ, who by his birth hath deliuered vs from the De­uils power, and voutsaued too become the sonne of man, that he might make vs the sonnes of God, & hath taken vpō him the shape of a seruaunt, that he might set vs at libertie: And by dying vanquished death, that he might giue too vs mortal wightes, immortalitie, life, and glory euerlasting.

This man alonely dooth truly possesse the name of Iesus, Who they bee that dishonor Christ. or of the sauyoure of mankind: neither imparteth he this his honor too any creature, too any vertues, or too any deserts of oures. And like as the Arians by taking away the glory of Godhead from Christ, or the Heathen by yéelding the [Page 17] same honor too their feyned Gods, doo cōmit horrible reproch ageinst Christ: euen so also doo they sin right horribly, which too our owne woorkes (bée they neuer so good,) or too the me­rites of sainctes, impart the honor of iustification and salua­tion which is too bée attributed al whole vntoo Chryst only, and surmise these things too bée also necessary vntoo saluati­on. For although wee doo some woorkes of ryghtuousnesse,Our owne rightuousnesse is of no desert. (like as the ryghtuousnesse of Aristides, surnamed the rygh­tuous, of Phocion, of Aecus, and of others is commended to bée more beautiful than the morning & euening starres:) yet are these déedes of rightuousnesse in no wyse deserts of eter­nal saluation, but are slight shadowes of outward discipline defiled with much foule filth of sinne, which is purged only by Chryst.

The instrumentall causes, or the meanes by which God offereth, applieth, and performeth vntoo vs euerlasting sal­uationThe gospell and baptim are instrumēts of saluation. and al the benefits of his sonne, are the gospel which is the power of God to saluation to euery one that beleueth, and the sacramēt of baptim which is the lauer of regenera­tion and renuance by the holy ghost. For masmuch as al men by their carnal birth are born defiled with sinne, and bée the children of wrath and endlesse damnation, Ephes. ij. Psal. lj. it is not possible for vs too become the children of God and heires of eternal saluation, vntil wée bée borne a new or be­gottē agein, (that is too say obtein forgiuenesse of sinnes for Chrystes sake) and adopted intoo the place of children and heritage of Gods kingdome.

Now, the holy ghost begetteth vs agein by two meanes: by the woord or glad tidings concerning Chryst, and by the sacrament of baptim, as is sayd Eph. v. Clēsing it by the wa­shing of water in the woord.

And the instrument in vs wherby we receiue the eternalFaith the in­strumēt vvher­vvith vvee take holde of sal­uation. saluation offered vs in the woord and the sacraments, is only faith which is in any wise too be required in the vse of the sa­craments, as it is cléerely sayd: whosoeuer beléeueth and is [Page 18] baptised shall bée saued. Also, yée are saued by grace through faith, and not by woorkes. And it is a knowne rule, that not the sacrament, but the faith of the sacrament iustifieth. And therfore in this place, must faith needes be comprehended al­so. He hath saued vs, (that is too witte which beléeue,) by the washing of the new birth.

The effect of iustification, is the renewing of nature byRenevvment of nature. the holy Ghost poured out richly vpon vs, whoo by little and little abolisheth and mortifieth the sinne that remaineth in vs, and our false opinions, and our sinfull inclinations and affections: and kindleth in our mind a new light of the true knowledge of God, and in our will and hart a new rightu­ousnesse or loue of God and our neibor, or a new obedience towards all the commaundements of God. Of this renew­ment Paule reasoneth more at large. Eph. iiij. Coloss. iij. and ij Cor. iiij. and specially Rom. vj.

Another effect is life euerlasting, or the manifest and per­fectThe effects of iustification. acknowledgment of God and our Lord Iesu Christ, and a sound and perfect obedience or rightuousnesse without any sinne or blemish: and a true and vnspeakeable ioy in God, vtterly void of all sorow and gréefe. The beginning and first frutes of which life, is the renewment of the holy ghost: but the perfection and fulnesse of it is yet hoped for, & shall most assuredly bée performed. Therfore saith Paule, that wée may beecome heires of eternall life according too our hope, it is a sure saying. &c.

Then let vs giue thankes with our whole heart too the sōne of God our Lord Iesus Chryst, for that he hath brought vntoo vs these so great good things by his birthe: and let vs pray vntoo him with earnest sute, too kindle the fulnesse of faith in our hartes, that they may bée quite out of dout, that it is a faithful saying, and may embrace it with most stedfast faith, and atteine the inheritance of eternall saluation.

¶ The third Epistle. Tit. ij.

FOr the grace of God that bringeth saluatiō vn­too al men, hath appeered, and teacheth vs that we shuld deny vngodlinesse and worldly lusts, and that we should liue sober minded, righte­ously and godly in this present world, looking for that blissed hope and glorious appeering of the mighty God, and of our sauioure Iesu Chryst, which gaue himself for vs, too redeeme vs from all vnrightuousnesse, and too purge vs a peculier people vntoo himself, feruently gyuen vntoo good workes. These things speake and exhort and re­buke with all commaunding. See that no man despise thee.

The disposement.

It perteineth too the kind that instructeth.

For in most lerned wise and in singuler lyghtsomnesse of woordes, it setteth foorth a bréefe doctrine concerning good woorks, which must of necessitie folow the faith y^t receiueth the benefits of Chryst borne too vs and giuen too vs.

• j A definition and the specyall kinds of things that are good woorks in déed and acceptable too God, that is too say
  • too renounce vngodlynesse and world­ly lustes.
  • too liue.
    • Soberly.
    • Vprightly.
    • Godlily.
• ij The forcing causes which ought too stirre vp euery man too the study of vertue and the exercise of good woorkes.
• iij The efficient and finall causes, or how good woorks may bée doone, and how they may please God.

The first place.

THe grace of our sauior Christ hath shined vnto al mē, not that they shuld by abiding in darknesse through ignorāceGood vvorkes must folovv iustification. of God, of sin & of death, walow in all lusts and wickednesse: but that by the abolishment of sinne and death, they should begin a new and a rightuous life agréeable with the will [Page 20] and woord of God.

No dout therefore, but man being iustified and saued by faith through the frée mercy of God for Chrystes sake, ought of necessitie from thencefoorth too shun sinne, and too béegin a new lyfe agréeable with the lawe of God.

And these are true principles. New obediènce is of neces­sitie and of duetie. Good woorkes are néedfull, according as Paul expresly sayth. Wée must néeds obey: And in this place he sayth, that the sonne of God is therfore borne for vs, and giuen for vs, that (sinne being abolished) wée should folowe good woorkes.

And he defineth good woorkes or new obedience, (by theGood workes or new obedi­ence. priuation or taking away of the contrary and by a distribu­tion) too bée the renouncing or shunning of vngodlinesse and worldly lustes, and too liue soberly, vprightly, and godlily.

The woord vngodlynesse, comprehendeth all sinnes re­pugnantVngodlynesse. too the commaundements of the first table: that is too wit, Epicurish carelessenesse, and contempt of the wrath, iudgement, and woord of God: Epicurish and Academi­call doutings, Idolatrie, superstition, distrust, presumption, and such other.

Worldly lustes conteyne all the corrupt inclinations andConcupiscence or lustfulnesse. sinnes of the second table, the welspring wherof is concupis­cence according as is said in an old verse: Of all misdoing and offence, the welspring is concupiscence. And it is most manifest y^• the more part of miseries and mischéeues do grow of a desire of excellencie, honor, riches, reuengement, pleasures & lustes that are in all mankynd.

The kindes of good workes he deuideth intoo stayednesse, rightuousnesse, and godlinesse.

Stayednesse (which of the Gréekes is called Sophrosyne, &Stayednesse. of the Latines modestie, frugalitie or temperaunce,) signifi­eth not only a sobernesse or sparenesse of diet in meate and drinke, but also a maistering or brideling of all the affectiōs and motions of the mind and body, in behauior, in gesture, [Page 21] in talke, in apparell, and in all other things.

Rightuousnesse includeth within his compasse, an vni­uersarlRightuousnes. obedience too the magistrates and lawes, & the other vertues of the second table.

Godlynesse conteyneth the vertues of the first table, asGodlynesse. the true knowledge of God, louingnesse, hope, inuocation, thankesgiuing, patience, and such other. And so Paule hath comprehended the dueties of all vertues, or all good works, in thrée woords.

Of the second.

THe forcing causes that must stirre vp euery man too theThe causes that moue too good workes. Gods com­maundement. studie of vertue, and the exercise of good woorkes, are in this Epistle reckened too bée foure.

The first is Gods commaundement teaching vs & most streightly charging vs too renoūce or shun vngodlynesse and sinfull lustes, and too liue soberly, vprightly, and godlily.

The second is blissed hope of the appeering of the greatHope of gloryGod and of our sauior Iesus Chryst, who at his glorious cō ­ming too iudge the quicke and the dead, shall giue most am­ple rewardes too the godly Saincts, that haue liued soberly, vprightly, and godlily in this present world: and shall with euerlasting punishment ouer whelm the vngodly, which haue abandoned themselues too worldly lustes in this lyfe.

The third is the finall cause for which Christ was sent, theAbolishment of sinne. sonne of God our Lord Iesus Chryst was therefore born, & rose ageine, not that wée myght welter in our sinnes, and from hēcefoorth still defile our selues with the foul filthinesse of our misdeedes: but that he might redéeme vs and set vs frée from al vnrightuousnesse, and that sinne & euerlasting death myght bée taken from among vs: and that wée being clēsed from sinne, (not only by imputation of ryghtuousnesse, but also by beginning too putte away sinne it selfe) shoulde from henceforth earnestly & with a singular loue and ardent [Page 18] zele doo good woorks, and serue God in all rightuousnesse and holinesse before him all the dayes of our life. This matter is intreated of at length by Paule. Rom. vj.

The fourth cause is of the nature of correlatiues, that isThankfulnesse of things that haue relation one too another. The churche is the people of purchace, or the peculiar and proper people of God, chosen out of the rest of mankind, and halowed too the one Lord God: Ergo the Church must with singular zele o­bey, and doo the things that are acceptable too this hir redée­mer and Lord.

It is thought that the Gréek woord Periousion answereth too the Hebrew woord Segula, which in Exod. xix. is trāslated a holy people, and in Ps. cxxxiiij. possesion, & in Pet. j. Ep. ij. chap. the people of purchase, that is too say, a people purchased and redéemed with the blud of Christ, that they should be his propre and peculiar people.

iij. How good woorks may be doone, & how they may please God. Although that y^e outward limbes (as the eyes, the tung the hands &c.) may after a maner bée bridled by mannes dili­genceHow woorks become good. and by the proper strength of mannes will: so as they may doo honest & iust woorks, & not fall intoo manifest offen­ces for bidden by the law of God (according too that which is sayd in the former Epistle. Tit. iij. not by the woorks of righ­tuousnesse which wée our selues did): yet notwithstanding, the inward obedience, & the obedience that pleaseth God, the true feare of God, the true trust in gods mercy, the true and earnest calling vpō God, true pacience & stedfastnesse in bea­ring out aduersitie & death, cannot bée performed, except the wil (which is a prisoner & bondslaue too sin) bée set at libertie & ayded by Christ: according as Christ himself saith, without mee yée cā doo nothing. And in this place Paul sayth expres­ly, that Chryst hath redéemed and clensed vs, too the intent wée should folowe good woorkes.

Therfore in the accōplishment of good works, there méet thrée causes. The first and principal is Christ, redeming and [Page 19] clensing vs from all iniquitie, & by his holy spirit kindling inChrystes wor­king in vs by his spirir. our mind the light of true acknowledgement of God, and mindfulnesse of Gods cōmaundement concerning true obe­diēce to be performed vntoo him, mouing, enforsing & helping the will, that it may bée able too obey Gods cōmaundement.

The second cause is Gods word, by which Christ is effec­tual in instructing vs too renounce all vngodlinesse & world­lyBy his woord. lustes, and too liue soberly, vprightly, and godly.

The third is the mind and wil of mā, not striuing ageinst Christ when he teacheth vs & ruleth our members, that theyBy mannes willingnes. may yeeld themselues in rightuousnesse to God, vnto sancti­fication. Also for this Chrystes sake, our owne good woorkes please God, although they doo not as yet fully satisfie Gods law, but bée ioyned with great weaknesse and vnclēnesse of nature remaining in vs. For as the person of man becōmeth good, rightuous and acceptable too God, only through fayth for Chrystes sake, who gaue himselffor vs &c: so the woorkes that are wrought by a person that is iustified and reconciled too God, doo please God, not for their owne woorthinesse, but through the grace of God which woorketh saluation too all men, or for Christes only sake through faith, as is said Heb. xiij. By him doo wée offer the sacrifise of praise alwayes vnto God. And j. Pet. ij. Offer yée spiritual sacrifises acceptable too God through Iesus Christ.

¶ The Epistle. Actes. vj. and .vij. chapters.

ANd Steuen ful of faith & power, did great wō ders and miracles amōg the people. Thē there arose certein of the sinagoge: which are called Libertines, & Cyrenites, & of Alexādria, & Cilicia & Asia, & disputed with Steuē. And they could not resist the wisdom, & the spirit with which he spake. [Page 24] Then sent they in men, which sayd: we haue herd him speake blasphemous woordes ageinst Moses, and ageinst God. And they moued the people and the elders & the Scribes: and came vppon him, and caught him, and brought him too the coun­sell, and brought foorth false witnesses which sayd: This man ceaseth not too speake blasphemous woords ageinst this holy place, and the law, for wee herd him say: this Iesus of Nazareth shall destroy this place, and shall change the ordinances which Moses gaue vs. And all that sate in the counsell, looked sted­fastly on him, and sawe his face as it had bin the face of an Angell.

The disposement of the accusation of Ste­uen, & of his defence, out of the readings vppon the Actes of the Apostles.

• IT is a blasphemie too teache, that the law of
  The points vvherof Steuē is accused.
  Moyses giuen by God himself iustifyeth not, but is to bée abolished togither with the tem­ple and the rites of the sacrifices and all the politicke ordinances of Moyses.
• Steuen teacheth that the Law and sacri­fices of Moyses are not néedfull too the atteynèment of for­giuenesse of sinnes and euerlasting saluation, nor the chéef woorshipping of God: but that they and the whole common weale of Moyses and the temple shall decay togither:
• Ergo Steuen is giltye of blasphemie and treason, and is too bée stoned to death according too the Lawe, Leuit. 14.

Ageynst this so heinous accusation Steuen hauing hys hart and countenaunce cléered with the light of God, ma­keth a long defence, wherein he answered too the Maior or first part, denying it too bée blasphemie to teach, that the law of Moyses iustifieth not, and that the ceremonies and sacri­fices of Moyses are not the true and chéef woorshipping of God, and that the rites of Moses togither with the common weale and temple must bée doone away.

Therefore, the summe of Steuens aunswer for his de­fence may bée included in foure Syllogismes.

• RIghtuousnesse and eternall saluation is bestowed after one selfsame maner vppon the fathers Abraham, Isaac, Iacob, and all holy men, in all times of the world.
• The Fathers Abraham, Isaac, and Iacob, &c, obteyned forgiuenesse of sinne, and euerlasting saluation not for the law and sacrifices offered in the temple, which at that time were not yet ordeyned: but only by y^e promise of the blissed séede which they tooke hold on by fayth:
• Ergo, wée also are made heires of rightuousnesse and e­uerlasting saluation, not by the Lawe and sacrifices of Mo­ses, but by that only séede of Abraham that was promised, euen our Lord Iesus Chryst, according also as Peter wit­nesseth afterward: wée beleue y^t wée are saued by y^e grace of our Lord Iesus Chryst, like as our fathers were saued also.

Her vppon it is rightly concluded, that the ceremonies of Moyses, or the lawe and sacrifices of Moyses are not néed­full to saluation.

• ALl Saints must néedes obteyne the principall promise
  Atteynment of gods promises
  made too all the Saincts. For otherwyse the promise were in vayne, and too no purpose.
• Vntoo Abraham and the other Fathers was giuen pro­mis of blissing and of the inheritance of the land of Canaā, and yet Abraham obteyned not so much as one foote bredth of the land at any tyme in possession:
• Ergo, the blissing that was promised too Abraham was another thing than this bodyly common weale, and sacrifi­ces of Moyses: that is too wit, forgiuenesse of sinnes, and the true and euerlasting good things.

• THe principall woorshipping of God is alwayes one, and
  Worshipping of God.
  cōmon too all the saincts, throughout al times of y^t world.
• [Page 30]The fathers Abraham, Isaac, Iacob and Ioseph, dyd dout­lesse woorship God a right, and yet obserued not the ceremo­nies of Moyses Lawe, which at that time was not yet deli­uered, ne offered sacrifices in the temple which was not yet at that tyme buylded:
• Ergo the Mosaicall ceremonies and the sacrifices that are offered in the temple of Hierusalem, are not the true & chéef woorshipping of God, according as the Prophete sayeth: I will haue mercie and not sacrifice, and the knowledge of God rather than burnt offerings.

• MOyses himself sayeth: The Lorde our God shall rayse
  The institutiō of a new law.
  vp vnto you a Prophet from among our brethrē, Héere yée him: Whosoeuer shall not héere that Prophet, I wilbée reuenged of him.
• But now is that Prophet come that Moyses promised, which teacheth playnly that the Law and ceremonies of Moyses are not necessary too iustification and saluation:
• Ergo, he is too be heard, or it is too bée beléeued for a cer­teintie, that the law is abrogated.

Or let the Argument bée framed in thys wyse.

• Chryst (whom Moyses himself commaunded too bée herd) is the end of the Law, for the ceremoniall & politike lawes and all the common weale of Moyses was ordeyned too this end, that it might bée the seate of the churche, and a place for Chryst too bée borne in, and that it should ceasse assoone as Chryst was exhibited.
• Chryst whom Moyses (in the .xviij. of Deut.) commaun­deth too bée herd is now exhibited:
• Ergo the Lawes of Moyses toogither with his common weale & temple shall bée abrogated: and that too this end, y^t the very same dooing away of it may bere witnesse, that the [Page 31] Messias which was promised too the Fathers, is already ex­hibited: and that the lawes of Moyses are not necessarie too saluation.

This is the summe of Steuens long oration, which com­prehendeth the chéef Articles of the Christian doctrine. Of which things the full exposition may bée fetched out of my wrytings that conteyn the summe of the doctrine, & of my expositions vppon Genesis and Exodus, the notablest Sto­ries of which bookes Steuen citeth, for the most part in this Oration.

Of Steuens martyrdoome.

MArtyrdoome signifieth witnes bearing, wherby wée wit­nesseWhat martyr­doome is. before other men, not only in voyce▪ but also with our blud, and by our death, that the doctrine of the Gospell concerning the sonne of God our Lord Iesus Chryst, is cer­tein and vndeuybable, and neuer shrink from our confessi­on of y^e true doctrine, for all y^e most bitter hatreds, terrours, and bodyly tormentes in the world: too this ende, that the true knowledge of God may bee preserued, and the certeyn­tie of the true doctrine and the fayth of others that bée of the weaker sort may bée cōfirmed: And finally, that it may bee a witnesse of the iudgment to come, and of the endlesse immor­talitie and glorie of the Saincts.

The partes of martyrdoome may bée called, the confessionThe parts of martyrdoome. of the true doctrine which is made with the mouth: and the sufferance or torment of the bodye, and 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,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.

[Page 32]And those are Martyrs that haue spent their blud, & theirMartyrs. 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 infir­mitieThe holy Ghost. 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,Gods woord. 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 commaū ­dementMannes mynd and the promises of the Crowne of eternall glorie, wherewith the constant witnesses of the true doctrine shall [Page 33] 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 shew­ingChryst is al­wayes with his Churche. 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 theThe matter that maketh a Martyr. 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 mad­braynd 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 abrodeGods glorie. by the witnessebearings of the Martyrs.

Secondly, the preseruation of the true doctrine concer­ningMaintenāce of true religion. 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.Strengthening of the weake.

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.Certeintie of doctrine.

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.Witnessing of the immor­talitie.

Fifthly, that they may bée witnesse of y^e 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.Reteynement of saluation.

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, shalbee saufe. Rom. x. By the mouth is acknowledge­ment made too saluation.vertues that go with martyr­doome.

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.Vices that fight ageynst martyrdome.

The thing that fyghts ageinst martyrdoome, is reuol­ting, or renouncing of the true doctrine: which eyther pro­céedeth [Page 35] 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.

¶ 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. Bycause yee are sonnes, GOD hath sent the spirit of his sonne into our hartes, which crieth Abba Father. VVher­fore now, thou art not a seruant, but a sonne: If thou bee a sonne, thou art also an heyre of God through Christ.

The disposement.

It perteyneth too the kynd that instructeth. For it recke­neth vp in order the effectes or chéef benefites of the sonne of God, who is borne too vs, and gyuen too vs: and he setteth them playnly out, by a similitude taken of Seruantes and Heires.

[Page 36]The chéef benefits which the sonne of God hath obteyned for the churche by his wonderfull birth, are fower.

• 1 Redemption from the curse of the Lawe.
• 2 Adoption too bée the sonnes of God.
• 3 The giuing of y^e holy ghost, who cryeth Abba father.
• 4 The heritage of eternall lyfe.

Of these benefites will I speake in order and bréefly. And I exhorte the héerers too consider diligently and aduised­ly, and too bestowe in the bottome of their hartes, this nota­ble sentence which comprehendeth the summe of the whole Gospell. After that the fulnesse of the tyme was come, or after that the tyme appoynted by the eternall purpose of God was fully come: that is too wit▪ the yéere frō the crea­tion of the world. 3962. God sent his sonne, borne of a womā, made vnder the lawe, too the intent he should redeeme those that were vnder the Lawe, that wee myght receyue the adop­tion of sonnes. And bicause wee are sonnes God hath sent the spirit of his sonne intoo our hartes, crying Abba father. Ther­fore thou art no longer a seruant, but a sonne. And if thou be a sonne, thou art also an heire of God through Chryst.

Now let vs first consider the notable record concerningChryst is very God. the twoo natures in Chryste. God sent his sonne borne of a woman. This Iesus borne of the virgin Marie, is the onely begottē sonne of God, & that, not by adoption, but by nature: Ergo he is by nature very God also, according as wée haue hard the other day of Chrystes birth out of the first Epistle the first Chap. too the Hebrewes. And herevntoo let vs adde the like sayings, Iohn. iij. So God loued the world, that he gaue his only begotten sonne, &c. and Ioh. j. Wée haue seene the glorie of him as of the fathers only begotten. j. Ioh. iiij. Herin appéered the louingnesse of God, that he hath sent his onely begotten sonne intoo the worlde, that wée might liue through him.

This sonne of God was borne of a woman: Ergo, he isChryst is very man. by nature very man also. Paule taketh these woordes out of [Page 37] the first promise concerning Chryst, made too Adam & Eue, the womans seede shall crush the serpents head. And it is woorth the considering, that he saythe, Of a woman, that he might gyue vs too vnderstand y^• the sonne of God tooke vpon him mannes nature of the substance of the virgin Marie: and not that he was sent downe from heauen through the Uirgin Marie, as through the pype of a conduit.

Here ensueth a beadrol of the benefits which Christ hath brought vs by his birth.

MAde bond to the Lawe, too redeeme them that were vn­der the Lawe. Excéeding great and vnserchable wisdom is conteyned in these fewe woords. Whiche though wée bée not able too perceyue throughly in this Dimnesse: yet is it too bée vnfolded bréefly, that the héerers may looke somewhat néerer vppon it.

Gal. iij. Paule sayeth: Chryst hath redéemed vs from theRedemption. curse of the Lawe, and is become accursed for vs. For it is written, cursed is euery one that abydeth not in all things that are written in the Lawe.

For it is an euerlasting and vnchaungeable Maximée of Gods iustice, that men must eyther obey Gods Lawe with­out any sinne: or else by sinning become accursed, and so bée caste intoo eternall peynes. Therefore when as all whole mankynd was become subiect too the curse of the Lawe, too Gods dreadfull wrath, and too euerlasting damnation tho­rough sinne Rom. iij. Too the intent all mouthes myght bée stopped, &c, It was decréed by the wonderfull aduice of the Godhead, that the sonne taking our nature vppon him, shold turne vppon himself the burthen of the Lawe, of Gods wrath, of sinne, and of eternall damnation, and pay the full raūsome for vs: like as if one were greatly oppressed with det, or hild prisoner in Turkie and should be set free by an­other that would vndertake eyther the burthen of the det, [Page 54] or of prisonership for him, and pay his raunsome. Therfore vseth Paule in this place the woord Raunsome, whiche is as much too say, as too buy a man out by paying his full woorth for him. Wée could not bée set frée by our owne deseruings, vertues, or weldooings. Not Abel by his death, not the meek­nesse and patience of Socrates or Phocion, not Royaltie, not power, not artillerie, not welth could compasse this thing. Oaly wée may thank God who hathe giuen vs vic­torie by our Lord Iesus Chryste, who hath nayled the curse of the Lawe too his crosse. Collos. ij. And he shall say too van­quished death, Death, where is thy sting? Hel, where is thy victorie? The sting of death is sinne, and the power of sinne is the Lawe. j. Corinth. xv. And death did spred it selfe intoo all men, bycause all men haue sinne. But sinne is not imputed where there is no Law, &c, Rom. v. All these mis­chéeues, that is too wit, sinne, Gods wrath, the curse of the Lawe, the Deuils Tyrannye, and endlesse damnation, hath the sonne of GOD (who is giuen too vs,) turned vp­pon himselfe, and redéemed vs from these euils, That wee by adoption myght receyue the heritage of sonnes.

The second benefit is Adoption too bée the sonnes of god.Adoption. The only begotten and naturall sonne of God, begotten of the substance of the Father before all worlds, is our Lorde Iesus Chryst. Iohn. j. and .iij. j. Jhon. iiij. By and for this on­ly begotten sonne are wée receyued too bée sonnes by adopti­on, whom the eternal father embraceth with fatherly good will for his beloued sonnes sake, as brethren of Chryst, and heires of the heauenly light, wisdome, rightuousnesse, and lyfe euerlasting. Than which benefite a greater cannot bée deuised. j. Iohn. iij. Sée what a louingnesse the Father hathe voutsaued vppon vs, to name vs the sonnes of God. Ryght déerbeloued, Now are wée the sonnes of God, and yet hathe it not appéered as yet what wée shall bée hereafter. But wée knowe that assoone as that shall appéere, wée shal bée like vnto him, bycause wée shall sée him as he is. Iohn. j. He [Page 55] gaue them power too become the sonnes of God, as manye as beléeue in his name. Math. vj. Our father whiche art in heauen.

And bycause yee are sonnes, GOD hath sent the spirit of his sonne intoo our harts, crying Abba father.

The third benefite is the giuing of the holy Ghost, whoThe gift of the holy ghost. kindleth in our hartes the true calling vppon GOD. Héere must the whole doctrine concerning the holy ghost bée repe­ted: what the holy ghost is: how great a benefite of God it is, that by this breth of his own brest he imparteth himself vnto vs: what are the benefites or effects of the holy ghost: too whom he is giuen: and how he is forgone. Wée will re­herse the summes of this doctrine ageine in the opening of the Epistle vppon Whitsonsunday. One of the chéef effects or benefites of the holy ghost, is true calling vppon GOD. Therefore in Zachar. xij. He is called the spirit of thank­fulnesse and prayer, that is to say, a witnessebearer in our hartes, that wée are accepted into fauour, and a kindler of true inuocation in our hartes, and of assurednesse resting vppon God, and wayting at Gods hand as at the hand of a most kyndharted father, for helpe and deliuerance in all our sorowes and miseries.

Therfore art thou no longer a seruant, but a sonne. And if thou bee a sonne, then art thou also an heire of God through Chryst.

The fourth benefite is the inheritance of eternall lyfe,Inheritance of endlesse lyfe. which shall bée the beholding of GOD, where through the Church (when it is raysed from death) shall sée God face too face, and shall enioy Gods wisdome, lyght, ryghtuousnesse, gladnesse and lyfe for all euer. To this hauen let vs haue an eye in the short race of this mortall lyfe, and let vs direct all the deuyses, desyres, and dooings of this lyfe, too the at­teynement of the same.

¶ The Epistle. Gal. iiij.

BVT before that fayth came, we were kept & shut vp vnder the lawe, vnto the fayth which should afterwarde be declared. Wherfore, the Law was our scoolemaister vnto the tyme of Chryst, that we myght be made ryghteous by fayth. But after that fayth is come, now are we no lenger vn­der a scoolmaister. For yee are all the sonnes of GOD, by the fayth which is in Chryst Iesus. For all yee that are baptised, haue put on Chryst. Now is there no Iewe, neyther Gentyll: there is neyther bond nor free: there is neyther man nor wo­man: but yee are all one thyng in Iesu Chryste. Yf yee bee Chrystes, then are ye Abrahams seede, and heyres by promise▪

The disposement.

IT perteyneth too the kynd that instructeth. For it setteth foorth a doctrine of thrée places.

• 1 Of Gods Law, and of the propre vses or effects of the Lawe.
• 2 Of the benefites of the sonne of God our Lorde Iesus Chryst who was giuen too vs and borne too vs, which are the deliuerance of vs from the prison and maister­ship of the Law, forgiuenesse of sinnes, adoption too bée the sonnes of God, and the inheritance of euerlasting lyfe.
• 3 Of the Applying of the sonnes benefits: that is to say, of fayth, wherby wée put on Christ or are clothed with Chrysts rightuousnesse, and are all made rightuous and heires of eternall lyfe as many of vs as beléeue, without any difference of Nation, of degrée, or of kynd.

First, Of Gods Lawe.

BEfore that fayth came, wee were kept shut vp vnder the Lawe, &c.

[Page 41]First it behoueth the hearers too bear in mind, that PaulA warning for Pauls mening. in this place dooth not put a difference betwéene the times y^• were before Chrystes comming, & after Christes comming: as though the Iewes before Chrystes comming had had no more but the knowledge of the law, & had not known aught at all concerning Chryst or the faith in Chryst. For Paule speaketh of the church of al times, in which both y^• doctrines (as well of the law as of the gospell) are alwayes preached. And alwayes in all the godly, before that faith cōmeth (that is too say, before the light of the true knowledge of Chryst or of faith is kindled in the hart) the prison of the law is felt, in which all men are shut vp as prisoners of sinne, of Gods wrath, and of eternall damnation, that they may atteyne rightuousnesse and saluation euerlasting, for Chrystes sake only reueled in his gospel. This is the naturall exposition of the first sentence, before faith came, they were kept close pri­soners vntoo that faith which was too bée reueled. Now too the intent the doctrine of this place may bée the easlyer con­sidered, it must a little bée vnfolded by putting it intoo an or­der, and it is too bée declared.

• 1 What the lawe is.
• 2 Which be the partes of the lawe.
• 3 What are the causes, and chéefly what bée the endes or the vses, and what are the dueties of Gods lawe.
• 4 Of the abrogating of the law, or of the setting of the beléeuers frée from the lawe.

Secondly. The law is our schoolemaster vnto Christ.

THe dueties of a Schoolemaster are thrée. The first is tooThe dueties of the lawe too teach vs too knowe God and our selues. teach: the second too frame manners: and the third too cha­stice or punish the offenders. So the lawe of God first tea­cheth vs concerning God, that there is a God and what ma­ner a one he is, and what maner a one mannes nature is by creation, & what was that image of God or original rightu­ousnesse in man, namely an agréeablenesse too the lawe of God. It teacheth also of sinne and of the penaltie of sinne, of the last iudgemēt, of the resurrection of the dead and the lyfe euerlasting, of outward discipline or honest gouernment of manners, and such other things.

Secondly it frameth our manners in this outwarde andTo frame our maners aright ciuill conuersation of lyfe. And it is as a rule of lyfe or good woorkes, in which those that are borne ageine must shewe [Page 43] their obedience too God. That thing may bée shewed accor­ding too all the hestes of the ten commaundements.

Thirdly it chastiseth vs with the threats of Gods wrathToo correct offenders. and endlesse damnation, & it punisheth vs with death, sick­nesse and other miseries, all which are sermons of the lawe concerning Gods dreadfull wrath ageinst sinne.

And the lawe is called our schoolemaster vntoo Christ, forThe law dry­ueth vs too Chryst. thrée causes.

First bycause the lawe by shewing vs the hugenesse and horriblenesse of sinne, and by pronoūcing vs subiect too Gods wrath and euerlasting damnation, driueth vs too séeke oure Phisitian and helper the sonne of God, who alonely hath by his owne death taken away sinne and death, and deliuered vs out of the prison of the lawe.

Secondly bycause Chryste orderly is effectuall onely inIn whom Chryst is ef­fectuall. those that eschue the outward offences forbidden by the law of God, and frame their manners according to Gods lawe: He is not effectuall in those that wittingly & willingly per­seuer in outward offences contrary too Gods lawe.

Thirdly, bicause the Ceremonies of Moyses were prea­chingsThe law a shadow of things doo come. or figures instructing the church concerning Christes benefites, as the Lambe that was slaine for Passeouer be­tokened Chryst the Lambe of God which taketh away the sinnes of the world. All the Leuiticall sacrifices were ser­mons of Chrystes sacrifice.

Let yoongmen beare in mynd this exposition of Paules saying, The lawe is our schoolemaister vntoo Chryste, and so muche the more let them looke that they frame their man­ners according too honest discipline, too the intent they shake not off the grace of Chryste, but continue the Temples and dwelling places of God, that Chryst may dwell in them and bée woorkfull in them.

¶ The Epistle. Esay. lx.

GEt thee vp betimes and be enlyghtened O Hie­rusalem, for thy lyght commeth, and the glory of the Lord is risen vppon thee. For lo while the darknesse and cloud couereth the earth & the people, the Lord shall shew thee lyght, and his glory shalbee seene vppon thee. The Gentyles shall walke in thy lyght, and kings in the brightnesse that springeth forth of thee. Lift vp thyne eyes and loke round about thee, al these gather themselues and come vntoo thee. Thy sonnes shall come too thee from a farre, and thy daughters shall gather a­bout thee on euery side. Then thou shalt see and bee a flote, & thy hart shall wonder and bee enlarged, when the abundance of the sea shall bee turned vntoo thee, when the power of the gentiles shall come vntoo thee. The multitude of Camels shal couer thee, the dromedaries of Madian and Epha: All they of Saba shall come bringing golde and incense, and vttering the praise of the Lord.

The disposement.

THis feastful day which commonly is called the day of theThings to bee noted concer­ning the Epi­phanie or twelfth day. thrée kings, was in ancient time named Epiphanie, that is too say the feast of Christes appéering or shewing himselfe openly too the world. For they wryte y^• as on this day, being the .vj. of Ianuarie, (how bée it in sundry yéeres) both y^• starre [Page 45] appéered too the wise men or diuines of Persia: and Chryst was baptised in Iordan, where the whole Godhed did shew it selfe openly by euident witnesse, so as the thrée seuerall persones were séene and beheld by Iohn Baptist: and also Chryst vttered his own glory by his first miracle at the ma­riage in Cana of Galilie, And therefore in the hymne of Sedu­lius which beginneth O Herod wycked fo. &c. they are ioyned all toogither.

And although it bée a more likelyhod, that the mariage in Cana was kept some other day: yet notwithstanding dyuers old fathers are of opinion, that the selfsame day twoo yéere after Chryst was borne, the wysemen came vntoo him, and that the same day in the thirtyth yéere after his birth, was Christ baptyzed also, according as Nazianzene of set purpose taketh vppon him the story of Chrystes baptim too expound vppon the day of Epiphanie, which they name also the holy­day of lyghtes. And Epiphanius in his disproofe of fond tales, the hundred foure score and seuenth page, hath noted many pleasant things woorth the knowing, concerning the time of the comming of the wise men and other storyes which bring singular lyght too the things that are declared by the Euan­gelistes.

And this sermon of Esay is red vppon this day, bicause it séemeth too agrée with the story of the wysemen, which com­mingOf the wyse men that came vntoo Chryst. too Hierusalem by the lyght of a starre that went before them, offered golde and frankincense too Chryst our Lord. Héeruppon also peraduenture it myght ryse, that they were called kings, wheras they were not kings, but Magies, that is too say, préests and diuines of the Persians. Neyther is it certeinly knowne whither they were but only thrée, or mo that came vntoo Chryst. And that they came not immediatly the .xiij. day after Chrystes birth, bothe the length of theirThe tyme of their cōming. forney sheweth, (for the néerest borders of Persia vntoo Iewry are twoo hundred and twenty Germane miles off from Iewry: And Saba the head Citie of happy Arabie, is about twoo hun­dred [Page 46] and foure score miles from Hierusalem:) and also Luke the Euangelist manifestly proueth, who writeth that Christ the .xxx. day after, was offered in the temple and born in Si­meons armes. Wherupon it foloweth he was not the same time a banished person in Egipt.

Moreouer the names of the wisemen are pleasantly andThe names of the wise men. lernedly deuised. Melchior, that is too say, a king of light or a lightsome king. Balthazar, that is too say, a captaine or gene­rall of the warres. Caspar, a secretarie or Chauncelor. For these names betoken that the king wyth his Capteines and officers of courts, or that the whole state of gouernmēt both of peace and warre, ought too serue Chryst.

But I will leaue these vymatters, and go in hand with Esays sermon which is woont too bee set foorth this day in the church, which is altogither a prophesie of Christes kingdom. The chéefe places are thrée.

• j Of the person and benefites of Chryst the king.
• ij Of the multitude or Churche gathered toogither of Iewes and Gentiles which is subiect too this king.
• iij Of the tributes, or dueties and seruices which the Church on hir behalfe dooth yéeld and perform agein too hir king Chryst.

The first place is of the person and be­nefites of Chryst.

THrée notable names are giuen vntoo Chryst in this pro­phesie,The sondry names and glory of Chryst. Iehouah or Lord. which lernedly describe and beautifully set out his person and benefites.

For first he is named Lord or Iehoua, that is too say, in ve­ry déed and by nature God. Like as also in Ieremy the .xxiij. and .xxxiij. he is called the Lord our rightuousnesse.

Secondly, he is called the glory of the Lord: first for hisThe glory of the Lord. being, bicause he is the full and expresse image of the euerla­sting father, representing and shewing the whole father: as in the Epistle too the Hebrewes, he is called the bryghtuesse of his glory, and the very image of the fathers substance. Al­so Exod. xxxiij. Shew mée thy glory. And secōdly bicause that by his gospel he procureth true and due glory too his eternal father, according as the angels sung when Christ was born. Glory bée too God on hie.

The foundation of Gods glory are the being & the powerWhat it is too giue glory to God. of God. The bound therof is our acknowledgement and set­ting of it foorth. Therfore, wee thē yéeld true glory vnto God when wee acknowledge and confesse, that God is: that God hath care of mankind: that God hath truly opened his wil to mankind in his woord vttered by his sōne: that God is wise, rightuous, soothfast, frée, chast, pitifull: y^• he releaseth vs our sinnes & receiueth vs when wée flée too his sonne, of his owne frée grace and not for our worthinesse or deserts: that he har­keneth too those that call vpon him: and that he saueth them for his sonnes sake who was borne too vs and giuen too vs.

[Page 48]This doctrine concerning the true acknowlegement of Gods being and wil, and concerning the true seruices too bée performed too God, dooth the sonne of God spred abrode a­mong mankynd by his ministers, and boweth mennes myndes and hartes too the acknowledging of this doctrine and too true obedience, that God may be magnifyed at many mennes hands with true glory, which cannot otherwyse bée yéelded vntoo God, but by acknowledging of Chryst y^• lyght of the world. For although the heathen Philosophers & the hipocrytes doo after a sort graunt that there is a God, & that the wicked are punished: yet yéeld they not too God his true and full glory, bicause they are ignorant of Gods wil disclo­sed in his Gospell.

Thirdly Chryst is called our lyght, bycause y^• in the hartsWhy Chryst is called our light. of men who erst were ouerwhelmed with the mist of igno­rance of God, of sinne, and of death, he by his Gospel kindleth the lyght of the true knowledge of God, true comfort, rygh­tuousnesse and eternall lyfe, by which lyght they are defen­ded ageinst death, sinne, the Diuels tyrannye, and endlesse damnation. Iohn. j. The sonne of God is the true lyght which lighteneth euery mā that commeth into this world. Ioh. viij. I am the light of the world. Esay. xlix. I haue giuen thée too bée a light too the Gentiles, that thou maist bée my saluation too the endes of the world. Also Esay. ix. The people that walked in darknesse hath séene a great light. Al whole man­kind, Kings, Princes, Philosophers, wisemen, & lerned men euerychone of them walke in most thicke darknesse, ouer­whelmed with sinne and death, so long as they are without Gods woord: vntill the starre that appered too the wise men, (that is too wit the woord of God) doo rise in their hartes and woorke euerlasting life and rightuousnesse in them.

The second place, cōcerning the church of Chryst gathered of the Iewes & Gentils: or con­cerning the calling of the Gentils.

THe true Church or people of God are all those that withWho are the true Churche. stedfast fayth embrace the lyght of the world our Lorde Iesus Chryst, or which beléeue in Chryste: not only Iewes borne of the offpring of Abraham, dwelling at Hierusalem, which had the Lawe giuen by GOD himself with notable signes and wonders, and the state of gouernement ordeyned by the voyce of God, and the kéeping of the promises concer­ning the Messias, which were from tyme too tyme renewed and alwayes preserued in this people: But also the Gen­tyles that walke in the lyght Chryst, that is too say, whiche are lightened with the true knowledge of Chryste, and by fayth receyue forgiuenesse of sinnes, ryghtuousnesse, and lyfe euerlasting, offered too all Nations in the promise of grace made vntoo Abraham. Héere may the whole doctrine co [...]cerning the churche and the calling of the Gentyles, bée repeted out of Rom. ix. x. xj. xv. Ephe. ij. Act. x. xv. &c. Esay. ij. xj. xlij. xlix. lj. liiij. lv. lvij. &c.

For vppon singular forecast did God put a difference be­twéeneWhy God dyd put a difference betweene the lewes and the Gentils. the Iewish people and the Gentyles, by circumcisi­on and other ceremonies deliuered in the Lawe of Moyses, for this cause chéefly, that the true church of God the piller and seate of the true doctrine concerning God and his sonne our Lord Iesus Chryst, myght bée knowen and séene with mennes eyes. For inasmuch as it is his wil that euery man which is too bée saued, should bée graffed intoo the Churche, and ioyned too Chryste by the ministerie of his Gospell: he chose a certein people in which y^e promises cōcerning Christ should bée preserued, and Chryst the redéemer bée exhibited, and teache, and woork miracles, and bée made a sacrifice, and bée séene rysen agein from death.

[Page 50]Excéeding great therefore were the priuiledges of theThe preroga­tiues of the lewes. Iewish people, whom God hath chosen too himselfe from a­mong all Nations, too bée his peculiar possession, a Royall préesthod, and a holy Nation: with whome he made a couenant with his owne mouth and by circumcision, whom God had garnished with his owne woord, with his promises, with his Testamentes, with Fathers, Lawes, woorship­pings, euerlasting préesthod, and with the birth of Chryste as touching the flesh.

On the contrarie part, the Gentyls wanted all these goodThe wretched state of the Heathen. things: they were without Chryste, straungers from the state of Israell, forreners from the Testamentes and pro­mises, without hope and without GOD in the world. And therfore did y^e Iewes very farre prefer thēselues before the godlesse and Idolaters Gentyls, and déemed that Chryst to­gither with his kingdome and benefites perteyned only too themselues. It is then an excéeding great benefite of God, that he hath called too the lyght of his Gospell, not onely the Iewes, but now also the. Gentyles, Greekes, Arabians, Ma­dianits, Nabathyes, and others according as they are diuided by distribution in this prophesie of Esay.

But in the doctrine of the calling of the Gentyles theseGods vnchaū ­geable rule in calling men to saluation. thrée articles are alwayes too bée considered. First, that the promise of the Gospell is vniuersall, and that God is not an accepter of persones, but is indifferent too all men according too that one rule expressed in the Gospell. This is the wil of God, that euery one which beléeueth in the sonne of GOD, should haue euerlasting life, and that he which beléeueth not in the sonne, shold bée damned. This rule dooth God obserue without chaunge, in men that are to bée receyued to eternal saluation, or too bée cast away: neyther respecteth he any persone, that is to say, he considereth not other byfals in men perteyning nothing to this Rule, as riches, pouertie, lerning, ignorance, power, circumcision, vncircumcision and such lyke. Secondly, the calling of the Gentyles putteth vsSaluation is of free gift and not of desert. [Page 51] in mynd, that forgiuenesse of sinnes and eternall lyfe, are bestowed vppon the beléeuers, of frée gifte, and not for the woorthynesse of their owne vertues or woorkes. For sith the Gentyles (which were defyled with Idolgaddings, lustes, and other sinnes,) for saking their purpose of sinning, and fléeing vntoo Chryst the sonne of God, are receyued as well as the Iewes, who had alwayes framed their conuersation honestly, according to the rule of Gods lawe: it is an eui­dent proofe that the Gentyles (who are signifyed vnder the shew of the vncleane beasts in the vision of Peter) are clen­sed from their sinnes, not by their owne power or woorkes which are wicked and damnable, but by fayth through the frée mercie of God for Chrystes sake only, as is sayd Actes .x. That which God hath clensed, call not thou common or vn­cleane. But God hath clensed our harts with the blud of his sonne through fayth, as is sayd, clēzing their hartes by fayth. And. [...]. Iohn .j. The blud of the sonne of god clenzeth vs from all sinne. Thirdly, it giueth vs too vnderstand, that circumci­sion and the other ceremonies of Moyses Lawe are not ne­cessarie to saluation.

The third place, They shall all come from Saba, bringing gold and frankin­cense, and singing prayse vnto the Lord.

THe true and chéef seruice of God, are not the ceremoniesThe true ser­uice or woor­shipping of God. of Moyses, or the offerings & sacrifices of beasts: but the spiritual hosts or sacrifices of prayse, that is to say, too preach the true doctrine concerning God, too call vppon god aright, too giue him thanks, too acknowledge him, to disproue false opinions, to imploy a mannes goods about the maintenance of the ministerie and of the studies of learning, and to direct all the purposes, practyses & déeds of our lyfe to the prayse of god, as it is cō [...]aunded Doo ye al things to the glorie of god.

[Page 52]These chéef and hyghest seruices of God are shadowed inWhat is repre­sented by gold. the very presents of the Arabians. For golde is a represen­tation of true doctrine and pure fayth: as it is sayd in the Psalme: The commaundements of the Lord are more to be desyred than Gold and much precious stone.

Frankincense is an ymage of true prayer and thanksgi­uing,What is repre­sented by Frā ­kincense. whiche mount vp too heauen, and refresh God with a most swéete and acceptable sent, as is sayd in Apocalip. v. They had vyols full of odours, which are the prayers of the Saincts.

The Altar of attonement is Chryste our Mediator, byThe Altar of attonement is Chryst. whom only GOD is pacified, and acceptable sacrifyces are offered too God. For there is no Altar accepted of God, but only his sonne Christ. Vppon this Altar let the Gentyles offer, not rammes, or other dead beastes, but spirituall sa­crifices, quicke, holy, and acceptable to God, whiche is their reasonable seruice. Rom. xij. and let them glorifye & prayse God for his mercy performed vntoo them.

¶ The Epistle. Rom. xij.

IBeseche you therefore brethren, by the mercy­fulnesse of God, that yee make your bodyes a quicke sacrifice, holy and acceptable vnto god, which is your reasonable seruing of God, and fashion not your selues lyke vnto this world: but be ye chaūged in your shape by the renu­ing of your mynd, that ye may proue what thing that good & acceptable and perfect will of God is. For I say (through the grace that vnto me geuen is) to euery mā among you, that no man stande hyghe in his own conceyte, more than it becom­meth him too esteeme of himselfe: but so iudge of himself, [Page 53] that he bee gentle and sobre, according as God hath dealt too euery man the measure of fayth: for as wee haue many mem­bers in one bodye, and all members haue not one office, so wee being many, are one bodye in Chryste, and euery man a­mong our selues one anothers members.

The disposement.

THe more part of the Epistles whose disposemeutes wée haue set out hithertoo, haue setfoorth the peculiar doc­trine of the Gospell concerning the persone and benefites of Chryst, and concerning Iustification. Now those that fol­lowe, perteyne more too the doctrine of the Lawe, and com­prehend preceptes of good maners, which must ensue the be­nefites of Chryst receyued by fayth. And these thrée Sun­dayes folowing, thè whole twelfth Chapter of the Epistle too the Romanes is woont too bée expounded orderly in the churche. All the whiche is an exhortation conteyning pre­cepts of all good morall woorkes, or of all vertues whiche God exacteth in his Lawe. But forasmuch as the orderly expositions of the vertues, distributed intoo the preceptes of the tenne commaundements, are ioyntly recited in a pecu­liar booke of Rules of lyfe: I will make no declaration at all of the vertues in this place, but only expound the woords and the phrases.

The first part of the Chapter which they reade on this day in the church, conteyneth chéefly twoo places,

• 1 A generall exhortation too new obedience, or too a lyfe conformable too the will and woord of God.
• 2 Of méeldnesse and lowlynesse, and of the shunning of curiositie and statelynesse.

Of the first.

I Beseeche you brethren, that you make your bodyes, &c, It is a generall precept of new obedience conteyning the whole tenne commaundementes, taken of an Antithesis of the Leuiticall seruices or sacrifices.

Make your bodyes, that is too say, dedicate yée too God, not the bodyes of beastes as the Leuiticall Priestes did, but your owne selues: Offer yée too GOD, your myndes, your wils, your deuyses, your studyes, your affections, and your dooings all your lyfe long: and so rule them, that they may please God.

A sacrifice, that is too wit, set a part too holy vses, ap­poyntedSacrifyce. too the honour of God, as if he should say, the Leui­ticall Priestes offered beastes vntoo God, but offer you too God your own mynds, thoughts, studyes, & al your doings: doo all things too his glorie: kill yée the remnants of ūnne, lewd inclinations, and the affections yet sticking in you: bée yée patient in tribulation and tormentes, as Paule, Lau­rence and Attalus were, who gaue their bodyes too bée offe­rings or sacrifices.

Quicke, not deade beasts, but all your whole lyfe, and your selues, who shall liue for euermore.Quicke or liuing.

Holy, Halowed by the holy Ghost, pure, and cleane, that is too wit, by imputation of Chrystes holynesse, and by be­ginningHoly. too bée holy.

Your reasonable seruice. Let not your seruice be brutishReasonable seruice. or vnreasonable, such as is the seruice of the Heathen that know not God, or of the superstitions, or of the Hipocrites which haue no true reason lyghtened by the holy Ghost, nor true knowledge of God, nor true feare and fayth. But let your seruice bée reasonable wherein your mynd may right­ly acknowledge the being and will of God, and vnderstand what seruices please God, and what woorkes please not. Let it haue the true feare of GOD, and true fayth. Let it [Page 55] not persuade it selfe, that it pleaseth God by the woorke wrought.

And fashion not your selues like vntoo this world. BéeWorldlynesse. not like vntoo this world: acquaynt not your selues with vngodlynesse, fleshly carelesnesse, wanhope, nor with any of the leawd lustes, affections, and wickednesses of the vn­godly in this world.

But bee yee chaunged in your shape by the renewing ofRenevvment of mynd.your mynd. Get yée new knowledge and new affections, as the feare of God, fayth, louingnèsse, hope, patience, and such others, in your hartes, agréeable too the good and perfect will of GOD which is vttered in the Lawe and the Gos­pell.

The second part: Of myldnesse which bryd­leth statelynesse, curiositie, ouerweening of a mannes self, trust in a mannes own cunning or policie, whiche maketh a man too take many thyngs vppon him without calling.

HEre would bée recited the whole doctrine of myldenesse and lowlynesse, and of the contrarie vyces, out of the exposition of the vertues of the fourth and firste commaun­dements.

For I say, that is, I warne you, yea and I hartely beséeche all and euery of you in discharge of myne office and dutie which God hath committed vnto mée.

That no man be wyser in his owne concceit, than needeth. Myldnesse. Ouervveening, misvveening, & forvveening. That no man haue a stately opinion of himself, nor rashly & proudly misdéem other mē, nor deuyse new interpretations & opinions of his own brayne, as Arius, y^e Anabaptistes & all other Heretikes, are wyser in their own conceits than they ought to be, & kéepe not thēselues within y^e measure of faith, [Page 56] that is too say, within the bounds of God woord. But béeing puffed vp with an ouerwéening of their own wisdome, they coyne new opinions and suttletyes. Ageyn, they are proud and attribute more to themselues in opinion, concerning themselues and their owne sayings, than is due too their infirmitie. And afterward in their dooings they vaunt them selues aboue their power, they thrust themselues into other mennes vocations, they reforme and rule other mēnes mat­ters, and they neglect their owne.

Let him bee wyse according too meeldnesse. The true andChristen wis­dome. Christian wisdome is too hold a mans self mildly with the bounds of the woord, that is left vs by Christ, and to acknow­ledge GOD, and to obey him according to the woord by him deliuered.

All mans wisdome without Gods woord, is (as Socrates Worldly wis­dome. sayeth in Plato) a doutfull dreame. And the same Socrates sayeth, that therefore Apollo had iudged him wyse, bycause he knew he was not wyse at all.

But the beginning or the summe of true wisdome is the feare of the Lord. That is too say, the true acknowledgemēt, inuocation, and praysing of the euerlasting God, and of his sonne our Lord Iesus Chryste, according too Gods woord or the gospell taught by Chryst.

According as God hath delt to euery man the measure ofMannes boūdsfayth. Let euery man abyde within the bounds of fayth or of Gods woord, or of the whole doctrine of the Gospell. And out of these let them not raunge vppon trust of their owne wisdome.

Ageyn, let euery man estéeme of himself according to the measure of his own gifts which he hath receyued, & let himThe right vse of gods giftes. imploy the same too the comon welfare of the whole body of the church as in mannes body the giftes and offices of the dyuers members are directed too the cōmon preseruation of the whole body. This similitude is handled more largely by Paule .j. Cor xij. and Ephe. iiij.

¶ The Epistle. Rom. xij.

SEeing that wee haue diuers gifts, according too the grace that is geuen vntoo vs: if a man haue the gift of prophesie, let him haue it, that it bee agreeing too the fayth. Let him that hath an office, wait on his of­fice. Let him that teacheth, take heede too his doctrine. Let him that exhorteth, geue attendance too his exhortation. If any man geue, let him doo it with singlenesse. Let him that ruleth, doo it with diligence. If any man shew mercy, let him doo it with cherefulnesse. Let loue bee without dissimulation. Hate that which is euill, and cleaue too that which is good. Bee kinde one too another with brotherly loue. In giuing honor, go one before another. Be not slouthfull in the businesse which you haue in hand. Bee fer­uent in spirite. Applie your selues too the time. Reioyce in hope. Bee patient in tribulation. Continue in prayer. Distri­bute vntoo the necessitie of the Sainctes. Bee ready to harbor. Blesse them which persecute you: blesse I say, and cursse not. Bee mery with them that are mery, weepe with them that weepe: bee of like affection one towardes another. Bee not hie minded, but make your selues equall too them of the lower sorte.

¶ The Epistle. Rom. xij.

BE not wise in your owne opinions. Recōpence too no man euill for euill. Prouide aforehand things honest, not only before God, but also in the sight of all men. If it bee possible (as much as is in you) liue peaceably with al men. Dearly beloued, auenge not your selues, but rather giue place vnto wrath. For it is writtē, vengeaunce is mine, & I wil reward sayth the Lord. Therfore, if thine enemy hunger, feede him: if he thirst, giue him drink. For in so dooing, thou shalt heape coles of fire on his head. Bee not ouercome of euill, but ouer­come euill with goodnesse.

¶ The Epistle. Rom. xiij.

OWe nothing to any man but that you loue one an other. For he that loueth another hath fulfilled the law. For these other commaundements. Thou shalt not commit aduoutrie. [Page 64] Thou shalt not kill. Thou shalt not steale. Thou shalt not beare false witnesse. Thou shalt not lust: and so foorth: (if ther bee any other commaundement) they are all comprehended in this saying, loue thy neighbour as thy self: loue hurteth not his neybor. Therfore is loue the fulfilling of the lawe.

The disposement.

THe state of this Epistle is a general exhortation too loue or too good works enioyned in the .x. commaundementes.

The chéefe places of Doctrine, are thrée.

• 1 Of this saying. Owe nothing too any man, but that yée loue one another.
• 2 Of louing a mannes neybor, which comprehendeth all the vertues and good woorks of the second table of the ten commaundements.
• 3 Of the fulfilling of the lawe.

The first place.

PAy all men their dues, and oweno mā any thing saue mu­tuallRightuousnes comprehen­deth all ver­tues.loue.

It is an old and vsuall definition, that rightuousnesse is a vertue which yéeldeth too euery body that which is his own, or which yéeldeth too euery body that which is due. And it cō ­prehendeth all the other vertues, & a mannes full obedience towards the whole law of God or the .x. commaundements, which are the rule that sheweth what dueties wée owe too God, what too other men, and what too our selues. All the due­ties that are to be performed immediatly vnto God himself, are comprised in the vertues and commaundements of the first table: namely, true knowledge and calling vppon God, fear of God aboue all things, faith, loue, glorifying, acknow­ledgment &c. Vntoo magistrates is due, honor, obedience, loue, reuerence, toll of things growing vpon the ground, cu­stome of things brought in from forren landes, and seruice [Page 65] bothe in matters of peace and warre. Ageine, too parentes, schoolemaisters, maisters of housholds, and gardens, there is too be yeelded reuerence, honor, obedience, and thankfulnesse. And vntoo the rest of men, and cheefly too fréendes, husbandes, wiues, chyldren, kinsefolke & straungers, or fremfolke, there must bée yeelded all the dues of good will, of faithfulnesse, and of wel dooing. In bargaines, in borowings, in buying, in hy­ring and letting, and other things, the mony and wares and all other things that are due, are too bée performed too euery man. For these things are due euen by bond of ciuill order, and euen the Magistrate punisheth those that pay them not. Therfore Paule in this place commaundeth these things to bée performed in suche wyse, that afterward wée may bée vt­terly frée from the bond of ciuill gouernment.

But the bond of nature and of God, is of another sort: bin­dingThe lawe of God and of nature. all men too performe too their neybors mutuall loue in hart and also outward dueties, which the ciuil magistrate cō ­pelleth no man too doo. As for example, the Samaritane doth good too the wounded wayfarer and the préest and the Leuite ouerpassing him are not punished by y^e magistrate, although they wickedly neglect mercy due by the bond of nature. Euen so by the bond of God and nature wée bée bound too ayde such as stand in néede of our helpe, with counsel, doctrine, defence, trauell, mony, and other almesse deedes, although the ciuill magistrate punisheth not such as let slip these dueties. This is the meening of the words. Owe nothing too any man, saue mutuall loue.

Of the second.

TO loue a mannes neybor, is, vpon the true knowledge ofWhat it is too loue our ney­bor. Christ foreshining in our harts, and vppon faith assuring vs y^• God of his meere goodnesse loueth vs for his sōnes sake, too submit our selues on the other side vnto God and too obey him, & for his sake to embrace other mē with harty good will: and to impeche no mans life, body, name or goods, but (too the vttermost of our power) to do thē good by al y^• meanes we cā.

[Page 66]The speciall kindes or dueties of loue towards a mannesThe seuerall sorts or de­grees of loue towardes ones neybor. neybor, are al vertues or good woorks enioyned in the second table of the .x. commaundements, which are cōprehended all toogither in this saying: loue thy neibor as thy self. Mat. xxij.

In the fourth commaundement we are willed to loue our parēts, children, brethren, maisters, magistrates, subiects. &c.

Vntoo the fifth, which is thou shalt not kill, perteine these dueties of louing, too woorke none euill too our neybor, or too impaire no mannes body, good name, or goodes, but too defend and mayntein them too our power. Which vertue is named ryghtfulnesse and manlinesse. Also too this commaundement perteineth frindship, which is a cherisher of mutual good wil: a faithfulnesse: a séeking of cōcord: a méeknesse which yéeldeth not to anger and desire of reuengement: a gentlenesse which beareth with the blemishes or defaults of other men. &c.

Vntoo the sixth commaundement, thou shalt not commit aduoutry, perteineth the mutual loue of maried couples, ear­nest, pure, & not lusting after other men or other womē. Also chastitie which appaireth not y^e clēnesse of it self or of others. And stayednesse which yéeldeth honor to y^e parties own body.

Vntoo the s [...]uenth, thou shalt not steale, belongeth ryght­fulnesse, absteining from other mennes goods: and weldoing or liberalitie towards whosoeuer is in néede.

Vntoo the eight, thou shalt not bear false witnesse, is refer­red, not to hurt a mannes neibor by false witnesse, slaūders, back bitings, raylings or other vntruths: but in al a mannes dooings & sayings to be soothfast, frēdly, curteous, faithfull. &c.

In the nynth commaundement thou shalt not couet, is re­quired a perfect soundnesse of all the powers and desires of mannes nature agréeable with the rule of Gods law, & bur­ning with the pure and chast fire of the loue of God and our neybor, and voyde of all lust or concupiscence, or of all sinfull inclinations, affections, or desires of corrupted nature, wher­with men being now stirred vp, do set more by mony or glo­ry than by God himself: like as that foolish loouer in Plautus [Page 67] crieth out, I had leuer this woman loued mee, than all the Gods that [...]n the world bee.

So Paule in this place referreth almost al the vertues ofGods com­maundement is the rule of vertues. good woorks to this one poynt of louing, and maketh the pre­cepts of the. x commaundements too bee the ground and rule of loue or of all good woorks. For God wil haue al the whole life of christen folke, al their thoughts, deuises, endeuers and dooings too bée ruled by the squire of the woord which he hath left among vs, as he sayth in Deut. xij. What I commaund thée, that doo thou vnto the Lord: neither put thou too, neither take thou away. Ezech. xx. Walk not in the cōmaundemēts of your Fathers, for I am the Lord your God, walke in my commaundements, and keepe my iudgements and doo them.

Then are not the .x. cōmaundemēts to bée hissed out of the church, & out of the life of christiās, as the Antinomians cauilAntimonians. which banish the law into the court of y^e ciuil magistrate, or else bear folk in hād y^t the law serueth to none other purpose but too accuse, & condemn. For wée see that Paul in this place vrgeth the .x. commaundements vpon christiās, as the squire and rule of good woorks and of all their lyfe.

Of the third.

LOue is the fulfilling of the lawe, that is to say, sound, per­fect,The loue of God. and continuall obedience towards al the commaun­dements of Gods law without any sinne or blemish, such as is required in the law of God. Deut. vj. Math. xxij. Loue the Lord thy God with all thy hart, with all thy soule, & thy ney­bor as thy self .j. Iohn▪ v. This is the louing of God, that wée kéepe al his cōmaundements. Such a louing of God and our neybor, burning & perfect with the whole hart, without any lusts or sinful inclinatiōs, & without any sin, befalleth to no man, Christ only excepted. For in al men, (yēa euen in those y^e be regenerated) the law of the members (or y^• sinfull incli­nations & affectiōs (keepe war like enimies ageinst y^e law of God. Gal. v. Ro [...] vij. and they striue against the spirit of God. And in al mē (yea euē in the holiest) there remaines lothsom [Page 68] filthinesse of sin, which hindereth our loue & obedience, that it cannot fully & perfectly satisfie y^• law of God, nor of it own woorthynesse please God .j. Ioh. ij. If wee say wee haue no sin, wée deceiue our selues and the truthe is not in vs.

Then séeing no mannes loue (bée he neuer so holy) is theWee can do no vvoorks to iu­stify our selues perfect fulfilling of Gods lawe: it is plaine too bee séene that no man is iustified before God by his owne loue, or his own good woorks: but that wée are freely for Christes only sake de­liuered by faith from the cursse of the law, from sin, & death, and restored too rightuousnesse and lyfe Gal. iij. Rom. iij.

Now when wee through the frée mercy of God for Chry­stesHovv loue en­gendreth in vs sake, are receiued and iustified by faith, and endued with the holy ghost: then also is the law stablished by faith, not on­ly bicause that through faith the full & perfect rightuousnesse which Gods lawe claimeth, is imputed too vs as though wée our selues had throughly satisfied Gods law: but also bicause that through faith & the true knowledgment of Chryst fore­shining in our harts, & through the help of the holy ghost mo­uing our harts, ther is kindled in our mind a new & brighter light, & a stedier assent, & a confidence & gladnesse settling it selfe in God, & a childly awe & a pure and more burning loue of God, & a stedier purpose of obeying God, according too all the commaundements of his holy law. Which newbegonne obedience liketh God, not for the owne worthinesse thereof, but through faith in Christ, that is too wit, bicause the person of him that obeyeth is accepted by faith for Chrystes sake, as in .j. Pet. ij. is sayd: Offer spirituall sacrifices acceptable too God by Iesus Chryst.

¶The Epistle .j. Cor. ix. and .x.

PErceiue ye not, how that they which run in a race, run all, yet but one receiueth the reward. So run, that yee may ob­teine. Euery man that proueth masteryes absteyneth from all thinges. And they doo it too obteine a corruptible crowne: [Page 69] but wee too obteine an vncorruptible crowne. I therefore so run, not as at an vncertaine thing. So fight I, not as one that beateth the ayre, but I tame my body, and bring it vntoo sub­iection, lest by any meanes after that I haue preached to other, I my selfe should bee a castaway.

The cheefe places are three.

• 1 Of diligence and busying our selues in the woorks of our owne vocation, and in the folowing of the acti­ons of all our whole lyfe, in suche wyse, as they may serue too Gods glory, and atteine reward in euerla­sting life.
• 2 A generall exhortation too new obedience, or a lyfe agréeing with Gods will, and too shunne the offen­ces which as God punished in the fathers wādering in the wildernesse, so will he also punish horribly in vs, if wée commit the like faultes.
• 3 That the church of the fathers and of the Christians is all one, which is gathered by the woorde and the sacraments, and is fed and mainteined all with one spirituall meat and drinke.

The first place.

THe rule which Paul in this place putteth forth garnished with the twoo similitudes taken of running & wrestling, is a most profitable & necessary rule, not only of the duety of teachers or ministers of the church: but also of our studies & of all the deuises and dooings of our whole life. In all vocati­ons,What is to bee done in all in­tents, drifts and purposes of this lyfe.and in ordering all the deuises, endeuers and deedes of our life aright, wee must needes haue a certeine end and bound set before vs, to which as it were to a marke wee may leuel all our businesse that we take in hand. Agein it behoueth vs skilfully to chose the meanes that lead directly to the same ende: and to vse necessary heedfulnesse, exercise, earnestnesse, and stedfast­nesse in necessary heedfulnesse, exercise, earnestnesse, & sted­fastnesse in getting and keping those meanes. Like as the rū ­ners in a race haue their eye alwais vppon the marke set vp before them, & with all earnestnesse and pains taking doo en­force & endeuer themselues the streightest way too it. And as the wrestlers bend thēselues wholy ageinst their copemates that they may giue the foile & obtaine the wished rewarde of victorie. For as Plato sayth: A man must not wanderingly gaze at many things, but stedfastly ame one thing, & at the same leuell all his doings as it were at a marke.

This is the common and vttermost end of all vocations,The common ende and drift of al a mannes dooings. & of the whole lyfe of man, which Paul himself hath a whyle after appoynted, doo yee all things too the glory of God, and bee not a stumbling blocke too Gods church. That is too say: let the end of al your dooings bée of God, or the true acknow­ledgment, inuocatiō, and glorifying of God, and the welfare and quietnesse of Gods church.

Besides this, euery seueral vocation hath peculiar boūdsThe endes of authoritie or ciuil gouerne­ment. and endes by it self, as the ciuill magistrates boundes and ends are too bridle the misbehauiors of his countrymen with honest lawes, too decide controuersies by rightfull iustice, too mainteine peace, too defend the good, and too punishe the vn­thriftes and offenders.

[Page 71]The ends of the ministerie of the gospell, are too teach theThe ends of the ministerie. true doctrine of the gospel aright, too minister the sacramēts, and too performe the other partes of their office faithfully, for the glory of God, and that many men may bée saued.

The ends of scholers life or of our studies are wisdom, po­werThe endes of learning. of vtterāce, or wyse & eloquēt godlinesse, or too haue good skil & to iudge aright of things, that is: too say wel & liue wel.

Too the entent wée may attein and retein these ends, wéeSettlednesse. must chuse the meanes that lead the right way too them, like the runner which taketh his next way too the marke, & strag­leth not with vncertein mouing and blind starting this way & that way in his race. For he that mindeth too attein too the place that he ameth at, must folow but one way & not wan­der many wayes. For (that I may vse the woords of Seneca) that wer not too go but too gad. So the champion Eutellus set­tles himself ageinst his aduersary only. He beateth not y^e aire in vaine, but standeth stiffe & stout in sight, with eyther hand he thumpes a maine on Dare as thicke as he can smite.

Therefore like as the runners looke euer too their marke, and the champions employ all their shiftes and practises too smite their aduersarie: and start not aside with blind braids, ne beat the air with rash strokes: so let euery man in his vo­cation, (and specially the teachers & ministers of the church) chuse out wisely the meanes that lead streight too the ryght end: and in exercising the same, let them vse diligence & cōti­nuance, y^t they may in the eternal life attein the promised re­ward of their diligence. Let thē teach the pure doctrin of the gospel faithfully. Let them continually beat vpon the placesThe descriptiō of a good and skilfull mini­ster. of doctrine y^t are necessary and most auailable too the norish­ment of true godlinesse, as the places of repentance, of faith, of the person, office and benefites of Chryst, of true inuocati­on, of the crosse, of good woorkes. &c. Let them attemper them selues too the capacitie of their hearers. Let them examine, instruct, and strengthen the rawer sort. Let them stedfast­ly and stoutlye stand wyth the truthe against Heretikes. Let them fight against their owne nature, and their sinfull [Page 72] lusts. Let them beare with some infirmities and offences for common quietnesse sake. Let them allure their héerers with examples of all vertues. Let them brydle ambition, wrathe, desire of reuengement, couetousnesse, and other affections, that they deface not the doctrine of the gospel with stūbling blockes, and themselues become castawayes, or lose the in­heritance of eternall life: Like as Paule saith, that he looked narowly too himselfe, or chastised his body, subdewing it, ta­ming it & bringing it in subiection: that is too say, with great héede and streightnesse he restreyned and kept vnder foote the sinfull inclinations and lusts of his hart, and compelled both the inward powers of his soule, & the outward members of his body, as his tung, his eyes, his handes and his féete too bée seruiceable and obedient too the iudgement of his mind, or to Gods will.

Most men in the world are in bondage to their affections,Vnnecessary dealings. and are ruled by thē, so as they béeing enflamed with loues, hatreds, couetings, fond hopes. &c. doo take in hand vnrightu­ous and vnnecessary dooings, in which they perish: as for ex­ample, Paris was brought in bōdage too his own loue. Pom­pey gaue himself ouer to ambition, malice, and spitefulnesse. Xerxes being pricked with pryde & desirousnesse of reuenge­ment, made warre ageinst the Gréekes. Many heritikes be­ing set a gog with vaine glory, sprede abrode and mainteine false opinions. Othersome doo brable about néedlesse questi­ons, rather curious than profitable. Other teachers giue thē ­selues too sluggishnesse, other too medling with many mat­ters, and othersome too other affections.

Paule therefore euen by his owne example exhorteth all ministers and doctors of the church, with singular care, héed­fulnesse, and diligence, too hold in and too bridle their mindes, willes, harts, & outward members, that they serue not their owne sinfull inclinations, or the Diuell spurring them fore­ward, but the will and woord of God.

But the text of this presēt Epistle shal become more cléer [Page 73] to the eye, if the auncient maner of the Gréekish gamings be considered and the termes of them well vnderstood,

Among the Greekes, in their gaming places there wereThe fiue naked Games, or exercyses of Acti­uitie. fyue kynds of exercises most auncient. Running, Buffeting, Leaping, Coyting, and Wrestling. And these were called the naked Games, bycause the Gamers exercised thēselues naked in those games.

The Runners that ran a furlong through (that is to wit,Running. sixhundred foote or half a quarter of a myle) were called Stadiodromoi, that is too say, Furlongers. And they that ran the race duble, or which (when they came at the marke) ran backe agein to the baryers, were called Dubblefurlongers.

The Buffeters encountred eyther with fistes or with sandbagges, as Entellus and Dares doo in Virgill. Buffeting.

The Leapers contended eyther in the swiftnesse, or in theLeaping. hyghnesse, or in the farnesse of the leape.

The Coyters were those that exercised themselues inCoyting, it vvas like our throvving of the hammer. throwing a coyt of stone or yron vp in heyghth, or out at length, with which kynd of exercyse Apollo is reported too haue slayne Hyacinthus, and Peleus his brother Phocus by mischance.

The Wrestlers being naked, and anoynted with oyle, &Wrestling. besprent with dust, and gryping one another, stryued to cast eyther other to the ground.

These exercises were vsed both in the common scooles ofThe dyet & demean or of those that con­tended in the sayd Games, & their revvards. euery seuerall Citie, as in Lycey and Academie at Athens: and specially in their holy Gamings (as they termed them) that is to wit, the Olympians, Nemeans, Pythians, and Isth­mians: In whiche the Gamers absteyned from meates and pleasures, that weaken mennes bodyes, & kept themselues to a certeyn dyet necessarie to make the powers of their bo­dye strong and stedye. And they that wan the maystrie ha­uing deliuered to them a braunche of Palme by the ouer­séeer or iudge of the games, were woont to bée proclaymed victors in the holy Games, and to bée crowned with a gar­lond, [Page 74] at Olympus, of Olif: and at Nemea of Apium. And the Gamings of Olympus were had in so great estimation in Greeke, that it was in maner a greater and more honorable thing too haue obteyned the reward or garlond in those holy Gamings, than too haue triumphed at Rome. Therefore Plato in his fifth booke of Lawes, sayeth that he is the best Citizen of all others, that counteth it a greater beautie and honor too him, too obey reuerently the lawes of his countrye, than too win the maysterie in the Gaming of Olympus or in any other Gaming.

Out of this auncient custome of the Gréekish Games,An excellent similitude. Paule taketh in this place many notable woordes. Euery man (sayeth he) that tryeth maysteries, whither it bée in running, wrestling or buffeting, dooth with great warenesse and diligence forbeare the meats, pleasures and all other things that weaken the powers of the bodye or whiche may abate their nimblenesse, & eyther hinder or disappoynt them of the victorie. Euen so Chrysts souldiours susteyning a con­tinuall encounter and wrestling with the Deuill, and their own sinfull lusts and outward entycements, must throughout the whole race of their lyfe absteyne from al things that offend eyther God or godly and weake persones: and speci­ally from Idolatrous meats, of which Paule doth chéefly en­treate this whole disputation of the .viij. ix. and .x. Chapters.

They that run in a race. Hercules is reported to haue runA furlong. ful. 120. paces with one breth at y^e gaming of Olympus. That space is properly called a fur long. Also the lists wherin they contend in running is termed by the same name.

But one receyueth the rewarde. The Gréeke woord isThe revvarde of victorie. Brauion, whiche signifieth the reward or the palmbraunch y^t was giuen too the victor by the ouerséer and iudge of y^e game, who bare in his hand Rabdon, that is to say an officers war­der, and gaue too the victor a braunch of Palme. And there­vppon the sayd woord Brabion is thought too come by trans­posing of letters.

[Page 75] They do it to obteyn a corruptible crown, namely in the gamings at Olympus, of wyld Olif: at Isthmo, of Pyne­trée: at Nemea, of Apium, in the Pythians, of Appletrée, &c.

And the victors were woont too take the garlonds foort w^t from their heads, and set them vppon the Altars of the Gods immortall, méening thereby that victorie is the gift of God, y^t they acknowledge their receiuing of victorie at gods hand.

Hontos pycténo, that is too say, So play I the championInterpretation of the Greeke vvoords. or so contend I with many stroks, as did Entellus and Dares in the fifth booke of Virgils Aeneas.

Hupopyazo mou to soma. Suidas interpreteth these woords thus: I looke diligently or narowly too my bodye, that is too say, I vse a singular warenesse & circūspectnesse to rule all y^e motions both of my body & my mynd, in such wise as I may obteyne the wished reward that I contend for.

Also this woord Hupopia signifieth the blewnesse about y^e eyes, and generally the swellings that ryse of labor, proper­ly called knubbes, or y^• come of strypes called wales, whiche ryse vp blewish or blackish where the body hath bin smittē, by reason that the blud being forced out of his propre place and gathering about the place that is striken, dooth there fe­ster, and cause the skin too looke black and blew. Paule ther­fore ment by this terme a hard chastisement of his body, and such a repressing of his lusts as was annexed w^t great payn.

The second place.

A Generall exhortation too new obedience or too endeuer and diligence too doo goods déeds.

The arguments are three.

FIrst, of y^e profit or rewards wherwith diligence in goingOf the behoue fulnesse of doing vvell. through faithfully with the labours of a mannes voratiō, & in framing y^• intents & dooings of a mannes lyfe, according to y^e rule of gods wil, shal without fayle bée recōpēsed in the euerlasting lyfe. For like as they y^• run in a race, or they y^• [Page 76] ouercome in Buffeting are crowned with a garlond: So in the warfare of a Christen mannes lyfe (and specially in the ministerie) they that feight faithfully shal receyue an vn­corrupt crowne of glorie in the euerlasting lyfe .j. Pet. v. ij. Tim. iiij.

Secondly, of the discommoditie or penalties. Least itOf the discom moditie of do­ing yll. may by any meanes come to passe, that when I haue prea­ched vntoo others, I my self may become a castaway, that is too say, lose the heritage of eternall lyfe.

Thirdly, by examples of the fathers or of the IsraelitesExamples. in the wildernesse, who falling away and defyling thēselues with Idolatrie, whordome, and impaciencye, lost the grace of God, and were piteously ouerthrowen and destroyed in the desert.

The third place.

THe Church of the Fathers or Israelites and of the Chri­stiansOne church of God in al ages gathered by one meane & fed vvith one foode. is all one, which is gathered togither by the woord of the Gospell and by the Sacramentes, and is fed and pre­serued by all one spirituall meate and drink. For there is but one selfsame Chryst, for whose sake all the holy men of all tymes haue obteyned remission of sinnes. And there is but one selfsame Gospell, by whiche all Chrystes benefites are offered and applyed too men.

But the outward fashions of the Sacramentes differ.Figures of Baptim. And the clowd that couered the people, Exod. xiij. and the water of the red sea, through whiche the Israelites passed, Exod. xiiij. were representations of Baptim. For euen as God couered and defended his people with the clowd, and led them safe through the waues of the sea by the seruice of Moyses, and by these tokens shewed that he had a fauour to that people: Euen so dooth God impart his benefites too vs by the water of Baptim, washing vs from our sinnes, and hyding and couering vs as it were with the shadowe there­of from the heate of his wrath.

[Page 77]Concerning the spirituall foode (whereof the Manna gy­uenFigure of the Lords supper. from heauen in the wildernesse (Exo. xvi.) was a figure) with whiche the soules of the beleeuers are fed, and euerla­sting lyfe is begonne in them, like as this bodily lyfe of men is susteyned with wheaten bread: more plentifull exposi­tion may bée taken out of the sixth Chapter of Iohn.

¶The Epistle .ij. Cor. xj. &. xij.

FOR yee suffer fooles gladly, bycause that yee your selues are wyse. For ye suffer euen if a mā bryng you intoo bondage: yf a man deuoure: if a man take: if a man exalt himselfe: if a man smyte you on the face. I speake as concerning rebuke, as though we had bin weake. Howbeit, wherein soeuer any man dare be bolde (I speake foolishly) I dare bee bold also. They are Ebrewes, euen so am I. They are Israelites, euen so am I. They are the seed of Abraham, euen so am I. They are the ministers of Chryst (I speake as a foole) I am more: In laboures more aboundaunt: In strypes aboue measure: In pryson more plenteously: In death oft. Of the Iewes fyue tymes receyued I euery tyme .xl. strypes saue one. Thryse was I beaten with roddes I was once stoned. I suffered thryse shipwracke. Night and day haue I bin in the deepe of the sea▪ In iorneying often, in parelles of waters, in parels of robbers, in ieopardies of myne owne nation, in ieopardies a­mong the Heathen, in parels in the citie, in parels in wilder­nesse, in parels in the sea, in parels among false brethren, in la­bour and trauayle, in watching often, in hunger and in thirst, in fastings often, in cold and in nakednesse. And besyde the things, which outwardly happen vntoo mee, I am combred dayly, and doo care for all congregations. Who is weake, and I [Page 78] am not weake? Who is offended, and I burne not? If I must needes reioyce, I will reioyce of myne infirmities.

The cheef Arguments or reasons are twoo.

FIrst, he that with greater faythfulnesse & cōstancie spred­deth abrode the gospel of Chryst, & endureth more trauel, persecution, & trouble for profession of the gospel and for the fayth, is woorthely also too bée déemed greater and excellen­ter than the rest.

I Paule haue endured greater peynes & mo in number, mo perils, imprisonments, punishments & such other mise­ries in spredding of the gospel, thā any of the false Apostles: Ergo, I am farre too bée preferred before them.

Secōdly, too whō more manifest visiōs of greatest things are shewed frō heauē by god himself: he (as more familiar & déerer to God) ought of right to bee preferred before others.

Paule was caught vp intoo the third heauen, & there had shewed vntoo him a notable reuelatiō from God: Ergo, &c.

This is the effect of this dayes Epistle which our aunce­tersThe causes of the Lentō fast. haue in this respect appoynted too this tyme of the yéere, for that it maketh mention of fasting, labours, wat­ching, & other exerc [...]ses that serue to kéepe vnder & mortifie y^• [Page 80] flesh: whiche things their méening was, that men should take vppon them specially these fortye dayes going before Easter, too the intent that the bodye béeing chastized and brought in subiection, mēnes mynds bée more fit, more bent, and more desyrous too consider the wonderfull passion and death of the sonne of god, and too repent themselues earnest­ly of their misdéeds.

Out of this Epistle may bée picked foure places of doc­trine.

First, of the duties or true ornamentes of an Apostle or any minister of the gospel, which are, faythfulnesse in sprea­ding abrode the doctrine of the Gospel, and stedfastnesse and patience in bearing out the labours, trubles & tormentes, whiche accompanie the profession and ministerie of the Gospell.

Secondly, the doctrine of the crosse: and of the twelue causes for which God dooth cheefly lode his Churche and the godly sorte with so huge a heape of aduersities: whiche are too bée fetched out of the place that concerneth the crosse and aduersities.

Thirdly, of the visions and reuelatiō made vntoo Paule.

Fourthly, the most sweete comfort set foorth in this say­ing: My grace suffyseth thée, for my power is made perfect by infirmitie.

Now forasmuch as y^e text of y^e Epistle is some what lōg, and in diuerse places somewhat dark: I will orderly and bréefly expound the phrases and woords of the Epistle.

Bycause many boste according too the flesh, I will bosteTrue glorie or boasting.also: True glorie is the allowable consent of God and of a mannes owne conscience iudging a ryght and of other men iudging a ryght of vertue or weldooings. Or it is a notable and renowmed fame spred abrode euery where, for many and great desertes eyther towardes ones countreymen, or his country, or all mankynd. The vyces that encounter it, are brauery or vaūting, wherthrough wée set out ourselues [Page 81] beyond measure euen without cause: And blockishnesse or lyghtnesse, caring no whit at al what other men déeme or re­port of vs. And forasmuch as the groundworke of glory is ex­cellentFalse Apo­stles. vertue, and too deserue well at other mennes hands: The directest pathway too glory, is too haunt vertue, and not too couet too séeme best, but too bée best, as Aeschylus sayth. A­gein it is the greatest foly that can bée, & a plain token of do­tage, too couet the bare gloryousnesse or opinion of excellen­cie and the brute of the people, without the foūdation which is true vertue: Or too boast according too the flesh: that is too say, of fleshly, outward, and vaine things, as of the nobilitie of a mannes country or house, of a mannes owne wisdome and vertue, or of ceremonies, and in especially too vaunt and preferre him self before other like a Thraso. For so doo fooles in déede, whome vayneglorie setteth in a gog. And Plutarch sayeth most fynely, it is a ryght pleasaunt thinge too vs too héere oure owne prayses blazed by others: but too héere ano­ther man praysing himselfe, it is the irkesomest thing that can bée. Paule minding too eschue that fault, telleth the Co­rinthians before hād, that forasmuch as he was compelled by the false Apostles, he would take vppon him too play the foole a while, to the entent they might vnderstand the doltishnesse and fond bragging of the false Apostles, ageinst which (if it were lawful too bost of himself) he was able too set true pray­ses beséeming the Apostle of Chryste, which all godly men myght acknowledge in him. And he addeth iestingly, ye wil­lingly bear with fooles, bicause your selues are wise. And he o­uerth wartly girdeth the false Apostles, which (vnder pretēceReprofe of vaynglorie. of the ministerie) vsurped Lordship and tyrannye too them­selues ouer the church, and tooke meat & drinke (which Paul earned with his own hands) and wages, and rewards of the Corinthians: And vaunting themselues wyth Thrasolike bragging, vexed the Corinthyans with Tyrannicall repro­ches.

I speake as concerning rebuke, as though wée had bene [Page 82] weake. That is to say, I am compelled to obiect this tiranny and couetousnesse of the fals Apostles to you, to the intent yée may perceiue how reprochefull and vnbeseeming things yee bear with, and that yee may bée ashamed, that wheras we as weake and féeble haue vsurped vntoo our selues no tyranny ouer you, (no nor so much as taken due meat and drinke of you) you notwithstanding haue more willingly obeyed the false Apostles than vs.

Howbeit wherin soeuer any man dare bee bold, that is tooExample of christen bo­sting. say. Of what thing so euer any man dare boast, or wher of so­euer the fals Apostles dare vaūt and brag themselues, I also dare brag as well as they.

I speake through foolishnesse, that is too say, through the fond bragging of the false Apostles, I am also constreyned too play a fooles part, and too set out mine owne commendation.

They are Hebrewes, that is too say, the offspring of Heber the great graundchilde of Sem the sonne of Noe. Gen. xj. the which Heber was borne the yéere of the world. 1723. the yéere after the flud. 67. and he liued vnto the yéer of the world. 2187. which is the. 79. yéere of the age of Iacob or Israel the father of the twelue Patriarkes, of whom all his posteritie were called Israelites, that is too say, vanquishers or Princes of God, or fréemen, of Shara and El, like as of Heber they were called Hebrewes, that is too say wayfarers, of the woord Ya­uar hath passed ouer, whereof commeth Bethabara, that is too say, the house of passage.

The seede of Abraham, that is too say the offspring of A­braham,Who are the children of Abraham. and heirs of the most ample promises which are de­liuered to Abraham in Gen. xij. xv. xviij. xxij. That is to wit, not only the Iewes, borne of the séede of Abraham as tou­ching the flesh, but also all nations, that with the faith of A­braham, embrace the promisse concerning Chryste made vnto Abraham, that is to say, the father of a great multitude. Vnto this place may bée laid the Sermon of Paule made at Hierusalem. Act. xxij. and the beginning of the third chapter to the Philippians.

[Page 83] In labours more aboundant, that is to say, I haue enduredLabours. more paines in spreading abrode the Gospell, as he sayeth .j. Cor. xv. I haue labored more than they all.

In stripes aboue measure, that is to say, I haue oftentimesStrypes. receiued stripes for profession of the gospell.

In death often. I haue oftentimes bin in danger of death,Death. I haue oftentimes had Death before mine eyes, when all things manaced present death.

Fortie strypes saue one haue I receyued, vnder colour of theStrypes. law of Moyses. Deut. xxv.

Thrice haue I bin beaten with roddes, that is to wit by theWhippings. sergeants of the heathen. Act. xvj. and elsewhere.

Once I was stoned. Act. xiiij. Stoning.

Thrice haue I suffered shipwrecke. And within two yéeresShipwrecke. after, Paule suffered shipwrecke the fourth time at the Ile of Malta. Act. xxvij. For he wrote this Epistle at Philippos, the yéere of Chryste. 56. and sailed to Rome in the Winter time, 57. or. 58.

In iournying often, that is too say, I haue traueled much.Trauell. Let the windlasse of Paules trauels bée séene in the Table gathered out of the Acts of the Apostles, and out of his owne Epistles.

In ieoperdie of mine owne nation, that is too wit, for theIeoperdy. traines that were laid for mée by mine owne kinsmen the Iewes. With singular diligence and cunning was all thisLoke for these names in the table in thend of this booke. sermon layd toogither by Paule, and distinguished with Co­maze, Colons, and Periods, and flourished with Antitheses, Iscolies, Homoioptots, and Interrogations, that nothing could lightly haue bin more trimly compacted. Which thing also. S. Austin in his fourth Booke of Christian Doctrine:Austin. Chap. 7. marketh & vnfoldeth at large the cunning handling of this present place.

God knoweth. A warrantize assured by taking the true God too witnesse.

The Lieuetenaunt of Aretas king of Arabie, by the pro­uocationAretas. [Page 84] of the Iewes, layd wait for Paule. Act. ix. thé third yéere after Paules conuersion. Herodes Antipas had taken the sister of this Aretas too his wyfe, and put hir away vppon his rauishment of Herodias: and for that cause there arose warre betwixt them.

Surely it is not expedient for mee too boast, namely least I may séeme too faine these things of mine owne braine for a certeine desire of vainglory. Or else, for that it auaileth no­thing ageinst the false Apostles, too glory of my labors and infirmities. I will therfore come too the visions and reuela­tions of the Lord.

There are chéefly foure sortes of visions or ReuelationsHow manye sortes of visi­ons of reuela­tions there be. from God. For eyther by his owne sonne clad with image of mannes nature: Or by the Prophets and Apostles inspired with his spirit: or by notable dreames: or else by visions or shewes made too mē awake, hath he discouered too his church what his will is.

Of visions also there bee cheefly three kindes.

FOr eyther it is so, that Images and pictures of things tooVisions of three sortes. come are shewed too the eyes of mē awake, as in the Apo­calips of Iohn: or that Angels appéering in visible shape for­shew things too come, as Daniel .vij. viij. x. or that God offe­reth himselfe too men too bée séene, as it is written of Moyses that he sawe God face too face. And in this place the whole Godhead séemeth too haue shewed it selfe too Paul too bée dis­cerned in the open lyght.

I haue knowne a man in Chryst, that is too say, a Christen man, A fourtene yeeres ago. This Epistle was written too y^e Corinthians the .xxij. yéere after Paules conuersion, which was the .lxv. yéere after Christes birth. Then was this vision shewed vntoo Paule, not in his way too Damasco, but about the .viij. or .ix. yéere after his conuersion.

That such a one was taken vp into the third heauen. Some [Page 85] interprete this of the heauē of heauens, in which God shew­eth himself too bée séene of the blissed soules and Angels. For the Hebrewes make a difference of thrée heauens. The firstDifference of heauens. or lowest heauen is this compasse or element of the air wher in the cloudes glide, of which it is sayd: looke vppon the birds of the heauen: and also, the way of an Egle in the heauen.

The second heauē is the skie, in which the Mathematicals reckē vp .ix. seueral compasses, namely of the Moone, of Mer­curie, of Venus, of the Sunne, of Mars, of Iupiter, of Sa­turne, of the stedy starres, and of the first mouer.

The third or highest heauen is supposed too bée the heauenHeauen or Pa­radyse. of heauens, or the dwelling place of God & the blissed Angels which alwayes behold the face of the father: and of the blissed soules, which enioy the sight of God. Also they name y^e same place Paradise, as Christ sayeth too the théefe. This day shalt thou bée with mée in Paradise, that is too say in heauē, which is spoken by a Metaphor taken of the pleasantnesse and good­linesse of the gardine intoo which our first parents were put. For the Gréeke woord Paradise dooth signifie properly a gar­dine or a field cunningly planted and wel enclosed.

Least any man should esteeme of mee aboue that he seeth mee too bee or heareth of mee. As the mē of Listra did. Act. 14 who tooke Paule too bée a God, clothed in the shape of man.

There was giuen vntoo mee vnquietnesse of the flesh, the messenger of Sathan to buffet me, least I shuld be exalted out of mesure. The Gréek woord Scolops signifieth a sharp stake: wherupon cōmeth the verb Anascolopizein which signifieth to gore with a stake. And héerupō Lucian termeth Chryst in mockage, the visard of Palestine y^t was prickt on a post. But in this place of S. Paul, it séemeth too signifie Metaphorical­ly al singular tormēts or sharp greefs both of body & mind, or all kind of aduersities, slāders, backbitings, reproche, necessi­ties, persecutiōs, & such wrestlings or encounters of fayth as are described in Psalm. 69. 38. and elswhere, and suche other like tormentes, which among other things put vs in mind [Page 86] of the humilitie and obedience due vntoo God, and of Gods power woorking saluacion too euery one that beléeueth, by weake and miserable instruments, and accomplishing his praise out of the mouthes of babes and sucklings.

¶ The Epistle .j. Cor. xiij.

THoughe I speake with tungs of men, and of An­gels, and haue no loue, I am euen as a soundyng brasse, or as a tinkling Cimball. And though I could prophecie, and vnderstand all secretes, and all knowledge: yea, if I haue all faith, so that I could moue Mountaines out of their places, and yet haue no loue, I am nothing. And though I bestow all my goodes too feede the poore, and though I gaue my body euen that I bur­ned, and yet haue no loue, it profiteth mee nothing. Loue suf­fereth long, and is courteous, loue enuieth not, loue dooth not frowardly, swelleth not, dealeth not dishonestly, seketh not her owne, is not prouoked too anger, thinketh none euill, reioy­seth not in iniquity. But reioyseth in the truthe, & suffereth al things. Though that prophesying faile, either tongues cease, or knovvledge vanishe avvay, yet loue falleth neuer avvay. For our knovvledge is vnperfect, and our prophesying is vn­perfect: But vvhen that vvhich is perfect is come, then that vvhich is vnperfect shal bee done avvay. When I was a chyld, I spake as a child, I vnderstode as a child, I imagined as child. But assoone as I was a man, I put away childishnesse. Now wee see in a glasse, euen in a darke speaking: but then shall wee see face too face. Now I know vnperfectly, but then shall I know euen as I am knowne. Nowabydeth faith, hope, and loue, euen these three: but the cheefe of these is loue.

The disposement.

THe Sunday of Esto mihi, tooke that name of the Introit which is taken out of the .xxx. Psalme, which beginneth thus. Bée thou too mée my God of defence, and my place of re­fuge, too saue mée. For thou art my strong hold & my refuge, and thou for thy names sake shalt guide mée and norish mee. In thée O Lord haue I trusted, and I shal not bée confounded for euer. Deliuer mée in thy rightuousnesse.

So also the Sunday folowing is called Inuocauit, of the first woord of the Introit taken out of the xc. Psalm. He hath called vppon mée and I will heare him, I will deliuer him, and I will glorifie him.

And it is called the Sunday of Quinquagesima, (that is too say of fiftie) bicause it is the fiftith day before Easter, like as Pentecost or Whitsunday is the fiftith day after Easter.

The partes of this dayes Epistle are three.

• 1 The loue of God and a mannes neibor, is too bée prefer­red before all the giftes of tungs, eloquence, miracles, lerning. &c.
• 2 A registre of the woorkes of loue conteyning .xv. special vertues or dueties of loue.
• 3 The difference betwéene the knowledge of God in this life and in the life too come.

Of the second. A register of the woorkes of charitie, or of the vertues that flow out of the true loue of God and a mannes neybor, as out of a fountaine.

LEt them bée conueyed intoo preceptes agréeing too the ten commaundements, & let them bée set out by adding their definitions, and laying the vices too them.

The third.

FOr wee knowe after a sorte. He shewed thrée differencesDifferences of knowing God betwéene our present knowledge of God, and our know­ledge that is to come.

First, our knowledge of God in this lyfe is mayned or imperfect, dark, mixt with dimnesse and douting But in the eternal lyfe it shal bée perfect, lyghtsome, cléere, voyd of al mistynesse and imperfection.

Secondly, Of Lykelynesse. In this lyfe wée are like chil­dren that begin to prattle and lerne the Abcée of the heauen­ly wisdome. But in the lyfe to come wée shalbée mengro­wen, wée shal speake perfectly, and shal commence Masters and Doctors of Diuinitie, in the heauenly vniuersitie.

Thirdly, In this lyfe wée sée Gods being and wil in a riddle, that is to say, wrapped in his woord: through a glasse, that is too say, by the lyght kyndled in vs by the holy Ghost.

But then wée shal sée him face to face. That is too say, wée shal presently behold God without anymist.

[Page 94]Then I shall knowe euen as I am knowen. That is too say, There shalbée then in mée a cléere & bryghtsome know­ledge of God, euen such as is in God knowing mée.

¶ The Epistle .ij. Cor. vj.

WEe as helpers exhorte you, that ye receyue not the grace of God in vayne. For he sayeth: I haue heard thee in a time accepted, and in the day of saluation haue I succoured thee. Be­hold, now is that accepted tyme: behold, now is that day of saluation. Let vs geue none oc­casion of euill, that in our office be found no faute: but in all things let vs behaue our selues as the Ministers of GOD: In much patience, in afflictions, in necessities, in anguishes, in strypes, in prisonments, in strifes, in labours, in watchings, in fastings, in purenesse, in knowledge, in long suffring, in kind­nesse, in the holy Ghoste, in loue vnfayned, in the woorde of truthe, in the power of God: by the armour of rightuousnes of the right hand and of the lefte: by honour and dishonour: by euill report and good report: as deceyuers, and yet true: as vnknowen, and yet knowen: as dying, and beholde wee liue: as chastened, and not killed: as sorowyng, and yet alway mery: as poore, and yet make many riche: as hauing no­thing, and yet possessing all things.

The partes of this Epistle or the cheef places are foure.

FIrst, a generall exhortation too vs too embrace with ear­nest faith the glad tydings of gods grace (the sūme wherof Paule hath set foorth in cléere and lyghtsome woordes in the ende of the foresayd first chapter. This exhortation he am­plifyeth by the circumstance of the tyme, and by the testi­monie of Esay. xlix. bycause nowe is the tyme of well ly­king, and the daye of saluation, namely when the Gospell of Chryste, or woord of reconcilement is openly preached by the Apostles.

The second concerneth the duties of the Ministers ofDuties or poynts of a true preacher. the Gospell, out of which Paule in this place reckeneth vp foure things. First, they are Gods fellow woorkmen, by whose preaching and ministerie God offereth and impar­teth his grace and al his benefites vnto vs, as he sayd in the ende of the last Chapter before: wée come of Ambassade for Chryste, as though God exhorted you by vs. Wée beséeche yée therfore on Chrystes behalfe, that you bée reconcyled to God, Secondly, they must exhorte by sound doctrine, and allure and incense their héerers to the earnest embracing and practizing the rightuousnesse of fayth and of a good con­science, according as Paule exhorfeth and beseecheth the Corynthians in this place. Thirdly, they must beware that they estraunge not mennes myndes from the Gospell of grace & from the ministerie, by giuing them cause of of­fence in their doctrine or conuersation, as is sayd héere, Gy­uing no cause of offence in any thing, least the ministerie bée misreported. And fourthly, that they beautifie the doc­trine & ministerie of the gospel, with examples of al vertues, [Page 96] and specially of patience vnder the crosse, and of stedynesse in their profession: According as Paule sayeth in this place: set­ting foorth your selues in all things as Gods ministers by patience. And it is a most weightie saying of Nazianzene: They that teache well & liue amisse, snatch away that thing with the one hand, which they reache foorth with the other. It is better not too teache at all, than too teache for a fashion. Thou must not pull too thée with the one hand, and thrust a­way from thée with the other hand. Thou shalt néed too talke the lesse, if thou doo as thou oughtest too doo.

The third part of the Epistle, is.

ABundell or beadroll of the vertues, with which the mini­stersVertues that ought too bee in ministers. of the Gospell and all the godly, must serue God, and beautifie the Gospell, and mortifie and hold in the flesh, not only these fortie dayes, but also all the whole tyme of their lyfe. Paule reckeneth vp in order .x. vertues: the which (too the entent they may the easlier bée discerned and applied to the preceptes of the ten commaundements agréeable too them,) I will set them downe by tale.

• i Patience, that is too say, stedfastnesse in daungers &
  Patience.
  aduersities that accompanie the ministerie of the Gospell. Of this vertue there bée six obiectes or six kyndes of mise­ries, in which patience is too bée performed, whiche Paule gathereth toogither so as they may bée discerned.
• ij Labour or peynfulnesse, performing continuall di­ligence
  Painfulnesse.
  and earnestnesse in executing faythfully the duties of ones vocation. For honest labours are brydles of lustes. But ydlenesse bréedeth vyces: and men by dooing nothing, doo lerne too doo euill.
• iij Watchfulnesse.
• iiij Fasting or sobernesse, and measure or abstinence from meate and drink.
• v Chastitie.
• [Page 97]vj Skilfulnesse or true knowledge of Gods being & will, disclosed in the Lawe and the Gospell, & wisdome able too iudge what is too bée earnestly followed, in what place, & afore whom.
• vij Long sufferance.
• viij Gentlenesse and Courtesie.
• ix Zeale of the spirit.
• x Loue vncounterfetted.

The fourth place.

PAule entreateth in this Epistle chéefly of Patience, whichWhat patiēce is is too obey God in suffering miseries, plages, strypes, im­prisonment, pouertie, reuylings, slaunder, punishments of body, death and other daungers, which accompanie the god­ly profession of the Gospell: and not too bée so discouraged for these euils, that a man should cast away the Gospell, but too brydle sorowe, and too abyde stedfastly in the acknowled­ged truthe, and (by grounded fayth and hope) too wayt for deliuerance and euerlasting lyfe. And this latter part of the Epistle is pullished and garnished by Paule with shyning lyghts of figures, that is to wit, with tenne Antithesies, andLook for these in the table at the end of this Booke. as many Iscolies, and moreouer with Homoeoptots, and Ho­maeoteleuts, and Anaphoraze. Also a little afore, with a long heaping vp, or gathering toogither and a repetition, wherby one selfsame woord is repeted in the beginnings of eyghtéen Cōmaze. This is the bréef disposemēt of this Epistle, which being wel weyed there may bée set foorth too the héere recer­teyne notable places, as some Exhortation too fayth, embra­cing [Page 98] the frée fauor of God offered in his gospell, or some Do­ctrine of patience and constancie in tribulation and aduersi­tie, which accompanie fayth, or some other of the vertues out of the register which wée haue reckened vp.

I at this tyme will say some what of Fasting.

FOr too this entent haue our aunceters apoynted this Epi­stleWhy lent was ordeined. in the beginning of Lent, bicause in it there is menti­on made of the fasting, watching, painestaking and other af­flictions in which the godly shew foorth the true and earnest repentance of a sorowfull hart, and tame and subdue their flesh. And although the olde primitiue Churche prescribed no formes or lawes of meats and fastings: yet would it that du­ring these .xl. dayes men should haue more stay of themselues too liue soberly, and to forbeare euen their lawful pleasures, that their mindes myght bée more fit fit▪ and ardent in bending themselues too the consideration of Gods wonderful purpose concerning the passion and death of his sōne our Lord Iesus Chryst, and also too true repentance and earnest Prayer. Af­terward also suche as were defiled with outward offences & excommunicated, were woont this Lent tyme (before they were assoyled) too bée chastyzed and tryed with certeine cere­monies, whither they repented in good earnest and amended from their hart or no. A description of these Ceremonies of open penance woorth the reading, taken out of the ninetenth Chapiter of the Agathine Counsell, is recited by Gracian in his fiftith distinction, in the Chapiter of Lent, & 33. q. 2. c. beginning with these woordes. Laborem praesentium &c. admonere.

The Catechumeni also (whom it appéereth by the stories too haue bin baptyzed, only vppon Easter day and Whitsun­day, vntoo the tyme of Charles the great) were woont after that they had giuen their names, too bée tryed all the Lent [Page 99] season, and too bée instructed and apposed in the true Doc­tryne of Chryste, and too bee as it were purged with the Ce­remonies of Fasting and other things, that they might come the more woorthely and reuerently too the Sacrament of Baptim at Easter.

And they wryte that Telesphorus was he that first en­ioynedThe first au­thor of the Lenton fast. the fortie dayes Fast before Easter: who was Bi­shop of the Romane Church about the hundred and thirtith yéer after Chryst. But it appéereth plainly by Irenaeus, (who florished about the twoo hundredth yéer after Chrystes birth) that as yet in those dayes men were vtterly at theyr owne choyce for their Fastings. This mannes woordes, which are woorthy too bée marked, are recited by Eusebius in the .xxiiij. chapter of his fifth booke. Some are of opinion that the FastDiuersitie in keeping the Lent. ought too bée kept but onely one day, some twoo dayes, some thrée, some mo, and many also the whole fortie dayes. And yet all these, notwithstāding that they disagrée among them selues in keeping the fast, haue alwayes bin and are at peace with vs, and the disagréeablenesse of the Fast hathe not bro­ken the agréement of the Church. A like place is too bée found in the Tripartite storie, in the .xxxviij. chapter of the nynthe Booke. But in processe of tyme custome tooke such strength, that this Fast was thought too bée vtterly of necessitie, and that it could not bée broken without deadly sinne. And thereAustin a mainteyner of the Lenton fast. is mention made euery where of it in Austin, who plea­santly playeth the Philosopher euen about the number of the fortie dayes employed vntoo Fasting by Moyses, Helias, and Chryst, in his second boke of the consent of the Euange­listes the fourth chapter, and in his hundred and nyneteenthe Epistle too Ianuarie, and in his Sermons of the tyme. In the Gréeke Churche the Wedensdayes and Frydayes were appointed too bée Fasted as it appéereth by Epiphanius and others.

Among the Romanes, Bishop Innocent (who ruled about the yéer of Chryst. 420) is reported too bée he y^• commaunded [Page 100] first the Saturdayes fast, when as before him, Calixtus (whoSaturdays and Emberdayes. was Bishop the. 220. yéer of Chryst) had ordeyned the ember dayes in the foure seasons of the yéere.

But too the intent the summe of the true méening of Fa­stingsDiuersitie of allegoricall fastes. may bée discussed, wée will first distinguish the seueral kindes of it. For our disputation is not concerning the fast that is of necessitie as some terme it: nor of the Allegoricall fast, which is too absteine from all offēces and sinnes, (wher­of mention is made in Esay. lviij. and oftentymes is spoken among the Fathers as Basill sayeth: The true Fast is the shunning of wickednesse, the brydeling of the tung, the re­streyning of anger, the banishing of concupiscences, (as fals backbyting, lying, & swearing.) The cleane riddāce of which things is the true fast: nor of the continuall fast or sobrietie and stayednesse in the measurable vse of meate and drinke too bée performed all the tyme of a mannes lyfe, (of which Hierom sayeth: Let thy fastings bée pure, continual and mo­derate, and a repaste shunning fulnesse: For it auayleth thée nothing too cary thy bellie emptie twoo or thrée dayes toogi­ther, if afterwarde thou stuffe it as full as it can holde:) nor of all kynde of abstinence from the outwarde commodities of the bodye, and from all affliction and outward gesture or countenance of mourning which procéedeth from the sorowe of a broken hart, and of one that in very déede and earnestly repenteth, Of which is spoken in Ioel. ij. Turne vntoo mée with all your hart in fasting and wéeping, and wayling, and rend your harts & not your garments: & which in diuers pla­ces elsewhere of the Prophetes, signifyeth true and earnest sorinesse of hart or repentāce shewed by outward mourning. As in Dan. ix. x. Leu. xxiij. Ioh. iij. With which signification agreeth the originall of the Hebrue woord: for y^e woord Ianah wherof they fetch their fasting, signifieth too afflict or punish.

But properly in this disputacion wée entreate and argue of the dayes fast (if I may so terme it) namely when as it fal­leth out y^• men abstein frō al meat & drink somtimes one day [Page 101] or mo, or a whole day (that is too wit. 24. houres,) or but till the euentide. This manner of Fasting was vsed euen in the new Testament, how bée it in such wyse, that neither the day nor any certeine meates from which a man should absteine, were appoynted, but the whole thing was left frée too euery good mānes conscience, and the opportunitie of the time. But afterward came in superstitious and tyrannicall lawes con­cerning certeine meates and dayes, and vngodly opinions, which it behoueth too bée reproued by the woord of GOD. There are therefore twoo distinct questions concerning fa­sting. One of the difference and choyce of meates and dayes: and the other of the abstinence of meates, or of other for bea­ring. For the Papistes doo not only commaund men too vse aPapisticall fast reproued. more spare dyet, or vtterly too absteine all the whole Lent tyme, and euery wéeke vppon Fridayes and Saturdayes, too the entent the mind may bée more meete too thinke vpon hea­uenly things: but also forbid the eating of certeine meates, as of flesh, butter, chéese, egges. &c. And bear men in hand that it is deadly sinne if any man in the tyme of fasting doo eate flesh, imagining this forbearing of certeine meates too bée Gods seruice, and a woorke of necessitie, euen though it tend too the offence of others. Also they taught in tymes past that sinnes were purged by fasting, or at least wyse that the me­rit of Chrystes Passion is applyed too vs for them. It was hygh tyme that these vngodly and Idolatrous opiniōs woor­king reproche too the merit of Chryste, should bée found fault with. For all men doo ryght well know the texts of the Gos­pell,The iudgemēt of gods woord concerning fast. which expressely forbid men too obserue differences and choyce of meates in the Churche, with opinion of Gods ser­uice or of necessitie. Coloss. ij. Let no man iudge you in meat and drinke. Also, if you bée dead in Christ from the elements of this world, that is too say, from the worldly ordinaunces, why (as though yée liued too the world) are yée led with the traditions (of them that say,) touche not, taste not, handle not. &c. Also .j. Timothie .iiij. Paule termeth it the Doctrine [Page 102] of Diuels, which commaundeth men too absteine from the meates that God hath created too bée receyued with thankes giuing. Mathew .xv. Not that which entreth in at the mouth defyleth a man, but that which procéedeth out of the mouth. Romaines xiiij. The kingdome of god is not meate and drinke, but true godlynesse, ryghtuousnesse, peace, and ioy .j. Corinthians .viij. Meate commendeth vs not vntoo God: For neyther are wée the godlyer if we eate, nor the vngodly­er if wee eate not. And it appéereth not by the whole Do­ctrine of the Gospell, that eyther by Fasting our sinnes are purged, or remission of sinnes obteyned, or the merits of Chryste applyed too vs: but cleane contrarywyse it teacheth that the sacrifice & death of our Lord Iesus Chryst the sonne of God only purgeth and taketh away sinne: And that this benefite is applyed too vs by fayth alone without any woorks of the lawe, and much lesse by woorkes of mennes setting vp without Gods woord and ageinst Gods woord.

Concerning the other question, that is too wit, abstinenceHow too ob­serue the out­ward fast a­ryght. from foode, forpyning a mannes selfe, and such like exercyses of disciplyne, wée also teache that it is frée for euery godly man too choose such exercyses of temperance agréeable to his yéeres and power, too this end, that his mynd being sober, may bée more fit and bent too thinke vppon God, too call dai­ly vppon him, too studie, and too go through with all the af­faires of his vocation more rightly. But a man must not sur­myse these exercises too bée of themselues the seruice of God, neyther are superstitious lawes too bée made too bynde men too certeine dayes. The true and most weighty causes for which these exercyses of sobernesse are too bée taken in hand and practyzed, may bée fetched out of my exposition of the .vj. commaundement in my Rules of lyfe, and applyed too this place.

¶ The Epistle. [...]. Thess. iiij.

VVE beeseeche you brethren, and exhort you by the Lord Iesus, that yee encrease more and more, euen as yee haue receyued of vs, howe ye ought too walke, and too please God. For ye know what commaundementes wee gaue you by our Lord Iesus Chryste. For this is the wyll of God, euen your holynesse: that yee should absteine from fornication, and that euery one of you shuld know how too keepe his vessell in holynesse and honoure, and not in the lust of concupiscence, as doo the Heathen which knowe not God: that no man oppresse and defraud his brother in bargai­ning, bicause that the Lord is the auenger of all suche things, as wee tolde you beefore, and testified. For God hath not cal­led vs vntoo vnclennesse, but vntoo holynesse. He therefore that despiseth, despiseth not man, but God which hath sent his holy spirit among you.

The disposement.

IT pertayneth too that kynd which is perswasiue. For it is an exhortation too new obedience or too good woorkes.

• 1 A generall precept that wée should directe our intents and dooings according too the rule of the doctrine recei­ued of the false Apostles, yea and too abound (that is too say) too profit in true godlynesse, and too endeuer too surmount ourselues, or too bée euery day better than other.
• 2 Of chastitie.
• 3 Of vpright dealing which kéepeth an euen hande in all bargaines.

Of the first.

IExhort you by our Lord Iesus Chryst, y^• yée encrease more and more euen as yee haue receyued of vs, how yee ought too wakle and too please God.

The rule of faith and Christen lyfe is the doctrine deliue­redScripture the rule of christi­anitie. by Chryst and his Apostles, which only God wil haue vs folowe bothe in the true knowledge of his beeing and will, and in the ordering of our behauyour and lyfe. He will not haue vs too wander and folowe our owne opinions, as the Heathen men, which deuysed sundry Gods and sundry woor­shippings: neyther will he haue our deuyses and dooings too bée gouerned by oure owne policie, as the Heathen mennes were, who in whoredome and other lustes, in deceytfulnesse of bargayning, in ydlenesse, and in medling with many mat­ters, gaue themselues scope too runne at randon without cō ­trolment.

Therfore Paule by expresse woordes in this place sayeth:Christians must proceede continually & not stay. wée exhort you that according as yée haue receiued of vs: so yée walke as yée ought too walke, and encreace more and more: As if he should say, let the Doctrine which yée haue receiued of vs Apostles, and not mennes Traditions or wil woorshippings bée the vnmoueable rule and kéeplyne of the true knowledge and seruice of God: as is sayd in Ezechi­el the .xx. Chapter. Walke not in the commaundementes of your fathers. I am the Lord God. Walke in my commaun­dements, and kéepe my iudgements and doo them. Also, looke what I commaund thée, that only doo thou vntoo the Lord. Neyther ad nor diminish any thing.

And Paul commaundeth vs not only too walke, that is too say, too liue or too frame all the deuyses & dooings of our lyfe, according too the doctrine of the Apostles: but also too profit more and more, and too surmount and ouercome our selues in true godlynesse, which is in déede a victorie of all others most goodly and most beséeming a man: according as is sayd. [Page 105] Too ouercome a mannes selfe, is of al victories the cheefe and the best. For a christen man can neuer long continue & abide in one selfe same state of godlynesse. But eyther fayth, inuo­cation, hope and the rest of vertues encrease and augment in him: or els by slaking of their earnestnesse, they become more faint, and by little and little wex cold: specially in prosperitie when the hart is open and not for closed with any sorow, thē y^e diuell créepeth in and casteth occasiōs of falling from with­out, too the entēt he may shake of fayth, as he ouerthrew Da­uid. Wherefore let euery of vs with singular care, earnest­nesse, héede, and diligence endeuer to profit: let vs with harty request pray dayly vntoo God, to rule vs with his holy spirit: let vs shun the dangers and occasions of back slydings: let vs flée leud company: let vs loue stayednesse: let vs take vppon vs certein & profitable labors & exercises of godly discipline: and let vs beare in mynd this saying: In the way of y^e Lord, not too go foreward is too go backeward.

The second part.

THis is the wil of God, euen your holynesse, that yee should absteyne from fornication.

Among the testimonies that are the markes of the trueChastitie a mark of Gods church, church of God, and that put a difference betwéene it and Hea­thenish and vngodly routes, a notable and manifest signe is the true doctrine concerning chastitie and the vndefiled bond of wedlocke, which is reteyned only in the church of God. All nations else haue openly set looce not only whoredom or for­nication, but all other more horrible and vnspeakable lusts. In Asia and Affrike euen at this day the sect of Mahomet practyseth incestuous confusions without punishment. In Europe the Popishe faction vnder the false pretence of Reli­gion, hathe forbidden a great number of men too marrye, whereas Paule notwithstanding hath sayde before in ex­presse woordes, that it is the Doctrine of Diuels too forbid mariage.

[Page 106]Forasmuch then as in our Churches the lawes of Cha­stitie and wedlocke are by the benefite of God reteyned and maynteyned truely and soundly, wée may assure our selues euen by this signe, that wée may the more certeinly war­rant our selues to bée the Citizens of the true Churche of God.

The cause also why Paule in this place vrgeth so sore this commaundement concerning Chastitie and eschewing the lustes and vices encountering it, is for that at Thessalo­nica (like as at Ephesus and Corinth and other Heathen ci­ties and famous mart townes to which great multitudes of men were woont to flocke togither from all Nations) there was chéefly great confusion of lustes, and vnbrydled libertie of all vyces which ryotousnesse and welth bréedeth. Paule therfore both in this place and .j. Cor. vj. & Ephes. v. teacheth, that wandering lustes are not things indifferent, neyther that there is any libertie graunted in the Gospell, eyther of lustfull likings, or of craftynesse in bargeyning: but that they are prohibited most straightly by the commaundemēt of God, and are most sharply punished by God the iust iudge and reuenger. For this is the euerlasting & vnchaungeable will of God, sayeth Paule: euen your holynesse, which is in the true acknowledgemēt of God, that yée should kéepe your selues cleane both in body and soule according to Gods wil, and absteyne from al fornication and all concupiscences for­bidden by god: and whither it bée in single lyfe or in the law­full bond of wedlocke, euery man to possesse his vessell (that is too say his bodye (which is the dwelling place of the chaste and holy spirit of God,) in holynesse and honour, that is, too maynteyne it chaste and holye, and not to defyle it with lustes of concupiscence, as the Heathen haue giuen them­selues leaue without controllement. In this place is to bée repeted the whole doctrine concerning chastitie & wedlocke, and in especially y^e eyght causes for which al the godly must with singular héede and diligence defend the honour of chast [Page 107] shamefastnesse. Which causes are recited in the declaration of the vertues of the sixth commaundement in my rules ofTertullians saying lyfe. Now will I adde but only one saying of Tertulliā most woorthye to bée borne away. Inasmuch as wée all are the temple of God, by putting into vs the holy Ghoste, who ha­loweth vs: the Churchwarden and chéef Chaplein of that temple is chastitie, which may suffer no vncleane or vnholy thing too bée brought in thither, least GOD who dwelleth there, taking displeasure too sée his abode defyled, should vt­terly forsake it.

The third part concerning interchaun­geable ryghtfulnesse, which shun­neth deceyt in bargayning.

THis is the will of God, that no man deceyue and beguyleBuying and selling.his brother in chapmanship, bycause the Lord is the puni­sher of all such things.

The proposition or ground is, Let no man deceyue his brother in bargeyning, or bée yée iust in your bargaynings.

The reasons are twoo.

THe first reason is for that it is honest. This is the will ofHonest.

God, that no man misuse or deceyue his brother.

The second is for that it is profitable. Bycause God is theProfitable. punisher of all such things. Althoughe the sent of lukre by any meanes, séeme swéete for a whyle, and that they think it hygh pollicie that their craftinesse is not espyed: yet will god fynd out the offender: yet hath God a reuenging eye: God the reuenger séeth all things. And experience proueth the méening of Hesiodus verse too bée true: By euill meanes seek Good counsell. not too gain, such gain as rendreth losse and pain. God hath by wonderfull forecast ordeyned and established lawfull bar­gayning among men: and he hath so diuersly distributed [Page 108] among them the goods that perteyne too the mayntenanceBargaining & merchandyse appoynted by God for singu­lar good pur­poses. of this mortall lyfe, that eche hath néede of others help, too the intent, that in exchaunging of things, and in bargeyning they should put in vre ryghtfulnesse, loue towardes their neyghbour, and other vertues: and that many being knit & bound togither with these bondes, should liue in companie and conuersation toogither, and shewe the doctrine concer­ning God one too another and the examples of vertues one to another. Therfore God alloweth lawfull bargenings, & will haue indifferencie and vpryghtnesse kept and vsed in them. And in this place by expresse woords he forbiddeth de­frauding, which keepeth not equalitie in bargeynes, but cat­cheth too himself a greater part than he ought of ryght too haue. For the woord that Paule vseth, signifyeth the same thing that it dooth in the fifth booke of Aristotles Ethicks, that is too wit, Pleonectein of pleon echein, whiche is as much too say, as too haue more thā ryght, or too take of another mānes goods without recompensing as much for it, or too encrease a mannes owne stock too another mannes losse. The vertue that encounters it is interchaungeable vpryghtnesse which in marchandyze or bargening beguyleth not other men, but maynteyneth proportionable indifferencie according too the Lawes of Nature. Thou shalt not steale. Loue thy neygh­bour as thy selfe. Doo not too another which thou wouldest not haue doone too thyself.

¶The Epistle. Ephes. v.

BEe you the followers of God as deere chyldren, and walke in loue euen as Chryste loued vs, and gaue himself for vs an offeryng and a sacrifice of a sweet sauour too GOD. As for fornication, and all vn­clennesse, [Page 109] or couetousnesse, let it not bee once mamed among you, as it becommeth Sainctes: or fylthynesse, or foolish tal­kyng, or iesting, which are not comely, but rather giuyng of thankes. For this yee know, that no whoremonger, eyther vn­cleane persone, or couetous persone (which is a worshipper of ymages) hath any inheritaunce in the kyngdome of Chryste and of God. Let no man deceyue you with vayne wordes: For bycause of such thyngs, cōmeth the wrath of God vppon the chyldren of disobedience. Be not yee therfore companions of them. Yee were sometymes darknesse, but nowe are yee lyght in the Lord: walke as chyldren of lyght, for the fruite of the spirite consisteth in all goodnesse, and ryghtuousnesse, and truthe. Accept that whiche is pleasing vntoo the Lorde, and haue no fellowship with the vnfruiteful workes of darknesse, but rather rebuke them. For it is a shame euen too name those things, which are done of them in secrete: but all things when they are brought foorth by the lyght, are manifest▪ For what­soeuer is manifest, the same is light, wherfore he sayeth: awake thou that sleepest, and stand vp from death, and Chryste shall gyue thee lyght.

The disposement.

THe state of this Epistle, is an Exhortation too newe obe­dience or too good woorkes, & by name it giueth preceptes of these thrée vertues.

• 1 Of the loue of God and a mannes neyghbour.
• 2 Of chastitie which shunneth whordome, filthynesse and all vnclennesse.
• 3 Of frankhartednesse or liberalitie esche wing coue­tousnesse which is the seruice of Idols.

And in this exhortation▪ Paule vseth six Argumentes of which the first is gathered.

• 1 Of the example of God.
• 2 Of the dutie of children.
• [Page 110]3 Of the exāple of Chryste, who hath loued vs in such wyse that he hath giuen himselfe too bée an offring and sacrifice for vs.
• 4 Of the comlynesse as it beséemeth the Saints.
• 5 Of y^e punishements of wickednesse. For these things commeth the wrath of God vppon all that bée dis­obedient.
• 6 Of the finall cause. Therefore are yée deliuered out of the darknesse of sinne, and endued with a newe lyght and with the holy Ghost, that yée should ex­ercise gentlenesse, vpryghtnesse, and truthe.

This disposement of the principall members of this Epi­stle being considered, there may a twoo or thrée of the nota­bler places bée the easlyer picked out and entreated of.

An exhortation too newnesse of lyfe, or too good woorkes in generall.

MAny when they héere that a man deserueth not forgy­uenesse of sinnes by his good woorkes, what néede wéeConfutation of Meritmōgers. (say they) to employ any studie or care to doo well? There­fore let vs giue our selues ouer to all entycements of plea­sure and sinne. The wicked and horrible talke of these men is playnly confuted by Paule in this Epistle. Wée are not able by our vertues to deserue forgiuenesse of sinnes and eternall lyfe, but the only sonne of God our Lord Iesus Chryste hathe obteyned these moste hygh benefites for vs by his obedience and death. Neuerthelesse, there are other foure ryght weightye causes, for whiche wée ought too stryue ageynst the entycementes of sinne, and to exer­cyse ryghtuousnesse, truthe, liberalitie, chastitie and other vertues.

First necessitie of the commaundement and the det. For [Page 111] this purpose were men created by God, and afterward re­deemedNecessitie of cōmaundemēt. by the sonne of God our Lord Iesus Christ, that they should obey God and set foorth his glorie by liuing vertuous­ly. Ephe. ij. Wée are his woorke, created to doo good woorkes. And an eyghtdayes ago, wee haue herd: this is y^• wil of God, euen that you should bée holy. Iohn .v. This is my cōmaun­dement that you loue one another. And in this Epistle: Bée yée the folowers of God, walke in louingnesse, as the sonnes of lyght walke yée. Therfore are yee deliuered from the darknesse of not knowing God, and from the darknesse of sinne, and by the Gospell lyghtened with the lyght of knowyng God aryght, and endued with the holy Ghoste, that yee should liue in new knowledge of God, in rightuous­nesse, in purenesse, in dooing of good turnes, in truthe, and in all other vertues agréeing with the wil of God. Nither may al precepts concerning good woorks bee referred.

Secondly, necessitie of eschewing peynes present & eter­nall,Necessitie of eschewing paynes. which vnchaungeably accompanye such as are defiled with sinnes ageinst conscience: as in this Epistle there bée moste gréeuous threates: Knowe ye this, that no whore­monger and vncleane persone, or couetous persone whiche is an Idolater, haue inheritaūce in the kingdome of Christ and of God. Let no man deceyue yée with vayne talke (that is too wit, that simple fornication, couetousnesse, and vsurie are no sinnes) for these things commeth Gods wrath (that is too say, horrible plages) vppon the disobedient. The hor­riblenesse of this threatning may bée amplified by expoun­ding the weightynesse of the woords, and putting too of like sayings and examples gathered out of the Historie of the whole world.

Thirdly, the necessitie of holding fast fayth, Gods grace,Necessitie of Gods graces and gifts. the holy Ghoste, and euerlasting lyfe. For all these good things are shaken of by euill woorkes or simes ageinst con­science.

Fourthly, the rewardes of good woorkes promised byRewardes: [Page 112] God .j. Tim. iiij. Godlynesse hath promises of the present lyfe and of the lyfe too come. For although remission of sinnes & eternall lyfe bée giuen fréely for Chrysts sake onely: yet are good woorkes recompénsed with other most bountefull re­wardes as well ghostly as bodyly, both in this lyfe and in the euerlasting lyfe.

And Paule giueth commaundement by name concerning loue of our neyghboure, which repressing bitternesse, yreful­nesse, backbyting, and all malice, honoreth wel dooing, mer­cye, and frankhartednesse towardes others. For the begin­ning of the fifth Chapter too the Ephesians hangeth too this part of the fourth chapter. Therfore all the whole summe of the doctrine concerning the loue towards a mannes neygh­bour, &c, may bée conueyed hither out of the exposition of the first, fifth and seuenth commaundements.

Concerning Chastitie whiche escheweth whordome, vn­clennesse,Chastitie. and filthynesse, matter too entreate off may bée ta­ken out of the methodicall exposition of Chastitie whiche I haue registred in the sixth commaundement.

Concerning Couetousnesse which fyghteth with the firstCouetousnesse. and .vij. commaundements, let doctrine bée sought out of the declaration of the vertues of the .vij. commaundement.

Concerning the sacrifice of Chryst who offered him selfe for vs too the father an oblation and sacrifyce of swéete sent, wée will speake about a fortnight hence, vppon the Sunday called Iudica. Now will I bréefly expound the text.

Bee yee folowers of God therefore, that is too say, in loue &Followers of God. benefiting .j. Iohn. iiij. Héerin is Loue, not that wée haue lo­ued God, but that he hath loued vs, and hath sent his sonne, too bée a reconcylement for our sinnes. Déerbeloued, if God haue loued vs so, wée also must loue one another. GOD is loue, and he that dwelleth in loue, dwelleth in God, and God in him.

Walke in loue, toward God and your neyghbour. TooToo walke. walke is too liue, or to rule the will and outward dooings in [Page 113] suche wyse, that wée may loue our neybor and doo him good.

And gaue himselfe for vs. That is also a witnesse of Chri­stes feruent loue towards vs, which is set out. Rom. v.

An offering and sacrifyce. The sacrifyse intoo which wasSacrifyse. conueyed Gods wrath ageinst our sinnes, whom it béehoued too bée slayne and put too death, too the entent wée myght bée spared.

For a sent of sweete smell. For a swéete sauor and accepta­ble.Sweete smell. It is a phrase taken out of Moyses. Leuit. j. The Préest shall burne it vppon the Altare for a burnt Offering and a swéete smell vntoo the Lord. Genes. viij. The Lord smelled a swéete smell. God is woonderfully delyghted in the obedy­ence of his sonne the sacrifyse. And he sheweth that for his sake our prayers also and our thanks giuing and our almef­déedes are acceptable and swéete vntoo him, in like wyse as wée are delyghted with the fresh sent of a Vyolet or a Rose. And all the sacrifyses and good woorkes of the godly must bée smelles, that is too say a farre spred and wel sented fame con­cerning God.

As it becommeth Sainctes. The saincts are clean. Whore­hunting,Sainctes. filthynesse, ribaudry. &c. are vncleane, Ergo they be­come not Sainctes.

A couetous man whoo is an Idolater. He is an IdolaterWhoo is an Idolater. eyther which surmyseth that too bée a GOD, which is not God: or which yéeldeth to some other thing that is not God, the honor peculyarly due vntoo God, as fayth, feare, and loue aboue all things. So is a couetous persone an Idolater, by­cause he bestoweth his loue aboue all things, and his trust (which are due only too God) vppon his mony, and setteth more by it than by God.

Ye wer sometime darknesse, that is too say, without know­ledgeDarknesse. of God, & nouzeling your selues in all sinnes: yée were without true acknowledgement of God, without true rygh­tuousnesse, and without lyfe.

[Page 114] But now you are lyght in the Lord. Now yée are lightened with true knowledge of God: yée know what woorks please God, and what woorkes displease him: yée are borne ageine by the holy Ghoste.

¶ The Epistle. Galath. iiij.

FOr it is wryten that Abraham had two sonnes: the one by a bondmaide, the other by a free­woman. Yea, and he which was borne of the bondwoman, was borne after the flesh: but he which was borne of the freewoman, was borne by promys: which things are spoken by an al­legorie: For these are twoo Testamentes, the one from the mount Sinai vvhich gendreth vntoo bondage, vvhich is A­gar: For mount Sinai is Agar in Arabia, and bordreth vp­pon the Citie vvhich is novv called Ierusalem, and is in bon­dage vvith hir children. But Ierusalem vvhich is aboue, is free, vvhich is the moother of vs all. For it is vvrytten: Re­ioyce thou barren that bearest no chyldren: breake foorthe and crye, thou that traueylest not: For the desolate hath many mo children than shee vvhich hath an husbande. Brethren, vvee are after Isaac the children of promys. But as then he that vvas borne after the flesh, persecuted him that vvas born after the spirite: Euen so is it nowe. Neue [...]thelesse, vvhat sayth the scripture? put avvay the bondvvoman and hir sonne. For the sonne of the bondvvoman shall not bee heire vvith the sonne of the freewoman: So then brethren, vvee are not chil­dren of the bond vvoman, but of the free woman.

The disposement.

THis Epistle is of that kynd that instructeth. For it is a Doctrine concerning the difference of the old Testament and the new, set foorthe with a similitnde of Abrahams twoo wiues and their children, taken out of the .xvj. and .xxj. of Ge­nesis. And therewithall are mingled places concerning the church, or the difference betwéene the true church and the hi­pocritall church, and concerning christen libertie.

The first place concerning the difference of the old Testament and the new.

A Testament in generall is a promis whereby one that isA Testament or last will. towardes death leaueth his will vntoo others vnder wit­nesse, and bequetheth his goodes too his heires, and declareth what he will haue performed on the behalfe of the heires.

Paule in the nynth too the Hebrewes sayeth: Chryste is the mediator of the new Testament, that through his death which befell for the redemption of those transgressions that were vnder the first Testament, they which were called myght receyue the promis of euerlasting lyfe. For whereso­euer is a Testament, there also must néedes bée the death of him that makes the Testament: for the Testament is not of authoritie and force till the Testator bée dead.

Christ therfore when he was redy too die for vs, made his Testament, in which he witnesseth this too bée the will of him and of his eternall father: that all which repent and flée too him by Fayth, should obteyne forgeuenesse of sinnes and endlesse saluation, for his bodyes sake which was deli­uered for vs, and for his bluds sake which was shed for vs: and these his goods dooth he distribute too vs by his woord and Sacramentes.

The new Testament, Then (too define it most proprely) is nothing els but the gospel, y^• is too say, A promis of remission [Page 116] of sinnes, of the holy ghost, and of life and soulehealth euerla­sting, A definition of the new Testament. too bee giuen freely too those that beleeue, for Chrystes sake who dyed and rose agein for vs. This definition is buil­ded vppon the woords of our Lords supper, and vpon the .viij. and .ix. chapters too the Hebrues, and vppon the .iij. and .iiij. chapters too the Galathiās. The mediator of this new testa­ment is Chryste, bycause he hath vttered too men the promis of forgiuenesse of sinnes, and by his owne bludshed & death, fully discharged the raunsome or pryce sufficient for y^e sinnes of men, which could not bée purged by our owne woorks and sacrifises, and hath performed such an obedience as is the ve­ry desert for which remission of sinnes, the holy Ghost, new ryghtuousnesse, & eternall lyfe are bestowed vpon vs. These benefits applieth he vntoo vs by his intercession, and the out­ward meanes of his woord and sacraments.

The olde Testament is properly a publishing of the lawe,A definition of the old Te­stament.or a couenant whereby God bounde the people of Israell too keep the law deliuered by Moses, & on the otherside promised them the lād of Canaan, & a certein cōmon weale & defence, and all good things, and added ceremonies and sacrifyses, too bee figures of the persone and benefites of Chryste, for whose sake only, the beleeuers are at all tymes receiued into the leage of eternall saluation. For there is but one selfsame principal and euerlasting Testament or couenant of God, by which al the Patriarks, Prophets, Apostles, and the rest of the cho­sen at all tymes are receyued, that is too wit, The promis of Gods fauor or of forgiuenesse of sinnes too bée giuen fréely for Christes sake. Act. xv. Rom. iiij. By these definitions it ap­péerethThe difference betweene the old▪ Testamēt and the new. that the difference betwéene the old Testament & the new is in maner the same that is betwéene the law and the gospell. In another place wée haue recited .vj. differences of the law and the gospel, among which the chéef are these two. The first is in the maner of the promisses.

The lawe or the old Testament promiseth good things, but vntoo such only as kéepe the lawe vncorruptly.

[Page 117]But the Gospel or the new Testament promiseth remis­sion of sinnes and euerlasting lyfe fréely for Chryst.

The second is of the effects. The law or old Testament deliuereth no man from sinne and death, ne giueth inheri­tance of eternall lyfe, but denounceth vs the bondslaues of sinne and death, accusing and encreasing our sinne, & casting vs intoo endlesse damnation.

But the Gospell or promisse of the new Testament, deli­uereth the children of the promisse from sinne and death, and maketh them heires of euerlasting lyfe and of all heauenly good things. This difference of the old Testament & the new, or of the lawe and the Gospell, or of the people of the lawe and the people of grace, is chéefly set out by Paule in this Epistle and garnished with the Allegorie of Abrahams two wiues and their children, which Allegorie is brought in this place not too confirme, but too beautifie and garnish the mat­ter: For like as Abraham had twoo wyues, Agar a bondwo­man,Agar, Sara, Is­mael, and Isaa [...] and Sara a fréewoman, by whom he had twoo sonnes, Ismael bond, and Isaac his heire: Euen so God deliuering too men twoo kindes of doctrine the lawe and the gospell, or the olde and the new Testament, hath twoo peoples among mankynd, of which the one embracing only the lawe séeketh ryghtuousnesse and eternall saluation by obseruing the law deliuered by God in mount Sinai, and proudly despiseth the glad tydings of Gods frée fau [...]r and of faith, like as the most part of mankind, and specially the [...]ewes & other hipocrites which know none other ryghtuousnesse than the ryghtuous­nesse of the law, y^e image of which people is Ismael born as touching y^e flesh without Gods promis, of y^e handmaid Agar (by which name the Arabians are wont too cal moūt Sinai) Gen. xvj. who imagineth that the true children of Abraham or heirs of God, are made or begotten, by the fleshly regene­ration and by the lawe, or by desertes and woorkes of men.

This people béeing begotten too bondage vppon Agar, or by Gods law published vppon Mount Sinai, extendeth euen [Page 118] too the same Citie which is now called Hierusalem, or too the sinagog of the Iewish people, which although it vaunt it self stoutly too bée the true Churche and people of God, descended from Abraham, hauing the lawe and Ceremonies deliuered them by God: yet is it in bondage with the children therof: that is too say, is not by the lawe deliuered from sinne and death, nor made heire of ryghtuousnesse and eternall salua­tion, but continueth oppressed with the thraldome of sinne and death, and is cast out of the heauenly house or Church in­too endlesse damnation.

Now if the very lawe of God deliuered by God himselfeA very good argument. vppon mount Sinai, begetteth none but bondmen, ne deli­uereth any man from death and sinne: muche lesse can the woorkes of mennes traditions procure ryghtuousnesse and inheritance of eternall lyfe.

The other people or sonne of God by Sara the frée womā borne ageine of the frée promis of the gospell, trusteth too no woorks or merits of his owne, nor too any prerogatiue of the flesh: But resteth by fayth vppon the only and frée mercy of God promised for Chrystes sake, accounting his owne rygh­tuousnesse which is of the lawe, too bée but dung, so he may win Chryst, and obteyne Gods ryghtuousnesse by Fayth.

This Church embracing the frée promis of the Gospel byThe heauenly Ierusalem. Faith, is that heauenly or spirituall Hierusalem dispersed through the whole world, and the moother of vs all, bearing new children and new heirs too God, from tyme too tyme, by y^e ministerie of y^e gospell without the law & without woorks. Now albeit y^• this true church which w^tout y^e law & without woorks is madè heire of ryghtuousnesse and euerlasting lyfe, bée despysed before the world, and oppressed with persecutiō, and hath not the lawe too hir husband, and therefore séemeth vtterly barrein, and hath not so many disciples nor so many sonnes as Agar hath or as the law hath that was made vpon mount Sinai: yet is shée before God most glorious and most fruteful, and dayly (not by hir husband the law but by the gos­pel [Page 119] and spirit of Chryst,) conceueth, beareth, and bringeth vp children without number, exempted from the bondage of sin and death, and set frée from the tyranny of the law, and made heires of all Gods benefites.

Of this frée woman Sara and this heauenly Hierusalem, wée know our selues too bée Citizens and the heirs of God, when wée embrace the promis of the Gospell by true and effectuall faith. By this applying of the figures too the diffe­rence of the old Testament and the new, and of the people of grace, or of the true Church and the counterfet Church, it is no hard matter too espye after what fort eche member in the text agréeth too this Doctrine, and how the phrases are too bee vnderstoode.

¶ The Epistle. Heb. ix.

CHrist beeing an hye preest of good things too come, came by a greater and a more perfect ta­bernacle, not made with handes, that is too say, not of this building, neyther by the bloud of Goates and Calues, but by his owne bloud he entred once intoo the holy place, and found eternal redemp­cion. For if the bloud of Oxen and of Goates, and the ashes of a yong Cowe when it was sprinkled, purified the vncleane as touchyng the purifying of the flesh: how much more shall the bloud of Chryst (which through the eternal spirit, offered him selfe without spot too God) purge your conscience from dead woorkes, too serue the lyuing God? And for this cause he is the mediator of the new Testamēt, that through death, which chaunced for the redemption of those transgressions that were vnder the first Testament, they which are called, myght receyue the promis of eternall inheritance.

The disposement.

THis Epistle is of that kind that instructeth. And the state of it or the matter wherof it entreateth, is a doctrine con­cerning the préesthod and sacrifise of Chryst.

• 1 Of Chrystes préesthood, and of the benefites of his préest­hode.
• 2 The foure differences betwéene Chrystes sacrifice and the sacrifyse of the Leuites.
• 3 Of the difference betwéene the old Testament and the new.

The first place concerning Chrystes preesthod.

FIrst and formest let vs consider the definition. A préest inWhat preest­hod is in ge­neral. generall is a person ordeyned of God too teache the gospel, and too offer Sacrifyses & too pray too God both for himselfe & for others, hauing Gods promis wherby he may warrant himself that he is herd. By this description there appéere too bée thrée chéefe dueties of a préest. First too teach, not only the lawe, but also the Gospel concerning Chryst. Secondly too offer Sacrifyses commaunded by God. For a Sacrifyse is a ceremonie or woorke commaunded of God, which wée yéelde vntoo God too honor him withall, that is too say, too witnesse that he is the true God whom wée woorship after that sort.

These offices are cōmon too all préestes. But in this EpistleA definition of the hyghest preest or of Chryst. is entreated of the hyghest préest, of whom let this definition be fastned in mind. The high préest Christ is a person imme­diatly ordeined by the eternal father, & anoynted with y^e ful­nesse of the holy Ghost, too the entent he should bring foorth the Gospel out of the secret bosom of the euerlasting father, [Page 121] and make intercession for the whole Churche, hauing pro­mise that he shall assuredly bée herd, and too offer sacrifice, (that is too wit himselfe) once for all: By which sacrifice he deserueth remission of sinnes, rightuousnesse, and euerla­sting saluation too the whole Churche. This whole defini­tion may bée builded and warranted out of the textes of the Epistle to y^e Hebrewes. But this dayes lesson of the ninth chapter, entreateth chéefly of the third part of Christs préest­hod, that is too wit, of his Sacrifice.

And too the intent this doctrine concerning the sacrifyceGods iustice medled with mercy, was the cause of christs sacrifyce. of our hygh préest Chryst may bée drayned from the verye springs: first let vs consider that God is verely and vnchaū ­geably iust, and that it is an euerlasting and vnchaungeable rule of Gods iustice, that the reasonable creatures should eyther perfectly and throughly agrée with Gods wisdome & rightuousnesse, or (if they agréed not,) that they should suffer punishment accordingly, and bée horribly destroyed. There­fore in as much as the first man and woman had offended & forgone the ryghtuousnesse and soundnesse that was giuen them in their creatiō: they were too bée cast away intoo eter­nall damnation. But of his vnmeasurable mercie, the sonne of GOD made intreatance for mankynd, and too the intent Gods Iustice might bée satisfyed, he offered himselfe too pu­nishement and too make amendes too Gods most rightfull wrath. And so vppon the wonderfull tempering of Gods Iustice and his mercie toogither, there was a decrée enacted of receyuing men intoo fauour for the sacrifyce of the sonne of God, whereby Gods wrath was too bée pacifyed, and righ­tuousnesse and euerlasting saluation too bée recouered too mankynd.

For this sacrifyce of the sonne of God, all the elect haue at all tymes obteyned remission of sinnes and inheritaunce of eternall lyfe, as is sayd. Actes. iiij. There is none other name vnder heauen, in whiche wée must bée saued, than the name of Iesus Chryst.

[Page 122]And too the intent men should bée put in remembrance, &Why the sacri­fysing of beasts was ordeyned. taught of this sacrifyce of Chrystes, God ordeyned the sacri­fysing of beasts euen frō the beginning of the world, whiche in no wyse purchased remission of sinnes, (as is sayd in this Epistle, It is impossible for sinnes too bée taken away by the blud of Buls and Gotes:) But were figures or images of Chrystes true sacrifice, by which is obteyned continual and euerlasting redemption from sinne, and the heritage of eter­nall lyfe. This doctrine concerning Chrysts sacrifyce, which is the foundation of rightuousnesse, saluation, fayth, and christen Inuocation, let vs myndfully think vppon: not on­ly these fewe dayes, but in all our whole lyfe, and in our dayly prayers.

Yea and at all tymes there hath bin sacrifysing in theThe sacrifises of the Hēathē. world, euen among the Heathen, not only of beasts but also of men: as, Calchas, Alexander, lulian, the Frenchemen at their passing ouer Po, and others slew men and offered them in sacrifise. These customes were borowed out of the church of the Fathers, (which had spred abrode the doctrine concer­ning the sacrifysing of the man Chryst that was too come,) and of euill zeale in coūterfetting the example of Abraham. And here vntoo were added superstitious opinions, that God was pacifyed and made at tone with vs for the preciousnesse and woorthynesse of the sacrifyses. But in deed there is but one only sacrifyse of Chryste that reconcyleth too God, the merit and recompence whereof pacifyeth Gods displeasure, of whiche the other sacrifyses of the Fathers and of the Le­uits were but shadowes.

The second place.

PAule therfore in this Epistle compareth the figuratiueDifferences of Chrystes sacri­fise and the Leuiticall sa­crifises. préesthod of the Leuits with the préesthod of Chryste. And before in the vij. chapter he rehersed eyght differences which I haue expounded in another place. In this dayes lesson are reckened vp foure differēces betwéene the sacrifyse of Christ [Page 123] and the Leuiticall sacrifyses: of which the chéefest is.

First, Chryst being a hygh préest of good things too come,Eternall sal­uation. (or of eternall good things,) that is too wit, of blissing, and deliuerance from sinne, which the Fathers by their sacrify­ses witnessed themselues too looke for:) found euerlasting redemption (that is too say, deliuerance from sinne, frō gods wrath, and from euerlasting death) and attonement with God, and clenzing of the conscience from dead woorkes (that is to say from sinnes, for which wée are subiect too death) and also the frée giuing of the heritage that was promised.

But the Leuiticall préests by their sacrifysing of Cattel,Leuitical sacri­fises are figures. of Calues, and of Gotes, deserue not eternal redēption, but only are figures of the true préest Chryst, and make men ho­ly only concerning the outward clennesse of the flesh.

Secondly, Chryst offered but once only, and but one sacri­fyse,Chrystes sacri­fice once for al by which he purged all sinnes of the whole world. But the Leuiticall préests offer sacrifyses dayly, and enter intoo the holy of holyes euery yéere, and can not deliuer those from sinne for whom they offer, as is sayd more at large in the be­ginning of the .x. chapter.

Thirdly, Chryste is entered in by his owne bludshed, orChrist purgeth by his own blud. hath purged the sinnes of all men by his owne bludshed, as is sayd .j. Iohn .j. The blud of Chryste clenzeth vs quite from all sinfulnesse. But the Leuitical préestes sprinkle the altar with the bloud of Calues and Gotes, whiche purgeth not sinnes: but all the bludsheds of beasts in the Leuiticall sa­crifises were only figures of Christs bludshed, by which only the church is redéemed: as in Act. xx. Ephe. j. Col. j. j. Iohn. j. Rom. v. and elswhere is written.

Fourthly, the Leuiticall préests when they should makeChryst is ente­red into heauē. sacrifise, entered yéerly intoo the holy place or temple made with mannes hand. But Chryste is entered euen intoo hea­uen, that is too say, intoo the syght of GOD, and is priuie too Gods secret purpose concerning mannes redemption.

¶The Epistle. Philip. ij.

LET the same mynd bee in you, that was also in Chryste Iesu: whiche when he was in the shape of God, thought it no robbery too bee equall with God: neuerthelesse, he made him self of no reputation, taking on him the shape of a seruaunt, and became lyke vntoo man, and was found in his apparell, as a man. He humbled himself, and became obe­dient too the death, euen the death of the crosse. Wherefore God hath also exalted him on hygh, and gyuen him a name whiche is aboue all names: that in the name of IESVS, euery knee should bowe, both of things in heauen, and things in earth, and things vnder the earthe: and that all tongues should confesse, that Iesus Chryste is the Lorde, vntoo the prayse of God the Father.

The disposement.

THis Epistle is of that kynd that is persuasiue. For it is an Exhortation too lowlynesse or humilitie, taken of the examples and rewardes of Chrystes humilitie.

• 1 A notable witnesse of the twoo natures in Chryst, very God and very man, to bée ioyned too the rest which are gathered toogither in the place concer­ning the sonne of God.
• 2 Of Chrysts passion and death.
• 3 Of the aduauncement or glorie of Christ reigning.
• 4 Of humilitie or lowlynesse.

The text of the Epistle.

THe ground of the exhortation whiche Paule purposeth, is set downe next before the woordes of this dayes Epi­stle. [Page 111] Let euery one of you through lowlynesse think another man better than himself. Bée lowly.

Too this proposition he addeth a reason grounded vppon the example of Chryst. Let the same mynde bée in you, that was in Iesu Chryst: that is too say, Let there bée true low­lynesse of mynd in you as was in Chryste, who being in the shape of God, (that is too say being God in verye déed and by nature) did notwithstanding abace himselfe before the eter­nall Father, beneath all Angels and men.

Who being in the shape of God, that is too say, in the na­ture and substance of God. For the Gréeke woord Morphe signifieth a substātiall shape or expresse and personal image, and not a proportion, figure, or counterfet wauing before ones eyes. This therfore is the méening: Chryste when as he was in the shape of God, that is, when as he was in déed and by nature God: or, whereas he was the shape and lyue­ly ymage of God the father, begotten of the substance of the father, and equall too God the father in power, maiestie, and glorie:

Thought it no robberie too bee equall with God. The Gréeke phrase is [...] which is, too cōmit rob­berie. Like as [...] too make a passage, or too passe. So like wise [...] too count it robberie, that is too say, too robbe. So is there a very like phrase, Heb. x. Treading the sonne of God vnder foote, and accounting the blud of his Testament vnholy, that is too say, dishonou­ring it. The méening therfore is: He thought it no robbe­rie too bée equall with God, that is too say, He vsurped not equalitie with God. In this his calling when it was decréed that the sonne should béecōme a sacrifyse and obey God in suffering death, he vsed not his power ageinst his calling, nor was proud or haultye for this his equalitie of the God­head, whiche he vsurped not, ne possessed too the wrong and dishonour of y^e other, but obteyned it by birth as a good thing of nature.

[Page 126] But humbled him self, that is too say, he exercysed not his godly power, but humbled and abased himself in such wyse as he tooke vppon him▪ the shape of a seruaunt, that is too say, the substantiall shape of man, or the verye nature of man bo­dye and soule. He is termed a seruaunt, 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 be­cameMarcion & the Manichees. 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 obedientChrystes hu­militie.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 [Page 127] 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. SomeIESV. 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 [Page 110] 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 temperatureWhy Chryst was made a sacrifyce. 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, [Page 129] ryghtuousnesse, and euerlasting lyfe too all those that flée vn­too him by faith.

Now, the passion of Chryst, is first a féeling of Gods dred­fullThe first part of Chrystes Passion. 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,Testimonies of gods wrath ageinst sinne. are first the innumerable calamities of all mankynd, as the death of all men, swarmes of diseases, fluds, burnings, 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.

[Page 130]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 greatThe seconde part of Chry­stes passion. 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 hisThe third part of his passion. 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.

[Page 131]The principall efficient cause is the will of Gods sonneThe loue 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,Gods mercie tempered with iustyce. 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 y^e 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 rā ­some 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,The fall of A­dam. was y^e 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 theThe feendes & the Iewes. 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.

[Page 114]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 wasThe matter of Chrystes Pas­sion. The forme or maner. 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 re­déemedThe endes too which Chryst▪ suffered. 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, [Page 133] 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,Redemption. 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 second bene­fitRemission of sinnes. 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. WhenReconciliatiō. 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 iu­stifyedIustification. 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 redéemedThe holy Ghost. 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 DiuelsThe destructi­on of the De­uils kingdom. 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 [Page 134] long. The seuenth is the abolishing of sin & death. j. Cor. xv.Abolishment of sinne and death. 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.Euerlasting lyfe and salua­cion. 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 repen­tanceHow Chrystes benefites may bee applyed too vs. 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.

¶ 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 [Page 135] 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 andOur hauen and comfort▪ 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.

[Page 136]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 ofPascha or Passeouer. 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, [Page 137] the figuring passeouer ceased, and there was institutedThe true pas­seouer. 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 the Altar of the crosse. But the Christians (to the intent they would dissent from y^e Iewes, who kept their Passeouer the .xiiij. daye of the moone of the March [...].first mooneth) did (after the tyme of the Apostles) remoue the feast of Easter vntoo the Sunday that folowed next after the sayd foortéenth day of the moone, or the full moone of the first mooneth, vppon which day Chryst rose agein frō death. Therfore in this saying (Our Pesseouer for vs) the woord Passeouer is in the Predicament of Relation: the founda­tion whereof the persone of Chryste, and the bound is that Chryst is appoynted too bée slayne & too pacifye Gods wrath ageinst our sinnes, which are conueyed intoo this Lambe, or layd vppon this Lamb too beare. Let the yoonger sort at the beginning consider this signification of the woord Passeo­uer, and therewith all let them also marke the tymes. The first passeouer was instituted at the passing of the Israelites out of Egipt, the yéere of the world. 2453. From the first pas­seouer or frō the departure of Israell out of Egipt vntoo this Easter of the yéere after Chrysts birth. 1570. are passed. 3079. yéeres. From the first passeouer vntoo the passion of Chryst the Pascall Lamb that was offered for vs, are, 1542. yéeres. From the last Iewish passeouer which Chryst hild with his Disciples before his passion, are passed. 1537. yéeres. And frō the beginning of the world vntoo this present yéere. 1570. are accounted. 5532. yéeres.

The second place. A comparing of the Iewish Passeouer with passeouer of the Christians.

THe Storie of the institution of the Iewish passeouer and the ceremonies▪ of the same are described in Exod. xij. [Page 148] which in very goodly portrayture peynteth out the doctrine concerning the persone and benefits of Chryst, & concerning the new obedience that is too bée yelded too God. All the sayd comparison may for instructions sake bée diuided intoo six Articles.

The marking out of the tyme. For as in the first moonethThe tyme. (the beginning wherof was always the coniunction or mée­ting of the Sun and the Moone next too the equinoctial of the spring tyme) the tenth day of the mooneth, the pascall Lamb was too bée chosen out of the whole flocke, and too bée kept til the .xiiij. day or full moone: So Chryste the tenth day of the first mooneth, that is too wit, vpō Palmesunday entered into the citie of Hierusalem, and the .xiiij. daye was taken in the Gardein, and sacrifysed for the saluation of mankynd.

2 Of the persone of Chryst. As the Lamb was too béeChrysts person chosen without spot, a Male, and a yéerling: So is Chryst a Lamb without spot, without guyle, vndefyled, and cléerly without all sinne and blemish. j Pet. j. Hebr. vij.

3 Of the sacrifise of Chryst. Like as it behoued the LambChrysts sacri­fyse. too bée slayne and offered by the whole multitude. So was Chryst our Passeouer offered for vs. Hither may all the do­ctrine concerning the passion and sacrifyse of Chryst offered vppon the Alter of the crosse, bée referred.

4 Of the benefits of Chrysts sacrifyce. Like as God spa­redThe benefites of Chrystes sacrifyse. the Israelites whose posts were sprinkled with the blud of the Lamb, euen so all they that are sprinkled with y^e blud of Iesus Chryst, obteyne forgiuenesse of sinnes and euerla­sting lyfe, according too this saying: Behold, the Lamb of God which taketh away the sinnes of the world. j. Pet. j. Yée are redéemed with the precious blud of the immaculate Lamb Chryst.

5 Of the applyment of Chrystes benefites. Like as theThe apply­ment. posts of the Israelites were sprinkled with a bundle of Isop dipped in the blud of the Lamb: So is the vertue and woor­king of Chrystes blud or sacrifise, offered and applyed too vs, [Page 139] by his woord, & by the sacraments of Baptim and the Lords Supper. Psalm. lj. Thou shalt sprinkle mée with Hisop O Lord, and I shall bée made cleane.

6 Of conuersion or new obedience. Like as it behouedNew obediēce. the dowe too bée taken out of the houses of the Israelites, and that they should eate vnleauened bread: So Paule willeth vs too put away the old Leuen, that is too say, sinne, false o­pinions, and leawde lustes: and earnestly too practise sincere fayth, prayer, and al vertues that please God, and so to kéepe a continuall feast of Passeouer in vnleauened bread of vn­corruptnesse and truthe.

The benefites of Chrysts resurrection, are cheefly three.

FIrst, glorious deliuerance from the tyrannye of the De­uill,The benefites of Chrystes resurrection. sinne, and death: and restorement of rightuousnesse and euerlasting lyfe, whiche Paule setteth foorth with excel­lent lyghtsomnesse of woords and figures. Col. ij. Yée are ry­sen agein in Chryst through faith in Gods power, who hath raysed him from death, and with him also quickened vs who were dead in our sinnes, forgiuing vs all our trespasses, and putting out the hādwriting that was ageinst vs in the lawe written, which he hath taken away & fastened too his crosse, and hath spoyled rule and power, and made a shewe of them openly, and hath triumphed ouer them in his own persone.

Let vs alwayes haue before our eyes this most beautiful description of the victorie and triumphe of Chryst rysing frō death. And bycause he termeth it a Triumphe, let vs consi­der the comparison.

Whē the Romane Captaynes made warre with puissantA descriptiō of a Triumph. Kings and ouercame them in battaill, they were woont too bée caryed intoo the citie of Rome sitting in a charyot of gold, and a chayre of Iuorye, which was drawen by foure whyte horses. Before the Charyot were led and set out too the showe, the vāquished enemies & Kings that were prisoners. [Page 140] And alost before the charyot were caried tables in whiche were paynted the battels, the winnings of Cities, and the other things doone by the conquerour. After the charyot fo­lowed the souldiours by whom the conquest was made. Vntoo them were rewards giuen. The Graundcaptein that was the Conquerour, being crowned with bayleaues or fig leaues was led intoo the Capitoll, where knéeling downe before the Altar of the most mightie and most mercifull Iu­piter. he gaue him thankes for bestowing that victorie vpon the Romanes, and when he had made his sacrifise, departed too the court.

So when Paulus Aemylius had vanquished Persey, King of Macedonie, he led him prisoner in Tryumph, & his sonne also who afterward became a Clerk in Rome.

Of this maner of the Romane triumph dooth Paule take patterne in this place.

Chryst our king hath hild continual and sore warre withThe Triumph of Chryst. the whole kingdome of Sathan, whiche is diuided intoo cer­tein principalities, Potestates, and degrées. At length by his owne death he hath ouercome death, by his passion he hathe taken away sinne, by becōming accursed he hath set vs frée from the curse of the Lawe. These thrée enimies, sin, death, and the curse of the lawe or the handwryting of our owne cō ­science, are the chéefest sinewes of the Diuels power. These hath Chryst vanquished and taken away, not with gunnes, swoordes and speares, but with his owne crosse. This cary­eth he in Triumph, and vppon it fasteneth he our enemies the Diuell, sinne, and the accusatiō of the Lawe or the hand­wryting of our conscience: and of the subduing of these dooth he make his shewe.

Of this most high benefite of Chrystes resurrection spea­keth Paule, the greatnesse whereof no tung of man is able too vtter. All goods, all Lordshippes, all kingdomes are no­thing in comparison of this benefite. For whereas all men must néedes dye: yet shall those that flée vntoo Christs death [Page 141] and Resurrection with fayth, bée deliuered from death, and shall bée crowned with ryghtuousnesse, lyfe, and glorie euer­lasting.

The second benefite is true comfort and ioy of hart in allThe true ioy and comfort. miseries, too those that vphold themselues with assured hope of the resurrection and the euerlasting lyfe with Chryst.

Art thou poore, despysed, sick, bannished, &c? Chryste who is rysen from death, will defend thée, comfort thée, gouerne thée, and at length render thée eternall lyfe.

All men saeke and wonderously couet gladnesse and ioy in this lyfe, and comfort in aduersitie. The couetous pesone delyghteth more in his monye than in God. The Marchant­man ioyeth in his gayne. Kings and Princes make warres too enlarge their Dominions, that they may afterward take their pleasure with ease. But there is but only one ioy and comfort that is stedye, namely Chryst rysing from death, and raysing vs vp toogither with himself and quickening vs.

The third benefite is Resurrection of our bodyes, wherof wée will (by Gods helpe) entreate too morowe.

Of the third place.

THe true kéeping of the Easter feast, is all the whole timeThe true kee­ping of Easter. of our lyfe too acknowledge Chryst our passeouer offered for vs, taking vppon him the sinnes of the world, and ear­nestly too repent vs of our sinnes which are put ouer too this Lamb: and in our anguishes (whiche ryse by the féeling of Gods wrath, or by beholding our own sinnes, death, or other calamities,) stedely too beléeue that Chryst our passeouer is offered vp for vs: and that our sinnes are taken away by this Lamb of God: And that (euen after wée bée dead) wée shall doutlesse bée restored too lyfe and ioy euerlasting with Chryst.

And too the intent wée may bée thankfull too Chryste for these his so excéeding great benefites: wée must ageine on the other syde with reuerent mynd and voyce set them foorth, and so frame and gouerne our whole lyfe, all our intentes, [Page 142] endeuers, and dooings, that they may please Christ and agrée with his will and woord.

In this méening Paule sayeth that too kéepe the passeouer is all one as too purge the old leuen, (that is too say sinne, or the old man, or forworne & false opinions concerning God,) lustes, vicious inclinations, affections, and out ward actions fyghting ageinst the Lawe of God.

He boroweth his maner of spéeche, of the Iewish Passen­uer, in which they were compelled for seuen dayes toogither too eate vnleuened or swéete bread, wherevppon it was also called the feast of swéete bread. And thereuppon commeth the custome y^e is vsed at this day too distribute vnleuened bread in the Lordes Supper. Also oftentymes elsewhere in theLeuen. scripture Leuen betokeneth false doctrine or faultie behaui­our and sinnes, which make other folks the woorse & marre (or make sower) all the meale or lump of dowe. Paule therefore willeth the old leuen too bée purged away, that is too wit, that false doctrine and other sinnes shuld bée cast out and taken away by repentance.

That yee may▪ bee new dowe, that is too say, a neweNew dowe. lump or new men, sprinkled and clenzed with the precious blud of the Lamb Chryst, and hauing new lyght, new rygh­tuousnesse, and new obedience acceptable too God.

As yee are sweet bread, that is too say, vnleuened, orSweete bred. without the leuen of sinne, or rightuouse and holy, namely by imputation of Chrystes ryghtuousnesse & holynesse, and by beginning new obedience, but not as yet by accompli­shing it. And therefore there is as yet néede of continuall purging the remnaunts of sinne. There remayne in al the Sainctes in this lyfe, great weakenesse, and much filthy­nesse of sinne. The mynde is still steyned with the dregges of the leuen of many doutings and false imagina­tions concerning God: ageinst whiche, those that bée borne ageine by the holy Ghoste, doo kéepe continuall warre by [Page 143] helpe of the holy Ghoste. Fayth, feare, loue of GOD, and the reste of vertues are verye faint and féeble in the will. And on the contrarie part, there bée many sinfull in­clinations and vehement enforcementes too carelessenesse, distrust, and pride: many burning flames and heates of leawde lustes, and many furious fyers of affections in the hart, ageinst which they stryue that are regenerated by the holy Ghost.

These dregges and filthynesse of the old leuen dooth sainct Paule will vs too clenze out continually during our whole lyfe, and in the meane whyle too assure our selues by fayth, that though wée bée bothe vnworthy and vncleane: yet for the sonne of GOD our Passeouer offered vp for vs, (who is the roof that couereth our filthynesse,) wée are thorough excéeding great mercye receyued, and by imputation of his clennesse and holynesse vntoo vs, are accepted for pure swéet bread, that is too say, for ryghtuouse and holy, as fully as if there remayned no dregges at all of the old Leuen in vs. But wée haue spoken of this principall méening of this E­pistle, a little before. Nowe let vs go thorough with the Exhortation too the true kéeping of this Feaste of Passeo­uer.

Therfore let vs make good cheere. In the Gréeke it isWhat it is too keepe holyday. Heortazomen, which is as much too say, as let vs kéepe holy­day, eyther of the woord Rhezo, too doo holy things, or of the woord Agora, which is a congregation or assembly, or else of the woord Ageiro, which signifyeth too come toogither or too assemble. Heortazein therefore signifyeth, not too eate or too drinke, and too spend the tyme in fond and slouthful ydle­nesse, but too celebrate a feastfull day, or too allowe a Sa­both, or too assemble too the ministration of the Gospell: too héere the doctrine concerning the persone and benefites of the Lamb Iesus Chryste, who suffered for vs and is rysen ageyne: too haue a féeling of Repentance: too beléeue that wée are accepted of GOD for this onely Lambes sake: [Page 144] And vppon trust of this Lamb, too demaund and looke for all good things at gods hand: too acknowledge him: too giue him thanks: too mortifie the remnantes of the leuen or of sinne sticking still in vs: and with new lyght, righteousnesse, and obedience, too glorifye God both all the tyme of this lyfe and euermore.

Not with old leuē, that is too say, not with folowing sinneOld leuen. ageinst conscience.

Nor in the leuen of maliciousnesse & wickednesse, y^t Gréek woord Kakia is a general name of al vyce, & signifyeth y^e sins of ouersyght or doone willingly, which are cōmitted by neg­ligence, lyghtnesse, or wantonnesse: As, Honorius offendeth through negligence or slouthfulnesse. Yea and sometyme e­uen a good man may doo amisse and yet bée a good man still. But the woord Poneria is a more sore and heynous name of singular and prepensed malice and of desyre too doo harme, which euen delyghteth in wickednesse, too whom it is euen meate and drink too doo another man displeasure and to hurt him wickedly, as in Nero, Diocletian, and Iulian, &c.

But with the sweete breade of purenesse and truthe, that is too say, with the pure doctrine concerning God, and with pure acknowledgement and confession of the doctrine, and with true faith, true feare of God, true inuocation, true and vnfeyned loue of God and ones neyghbour, thankesgiuing, and continuall obedience, which is not counterfet, nor hypo­critish, but voyd of craft, guyle, and leude lustes, pure and true. And so dooth Paule in these twoo woordes purenesse and truthe, comprehend the whole lyfe of a Christen man, and all the duties of godlynesse, or all vertues.

¶ The Epistle. j. Cor. xv.

BRethren, as parteyning too the Gospell which I preached vntoo you, which yee haue also accepted, and in the which [Page 145] yee continue, by the which also yee are saued: I doo you too wyt, after what maner I preached vntoo you, if ye kepe it, ex­cept yee haue beleeued in vaine. For first of all, I haue deliue­red vnto you, that which I receyued: how that Chryst died for our sinnes, agreeing too the scriptures, and that he was buried, and that he rose ageine the third day, according too the scrip­tures: and that he was seene of Cephas, then of the twelue. Af­ter that, he was seen of mo than fiue hundred brethrē at once, of which many remaine vntoo this day, and many are fallen a sleepe. After that appeared hee too Iames, then too all the A­postles. And last of all he was seen of mee, as one that was born out of due time. For I am the least of the Apostles, which am not worthy too bee called an Apostle bicause I persecuted the cōgregation of God. But by the grace of God, I am that I am. And his grace which is in mee, was not in vaine, but I laboured more abundantly than they all, yet not I, but the grace of God which is with mee. Therfore whether it were I or they, so wee preach, and so haue yee beleeued. If Chryst bee preached how that hee rose from the deade: how say some among you, that there is no resurrection of the dead? If there be no rising agein of the dead: then is Chryst not risen. If Chryst bee not risen, then is our preaching vaine, and your faith is also in vain, yea, and wee are found also false witnesses of God. For wee haue testified of God, how that he raysed vp Chryst: whom hee rai­sed not vp, if it bee so that the dead rise not ageine. For if the dead rise not agein, then is Chryst not risen agein. If it bee so that Chryst rose not, then is your faith in vain, and yet are yee in your sinnes. Therfore they which are fallē a sleep in Christ are perished. If in this lyfe onely wee beleeue on Chryst, then are wee of all men the myserablest. But now is Chryst rysen from the dead and is become the first fruites of thē that sleep. For by a man came death, and by a man came the Resurrecti­on of the deade. For as by Adam all die: euen so by Chryst, shal all bee made alyue, and euery man in his owne order. The first is Chryst, then they that are Chrystes at his comming. [Page 346] Then cometh the ende, when he hath deliuered vp the king­dome too God the father, when hee hath put downe all rule, authoritie, and power. For he must raigne till he haue put all his enemies vnder his feete. The last enemie that shall be de­stroyed, is death. For he hath put all thinges vnder his feete. But when he saith, all things are put vnder him, it is manifest, that he is excepted, which did put all things vnder him. When all things are subdued vnto him: then shall the sōne also him selfe be subiect vntoo him that did put all things vnder him, that God may be all in all things. Els what do they whiche are baptised ouer the dead, if the dead rise not at all? Why are they then baptised ouer the dead? Yea and why stand we in in ieo­perdy euery houre? Be my reioysyng which I haue in Chryst Iesu our Lord, I die dayly. That I haue fought with beastes at Ephesus after the maner of men: what auantageth it me, if the deade ryse not ageine? Let vs eate and drinke: For to mo­row we shall dye. Be not deceiued: euyll speakings corrupt good manners. Awake truly out of sleepe, and sinne not. For some haue not the knowledge of God, I speake this too youre rebuke. But some man will say: howe aryse the deade? with what body come they? Thou foole that whiche thou sowest, is not quickned, excepte it dye. And what sowest thou? Thou sowest not that body that shall bee: but bare corne (I meane eyther of wheate, or of some other) and GOD giueth it a body at his pleasure, to euery seede his owne body. All flesh is not one manner of fleshe, but there is one manner flesh of men, another manner fleshe of Beastes, another manner flesh of fyshes, another of byrdes. There are also celestiall bo­dyes, and there are bodies terrestrial. But the glory of the celestiall is one and the glorye of the terrestriall is an other, there is one maner glory of the Sunne and an other of the Moone, and an other glory of the Starres. For one Starre differeth from another in glory. So is the resurrection of the dead. It is sowen in corruption, and ryseth in incorruption. It is sown in dishonor, and ryseth in glory. It is sowen in weake­nesse, [Page 147] & riseth in power. It is sown in a natural body, & riseth a spirituall body. There is a naturall body, and there is a spy­rituall bodye, as it is also wrytten: the first man Adam was made alyuing soule, and the last Adam was made a quicke­nynge spiryte. Howbeit, that is not first which is spirituall, but that vvhiche is naturall, and then that vvhiche is spiritu­all. The first man is of the earthe earthy: the seconde man is the LORDE from heauen. As is the earthy, suche are they that are earthy. And as is the heauenly, suche are they that are heauenly. And as wee haue borne the Image of the earthy, so shall wee beare the image of the heauenly. This say I brethren, that flesh and bloud can not enherit the king­dome of GOD. Neither doothe corruption inherite vncor­ruption. Beholde I shewe you a mysterie. Wee shall not all sleepe: But wee shall all bee changed, and that in a moo­ment, in the twinckelyng of an eye (at the sounde) of the laste trumpe. For the trumpe shall blow, and the deade shall ryse incorruptible, and wee shall bee chaunged. For thys corruptible, muste put on incorruption, and this mortall, must put on immortalitie. When this corruptible hath put on incorruption, and this mortall hath put on immortalitie then shall bee brought too passe the saying that is vvrit­ten: Death is swallovved vppe intoo victorie. Deathe where is thy styng? Hell where is thy victory. The styng of Deathe is sinne: and the strength of sinne, is the lawe. But thankes be vnto God, which hath giuen vs victorie, through our Lorde Iesus Chryste. Therfore my deare brethren, be yee stedfast and immoue able, alvvayes rich in the woorks of the Lorde, for as much as yee know how that your laboure is not in vayne in the Lorde.

The disposement of the .xv. Chapter of the first Epistle to the Corinthians, which is the seat of the Doctrine concer­ning the Resurrection or ry­sing of the dead.

THe most ioyful end and hauen of the whole Christen lyfe and Faith, and the souereine and most assured comfort in all the miseries and sorowes of this most flightful and wret­ched lyfe, is the Resurrection from death and the blissed and euerlasting lyfe with God: In which not only our soules remayning after death shall enioy the beholding of our Lord God in quiet peace & ioyfulnesse: but also our bodies which were rotted and consumed in the dust of the earth, shall liue ageine, and bée repaired, and being ioyned with their soules ageine and set frée all sinne and death, shall bée glorifyed and receyue immortall honor.

This doctrine concerning the Resurrection of our bodyes (which is the peculiar wisdom of the christen church) is eui­dently confirmed and lyghtsomly set out by Paul in this xv. chapter of his first Epistle too the Corinthians. Therefore it is of that kynd of cases that instruct.

The cheefe partes of the whole dis­putation are three.

• 1 Whither there bée any rysing of the dead.
• [Page 149]2 What manner a one it is, or what manner of bodyes they shall ryse with.
• 3 Of the cause of the rysing of our bodies which is Chry­stes victorie, in which he swalowed vp sin, death, and hell by his death, and restored eternall lyfe and glorie too his Church by his Resurrection.

The proposition, state, or ground of the first part is, The dead shall vndoutedly ryse agein.

THis proposition doth he warrant by sixe Argumentes. First, of the efficient cause. The totall or sufficient causeThe efficient cause of our resurrection, which argu­ment holdeth of consequence of a thing being set downe, the effect foloweth of necessitie, in such tyme and maner as the cause or the wil of God hathe appoynted. Chryst who is the cause of our Resurrection and lyfe, is verely risē in his very body from death, and hath pro­mysed of certeyntie that he wil rayse vntoo lyfe the bodyes of all men that bée dead: Ergo without any dout euen our dead bodyes shall also ryse agein.

Paul concludeth this argument in the forme of an Ethu­thymema. Chryst who was dead is risen ageine in very déed. [Page 150] Ergo wée also shall ryse agein when wée bée dead.

The consequent is of force, holding from the efficient and sufficient cause, too the effect: which he will accomplish as he hath promysed.

This reason of the consequence, Paule himselfe poyn­teth out a little after. For séeing that by man came death, by a man also must come the resurrection of the dead. For like as in Adam all men die: So also by Chryst shall all men bée called agein too lyfe.

The Antecedent, (which is the ground woorke of the Re­surrection of our bodyes, and of our whole Fayth and salua­cion,)That Chryst is risen. is confirmed at large by Paule. First by witnesse of the Scripture, which testifyeth that Chryste dyed for ourBy testymoni­es of the pro­phets. sinnes. Esay. liij. Daniel. ix. Zach. iij. and .xiij. Psalm .xxij. And that he rose agein the third day. Osée. vj. in the storie of Iones. Psalm .xv. Zach. xiij. Esay. xj. Actes .xiij. Secondly by the record of many that sawe Chryst after he was risen,By record of such as sawe him. and were familiarly conuersant with him full fortie dayes. Chryst the same day that he rose from death, appéered, not only too Cephas or Simon Peter, and the twelue Apostles, of whom Paule maketh mencion in this place, but first of all too Marie Maudlin. Iohn .xx. Marke .xviij. next too the rest of the women. Math. xxviij. Thirdly too a cupple walking intoo the féeldes, whom the Apostles beléeued not. Mark .xvj. Fourthly too Cephas or Simon Peter. Fifthly too Cleo­phas and Nathanael as they were going toowards Emaus, too whome at their returne, all the Apostles giue credit. Luke the two and twentith. Sixthly too all the Apostles as they were assembled toogither, sauing Thomas. Luke the foure and twentith. Iohn the twentith. j. Corinthians. xv. And all these appéerings were made the very day of his Re­surrection, vppon which day also S. Hierom is of opinion that Chryst shewed himselfe too Iames the lesse, of whom Paule maketh mention in this place. Afterward he shewed him selfe sundrye tymes too the Apostles when Thomas [Page 151] was with them, and at the sea of Tyberias. Iohn xx. xxj. Also in Galilie too mo than fyue hundred brethren at once. And also too his Apostles, or too the thrée score and tenne and too all the rest of his Disciples. Finally after his Ascention Chryste shewed himselfe too Paule also, that hée was risen ageyne.

Paules second argument.

WE sée the Apostles doo preache that Chryste is risenOf the autho­ritie of the A­postles. from death: Ergo there is in very deede a rysing ageine of the deade. The consequens holdeth of the authoritie of the Apostles who are sent from God, and are assured that they cannot erre.

The third argument is a bringing back by impossibilitie.An argument by impossibi­litie. It is impossible that twoo ful contraries should both at once be true or false.

This Exposition, The deade ryse not ageine, or no deade folkes ryse ageine, is false:

Ergo the contradictorie or full contrarie proposition, The deade shall ryse ageine, is true and certeine.

The minor or Second parte of the Argument is proued thus: of truthe there can come nothing but truthe. But of this proposition No deade folks rise ageine, folow things ma­nifestly false and irkesome too heere, namely, that not euen Chryste is risen ageyne, and that the preaching of the A­postles is vayne, whych are false witnesses of GOD, and so GOD himselfe who hath auouched that he raysed Chryst alreadye and will hereafter call all the deade ageyne too lyfe, shoulde be a lyar. But for asmuch as these thyngs are ma­nifestly false and impossible, it followeth that the proposi­tion out of whiche these thinges ensue, is false. And there­fore the playne contrarye is true, namely that the deade shall ryse.

The fourth argument.

IT is impossible that the best and holyest part of mankyndAn argument of ryght and reason. should bee created only too the miseries of this present lyfe and too eternall destruction. For séeing that God is ryghtu­ous, and also a iudge: it must néedes fall out, that the godly and the ryghtuous must at one time or other bée in good case, and the wicked in ill case.

But those that liue godlyly in Chryst Iesu, are of all men most miserable in this lyfe:

Ergo it must néedes bée that there remayneth an other ha­uen and another lyfe, in which the godly béeing raysed from death, shalbée set frée from all miserie, and bée crowned with eternal blisse and glorie.

The fifth argument.

BVt now is Chryst risen from death, and is the first frutes of the dead.

Fifthly he repeteth the first Argument and reason whichA repetition & confirmation of the first ar­gumēt which holdeth of cō ­sequence or of necessitie. holdeth of consequence, expounding and enlarging the conse­quence with many woordes: Chryst is rysen ageine: Ergo all the dead shall ryse. He proueth the consequence. For like as by Adam death entered vppon all men: So by Chryste the cause and author of lyfe, all men shal bée called too lyfe agein. In this order, that the first frutes or fyrst of them that ryse ageine from death, bée Chryst himself. Then those that bée Chrystes, or which haue departed out of this life in the faith of Chryst, shall rise at Chrystes comming too iudgement. Af­terward shall bée the ende of the world or of worldly things, when he shal deliuer vp his kingdom too God the father, that is too say when he shall bring vntoo his Father all the whole Church gathered toogither on earth by the ministerie of the Gospell: too the entent that all kingdomes being abolished, and all power as well of Diuels as men suppressed, yea and [Page 153] the ministerie of the sonne of God (whereby he gathered his Church in this world cessing,) onely GOD without other meanes may reigne in the godly, and bée all in all, filling all things with his lyght, wisdome, ryghtuousnesse, lyfe, blis­sednesse, and glorie vnspeakable.

The sixth Argument.

THe very maner of Baptim whereby wée are first graf­fedAn Argument taken of our profession and order in bap­tim. intoo the churche or body of Chryste, betokeneth that wée looke assuredly for the resurrection from death: for they are baptized ouer the deade, or ouer the graues of the dead, as it is vsed in these dayes also: protesting in the behalfe of the dead, that they beléeue of a certeintie that they shall re­turne too lyfe ageine, according as the Créede whiche wée hold professeth in our Baptim. And the very dipping in the water and taking out agein, is a token and representation, not only of the abolishment of sinne, and of the regeneration and renewing of the soule, but also of the death of our bo­dyes and the rysing of them ageine.

The .vij. Why are wee also in daun­ger euery houre.

HErepeteth the .iiij. Argument and amplifyeth it by anA repetition of the fourth ar­gument which holdeth of ryght & reasō: absurditie of Epicure heathnishnesse ensewing it, which he describeth in woordes taken out of the .xxij. of Esai. And he expresseth the reproof of it in a verse of Menanders. Euill communication corrupteth good manners. With whiche a­gréeth this saying of Theogius: Thou mayst lern good of the good, but if thou kéepe companie mith the wicked, thou mar­rest thyne owne mynd.

The .viij. Argument, of a like.

LIke as séedes that are cast intoo the ground doo rotte thereAn Argument taken of the like thing. and spring vp agein, and eche of them yéelde foorth most [Page 154] goodly frute in their kynd: So our bodyes being sowen in­too the ground and buryed, shall certeinly liue agein & ryse ageine much more beautifull and bryght than they were héere vppon earth. This comparison hath Stigelius expres­sed in very trim verses.

Right many and notable tokens of the resurrection hatheTokens of the resurrection impressed in nature. God imprinted in the whole nature of things, which too con­sider after a reuerent and godly fashion, it is behouefull. The day dooth dayly fade intoo nyght, and is buryed in darknesse. But in the morning killing his death, and breaking out of his graue of darknesse, it becommeth alyue agein as Tertul­lian sayeth. And this entercourse of dayes and nyghts is fynely expressed in this Gréek ridle:

The Moone dying euery mooneth quickeneth agein andThe Moone. recouereth hir lyght that shée had lost.

The beames of the Starres whiche are dimmed by theThe Starres. rysing of the Sunne, are kindled agein in the nyght.

[Page 155]The foure seasons of the yéere, Lenton, Sommer, Har­uestThe seasons of the yeere. and Winter doo fade and returne by mutuall course.

In Springtyme the earth that was dead and barrein in the winter, becōmeth lyuely agein & bringeth foorth herbes, grasse, floures and frutes. The trées are clad agein with leaues, floures and fruites.

The swallowes which were dead and buryed in the wa­tersSvvalovves. in wintertyme, recouer lyfe agein in the Springtyme.

Flyes also and other Cutfoules whiche were killed withFlyes. cold, recouer their former force and lyfe by warmth.

The Phenix bréedeth ageine with fyre, and hir own as­shes:The Phenix. For shée perisheth too liue, and yet shée ingenders hir­self, atteyning immortalitie by the benefite of death, as La­ctantius sayeth.

Finally, all this most beautifull Theater of heauen and earth which was made of nothing, giueth vs to vnderstand that God who made all things of nothing, may with much more ease at the latter day restore our flesh or bodyes agein, which haue bin somewhat before, than he made them at the beginning. But in thinking vppon this Article, let vs al­wayesThis is the su­rest ground & Argumēt for a Christian. haue our myndes and our eyes fastened vppon our Lord Iesus Chrystes death and resurrection, and vppon the promises concerning the restitution of our bodyes and the eternal lyfe too ensue without fayle after this lyfe, warran­ted by the Resurrection of himself and the raysing vp of La­zarus and others. Iohn. xj. I knowe he shall ryse agein in the resurrection at the last day. Iesus sayd vntoo hir: I am the resurrection and lyfe. He that beléeueth in mée, yea though he were dead, he shall liue. Iohn. vj. This is the will of my eternal Father, that euery one which séeth the sonne & belée­ueth in him should haue lyfe euerlasting, & I will rayse him vp at the last day. Iohn. v. The houre shall come that al that are in their graues shal héere his voyce and come foorth, those that haue doone good, too the resurrection of lyfe, and those that haue doone euil, too the resurrectiō of iudgement. Io. xix. [Page 156] I knowe that my Redéemer liueth, and I shall ryse out of the earth in the last day, and shall bée compassed ageine with my skin, and in my fleshe shall I sée my God. I shall sée him my self, myne owne eyes shall behold him, and none other: this hope is layed vp in my bosom.

This restitution of dead bodyes, and commencement ofSufficiēt vvar­rant for a true Christian. new and euerlasting lyfe, is not only warranted by euident textes verye openly and cléerly in the sermons of Christ and his Apostles: but also was manifested too the eyes of the A­postles and the rest of Gods church that was at those dayes in Iewrie, when by the space of full forty dayes, Chryste be­ing risen agein and many of the Patriarkes and Prophetes that were risen with Chryste, were openly and familiarly conuersant with the Apostles and Marie his moother, and a great companie that was ioyned with them, (for Paule in this Chapter witnesseth that he was séene of mo than fyue hundred brethren at once) and talked with them of the king­dome of God. Act. j. of the wonderfull state and redemption of the Church, of heauenly reuelatious, of the promise of the séede that should crush the Serpents head, or of the persone, office, and benefites of Chryst, of the abolishemēt of sinne & too the restorement of our bodyes & of the lyfe euerlasting. Vppon these heauenly reuelements warranted by sure and euident recordes, let vs set our eyes when wée thinke vppon the resurrection of our bodyes, and the lyfe too come.

Philosophie knoweth vtterly nothing of the restoremētPhilosophie knovveth no­thing of the resurrection. of the dead bodyes, but holdeth opinion that they perish, and are resolued intoo the stuffe whereof they were first made, & vtterly come too nothing, after the same sort that the bodyes of brute beasts doo. Neyther hath it any sure and stable beléef at all concerning the immortalitie of the soule and the euer­lasting conuersation with God and the blissed wyghts. But as in a dubble and doutfull matter, it disputeth too and fro of it, and reasoneth that (whither mennes soules remayne af­ter death, or whither they dye and perish with their bodyes) [Page 157] yet there is none euill at all in death. And the chéef reasons whereby mennes soules are auouched too bée immortal, are gathered toogither by Cicero in his first booke of Tusculane questions: which it is good too consider, too the intent, the cō ­ferring of them may bring some lyght too both the kyndes of doctrine.

The first reason is of Authoritie.

ANtiquitie, the néerer it was from the creation and fromAntiquitie. the offpring of GOD, so much the better did it sée what things were true. All Antiquitie was of opinion y^t mennes soules are immortall: and that man by departing out of this lyfe is not so cleane swept away, that he should vtterly perish:

Ergo, it is true that mennes soules are immortall.

He proueth the minor or second part.

• 1 By naturall instincts.
• 2 By the Lawe of their préests.
• 3 By the ceremonies of buryall.
• 4 By Canonization.

The second reason.

IN all matters, the consent of all Nations, is too bée accoū ­tedConsent of all Nations. the Lawe of Nature.

All men, whersoeuer they bée, doo agrée in this, that there is somwhat, which perteyneth too those that are departed out of this lyfe.

Ergo, wée also ought too bée of the same opinion.

The third reason.

THe proof of Nature must bée taken of euery such natureThe best na­tures. as is best.

[Page 158]The best of all sortes of men, as Princes, Poets, woorkmē, & others doo hold most stedfastly the hope of immortalitie.

Ergo, men find by nature that mennes soules are immortal.

The fourth reason.

EVery thing that moueth it selfe, is euer moued, and is e­uerlasting:Selfmouing. The soule of man moueth it selfe.

Ergo, it moueth euer, and is euerlasting.

The fifth reason.

THat which is not cōpounded of the Elements is not cor­ruptible:Simplenesse vncōpounded. mānes soule is not cōpounded of the elements.

Ergo, mannes soule is not corruptible or mortall.

He proueth the minor thus:

NO nature compounded of the Elements, hath ingraffed in it instincts of knowledge, power too searche secretes, memorie able too conceyue and beare away things most diuerse, foresyght of things too come, so many Artes. &c.

Mannes mynd hath ingraffed in it instincts of knowledge, ablenesse too inuent new things, too call too mynd things past. &c.

Ergo, mannes mynd is not compounded of the elements.

The sixth reason.

IT is an vnmoueable maximée of Gods prouidence & iu­stice,Ryght and reason. that good should befall the good, and euill should befall the euill: But in this lyfe the good fare woorst, as Socra­tes. &c.

Ergo, there must néedes remayne another lyfe, in which the good may receyue good, and those that in their humane bo­dyes haue ledde their lyfe like Gods, may returne too the Gods frō whom they came.

These foresayd six Arguments are the Ar­guments of Cicero.

The other place is in Osee. xiij.

I Will redeeme them from the hand of hel, I wil deliuer themOsees prophe­sie expounded.from Death. where are thy plages O Death? wher is thy de­struction O hell?

Oseas also preacheth of this most souerein benefite of the sonne of God, that although his Church in this world bée op­pressed with manyfold persecution and miseries as well as the rest of men that are vngodly: yet will he vndoutedly de­liuer it from Death and out of the very iawes of hell, and wil endue it with new lyfe and euerlasting ioyfulnesse. For the Hebrue woord Scheol▪ (which vsually they translate hel,) dooth properly signifie the graue wherin the bodyes of deade [Page 167] folkes are bestowed, & also the place in which mennes soules departing from their bodyes, are reserued till the last iudge­ment day. The Prophet therfore promiseth deliuerance too the godly members of the church, not y^t they shalbée priuiled­ged in this lyfe from all miseries and from death it selfe: but that when they are dispatched out of this lyfe and buryed in their graues, euen then he willeth them too looke for assured deliuerance or resurrection, & a much better life which shall continue for euer, bicause Death (which héertoofore was the plage and destruction of all mankynd and deuoured al men) is now ageine deuoured and swalowed by Chryst our redée­mer, who paying the full pryce or raunsome for vs, hathe bo­rowed vs out, for so doo the Hebrew woordes Pada and Gaal signifie, which the Prophet vseth in this place.

And as touching the woordes that ensue, (which Hierom Interpretation of the gram­maticall sense of the vvordes. hathe translated thus: Ero mors tua ô Mors, Ero morsus tuus ô Inferne. That is too say, O Death I will bée thy Death, O hell I will bée thy sting: and which Paule hath expressed by an Interrogation, O Death where is thy sting? O Hell where is thy victorie?) It is euident that the diuersitie of the interpretations ryseth of the Hebrew woordes which haue many significations.

For the woord Ehe, and the future tence Cal is of the verb Haiah by Apocape (which is a figure that taketh away a let­ter or a sillable from the end of a woord (for the whole woord is Ehieh I will bée.) And so is the aduerbe where, which also by transposition of letters is red Aieh. It appéereth therfore why Paule and the .lxx. Interpreters, and Aquila of Sinope, and the fifth edition (all which Ierom citeth,) haue translated the woord Ehe where, and not I will bee. Where is thy indite­ment or accusation?

The woorde following Deuareca (which S. Ierome tran­slateth Mors tua, thy Death) the thrée score and ten Inter­preters translate [...] thy accusation or inditement, [Page 168] and Aquila, sermones tui, thy sayings,) is likewyse of many significations. For the woord Dibber signifyeth too speake, and also too kill or destroy. ij. Reg. xxij. Athalia Dedabber slew all the kings stocke. Héeruppon Deber is as muche too say as a plage, a murreine, or a destruction. Exod. ix. ij. Reg. vlt. iij. Reg. viij. And the other word Keleb in the part folow­ing is almost of the same signification, for it signifieth a wa­sting plage, or destruction, and rooting out. As in the Psalme xcj. Thou shalt not bee afrayd of Deber, the plage that rageth in the darke, nor of Keleb, the destruction that wasteth at the noone day. Where wée in our Latin translation haue, A ne­gocio perambulante in tenebris, ab incursu & a Daemonio Me­ridiano. Which is, of the businesse walking in the darke, of the sodein rushing in, and of the Diuel of the noone day.

Therfore the proper méening of Osée is (out of all dout)The proper meening of Osce. this Where are thy plages O death? where is thy rooting out O hell? Death and Hell did héeretoofore bring plage and vt­ter destruction vppon all men, through sinne wherewith all mankynd is horribly atteinted and appaired: And then cheef­ly is this plage felt, then dooth it shewe it self, then dooth it strike a man intoo horrible fearfulnesse and sorowes, (which are the enterances intoo euerlasting Death,) when sinne is stirred vp and rowzed by the lawe of God, as Paule sayeth. Rom. vij. But Chryste by his death and gooing downe intoo hell, hath brought a plage and destruction vppon deathe and hell. So that from hence foorth not only Chryst himselfe, but also all the godly that beléeue in Chryst, may vaunt them­selues ouer vanquished Death and destroyed Hel, with these woordes: Death vvhere is thy plage or sting? wherwith thou haste heretofore murdered all mankynd? Hell, where is thy victorie: whereby thou hast vanquished all men? Thankes bée vntoo God who hath giuen vs victorie by our Lord Iesus Chryst, for God so loued the world, that he gaue his only be­gotten sonne, too the entēt that all that beleeue in him should not perish but haue lyfe euerlasting.

[Page 169]For like as Moyses lifted vp the serpent in the wildernesse: so behoued it the sonne of man too bee exalted, too the intent that all that beléeue in him should not perish but haue lyfe euerlasting.

Therfore my deerbeloued brethren, bee stedfast, vnmoua­ble, and alwayes abounding in the woork of the Lord, know­ing that your labour is not in vayne in the Lord.

He concludeth his disputation with a short Exhortation,An exhortation to stedfastnesse. that they should stedfastly hold them too the true doctrine cō ­cerning the Resurrection of the dead and the other Articles of the Christen fayth which they had receyued of Paule, and not suffer themselues too bée drawen away from it by any likely persuasions of the false Apostles, but endeuer too pro­fit in true godlynesse and full assurednesse of fayth, and the spreading abrode of the true doctrine, and in executing the residue of the labours of their vocation, vpon trust of Gods helpe, and hope of luckye successe and such as may bée too the welfare of the Churche, according too this most swéete pro­mise. Your labour shall not bee in vayne in the Lord.

¶The Epistle. j. Iohn. v.

ALl that is borne of God, ouercommeth the world. And this is the victorie that ouercom­meth the world, euen our fayth. Who is hee that ouercommeth the world, but he that be­leeueth that Iesus is the sonne of God? This Iesus Chryst is he that came by water and blud, not by water onely, but by water and blud. And it is the spirit that beareth witnesse, bycause the spirit is trueth. For there are three which beare recorde in heauen: the Father, the woord, and the holy Ghoste, and these three are one. And there are three whiche beare recorde in earth: the spirite, and water, and blud: and these three are one. If wee receyue the witnesse of menne, the witnesse of God is greater. For this is the witnesse of God that is greater, which he testified of his sonne. Hee that beleeueth on the sonne of God, hath the witnesse in him selfe. He that beleeueth not God, hath made him a lier, bycause he belee­ueth not the recorde that God gaue of his sonne. And this is the recorde, howe that GOD hath giuen vntoo vs eternall [Page 171] lyfe, and this lyfe is in his sonne. Hee that hath the sonne, hath lyfe: and hee that hath not the sonne of GOD, hath not lyfe.

The disposement.

THis Epistle is of that kynde of caces that instruct. The state of it is a doctrine concerning fayth, leaning vppon the sonne of God our Lord Iesus Chryst, which fayth ouer­commeth sin, death, and receyueth rightuousnesse and euer­lasting lyfe.

• 1 Of faith wherby wée are borne of God.
• 2 Of the obiect of fayth, or of the persone and bene­fites of Chryst.
• 3 A testimonie that the thrée persones of the God­head are all of one substance.
• 4 Of the ministerie of the Gospel, and of the Sacra­ments of Baptim and the Lords Supper.

The first place.

THe welspring aud soule of godlynesse and Chrysten lyfeThe cōmenda­tion of fayth. and the originall and head of our endlesse welfare, is fayth in the sonne of God our Lord Iesu Chryst our Media­tor, King, and Préest: which fayth is in no wyse an ydle and vayne persuasion, but the liuely and effectual instrument of our saluation, wherby wée receyue intoo vs the true know­ledge of God, forgiuenesse of sinnes, and all Gods benefites, yea and euen God himself, and ouercome sin and death, and obteyne rightuousnesse, lyfe, and glorie euerlasting.

Of this true and effectuall faith there is a notable descri­ptionA description of fayth. in this dayes Epistle, which wée will vnfold in these woordes. Fayth is a true perceuerance of Chrysts persone and benefites & of al the whole doctrine deliuered by God, and it is an assent wherby wée persuade our selues that all [Page 172] the Articles of the doctrine are true, and in especially beléeue that Iesus is the sonne of God, and Chryst or the anoynted of God, that is too say, our King, Hygh preest, Mediatour and Redéemer. And it is an assured trust stedfastly settled in the sonne of God our Lord Iesus Chryst, the vanquisher of sin, death and the Diuil, assuring a man for a certeintie that for Chrysts sake his sinnes are released, and himselfe set in gods fauour who receyueth, héereth, helpeth, defendeth, and freely rewardeth with lyfe and glorie euerlasting. This fayth in Christ ouercommeth the world, that is too say, sinne, and the entycementes of sin, and the Diuell himselfe the Prince of the world, and death which is the chéef sinew of the Diuels power, as is sayd. j. Iohn. ij. If any man loue the world, the loue of the Father is not in him, for euery thing that is of the world, (as the lust of the fleshe, the lust of the eyes, and pryde of lyfe) is not of the Father, but of the world.

Now the lyfe of man vppon earth is a continuall war­fareMannes lyfe a vvarfare. and deadly foode ageinst foure cruell and mightie ene­mies, that is too wit, the Diuell (who is furnished with a thousand pollicies too anoy) the sinfull prouocations of our owne nature rebelling ageinst the Lawe of God, the perse­cutions of Tyrants: and the afflictions of all sortes bothe of mynd and bodye. With these foure enemies must al god­ly folke fyght continually as long as they are in this world. Neyther is any man able too ouercome them, saue he that is borne of God. But they are borne of GOD, that beléeue inWho are borne of God. Chryst, (as is sayd in the beginning of this Chapter. Euery one which beleeueth that Iesus is Chryst, is borne of God) and whiche with stedye fayth embrace and hold fast the woord that is deliuered by God, and in whom the holy Ghost dwel­ling, purgeth and putteth away the old Leuen, or false opi­nions, and sinfull inclinations and affections: kindleth in them a new lyght, new ryghtuousnesse, new lyfe, and newe obedience agréeing with Gods will.

For in asmuch as all men are conceyued in sinne, andHovv folke are borne a nevve. [Page 173] borne the children of wrath and bondslaues of the Diuell: they can not become the sonnes of God and inheriters of e­uerlasting lyfe and saluation, before such tyme as they bée borne agein or begotten agein of GOD, that is too say, en­dewed with true fayth, or new rightuousnesse and lyfe. God regenerateth or begetteth men a new, by twoo meanes: by the Gospell concerning Chryste, or by the woord receyued by fayth, and by the Sacrament of Baptim. j. Pet. j. Yée are borne agein of vncorruptible séede by the woord of the liuing God. Iohn. iiij. Except a man bée borne ageine of water and the holy Ghost, &c. Tit. iij. He hath saued vs by the fountaine of the newbirth. And these woordes or termes, iust, ryghtu­ouse, godly, holy, beléeuing in Chryste, borne of God, childe or sonne of GOD, new man, perfect, swéete or vnleuened bread, &c, signifie in a maner all one thing.

The second place.

THe chéef obiect of fayth is our Lord Iesus Chryst. And itThe cheef ob­iect or thing vvhereon fayth resteth. standeth the godly in hand too haue a ryght opinion and beléef concerning the persone, office and benefites of Chryst, according as Iohn sayeth in this place, that wée must beléeue that Iesus is the sonne of God, and that he is Chryste, and that he came by water and bloud, like as also in this dayes Gospell he appoynteth the same end and shooteanker of the storie of the Gospell and of the whole sacred Scripture. These things are written too the intent yee should beleeue that Iesus is Chryst the sonne of God, and that by beleeuing yee myght haue lyfe in his name.

The name of Sonne sheweth that Chryst is in very déedThe name of Sonne. and by nature God, & begotten of the substance of the eter­nall father, as it is sayd in y^e Psalme. Thou 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 [Page 174] 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 tea­cherThe name Chryst. 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,Water & blud.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 notTo come in vvater. only a teacher of y^e gospel wherwith the thirstie harts of the godly are refreshed, but also he is a Redéemer which hath w^t his blud pacified the wrath of the eternal father ageinst our sins, & redéemed y^e 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, theThe spirit is a vvitnesse of Chryst and his doctrine. holy ghost beareth witnesse of the persone & office of Chryst, namely y^• this Iesus is Chryst, the sonne of God. & the redée­mer [Page 175] 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 three per­sones of the Godhead.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, andThe end vvhy the ministerie vvas ordeined.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, [Page 176] 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 reprouethWhat the vvoord spirit signifyeth in the foresayd text. 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,What vvater and blud sig­nifye. (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 [Page 177] wherby he rayseth vp, encreaseth and confirmeth our fayth, are alwayes toogither.

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, neither was there guile founde in hys mouth: which when he was reuiled, reuiled not ageine: when he suffered, he threatned not: but committed the vengeance too him that iudgeth ryghteously, which his owne selfe bare our sinnes in his bodye on the tree, that wee beeing deliuered from sinne, should liue vntoo rygh­teousnesse. By whose stripes yee were healed. For ye were as sheepe going astray, but are now turned vnto the shepheard, and Bishop of your soules.

The disposement.

THe state of it is an exhortacion to patience and méeknesse taken of the example of Christ who was patient & méek. And therwithall is annexed a doctrine concerning the merit and benefites of Chrystes passion. The ch [...]ef places are four.

• 1 Of patience in troubles which are not procured by a mannes owne fault, but happen too him vndeserued. It belongeth too the first commaundement.
• 2 Of méekenesse repressing desire of reuenge, & forgiuing euen open wrongs for Gods sake & the common qui­etnesse. [Page 178] Which perteyneth too the fifth commandemēt.
• 3 Of the causes and effects of Christes passion, or of remis­sion of sinnes, and of the health of our soules restored by Chrystes passion.
• 4 Of true turning vntoo God.

The first place.

COncerning patience and méeknesse, and putting vp of re­proches quietly, let the Methodicall or orderly expositiōs bée rehersed out of the declaration of the vertues of the first, fifth, and eigth commaundements.

Concerning the passion of our Lord Iesus Christ, and the causes and effectes of his passion, which is the chéefe place of this Epistle, I haue intreated already the last Sunday after Easter.

Now therefore wée wil vnfold the last sentence of the E­pistle of this day, which conteineth the Doctrine concerning true conuersion, and the right applyment of the benefites of Chrystes passion. Yee were as stray sheep, but now ye are tur­ned to the shepherd and bishop of your soules. These woords are taken out of the .liij. of Esay, and out of the parable of Christ concerning the lost shéep. Lu. xv. and out of this dayes Gospell. Iohn. x. and out of Ezech. xxxiiij. and out of Psalm. xxiij. and therfore by conferring these places toogither, there may bée gathered a cléere proposition.

All man kynd without Christ, wandreth in the thick mistMākind vvyth out Chryst. of ignorance of God, and in sorowfull darknesse of sinne and death. And the wyser and more religious that men bee, and with how much the more earnestnesse and endeuer they goe about too know God and too woorship him aryght: so muche the more doo they stray aside from the true God and true god­lynesse, and from the ryghtuousnesse which pleaseth God.

The heathen wysemen, Philosophers, Poets, and the fo­lowersErrour tou­ching Gods beeing. of Mahomet doo openly erre: first about the béeing of God. For either they alow and woorship a monstrous multi­tude [Page 179] of Gods & surmised powers: or at leastwise they deny him y^• is the father of our Lord Iesus Chryst, too bee the only true God creator of heauen & earth. Yea they vtterly abhor this sonne of God who is all one substance with the father.

Secondly they erre about the will of God. For althoughTouching Gods vvill. they vnderstād after a sort, that the wil of God reueled in his law, is this, that wée should liue honestly and vprightly, & es­chue the outward offences of slaughter, whordom. &c. yet are they able too determine nothing of certeintie cōcerning gods loue towards vs, cōcerning remission of sinnes, & concerningErrours of the papistes in ser­uing God. life, without the gospel of Christ. After al this, not only they, but also euen those that boast themselues to be the chéef mē ­bers of the true church, doo erre manifoldly in dooing seruice to God, and specially in praying: while some chuse the mon­kish seruices & woorks, some pilgrimages to Sainctes, some masses, some pardōs, some other sacrifices, & some one woork, and some another, euery man according too his owne fansie, trusting therby too pacifie God, & too earne life and saluation euerlasting. The heathen also offred mē in sacrifise, & burned their own children in the fire, to the intent by so hard & bitter a woork, to open to thēselues a néerer accesse vnto God. But al these run very far a stray from the true way y^t leadeth tooChryst is the only vvay too▪ God and god­lynesse. the true God & to eternal saluation. Neither cā they by their own power, deuises, or endeuer return agein into the way, onlesse Chryst the shepherd and Bishop of soules séeke them out, and laying them vpon his shoulders, cary them home too his flocke and shéepfold, that is too say, onlesse they bée turned too Christ, who only is the way that leadeth, bringeth, & con­ueyeth vs vntoo God, and by which alonly wée may come too the true acknowledgement and woorshipping of God, and too the blissed and eternal company with God. He is the truth or the welspring & founder of the true doctrine concerning God and our own soulhealth, & he bendeth our minds to giue assēt too the true doctrine, and kindleth true faith, and true euerla­sting good things in the hartes of the godly.

[Page 180]He is Lyfe, that is too say, the author and giuer of lyfe andChryst is lyfe. saluacion euerlasting, who by his Death hath pacified Gods wrathe, and restored ryghtuousnesse and eternall lyfe vntoo vs. Neyther commeth any man too the father, that is too say, No man acknowledgeth, calleth vppon, & woorshippeth God aryght, ne becommeth heire of saluation and eternall lyfe: onlesse he bée turned by him and too him who is the shepherd and Bishop of our soules.

Therfore the Hebrewes terme repentance (or the amēd­mentRepentance. and chaunging of a wicked lyfe intoo a lyfe that is ver­tuous and acceptable too God,) by the notable & pithy woord T [...]s [...]ubah, which signifieth turning backe or retyring, of the original woord Shub, which is as much too say as, he is retur­ned, he is come backe he hath called himselfe home. For all men being turned from God, haue strayed like shéepe euery man away by himselfe, as Peter sayeth in this place. But by the infinite mercye of God, they are called too repentaunce, that they should returne vntoo God, and by comming home too their shepherd Chryst, bée coupled too God ageine through Faith, and obey him in new lyght, ryghtuousnesse and con­uersation.

In generall there bée twoo chéefe poyntes belonging too aPointes of a good shepherd good shepherd. The one is to féed his shéep or too lead them too wholsome féeding: and the other is to defend them from the wolues. For vntoo these twoo poyntes may the other things be referred which are spoken of in Ezech. xxxiiij. & Psal. xxiij.

So good Princes which maintein their subiects in honestGood Princes be shepherds. awe, peace, and foyzon, (the cheefest benefites in this ciuil so­cietie of men) and which defend them ageinst outlawes and forrein enemies, are shepherds of the people.

Good and faithfull Bishops or ministers of Churches, areBishops and ministers are shepherds. shepherdes, which lead their hearers intoo wholsom pastures of the Euangelicall doctrine, and of the Sacraments, wher­by God imparteth remissiō of sinnes, ryghtuousnesse & euer­lasting saluation to the shéep y^t embrace their voyce by faith: [Page 181] and driue away the Woolues, that is too say, Heretikes and Tyrants by feruent prayer, stout standing too the truth, and euident disprouing of errors.

But the sōne of God our Lord Iesus Christ is not a shep­herdHovv Chryst is 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, cōfort, 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.

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 strāgers & pilgrims, abstein frō fleshly lusts which fight ageinst the soul: and se that ye haue honest conuersation amōg the Gentiles, that wheras they backbite you as euil doers, they may see your good works, and praise God in the day of visitatiō. Submit your selues therfore to euery mā for the Lords sake, whether it be vnto the king as vnto the chefe hed: either vnto rulers, as vnto them that are sēt of him for the punishment of euil doers, but for the laud of thē 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 euē as the seruants of god. Honor al mē, loue brotherly felowship, fear God, honor the king▪ 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 consciēce 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 cōcerning good maners or new obediēce.
• 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▪ that you absteine from fleshly lusts which fight ageinst the foul. This first part of y^e Epistle is a generall exhortacion too the desire and diligēce 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 cōcerning good woorks or new obedi­ence, as what it is, why it is to be performed, how it may bée [Page 183] 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 conuersatiō sig­nifieth the same thing that life or the purposes & doings of a mans life. This proposition doth Peter cōfirm and enlightē: first, by entretāce: and secondly by setting down y^e contrary. Abstein frō fleshly lusts, that is to say, eschue sin, or féed not y^e sinful inclinacions & affections of the flesh, y^t 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 y^e 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 y^t he calleth héer fleshly lusts) fighting ageinst y^e law of my mind (renued by y^e holy ghost) and subduing me to the law of sin which is in my members. Gal. v. The flesh lusteth ageinst the spirite.

Now y^e fleshly lusts signifie not y^e very desires themseluesFleshly lustes what they be. created in y^e wil or sense by god, but y^e headinesse of y^e wicked desires, affections & doings, raging with great violēce ageinst the law of God: as, in y^e mind, darknesse & doutfulnesse cōcer­ning God: In the wil, distrust, fleshly carelessenesse, pride. &c. and in y^e 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 y^e 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 [Page 166] by the holy Ghost. Which encounter or deadly [...]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 encoūter 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 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 fortifieMagistrates ordeyned by God. 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, [Page 185] 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▪ 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▪ 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 [...]ede too bée discerned frō the vyces and confusions which the f [...]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 ordināceThe definition of a Magistrate and armed with Lawes and swoord, too bée y^e 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, andMagistrates must be obey­ed as God. the ordinances and lawes made by man that is a Lawfull Magistrate, for the Lord Gods sake, who most streightly cō ­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 [Page 186] graue sentence of Plutarch bée referred:

Iustice is the end of the Lawe, the Lawe is the woorkeAn excellent saying. 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,Obedience too Princes, Lords, and Maisters for conscience sake. 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 kyndChristen libē [...] ­tie. of concupiscence and wickednesse, & to doo what a man li­steth, as the seditious Bowers dreamed, who thought them selues exempted frō payment of tributes & frō obedience too bée performed too the ciuill Magistrate, bycause all Christen men are in [...]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.

¶ 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. ForNot God but wee our selues are cause of e­uil too our selues. 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 sinfull inclinations) or of the dark­nesse and vnrulynesse of all the powers of man raging a­geinst the Lawes of God. This concupiscence like a wel­spring bredeth and bringeth foorth actuall sinnes euen in the regenerate, when (ouer and besydes the mistinesse of mynd, and the sinfull inclinations, and the sodein brayds of affecti­ons,) there commeth also an assent or agréement of the wil, and a ful purpose too commit the sin euen in outward woork. And so hath sinne his being, not of God, but of concupiscence sticking in vs, or of originall sinne whiche is bred and borne with vs. And therefore dooth Iames ryght sagely affirme, that nothing commeth from God but good, as is sayd in Ge­nesis, God sawe all things that he had made, and behold they were excéeding good, and Psalm. 91. They shall declare that our Lord GOD is ryghtuouse, and there is no iniquitie in him. The same is the méening of Iames in this place: Eue­ry good gift is from aboue, and commeth from the Father of lyght with whom there is no variablenesse nor shadowing of chaunge, that is too say, like as God is good: so there procée­deth nothing but good from him. Yea, all good things, vertue, wisdome, and happynesse in compassing things, are the gifts of God only, according too this text, what hast thou whiche thou hast not receyued? And godlyly and sagely sayeth one in Plutarch: God hath made these things, and he dooth lende his hand vntoo mée.

[Page 189]All good things come downe from the Father of lyght,Good things are all of God, and none euill commeth of him. that is too say from God who is the souerein and eternall lyght, or the fountaine of lyght and of al good things. And in asmuch as he is vnchaungeable and alwayes good without alteration, and shyning with light of ryghtuousnesse and vp­ryghtnesse, he is neuer turned or shadowed with the dark­nesse of sinne, or at any tyme the cause of sinne, as is sayd in Deut. xxxij. God is voyd of all iniquitie, vpryght and ryghtu­ouse. Let this text therfore bée ioyned with the rest whiche auouche God not too bée the cause of sinne: and ageinst al the sleyghtye disputations concerning Gods foresight, and suffe­rance of sinnes, and mayntenāce of the nature that sinneth, set this one true, certein, and vnmouable sentence, with which the sounder sort euen of the Heathen also doo agrée. As Euripides in his Bellerophon sayeth: If the Gods peo­cure any dishonestie, then are they no Gods.

And Plato also most reuerently in the second booke of his Common weale the. 390. page, sayeth: It is too bée endeue­red with all earnestnesse, that inasmuch as God is good, no man may (in this common weale which we will haue too bée well gouerned,) say that he is cause of any euill▪ neyther yoong man nor olde man, eyther in Poetrie or in other Dis­course.

The second place: Concerning re­generation.

GOD of his owne good will hath begotten vs with the woord of truthe, that wee myght bee the first frutes of his creatures.

God by his woord or by his lawe hath kindled in mennesRegeneration or newbirth. myndes a knowledge of their sinnes, and a fearfulnesse and gréef rysing of the féeling of Gods wrath ageinst sinne. And afterward by shewing in his gospell the remission of sinnes too bée giuen fréely for Chrystes sake, he kindleth fayth in [Page 190] their hartes, whereby they persuade themselues assuredly, that their sinnes are released: and intoo the hartes of them that beléeue he poureth the holy Ghoste, who by little and little mortifieth the remnant of sin, and woorketh new lyght and new ryghtuousnesse or obedience agréeing with the wil of God. This whole conuersion of a man wrought by the ministerie of the woord or Gospell, and of Baptim, is called Regeneration, of which is spoken in Iohn. j. and .iij. j. Pet. j. and elswhere more at large.

For as by Adam men are begotten of mortall séede of theA similitude. flesh too this bodyly lyfe subiect too sinne and death: So are wée begotten a new of pure and vncorruptible séede by the woord of the liuing God, and as it were created a new, too a new and spiritual and eternal lyfe, which is the true know­ledge and calling vppon God, true confidence settled in god, and true and earnest loue and obedience, which are the sacri­fise and seruices most acceptable too God. Iohn. xvij. This is the eternall lyfe, that they acknowledge the true God, &c. Wée are his worke created too good woorks.

Too the enlightening of this short saying of Iames, there may bée brought in the sermons that are in Iohn. j. As many as receyued him, he gaue them power too becōme the sonnes of GOD, too them that beléeue in his name, which are not borne, neyther of the séede nor of the will of the fleshe, nor of the will of man, but of God. Ioh. iij. Onlesse a man bée borne from aboue, he can not sée the kingdome of God.

The third place is

A Precept concerning willingnesse to lern, and the shun­ningAgainst rash speaking, and hasty iudge­ment. of headye iudgement, and babling which giueth sen­tence rashly of gods sufferance or determination cōcerning sinnes and fallings. And it is a generall warning that wee should bée swift and vns [...]outhfull too héere, but slow to speake and well aduised ere we iudge. Which warning perteyneth too the whole lyfe of man, and specially too the studie of diui­nitie [Page 191] & of other, in which nothing is more hurtfull, than to [...] bée rype too soone, & to carie about a vayne persuasion of ler­ning, & to determine vppon most weightie cōtrouerfies rash­ly and headely. Therfore did Pythagoras enioyn fyueyéeres silence too his Disciples, y^t they should not rashly burst foorth to teaching others, before they had furnished their own brest with true and substantiall lerning, yea and grounded them­selues in their doctrine by practyze of certein yéeres.

And Nazianzene wittely reproueth the fondnesse or pride of those that become teachers vppon the sodein, as the Gy­ants in the Fables of the Poetes are sayde too bée bred and borne vppon the sodein. These as a most noysome plage dooth Plato in Thaeeteto will men too shunne, describing thē among their things in these woordes. None of these héereth another man too the intent too lerne, but they bréede of their owne accord, and burst out with sodein brayde when the toy takes them in the head: and they think no man knowes aught but themselues. For as much as such selfelerned and selfewilled Doctors import verye great harme and assured destruction too the Churche, let vs with all earnestnesse, di­ligence, and héed, obey this rule of Iames, that we bée swift, quicke, chéerful, and alwayes redye too héere & lerne: but in speaking and teaching slowe & circumspect, or (that I may vse Platos woords) desirous too lerne, desirous too héere, and alwayes inquisitiue. For therfore hath God giuen vs twoo eares & but one tong, y^t he might doo vs too vnderstand how there bée mo things too bée herd than too bée spoken.

The fourth place is of of brydling yrefulnesse, and speci­allyAgainst a [...]ge [...] and trea [...]nesle. of brydling impatience or grudge and repyning ageinst God in aduersities o [...] when things go ageinst vs, of whiche is spoken in the first and fifth commaundements. Men of­fend very sore in all their lyfe, but specially in their aduersi­ties, hurting themselues and others through impatience. Therefore let vs haue before our eyes, the admonishements of other wise mē, as O foole, anger in aduersitie auayleth not.

[Page 192]And in the same Tragedie: Thou giuest place too anger which alwayes vndooth thée. And also inespecially this say­ing of Iames, The wrath of man worketh not the things that are ryghtfull before God, like as Theodosius in his an­gre flew fyue thousand giltlesse people at Thessalonica. Iob, Ieremie, and many other godly persones offended in their troubles thorough wrathfulnesse. Therefore let vs brydle wrath, partly with thinking vppon other caces and perilles, and inespecially with the example of Chryste, who sayeth: Lerne of mée, for I am méeke and lowly of hart.

The fifth is: A generall exhortation too eschewe sin, and too embrace and hold faythfully the woord of God, which is y^e power of God. Therfore laying asyde all vnclennesse (that is too say, sinne that is bred and borne with vs) and abun­dance of malice, that is too say, the maliciousnesse and actuall sinnes that flowe out of it. Embrace yée faythfully & kéepe yée the séede of Gods woord sowen in you, of which you bée borne a new, as he sayd afore: Of his owne good will begate he vs with the woord of truthe, by which onely and none o­therwyse God imparteth forgiuenesse of sinnes and euerla­sting saluation vntoo vs.

¶ The Epistle. Iacob. [...].

SEe that yee be doers of the woord, and not hee­rers only, deteyning your own selues. For if a­ny man heare the woord, and declareth not the same by his workes, he is like vntoo a man be­holding his bodyly face in a glasse. For assoone [Page 193] as he hath loked on himselfe, he goeth his way, and forgetteth immediatly what his fashion was. But who so looketh in the perfect law of libertie, and continueth therin (yf hee bee not a forgetfull hearer, but a dooer of the worke) the same shall bee happy in his deede. If any man among you seeme too be de­uoute, and refrayneth not his toung, but deceyueth his owne hearte, this mans deuocion is in vayne. Pure deuocion, and vn­defiled before God the father is this: to visit the fatherles and widowes in their aduersitie, and to keepe himselfe vnspotted of the world.

The partes of all true Inuocation or Prayer, are sixe.

FIrst the calling vpon the true God y^e eternal father of ourThe partes of true prayer. Lord Iesus Chryst made manifest in his church by his as­sured woord, and by his sōne now sent: Not feyned Gods, not Iupiter, Apollo, or Pallas, not holy men that are dead: but the only true God, the father, the sonne and the holy Ghost must bée called vppon.

Secondly the consideration of Gods moste streight com­maundement, which willeth the good things that are promi­sed, too bée demaunded and looked for at Gods hand: as in this dayes gospel, Aske and ye shall receiue. Luke▪ xviij. Pray al­wayes. Psal. xlix. Cal vpon mée in the day of thy trouble.

Thirdly, repentance or acknowledgement of our sinnes and of our owne vnwoorthinesse, as Daniel confesseth him­self in his ix. chapter: wée haue sinned, wée haue doone amisse. To thée O Lord bee rightuousnesse, but vntoo vs confusion offace.

[Page 195]Fourthly, the calling too mynd of the promisses cōcerning remissiō of sinnes, & the héering of our prayers for Christ our mediators sake, as is said in this dayes gospel: whatsoeuer ye shall aske of the father in my name, he will giue it you▪ if yée aske it in such maner as he hath expressed in his woord: Spi­rituall benefites peremptorily and without any condition: and temporall or worldly benefites and deliuerance from troubles with exception: first of our owne profit & welfare, if he of his fatherly wisdome shall think the thing too bée pro­fitable and wholsom which wee aske. Secondly of▪ the crosse or chastisement of the godly, as is sayd in Marke, they shall receiue house and lands, howbéeit with tribulation. Thirdly wée must not apoint God the maner and time of our deliue­rance, according too this saying: if the Lord make taryance, a­bide thou his leysure. And fourthly, bodily benefits are not too bée gotten by our owne deuises, before God bestow them vp­pon vs.

Fifthly, faith embrasing gods promis, and assuring it self certainly that a mannes sinnes are released and his prayers herd for Chryst the mediators sake.

Sixthly, the reckening vp of the things that are too bée as­ked as well Ghostly as bodily, which by Chryst himselfe are included in seuen petitions. This profitable and necessarisWhat diuini­tie is. 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 y^t there must bée ioyned vntoo it faith & obedience as well of the hart as of outward woorks, & [Page 196] (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 be­holdGods worde a looking glasse 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 y^e 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, isTrue blissed­nesse. too acknowledge God and his sonne our Lord Iesus Chryste [Page 197] 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.

¶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 [Page 198] 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.

• 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 inThe Anker­ [...]old of chri­stian welfare, 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 [Page 199] 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 mightChrystes con­uersation with his disciples after his re­surrection. 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 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 y^t 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 y^t he ex­pounded al y^e testimonies cōcerning Christ which are writtē in Moyses, y^e Psalms & the prophets, & cōmanded repentāce & [Page 200] 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 caryedChrystes try­umphant As­ [...]nsion. 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 [Page 201] 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 RedéemerDeliuerance from sin, death, & the Diuell. 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 ex­ecutingMediatorship. his peculiar office of Mediatorship and hygh Préest [Page 202] 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 vntooGiuing of gifts vnto men. 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 y^e 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 wayOpening our way intoo heauen. 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 that dye in Chryste shall ryse first: then wée that are liuing, shalbe taken vp with them in the clowds, too méete the Lord in the aire, and so wée shalbée with the Lord for euer. Ioh. xiij. In my fathers house bée ma­ny dwellings, I go too prepare you a place, and Iohn. xvij. Father, I will y^• those which thou hast giuen mée, bée where soeuer I am &c. This fourth benefit dooth Tertulliā set foorth with a most graue sentence. Iesus sitteth at the right hand of the father: Man, though also God: The last Adam though [Page 203] also the first woord: flesh and blud, though purer than ours, yet notwithstanding he is the selfsame both in substāce and shape, in which he ascended, and such also shal he come down agein as the Angels affirme. He being termed the vmper betwéene GOD and man, and hauing committed too him a pawne of eyther part too kéepe, kéepeth also the pawne of flesh in himselfe, as a scantling of the whole péece. For like as he hath left vs the scantling of the spirit: so hath hée also receyued of vs the scantling of our fleshe, and caried it vp intoo heauen in token that the whole péece shall bée brought thither in tyme too come. Bée of good chéere flesh and bloud, for you haue gotten both heauen and the kingdome of God in Chryst, &c.

Fifthly, Chrystes ascending vp intoo heauen, warnethPutting away of worldlinesse▪ vs too lay a syde all desire of earthly things, and too set al our care vppon this poynt, how wée may come too our celestiall countrey of the kingdome of heauen. Math. vj. First séeke the kingdome of God. Coloss. iij. Séeke for the things that are aboue, where Chryste sitteth at the ryght hand of God: regard heauenly things and not earthly things.

Sixthly, the cause why Chryst went vp visibly, was tooToo rayse our myndes to­vvards heauen. shewe vntoo his Disciples, that he vanished not away like a Ghost, and that they should not thencefoorth enioy Chrystes visible companie: and that his kingdome should not bée worldly, wherein there should bée one visible head garded with armour and armyes.

The third place: Of Chrystes kingdome.

LVke wryteth that Chryste forty dayes full after his Re­surrection did talke with his Apostles concerning the kingdome of God, and that the Apostles dreaming yet still of a bodily kingdome of the Messias, asked Chryst, whyther that were the tyme that he would restore the kingdome of [Page 204] Israell. And therefore I will in this place repete the whole definition of the kingdome of God.

The kingdome of Chryst or the kingdome of God, in thisThe kingdom of God or of Chryst. lyfe, is Gods gouernement, whereby he not only mayntey­neth and preserueth all things by him created, and specially mankynd, and punisheth the wicked: but also throughe the preaching of the Gospell doone by Chryst and the Apostles & other Ministers, gathereth too himself a Churche, that is too say, a companie of men ryghtly acknowledging and calling vppon God, who forgiueth their sinnes, and deliuereth them from the Diuels Tyranny, not by politike Lawes and bo­dily weapons, but by the holy Ghoste and his woord, defen­ding them wonderously when they are oppressed with per­secution in this lyfe, and at length raysing them vp from death and crowning them with glorie and lyfe euerlasting. By this definition it appéereth that Chrystes kyngdome is not bodyly or worldly, as the Apostles dreamed, that the tyme was now at hand in which the Israelites should haue the souereintie of all nations: but that it is spiritual, which shalbée gouerned & mainteyned by y^• only woord of y^e gospell & the woorking and power of the holy ghost, and not by force of armes and mannes power, according as Chryst interpre­ting the sayings of the Prophetes concerning the kingdome of the Messias, sayeth in this place: yée shall receyue power or strength and ablenesse too spred abrode and too establishe Chrystes kingdome, of the holy Ghoste, whose gifts shalbée sheaded out abundantly vppon you, and you shalbee vntoo mee, not Captaynes or warryours, but witnesses, that is too say, Preachers of the Euangelicall doctrine, whereby you shall enlarge the bounds of Chrystes kingdome throughout all Iewrie and Samaria, yea and too the vttermost costs of the earth, and subdue men vntoo Chryst, that they may obey and beléeue his Gospell. Vntoo this place may the like sayings bée referred, Iohn. ix. My kingdome is not of this world. Lur. xxij. The Kings of the Gentyles are Lords ouer them▪ [Page 205] but you shall not bée so. Saint Iohn sayth in his twentith Chapter of his Gospell: As my Father hath sent mée, so send I you. And vnder the name of Gods kingdome are comprehended these things folowing.

First, the preseruation and maintenance of the whole nature of things created by God, or Gods generall opera­tion and woorking.

Secondly, the gathering of the Churche by the ministe­rie of the Gospell.

Thirdly, the very doctrine of the gospel it self, by which the kingdome of Chryst is mainteyned.

Fourthly, all benefites which Chryst bestoweth vppon his Churche, as true knowledge of God, forgiuenesse of sinnes, deliuerance from sinne and death, and the heritage of eternall lyfe.

And fifthly, the beholding and companie of GOD, as lyfe, lyght, ryghtuousnesse, wisdome, and ioy euerlasting wherewith all the godly shall bée filled in heauen. By this declaration of the woord it appéereth, that when Chryste talked full fortye dayes with his Disciples, he instructed his Apostles [...]ath diligently and at large in all the poynts of Christian Doctrine, and in all such things as are neces­sarie too the true knowing of God, too the gouernement of the Churche, and too true godlynesse and our eternall welfare.

The fourth place.

AN exposition of the phrases, He ascended intoo hea­uen, and sitteth on the right hand of God the Father al­mightie.

The Article of our fayth concerning the Ascension of Chryst intoo heauen, is set foorth in the woorde of GOD with many notable recordes. As in the foure and twen­tith Chapter of the Gospell of Saint Luke the Euange­list. Further in the sixtenth Chapiter of Saint Markes Gospell. And in the thrée score and eight Psalme of Da­uid the Prophet. And likewise in the fourth Chapter too the Ephesians. Item in the third Chapter of the first E­pistle of Saint Peter the Apostle. And in the sixth and the twentith Chapters of Saint Iohn the Euangelist.

And forasmuch as I haue a little afore spoken of the be­nefites in Chrystes Ascension, too the intent the Phrase may bée the ryghtlyer vnderstoode, I will now declare the significations of this woord Heauens.

For the first Heauen in the holy Scripture, signifyeth the skie, or the nyne Celestiall compasses: That is too witte, the first moueable or mouer, the Firmament or compasse which is decked with the fixed Starres, and the seuen compasses or welkins of the Planets, which starres the Scripture calleth the powers or hoste of heauen. As is sayde by the holy Prophet Dauid in the thr [...] [...] thir­teth Psalme. By the woord of the Lord the heauens are stablished, and all the powers or hoste of heauen by the breath of his mouth.

The second Heauen signifyeth the aire. As it is writ­ten in the sixthe Chapiter of Saint Mathewes Gospell. Beholde, the Foules of heauen, that is too say, that flye in the aire. And in the third Chapiter of Salomons Pro­uerbes. The way of an Eagle in the Heauen. And in the eight Chapter of the third booke of the kings. If the heauen [Page 207] bée shut vp and it raine not.

Thirdly, too bée in Heauen, is too enioy the syght of GOD, too please GOD, and being deliuered from sinne and Death, too enioy the wisdome, ryghtuousnesse, lyfe, and ioyes of GOD, which are begonne by Faith héere on earth, and finished in the euerlasting lyfe in Heauen. As Saint Marke in the tenthe Chapter of his Gospell wryteth. Suffer chyldren too come vntoo mée, for of suche is the kingdome of heauen.

Fourthly, Heauen signifieth the seate and dwelling place of God and of Soules and Aungels, namely where God offereth himselfe too the blissed Angels and soules too bée séene face too face. As is sayde in the hundred and thrée Psalme of the Prophete Dauid. The Lorde hath pre­pared his seate in Heauen. And in the sixte Chapter of Sainct Mathewes Gospell: Dure Father which arte in Heauen. This heauen in which GOD sheweth himselfe too the Angels and blissed soules openly, some lerned men wryght too bée called the heauen of heauens, as is sayde in the hundred and thirtéene Psalme of the Prophet Dauid: The heauen of heauens, too the Lorde, but the earth hée hath giuen too the sonnes of men. Also, the thirde heauen in the second Epistle of Saint Paule too the Corinthians the twelfth chapter where he writeth, that he was caught vp aboue the airy heuen or Element, and aboue the skye, intoo the third heauen, that is too wit, the heauen of hea­uens, or the Chrystall heauen, where he sawe things vn­speakable. They are of opiniō, y^• Christ ascended intoo this heauen, and that there he imparteth him selfe in his true bodye too bée seene of the blissed Angels and Saintes. As the Prophete Dauid sayeth in his three score and eight Psalme. Sing vntoo GOD, who is ascended intoo the Heauen of Heauens. Ephe. iiij. He is ascended aboue all heauens, that he might fill all things.

[Page 208] The ryght hand of God, dooth in the Scriptures mostThe right hād of God. vsually signifie, Gods eternall almyghtynesse, maiestie, and glorie. It is written in the hundred and eightene Psalme of Dauid: The right hand of the Lord hath doone mightie things, the Lordes right hande is exalted. And in the second Chapter of the Historie of the Actes of the Apo­stles: Being exalted by the right hande of God, he poured out vppon vs the holy Ghoste that he had promised. Also in the thrée score and six Chapter of the prophecie of Esai: Heauen is my seate, and the earth is my fotestoole. All these things hath my hand made. And in the fiftenth Chap­ter of the seconde booke of Moyses called Exodus: Thy right hand is magnifyed O Lord.

Too sit, signifieth too reigne and too execute the powerToo sitte. and office of a King. As in the ninth Chapter of the Pro­phete Esai: Vppon the throne of Dauid and vppon his kingdome shal he sit. Hereupon cometh the seat or Sea of Rome. Therefore too sit at the right hand of the Father al­mightie, is the same thing that too reigne in equall al­mightinesse, maiestie, and glorie with him, is. The Pro­phet Dauid in his hundred and tenth Psalme sayeth thus: The Lord sayd vntoo my Lord, sit thou at my right hande till I make thyne enemies thy fotestoole. This expoun­deth the blissed Apostle Saint Paule in the fiftenth Chap­ter of his first Epistle written too the Corinthians, in these woordes: Chryste must reigne till he haue made his eni­mies his fotestoole.

Sometyme also, but very seldome, the right hande of God is in the Scripture so termed, not in respect of God, but of godly men which please GOD, and are defended by God, and adorned with euerlasting blisse: Like as Christ is sayde too haue set the Shéepe on his right hande and the Gotes on his lefte. But this signification perteyneth not too this place.

[Page 209]Textes in which the Apostles and Prophets speake of Chryst reigning at the ryght hand of the eternall father, and making intercession for vs, may bée gathered out of Psal. cx. Rom. viij. j. Pet. iij. Eph. j. Col. iij. Heb. j. x. and .xij. Mark. xvj. Luke. xxij. &c.

¶The Epistle. j. Peter. iiij.

BEe yee therefore sober, and watche vntoo prayer. But aboue all things haue feruent loue among your selues: for loue shall co­uer the multitude of sinnes. Bee yee harbo­rous one too another without grudging. As euery man hath receiued the gift, euen so minister the same one too an other, as good ministers of the manifolde graces of God. If any man speake, let him talke as the woordes of God. If any man mini­ster, let him doo it as of the habilitie which God ministreth to him: that God in all things may bee glorified through Iesus Chryst: Too whome bee prayse and dominion for euer and euer.

Amen.

The disposement.

THis Epistle is altoogither instructiue, cōteyning precepts of good woorks. And in order it entreateth of. vj. vertues.

• 1 Of sobrietie or stayednesse.
• 2 Of watchfulnesse.
• 3 Of praying.
• 4 Of earnest loue.
• 5 Of hospitalitie.
• 6 Of diligence faithfully executing the labors of a mans vocatiō, and employing the gifts that God hath lent him, too the profit of others, or too the common wel­fare [Page 210] of the Church and his Countrey, and specially too the auauncement of Gods glory.

And there may bée propounded too the people sermon wise thrée places.

The first.

THe definition and partes of true calling vpon God, wereA commenda­tion of prayer. resited an eyght dayes ago: which are néedful too bee repe­ted and beaten intoo the héerers heads, bycause Prayer is the hyghest woorship of God, and the chéefe and most acceptable Sacrifyse too God, and the strongest defence of the whole Church, and the well spring and storer of the rest of the ver­tues for the most part, and the practyse of the whole doctrine of diuinitie.

And as there is néede of faith persuading a mannes self for a certeintie that he is in Gods fauor, & that his prayers are herd for y^e mediator Chrystes sake: and also of patience which is not dismayd with long tarianee in afflictions: and of hope awaiting for deliuerance or assuagemēt▪ So also is ther néed of fobrietie & watchfulnesse, too make true calling vpon God.

For when the body being burthened with y^e former dayesAgeinst d [...]on­ [...]esse. vyces, dooth also ouerlode the mynd, and beate downe too the ground that part of the heauenly spirit: there can no earnest­nesse in Prayer, or in any thought concerning God or godly matters bée performed of men that are drunken and disorde­red, whom wée fynde by experience not too bée méete too per­forme aryght the lesser purposes and dueties of mannes lyfe. Besides this drunkēnesse expulseth the spirit of grace & prai­ers [Page 211] out of mennes harts, as Basil hath truely sayd: Drunken­nesse expelleth the holy Ghost. And like as smoke driueth out Bées: so Gluttony expulseth the gifts of the holy Ghost.

Therfore some define sobrietie or stayednesse too bée a ver­tueSobrietie which is a spice of stay▪ ednesse. that ruleth the desires and the vse of meat and drinke, so as wée nether hinder prayer by too much cramming, nor hin­der sléepe by too much for [...]earing.

Watchfulnesse also is necessary vntoo praying, which notWatchfulnesse only measureth the sléepe of the body in suche wise as it al­loweth not more tyme too it than is requisite too maynteine health: but also shaketh off the restinesse of mynd, and drousie sluggishnesse which neglecteth y^e exercises of true godlynesse: and performeth due heede, earnestnesse, businesse, & diligence in dayly prayer, and in ruling the rest of the attemptes and purposes of a mannes lyfe. It neglecteth not, [...]e consumeth the time in sléepe or idlenesse, which is too bée employed in prayer and mynding of godlynesse. It bableth not the woords of the prayer with the lips alone, coldly and yauningly, and with a wandring minde, but it is settled and busie occupyed. For how can he hope too bee herd of God, which héereth not himself when he prayeth, not considereth what he prayeth? The times that are most fit for godly and earnest prayer, are the morning, and the tymes immediatly before dinner and supper, as it is sayd in the Psalme, Early in the morning will I cry vntoo thee, early in the morning shalt thou heare mée. Also Peter and Iohn go vp intoo the temple the nynthe houre too pray, which answéereth too our thrée or foure of the clocke in the after noone.

The second place.

COncerning the louing of our neybor there is spoke moreOf Lou [...]. largely of it vpon the .iiij. Sunday after Epiphanie, and the first and second dayes after Trinitie. Therefore I giue but this lesson concerning the Phrase, Loue hydeth the [Page 212] multitude of sinnes, it is not too bée vnderstoode of hyding a mannes sinnes before God (of which is spoken in Psal. xxxj. and Rom. iiij. Blissed are they whose sinnes are couered, that is too wit vnder the shadow of the Sonne of God our media­tor) but of other mennes or of our neybors sinnes, infirmi­ties and blemishes, which are too bée forgiuen and couered with mutual louingnesse, according to this saying: Loue suf­fereth all things, loue beareth all things, loue woorketh his neybor no harme. Also, forgiue, and yée shalbée forgiuen. Also know thy fréends conditions, but hate them not. He that ha­teth vyces, hatethmen. &c.

One spice of louing a mannes neybor is of hospitalitie,Hospitalitie. which hee will haue too bée vsed without grudging, that is too say, willingly, and with a chéerfull mynd, according too this saying, God loueth the chéerful giuer. And the Gréekes haue giuen the thrée graces their names of chéerfulnesse: that is too wit Pleasantnesse Aglaia▪ Gladsomues. Euphrosyne, & Merinesse. Thalia, méening thereby that good turnes are too bée doone vntoo others with a glad heart and chéerfull countenance.

The third place.

GOd framed man in such wyse, and distinguished mannesDoing of good [...]urnes. lyfe intoo sundrie degrées, dueties and giftes, that euery one hath néede of others helpe, and eche one too shewe his lo­uingnesse and liberalitie towardes other by franke and free imparting his giftes among them. And in déede, the best of all laboures is too help a man by such meanes as he hath and can. And therfore in this place Peter willeth all men too em­ploy the giftes which they haue, not too vainglory and pryde, but too this end that they may serue our neybors turne, and set foorth the glory of God: Like as Paule. j. Corinthians. xij. and xiiij. willeth all giftes too bée employed too edefying▪ and too the profit of the churche. If any man speake, let him speake as the answers of God. That is too say, he that is a Preacher, [Page 213] let him teache faithfully, and let him handle the word of God aryght, and not teach Philosophie nor the traditions of men. If any man ministreth, let him doo it according to the abilitie that God lendeth him. That is too say, let euery one that ser­ueth in any other seruice or office, abide within the boundes of his vocatiō, which God furthereth, & let him acknowledge God to bée the efficient cause and end of al wholsom dooings: Let him doo all things too the glory of God.

¶ The Epistle. Actes. ij.

ANd when the fiftie dayes wer come to an end, they were all with one accord together in one place. And sodenly there came a sound from heauen, as it had bin the comming of a migh­ty winde, and it filled al the house where they sate. And there appeared vntoo them clouen tongues, like as they had bin of fire, and it sate vpon eche one of them: and they were al filled with the holy ghost, and began to speake with other tongues, euen as the same spirit gaue thē vtterance. Then were dwelling at Ierusalem Iewes, deuout mē out of euery nation of them that are vnder heauen. When this was noysed about, the multitude came together and were asto­nied, bicause that euery man heard them speake with his own language: They wondred all and maruelled, saying among thē selues: Behold, are not all these, which speake, of Galile? And how heare wee euery man his owne tongue, wherein wee were borne? Parthians, and Medes, and Elamites, and the inhabiters of Mesopotamia, and of Iewrie, and of Capadocia, of Pontus and Asia, Phrigia and Pamphilia, of Egipt, and of the parties of Libia, which is beside Syren, and straungers of Rome, Iewes and Proselites, Greekes and Arrabians, wee haue heard them speake in our owne tongues the great woorkes of God.

The Doctrine concerning the feast of Pen­tecost or Whitsuntide, may be inclu­ded in foure places.

• 1 Of the woord Pentecost, and the stories of Gods shew­ing of himselfe, which were doone in the Church vpon Whitsun Sunday.
• 2 The Doctrine concerning the person of the holy Ghost.
• 3 Of the office and benefites of the holy Ghost.
• 4 Too whom the holy Ghost is giuen, and how he is re­ceiued or forgone.

The first place.

PEntecost is a Gréeke woorde and signifieth the fiftith day,Pentecost. that is too wit from Easter day. For the fiftith day after the first passeouer and passage of the children of Israell out of Egipt, the lawe of God was published vppon Mount Sinai. And the same day a thousand fiue hundred fortie and twoo yéeres after, (béeing the fiftith day after that our passeouer Chryst was offered in sacrifise vppon the altar of the crosse) the holy Ghost was poured out vppon the Apostles. Now, from the creation of the world vntoo the first Pentecost (in which the ten commaundementes were delyuered vppon Mount Sinai,) there passed twoo thousand four hundred and thrée and fiftie yéeres. From the first Pentecost or deliuerāce of the ten commaundements, vnto the Pentecost of the new Testament, in which the holy Ghost in the visible shape of fire was shed vppon the Apostles, are. 1542. yéeres. And from the first Pentecost in which the ten commaundements wer giuen by God, vntoo the Pentecost or Whitsuntide of this yeere from Chrystes birth. 1570. are passed. 3079. yéeres.Why Easter, Whitsontyde, & other feastes were ordeined of God.

God ordeyned among the people of Israell the feastes of Easter, Pentecost, Tabernacles. &c. that they might main­teine the memorie of the benefites that he had bestowed vp­pon [Page 215] the Israelites in conueying them out of Egipt, and in publishing the lawe, & in defending them in the wildernesse: And too the entent the people myght bée instructed cōcerning the benefites of the sonne of God our Lord Iesus Chryst, for whose sake they béeing deliuered out of the thraldome of sinne and endlesse damnation, were gouerned by the holy Ghoste, and made heires of the euerlasting and heauenly Tabernacle. Therefore it was Gods will that the people also should kéepe the Feast of Pentecost chéefely for thrée causes.

First that the maruelous publishing of Gods lawe whichWhy Whitson tide was or­deyned too be continually kept. he had set foorthe that day vppon the toppe of mount Sinai with notable tokens, might the more certeinly be spred a­brode. For although he had sowed intoo mennes harts a per­ceiuerance of his lawe before from their first creation: yet notwithstanding he repeated it ageine vppon mount Sinai, least béeing darkned in this sorowfull mistinesse which folo­wed mannes fall, it might haue bin vtterly quenched in vs: and too the entent wée should know that this natural percei­uerance of the lawe, was spred intoo our hartes by God him­self: and specially that the dreadfull iudgemēt of God ageinst sin myght bée manifested too mankinde by the lawe shooting foorth the thunderbolts and lightenings of Gods wrath.

Another cause was, for that God would haue new loaues of bread made of the corne that grew the same yéere, offered too him at the feast of Whitsuntyde, too the entēt his present­nesse and goodnesse in cherishing and mainteining this bode­ly lyfe, myght bée acknowledged also.

Thirdly, God would that the people shuld bée put in mind of the Whitsuntyde of the newe Testament which was too come, and of the shedding foorthe of the holy Ghost intoo the hartes of the beléeuers, by whose help the law of God (which otherwise were vtterly impossible too mans nature) is begō, & new rightuousnesse, comfort, & lyfe euerlasting kindled in our harts. Of wonderful purpose would God haue the times [Page 216] or dayes in which the law was deliuered, and which the holy Ghost was shed foorth, and the maner of the manifestation of bothe, too agree. For looke on what day the lawe of God was published with flames of thunder and lightning vpon moūt Sinai, the sameday was the holy Ghoste also sheaded forth vppon the Apostles in the likenesse of flames of firy tunges. For the holy Ghost by firie tunges, (that is too say by prea­chinge the woorde of the lawe and the Gospell,) gathered a Churche too God out of nacions of sundry tunges, and is ef­fectuall in it. And he kindleth in mennes hartes, first a fire or a beholding of Gods dreadfull wrath, which is a consuming fire: and secondly the lyght of faith, comfort, ioy, and lyfe, pro­mised for Christes sake, and the fire of burning loue towards God, and of al other vertues. Héerby also is somewhat ment concerning the person of the holy ghost, namely that he is the flame of that mutuall loue wherwith the eternal father and the sonne embrace eche other, and wherwith they afterward ioyne the Church too them.

But in especially, in the storie of this feastfull day, let the comparison of eyther of the Pentecostes bée considered. Of which the first dooth with darting the thunderboltes & light­ning of Gods law, so fray the multitude of folk standing by, that with quaking and astonyed myndes they flée from the sight and spéeche of God. But at this other Pentecost, the ho­ly Ghost is poured out vppon the Sainctes, and he moueth their harts not too flée from God, but too approche vntoo God vppon trust of his sonne, and too crie Abba Father. Romains the eight.

The second place: Of the persone of the holy Ghost.

THe holy Ghost began not then first too bée, nor was thenThe holy Ghost. first shed intoo the harts of the Saincts, when he sate vpon the Apostles in shape of firy tūgs y^• fiftith day after Christes [Page 217] Resurrection: but he was with GOD the Father and the sonne from euerlasting, & created all other things of nought, and imparted lyfe and power too thryue and encrease too all things growing in their first creation. And afterward at al tymes in the Church, he kindled the light of fayth or true ac­knowledgement of God, and spirituall rightuousnesse, and eternall lyfe in all the elect, as is sayd in Gen. j. The Spirit of the Lord cherished the waters. Psal. xxxiij. By the woord of the Lorde the heauens were stablished, and all the host of them by the breth of his mouth. j. Pet. j. The spirit of Christ in the Prophetes, foretold the passion of Chryst. Actes xxviij. As the holy Ghost hath spoken by the Prophet Esai. Nowe there are an eyght hundred yéeres or there abouts from E­sai too the sheading foorth of the holy Ghoste vppon the Apo­stles. Neyther may wée surmyse that the Apostles did then first receyue the holy Ghost, whē (the tenth day after Christs ascension) he was shed out vppon them in the visible shape of firie tungs, for in the .xx. of Iohn it is sayd expressely: Take yée the holy Ghoste. And this generall rule is well knowen. Rom. viij. They that are led by the spirit of GOD, are the sonnes of GOD. If any man haue not the spirit of Chryst, he is none of his.

But there are two manner of gifts of the holy Ghoste.Two sortes of giuing the ho­ly Ghost. One sort is common too all the godly, of whiche is spoken Gal. v. The frutes of the spirit are fayth, ioy, peace, and loue &c. An other sort are singular and as it were peculiar priui­ledges of some certein persones, as the sodeine knowledge of diuerse tungs, vnappalled courage of mynd in professing and spreading abrode the Gospell, the gift of healing, and of woorking other miracles.

Now vpon Whitson Sūday there were poured out vpō the Apostles, not only those common and ordinarie things, (whiche were also begonne in them before,) but also these wonderfull giftes of the holy ghost and such as were graun­ted too fewe by speciall priuiledge of God. And this marue­lous [Page 218] and visible sheading foorth of the gifts of the holy ghost, was then doone at that tyme, too the intent it myght bée an assured witnesse, that the holy Ghoste is at all tymes after­ward by the preaching of the gospel, (without fayle) sheaded inuisibly into the hartes of the beléeuers, and that he kindleth in them true inuocatiō, ioyfulnesse, hope, and other motions pleasing God, and transformeth them to the image of God. Now let this ensewing (such as it is) suffyse for a description of the persone of the holy Ghost.

The holy Ghost is the third persone of the Godhead pro­céedingA descriptiō of the holy ghost from the Father and the sonne of one substance and of one euerlastingnesse with the father & the sonne, which in the first creatiō togither with the father & the sonne did che­rish and quicken all things that bréede, and afterward at all tymes is sent intoo the harts of those that beléeue the gospel, too kindle in them light too the true knowing of God, and too bée their Aduocate, cherishiug, comforting, & quickning their harts with spiritual rightuousnesse and euerlasting lyfe.

This description is builded out of the Textes folowing.Proofes of the godhead of the holy Ghost. For, that the holy ghost is a persone of the Godhead, or vere­ly and in nature God, of one substance with the father & the sonne: the institution of our Baptim dooth euidently con­firme. Mat. xxviij. Baptizing them in the name of rhe father and the sonne, and of the holy ghost. For in Baptim the true and almightie God is called vppon, and a record is vttered, that the baptized persone is receyued intoo Gods fauor, and washed from his sinnes, and endewed with rightuousnesse and euerlasting saluation. And that on the other syde he ought too acknowledge this only true God, and too cal vppon him and woorship him.

Now seing that in Baptim the father, the sonne, and the holy ghost are called vppon toogither, and ioyned in one selfe­same felowship of honour: the Godhead, might, maiestie, & substance of all the thrée persones must néedes bée all one: like as also it is sayd. j. Iohn. v. There are thrée that beare [Page 219] witnesse in heauen, the father, the woord, and the holy ghost, & these thrée are one: that is too say, they are of one selfsame being or substance. Basill: Wée must bée baptized accordingBasill. as wée haue receiued of Chryst, and wée must beléeue as we were baptized, and confesse as wée beléeue, the father, the sonne, and the holy Ghost. Eusebius Palestinus: Wée cal vp­ponEusebius Pa­lestinus. the holy God the fountain of lyght, by our Sauiour Ie­sus, toogither with the holy Ghost, &c. And there bée many Argumentes auouched else where, whiche confirme that the holy Ghost is verely and by nature God.

Act. xxviij. The holy Ghost spake by the Prophet Esai: Go and speake too this people & say to them, Herken, &c. But Esai in his. vj. chapter sayeth, he heard the voyce of the Lord God saying, Go & tell this people, &c. Ergo, the holy ghost is the Lord God, or verely and by nature God.

Act. v. Peter sayeth that Ananias made a lye too the holy ghost: and anon after he sayth, Thou hast not lyed to mē but to God. Hereuppon it foloweth that the holy ghost is God.

Also, the holy ghost is euery where, yea and he dwelleth substāciallyin the harts of the godly, & filleth al the saints by imparting his being vnto them, & he teacheth, regenerateth, and sancti [...]ieth them: all which things are the properties of the Godhead too doo.

That y^e holy ghost procéedeth frū y^e father & y^e sōne, & yet isProofes that the holy Ghost is a distinct persone from the father and the sonne. a distinct persone frō y^e father & y^e sōne, there be many proofs.

Ioh. xv. Whē the cōforter shalbecōme whō I wil send you frō y^e father, y^e spirit of truth which procéedeth from y^e father.

Iohn. xv [...]. When that spirit of truthe shalbée come, he shall take of myne, bycause al things whiche the father hath are myne: that is too say, I am of the same substāce with the fa­ther, I haue y^e same power, maiestie, glorie & being, that the father hath And this my being do I cōmunicate to the holy ghost, who though he take of myne, that is too say, of my sub­stance: yet is he a distinct persone from mée, according as it is sayd a little erst, If he come, not I, &c.

[Page 220]Roma. viij. And ofte elswhere he is named the Spirit of Chryst and the spirit of the Sonne. Therefore he is in very déed the spirit of the sonne, and procéedeth from the sonne as well as from the father, as in Iohn. xx. Chryst breathing vppon his Disciples, méeneth that he will impart too the Apo­stles the spirit procéeding out of his owne bres [...].

That in the first creation, the holy ghost cherished things growing, and euer since hath bin present too the Church and gouerned all the godly: it is euident by the Textes cited in the beginning of this second place. And the rest of the mem­bers of this definition, which reherse the operations and be­nefites of the holy Ghost, shall bée declared foorthwith.

The third place.

THe office and chéef benefites of the holy Ghost are com­prehendedThe office and benefits of the holy Ghost. by Chryste in twoo termes, when he nameth him the spirit of Truthe, and the Comforter: And therefore we will vnfold these two Termes shortly.

He is termed the spirit of truthe, first bycause he is notThe spirit of Truthe. only soothfast and voyd of vntruthe, but also is the authour and preseruer of the true doctrine concerning God, in the pu­blike ministerie, and the shewer of the true interpretation and discernement of all sectes and opinions. Iohn. xiiij. The holy Ghost shall teache you al things. j. Ioh. ij. These things haue I wrytten concerning them that seduce you. And the anoynting which you haue receyued of God, abydeth in you, and teacheth you all things, and is true, and there is no vn­truthe with him.

Secondly, bycause that in the hartes of them that beléeue the Gospell, he kindleth the lyght of the true knowledge of Gods being and will and true acknowledgement of sinne, and true fayth settled in the fatherly good will of God, pro­mised for Chrystes sake sake. j. Corin. ij. None knoweth the things of God, but the spirit of God. But God hath opened them too vs by his spirite. For the spirit sercheth all things, [Page 221] yea euèn the bottome of Gods secretes, concerning our re­demption and saluation.

Thirdly, bycause he stirreth vp true in [...]o [...]ation in mēnes hartes. Zach. xij. I will poure out the spirite of Thankes gi­uing and prayer vppon the house of Dauid. [...]oma. viij. Yée haue re [...]eyu [...] the spirit of adoption of sonnes, by which wée [...]ye [...]bba father.

Fourthly, by cause that in the ha [...] [...] of the godly he kind­leth the fyre of true loue or louingnesse towardes God and our neyghbour, out of which flowe all other vertues. [...]ō. v. The loue of God is shed in our hartes by the holy Ghoste, which is giuen vs. Gal. v. The frutes of the spirite are ioy. peace, louingnesse. &c.

The Gréeke woord Paracletus signifieth an Aduocate orParacletus. cōforter. For like as an Aduocate in court matters is at hād with his clyent, coūselling, hartening, and comforting him: so dooth the holy Ghost play the same partes in the myads of the godly. For in so great darknesse of mennes mynds, and so horrible falles euen of the wyse [...]or [...], the holy Ghost hadde néede too stand continually too the helme, in all the intentes and dooings of this lyfe, according as Dauid prayeth psal. lj. A pure hart create in mée O God, and renew a right spirits in my bowels. Giue m [...] the comfort of thy helpe agein, and stablish mée with thy frée spirite. Let vs har [...]e vppon these requestes dayly. For in so great confusion of doutfulnesse, in the gréefes of conscience, in the perilles of profession, in po­uertie, in contempt, in most bitter hatreds, and in torments of bodye. It is impossible that fayth and godlynesse should stād stedye and vnmoued, if mennes mynds were not strengthe­ned by the holy Ghoste. That Steue [...] went with ioyfull mynd too his punishement, and eased his harmes with hope. That Laurence laye vppon the gredyron broyling on the coales that were vnderneathe him, with glad and chéerefull hart, and scorned the Tyrant both in countenaunce & voyce. That Agatha, Agnes, and such other [...]ie Wenches laughed [Page 222] in the mids of most bitter tormentes, and were not ouer­come with any terrours or tortures, too renounce the pro­fession of the truthe. All these things are the benefites and giftes of the holy Ghost.

And this benefite of the holy Ghost in erecuting the of­fice of an Aduocate in the mynds of men that are afflicted, is with most singular and swéete lightsomnesse both of woords and figures expressed in the auncient prayer directed too the holy Ghost, which I would wishe yong men too wryte, yea and dayly too vse it in their prayers.

Now whereas in this Hymne is sayd, Thy sacred nōber seuen bestowe. And in another Hymne, Thou seuenfold gi­uer of thy gift▪ &c. These woords allude to y^• place of Esai. x [...]. out of which they cōmonly recken vp seuen giftes of the ho­ly Ghost.

Esai. xj. A rod shall spring out of the stocke of Iesse, and aThe seuen gift [...] of the holy [...]host. braunche shal growe out of his roote. The spirit of the Lord shall rest vppon him, the spirit of wisdome and vnderstan­ding, the spirit of counsell and strength, the spirit of know­ledge and godlinesse, and the spirit of the feare of the Lorde shall fill him.

This place of Esai is a prophesie concerning Chrystes kingdome, whom he foretelleth to come of the stocke of Esai or Iesse, or of the linage of Daui [...] nowe sore decayed and in maner past hope: and that this kingdome shalbée spirituall, in which Chryst the king and head of the Churche, shall be­stowe spiritual and euerlasting gifts vpō his body or church, not by worldly force, but by his spirit and woor [...].

First, the spirit or gift of wisdome, is the true knowledgeThe gift of [...]isdome. of God and of his s [...]n [...]e [...]ur Lo [...]d Iesus Chryste, and a faith vnderstanding and embracing all the whole doctrine con­cerning God, which is set foorth and is necessarie too bée kno­wen for the health of the soule.

Secondly, the spirit of Vnderst [...]ding is that whereby w [...] [Page 224] discerne opinions, and fynd out the true doctrine frō the false and from that which is shadowed with the sleightes of So­phistrie.

Thirdly, the spirite of Counsell is that whiche in the la­boursThe spirit of Counsell. of a mannes vocation, in daungers, in sorowes, and aduersities, gouerneth the godly with counsell, and sustey­neth them with comfort, and playeth al the other partes and duties of an Aduocate.

Fourthly, the spirit of Strength or Mālynesse, hartenethThe spirite of Strength, or Manlynesse. and strengtheneth mennes myndes, and fenceth the godly with those weapons that are described, Ephe. vj. least being vanquished eyther with entycements of pleasure, or with y^e traynes of the Diuell▪ or with aduersitie, they may fal away from true godlinesse.

Fifthly, the spirit of Knowledge doth in our co [...]on con­uersationThe spirit of Kno [...]ledge. so marke the differences of persones, tymes, and places, and so rule a mannes deuyses and dooings too the rea­son of the circumstances or incidentes, that he neyther of­fendeth others, nor withdraweth them frō the true doctrine.

Sixthly, the spirit of Godlynesse kindleth in our will [...]s [...] The spirit of Godlynesse. fréeharted willingnesse too obey God, or [...]n vniuersall obedi­ence according too the commaundementes of God, and dry­neth all our dooings too this end, that GOD▪ may bée rightly worshipped, gl [...]ri [...]ed▪ a [...]d magnified at [...]hands.

Seuenthly, the spirit of the Feare of GOD, ruleth ourThe spirit of the Feare of God. ha [...]es that they may reuerently [...] themselues to god, and stand in awe of the Lord God as of a kyndharted fathe [...], not with slauish feare, but with chyldly affection, being loth with all our hartes too [...]ffend this hea [...]enly Father, or too bée cast o [...] of his f [...]uou [...]. [...]d althoughe there bée mo [...]ene­fites attribu [...] [...] the holy Gho [...] in the Seriptures, & these self se [...]en gift [...] of the holy Ghost [...]ay bée drawen [...] fewe [...] kynds▪ yet notwithstāding in as much as this distribution is accustomed in the church, I thought good [...] repete a short [...] [...] it in this place.

The fourth place how the holy ghost is receiued, and how he is forgone.

THe holy ghost imparteth vnto vs both himself & his giftes by two means which he hath ordeined & stablished: y^t is too wit, by y^e word of the gospel, herd, red, or thought vpon: and by the Sacraments of Baptim, and the Lords supper: as is sayde in the Epistle of to morow. Act. x. The holy ghost fel vpon al that herd the woorde. And in the ser­mon of Peter which he made as vpon this day at Hierusa­lem, when his héerers asked him: What shal wée doo y^t wée may obteyn the holy ghost? Peter answered: Repent, & be baptized euery one of you in the name of Iesus Chryst, & yée shal receiue the gift of the holy ghost. There is no mā that can obteyn the holy ghost, by his owne power or de­sert: but the spirite of God of his owne infinite goodnesse preuenteth vs, & offreth himself too vs by the word of the Gospel, and kindleth the true knowledge of God & faith in our brests, and regenerateth & renueth our mynd and wil. Therfore being helped of the holy ghost, wée both can & must stir vp, norish & encrease in our selues the kindled sparks of faith, & the beginnings of al other vertues: And also must desire of God, that this spirite may be the direc­ter of al our deuises and dooings. Hervnto perteineth that most sweet promis. Luke. xj. How much more shal the he­uenly father giue the holy ghost to those y^e ask him. Ther­fore let this most large promise stir vs vp to sue daily vn­to God with most harty and ernest entreatance that this gouerner the holy ghost may be sent into our harts, & his gifts be incresed in vs. And let vs with so much the more héed, circumspectnesse, & modestie rule our behauior, least through our offences cōmitted ageinst cōscience, the holy ghoste be gréeued, and so taking displeasure, depart out of the tēple of our hart, & vtterly forsake vs. Finally let vs cōtinually recite this prayer of Dauids. A clean hart cre­ate [Page 226] in me O God, & renue a stedfast spirit in my bowels. Cast mée not away from thy face, and take not thy holy spirit from mee. Restore to mée the gladnesse of thy salua­tino, and strengthen mée with thy free spirite.

¶ The Epistle. Act. ij.

BVt Peter stepped forth with the eleuen, and lift vp his voyce, and sayd vnto them: Yee men of lewry, & all yee that inhabite Hierusalem, be this known vntoo you, and with your eares heare my wordes: These are not drunkē as ye suppose: for it is yet but the third houre of the day. But this is that which was spoken by the prophete Ioell: It shal be in the last days sayeth God, of my spirit I will poure out vppon all fleshe. And your sonnes and your doughters shal prophesy, and your yong men shal see visions, and your old men shal dreame dreames. And on my seruāts and on my handmaydens I will poure out my spirit in those days, and they shal prophesie. And I will shewe woonders in heauen aboue, and tokens in the earth beneath, bloude and fyre and the vapour of smoke. The Sunne shal be turned in­to darknesse, and the Moon into bloud, before that great and notable day of the Lord come. And it shal be that whosoeuer shall call on the name of the Lorde, shal be saued. Yee men of Israel, heare these woordes: Iesus of Nazareth, a man appro­ued of God among you with miracles, woonders and signes, which God did by him in the mids of you (as yee your selues know) him haue ye taken by the hands of vnryghtuous per­sons, after he was deliuered by the determinate counsell and fore knowledge of God, and haue crucified and slayne: whom God hath raysed vp, and loused the sorowes of death, by cause it was vnpossible that he shoulde bee holden of it. For Dauid speaketh of him. A fore hand I saw God alwayes before me, [Page 227] for hee is on my right hande, that I shoulde not bee moued. Therfore did my hart reioyce, & my tongue was glad. More ouer also, my flesh shall rest in hope, bicause thou wilte not leaue my soule in Hell, neyther wilte suffer thyne holy too see corruption. Thou haste shewed mee the wayes of lyfe and shalt make mee full of ioy with thy countenaunce. Men and brethren, let me freely speak vnto you of the patriark Dauid. For hee is bothe dead and buried, and his sepulchre remaineth with vs vnto this day. Therfore seing he was a Prophete, and knew that God had sworne with an othe to him, that Chryst (as concerning the flesh) should come of the frute of his loy­nes, and sit on his seat: he knowing this before, spake of the resurrection of Chryst, that his soule should not be left in hel neither his flesh shoulde see corruption. This Iesus hath God raised vp, wherof we al are witnesses. Since now that he by the ryght hand of God is exalted, and hath receiued of the father the promise of the holy ghost, he hath shed foorth that which, ye now see and heare. For Dauid is not ascended into heauen but he sayd: The lord sayd to my Lord, syt on my right hand vntill I make thy foes thy footestoole. So therfore, let all the house of Israell knowe for a suretie that God hath made that same Iesus (whom ye haue crucified) Lord and Chryst. When they heard this they were pricked in their heartes, and sayde vntoo Peter, and vntoo the other Apostles: Yee men and brethrē, what shall we do? Peter said vnto them: repēt and be baptized euery one of you in the name of Iesus Christ, for the remissiō of sins, and ye shal receiue the gift of the holy ghost.

The disposement of Peters Sermon taken out of the redings vpon the second chap­ter of the Acts of the Apostles.

THe state of Peters first Sermon which he made vpon Whitson Sunday, is a doctrine concerning the holy ghost & of the maner how to obtein euerlasting saluation.

The parts of this Sermon are chiefly three.

FIrst of the principall efficient cause of oure conuersion and saluation, that is to wit of the holy ghost, by whom the eternal father kindleth in mens harts the true know­ledge of himselfe, and true fayth and Inuocation.

Secondly of the forcing cause or the deseruing of our saluation: that is too wit, of the death and Resurrection of our lord Iesus Chryst, by whom and for whom only, for­giuenesse of sinnes, the holy ghost, rightnousnesse and sal­uation euerlasting are giuen to them that bel [...]eue.

Thirdly of the means by which the holy ghost worketh and by which he offreth and applyeth vnto vs, Chrysts be­nefites or euerlasting saluation.

Which are the

• Woorde
  • Of the law, Repentance.
  • Of the Gospell, Faith.
• Sacraments
  • Of Baptim.
  • Of the Lords supper.

The second part of Peters Sermon.

WHich conteyneth y^• doctrine, concerning the causeThe cause of our eternall saluation. of eternal saluacion, that is to wit y^• death & resur­rection of our Lord Iesus Christ, for whom and by whom alone, remission of sinnes, rightuousnesse, the holy Ghost, & euerlasting saluacion are bestowed vppon vs men. Af­terward Peter in a short abridgement cōprehendeth the chéef articles of our faith, concerning the Son of God our Lord Iesus Christ. Wheras in our Créede wée say: I be­léeue in Iesus Christ the only sonne of God our lord, who suffered vnder Ponce Pylate, was crucified, dead and bu­ried, he descended into hell & rose agein the third day from [Page 235] the dead, he ascended into Heauen, & sitteth on the right hand of God y^• Father almighty, frō thence he shal come to iudge the quick & the dead, I beléeue in the holy ghost: Al these articles of our belefe dooth S. Peter set forth with singular light somnes of words in this part of his sermō.

Repent.

THe third part of Peters Sermon conteyneth the do­ctrineIustification. concerning the maner of Iustification, or of the meanes wherby God offreth & applyeth vntoo vs the benefites of Christ. that is to say, forgiuenesse of sinnes & euerlasting saluacion. For like as Christ in the last chap­ter of Luke, commaundeth the Apostles to preach repen­tance & forgiuenesse of sinnes in his name: so in this place Peter (when his hearers demaunded of him, by what meanes they mighte obteyne forgiuenesse of sinnes and euerlasting saluacion) willeth them to repent & to beleue that for & by Christ, theyr sinnes are released, the seale of which releasement is Baptime. Assuring them that they also shalbe partakers of the gifte of the holy Ghoste, who purging away the dregges of their sinnes, shall begin a new light, rightuousnesse, & life in the hartes of the belée­uers. And it is not to bée douted, but that Peter did in this place set out with many mo wordes, the doctrine of fayth which receyueth forgiuenesse of sinnes for Christes sake, who was crucified for vs, according as he sayth hereafter in the .x. Chapter. Vnt [...] this man do all the Prophetes beare witnesse, that euery one which beléeueth in him, re­ceyueth forgiuenesse of sinnes by his name.

The Epistle. [...]. x.

ANd he comaded vs to preach vnto the people, & testify that it is he that is ordeined of god, a iudge of quick and dead. To him giue al the prophets witnesse, that thorow his name, all that beleue in him, shall receue remission of sins.

[Page 236]Whyle Peter yet spake these woordes, the holy Ghost fell on all them whiche hard the preaching. And they of the cir­cumcision whiche beleeued, were astonied, as many as came with Peter, bycause that on the Gentils also, was shed out the gifte of the holy Ghoste. For they harde them speake with tongues, and magnifie God. Then aunswered Peter, can any man forbidde water, that these should not be baptised, which haue receyued the holy Ghoste aswell as wee? And hee com­maunded them to bee baptised in the name of the Lorde. Then prayed they him to tary a fewe dayes.

The places are foure.

• 1 A notable saying, conteyning the summe of the do­ctrine of mannes Iustification before God.
• 2 Of the holy Ghost, what he is, why and too whome he is giuen, that is too wit, those that heare the woorde.
• 3 Of the calling of the Heathen.
• 4 Of Baptim.

At this time I will speak of no more but the first place and that bréefly.

The firste place.

THere haue bene greate disputacions and controuer­siesDiuersitie of opinions con­cerning Iusti­fication. at all times, both in the Churche and among the Heathen, concerning this question, which of al others is of greatest weyght: how men may be iustified afore God, or by what meanes men may atteyne forgiuenesse of sinnes, and euerlasting saluation. Diuers haue dreamed that they might pacifie Gods displeasure, and obteyne his fauour, and endlesse blisse by certeine Ceremonies and sacrifises. Many haue beléeued that they should be rightu­ouse and blissed before God, by their honest behauiour in [Page 237] outward conuersation, or by shunning outward offences, and by dooing good workes. Some againe haue imagined that they should become righteouse by vertues poured in­too them, and some by rauishements and inspirations, and other some by other meanes. But Peter in short sentēce compriseth a moste learned discussemēt of this controuer­sie, and a summe of all the whole doctrine concerning iu­stification, in this place when he sayeth: All the Prophetes beare witnesse vntoo Christe, that euery one which beleeueth in him, receyueth remission of sinnes by his name.

Now, that the largenesse of the doctrine, conteyned in this short sentence, may in some sorte bée considered and vnderstood, I will expound the woordes in order.

First of all therfore, least any man might doute of the certeintie of this doctrine, Peter alledged the authoritie of the Synode, or generall determination of all the Pro­phetes and Apostles, and the consente of the vniuersall Church, which now also may bée set against our aduersa­ries, when they yell out that they are the church of God, and that they follow the consent of the Churche. And we may know that one self same doctrine concerning rightu­ousnesse or remission of sinnes, too bée giuen fréely for Christ our mediatours sake, was alwayes preached in the church of the Fathers and the Prophetes, and that for the same cause chéefly, God raysed vp Prophetes, that they should bée witnesses & interpreters of the promise, accor­ding as the testimonies of Moyses & the rest of the Pro­phetes did shew. Iohn. v. If ye beléeued Moyses, yée would beleue me, for he hath written of me. Ge. iiij. & xxij. & Heb. xj. By fayth Abel offered a better sacrifice than Cain, by whiche he was pronounced rightuouse by the witnesse of God. Gen. xij. & xxij. & Gal. iij. In thy seede shall all nations bée blissed, not in séedes as in many, but in thy séede, as in one, whiche is Christe. Genesis. xv. Abraham beleéeued God, & he was accoūted rightuous. Deut. xviij. The Lord [Page 238] shal raise you vp a prophet, hear him. Psa. xxxij. Blissed ar they whose sins are forgiuē. Esa. xliij. I am he that wipeth out thine iniquities, for mine own sake, & I wil not remē ber thy sins any more. Ier. xxxij. & xxxiij. The Lord is our rightuousnesse. Dan. ix. Hear vs for the lords sake. Also, euerlasting rightuousnesse shal bée brought in. &c. Rom. j. The Gospel which the Lord promised by his Prophets. &c.

Secondly, he defineth mans rightuousnesse before God,Ryghtuous­nesse what it is. to be forgiuenesse of sinnes, giuen fréely for Christs sake: and that too bee iustified is the same thing that to receyue remissiō of sinnes, or too be acquit and set frée from sin, as Paul sayth. Act. xiij. Through Christ is remission of sinnes preched vnto vs, & by him is euery one that beléeueth, iu­stified from al things, frō which ye could not bée iustified by y^e law of Moyses. Also, Ps. xxxj. Blissed are they whose iniquities are released, & whose sins are couered. Blissed is y^e mā to whom y^• Lord imputeth not sin. Then is not y^e rightuousnes (wherby y^e sinfull mā is reputed iust before god) a qualitie or vertue in our selues, nor y^e essētial righ­tuousnes of god: but a relatiō or imputaciō, wherthrough we ar acquit & reputed rightuous for Christs sake. Now let vs consider how great a benefit is y^e remission of sins, which Christ bringeth. For what should it profite a man, though he wan the whole world, if he lost his own soule.The efficiēt forcing cause of iustifica­cation.

Thirdly he expresseth the efficient forcing cause of Iu­stification, when he sayeth, y^t wée receyue forgiuenesse of sinnes by his name, that is to say, not for our own sorow­fulnesse, for our owne vertues, for moonkish merites, for Masses or other woorkes. This Antithesis or matching of contraries, & this exclusiue or disbarring, is to bée fastned in mens mindes with great héede, to the intent the hono­rable title of redéemer & Iustifier (which is due only to y^e sonne of God our Lord Iesu Christe) may be giuen vnto him, and that the consciences which are throwen downe, may haue assured and stedy comfort too hold by.

Fourthly let the vniuersall part of spéeche which tea­cheth [Page 239] y^t God in is very déede, vpright to all men, be set a­geinst y^e tēptacion of particularitie. And let such like say­ings be ioyned w^t it, as shew y^• al which repēt not, ar reiec­ted of God togither: & y^t on y^• cōtrary side, all y^t resort vnto Christ, do assuredly obtein remissiō of sins. j. Ti. ij. God wil haue al mē saued. Io. 3. So god loued y^e world, y^t he gaue his only begottē son, to y^e intēt y^t euery one which beleueth in him shuld not perish, but haue life euerlasting. He y^t bele­ueth not in y^e son, the wrath of God shal abide vpon him.The meane or Instru­ment of our saluation.

Fifthly, the instrument or meane wherby we may ac­knowledge Christes person & benefites, & both receyue & apply to our selues y^e forgiuenesse of sinnes offred to vs by him, is only faith, according as Peter saith here, y^t euerywhat it is to beleeue. one which beleeueth in him. Now, to beleue on y^e sonne of God, is, first to acknowledge aright the person & benefits of Christ crucified, & raysed agein for vs, y^t he is verely & by nature God, & the sauiour promised by the Prophetes, pacifying God, & giuing peace, rightuousnesse & saluacion euerlasting to those y^t beleue. Secondly, to assent to al the whole doctrine deliuered vs by Christ, or with a stedy as­sent to embrace al the articles of the Christen faith, & a­mong the rest, this also: I beleue remission of sins to be giuē me freely for Christs sake. Thirdly, it is to rest vpon Christ the Mediator, with stedfast trust, & to assure a mās self for a certeintie, y^t his sins are forgiuen him for Christes sake, & y^t he is in Gods fauor, & that God accepteth him, heereth him, & receyueth him to euerlasting life for Christs sake, who hath suffered and is risen ageine for vs, and not for our owne vertues or good workes.

Sixthly, let y^e obiect of faith & y^• sum of y^• whole Gospel (which is lernedly & bréefly cōprehended in this sermon of Peters) be cōsidered. For he saith y^t God by his word hath brought tidings of peace through Christ, who is lord of al.

First therefore he comprehendeth the doctrine concer­ning the person of Christ, in the word Lord, namely that he is Iehoua in very déede, and by nature God, the maker [Page 240] and Lord of Heauen and earth, & of all thinges that are in them, as it is sayd, I am the Lord, and this is my name, I will not giue my glorie too an other. Now the name of Iehoua is attributed too Christ in Iere. xxiij, & xxxiij. Dan. ix. Num. xxj. Therfore Christ is verely, & by nature God.

Againe he cōprehendeth a summe of the doctrine con­cerning these twoo woordes: Remission of sinnes, and peace purchased by Christ, Wherin hée méeneth not bodyly and worldly peace, but the appeasement of Gods wrath against our sinnes, attonement with God, quietnesse and ioy of conscience in all aduersities and in death, and lastly desire too mainteyne outward concord and peace.

Thirdly, that faith is not only a bare knowledge of the persone and benefites of Christ, but also a trust settled in Christ, it appeareth openly be this phrase, All that beleeue in him. For it is well doone in the schooles, that they make this distinction in the maner of spéeches folowing, that too beléeue of God, is to beléeue him too bée, to beléeue God, is to giue credit too him and to beléeue his woorde, and to be­léeue in God, is to trust in him, too stay vppon him, and too repose the whole hope of our saluation in him.

These six places conteyned in this notable sentence of Peter: To him doo all the Prophetes beare witnesse. &c. Let the studiouse sorte consider, and ioyne thereuntoo a summe of the doctrine, concerning the Iustifying of man before God, out of the writinges that comprehended the substaunce of the Christen doctrine.

The Epistle. Rom. xj.

O The deepenesse of the riches both of the wise­dome and knowledge of God, how vnsercheable are his iudgementes, and his wayes past finding out? for who hath knowen the minde of the Lorde, or [Page 241] who hath bin of counsell with him? Eyther who hathe giuen vntoo him first, and he shall bee recompenced ageine? For of him, and through him, and in him are all things. Too him bee glory for euer.

Amen.

The disposement of this Sermon con­cerning the Trinitie.

THe first and chéefe care of all men ought too bée too knoweWhat ought too bee the cheefe care of men. God aryght, too call vpon him, and too set foorth his praise. For too that end chéefly wer they created and redéemed by the sonne. Neither is there any other higher or greater wisdom than the true knowledge and woorshipping of God, which bringeth most assured cōfort in all tribulations, and gouern­ment of lyfe in greatest affaires, and saluation & glory euer­lasting both of body and soule. Now forasmuch as vpon this day, the Doctrine concerning the vnitie of the béeing of the Godhead, and the Trinitie of the persons, is woont too bée set foorth in the Churches, we wil distribute this dayes doctrine intoo three places.

• 1 What God is.
• 2 That there is but one God only.
• 3 That there are thrée persons in the one being or in the one substance of the Godhead, the father, the sonne, & the holy ghost, and of either of their properties and differences.

First, what God is.

GOd wil haue his béeing and wil knowne too mē this onlyHow God wil haue his being knowne. one way, according as he hath manifested himselfe in his church by the certen woord, that is to wit, by the law and the gospel, & the notable records deliuered by Chryst, y^e prophets & Apostles. And there is very great ods in the difference bée­twéen the heathenish knowing of God, & the christen. For al­though the heathen by y^e natural lyght shed into their minds, and by this most beautiful Theatre of natural things, doo af­ter [Page 242] a sort know God too bée a mynd euerlasting, wyse, well dooing, iust, the beholder of things, and the iudger of mennes dooings, too whom (according too that lyght ingraffed in mens minds which discerneth honest & dishonest things a sunder,) obedience is too bée performed: yet haue they not knowne, ey­ther the difference of the thrée persons, or the will of God re­ueled in his gospel. Yea and contrarie too this knowledge in­graffed in them by nature, they allow the Idolatrous woor­shipping of the monstrous multitude of Gods: and bicause in the confusion of this present lyfe they sée the good ofte tymes in ill case, & the ill in good case, they are ouerwhelmed eyther with Epicurish or w^t Academish doutfulnesse, wherthrough al y^t religion of theirs is appalled and falleth too the ground.

But the summe of the Doctrine concerning the béeing of the Godhead which the vsuall description of God compriseth, is this.

God is a béeing or substance spirituall, vnderstanding, e­uerlasting,What God is. soothfast, good, ryghtuous, mercifull, chast, most frée, of infinite power and wisdome, and another from the bodyes of the world. The euerlasting Father, who begate the Sonne his image from before all worlds: and the Sonne the coeternall image of the Father and the holy Ghost pro­céeding from the Father and the Sonne: According as the Godhead hath disclosed it selfe: which toogither hath created and mainteyneth heauen and earth, and all creatures: and in mankynd gathereth too it selfe a Churche, too the intent that by the same, this one and true Godhed (which is manifested by assured testimonies and by the woorde deliuered too the Prophets and Apostles,) may bée acknowledged and called vppon, and glorifyed in the eternall lyfe.

This definition is compacted out of many recordes of Gods woord, which may bée plenteously enlarged. And it con­sisteth of foure members. First it reckeneth vp in order the twelue properties peculiar too the béeing of God. Secondly, it reciteth the thrée persons & the differences of them. Thirdly [Page 243] it declareth the operations of God and his creation, & preser­uation of all things. And fourthly it sheweth the chusing of his eternal church, by which he wil be knowne & magnified.

The second place.

THat there is but one God, euen the soūder sort of the hea­then (being conuicted by demonstrations taken of the or­derlynesse of causes in nature,) haue taught. And woorthy of remembraunce are these sentences. There is one God onely, and there is none other God. Also, there is but one God, wyse, mightie, and there withall blissefull. And ageine: there must needes bee some one thing, and that immortall, whoo was the first mouer of all things, and which preserueth them nowe in good gouernance. The rule of many is not good, let there bee but one gouernour.

Notwithstanding, contrary too this opinion knowne tooThe Gods of the Heathen. nature, the Heathen men admitted an abhominable sorte of Gods, which (as Paul sayth truely, an idoll is nothing in the world) are not euerlasting Gods, but eyther surmysed and vaine names, or very féendes, or else other things created by God. Agein in the very church also the Manichées imagined twoo Gods, bothe of them myghtie and eternall: the one good and the cause of good in nature: the other the cause of euil. A­geinst these madnesses let this doctrine bée most firmly held, that there is but one God, almightie, euerlasting, good, rygh­tuous, the iudge, the maker, and the preseruer of all things, manifested in the Church by the sōne our Lord Iesus Christ sent among vs, and by his Gospel deliuered too vs, according too the sayings of Esay. xliij. xliiij. and xlv. Before mée there is no God creator, neyther shall there bée after mée. I am the first and I am the last, and béesides mée there is no God: Am not I the Lord, & there is none other God saue I? Turne vn­to me & ye shalbe safe, al the coasts of the erth. For I am God and none other. j. Cor. viij. There is none other God but one. Deut. 4. Herken O Israel, the Lord thy God is but one god. [Page 244] And this one true God the Scripture nameth the father, the sonne, and the holy Ghost. Math. xxviij. Baptise them in the name of the father and of the sonne, & of the holy ghost. These thrée béeing in very deede of one substance, fully and perfectly endued all with one Godhed, power, glory, and maiestie, and yet verely and really distinct one from another, are named in the Church the thrée persons.

The third place, concerning the three persons in the one, being or substance of the Godhead.

NOw although mans reason bée offended, and cannot vn­derstandThe vnitie and trinitie of the Godhead. how the thrée distinct or seueral persons the fa­ther, the sonne, and the holy ghost, are but only one God: yet notwithstanding wée must so think and speake of God, as he hath manifested himself in his woord, which opēly witnesseth that there bée thrée seueral persons of one substance, & of one continuance, as they are called vpon toogither in baptim, and equal power and honor is attributed to the father, the sonne, and the holy ghost. And .j. Iohn .v. it is said. There are thrée y^t hear witnesse in heauē, the father, the sonne, & the holy ghost, & these thrée are one. Iohn .x. I & the father are one. But the chéefest cōfirmation of this article that the sonne of God our Lord Iesus Christ is verely & by nature God, equal with God the father, is writen in the first & fifth chapters of Iohn, wher there be .x. proofes recited in order. Now let the godly in their prayers & in all their thoughts vpon God, haue before theyr eyes the descriptions and differences of the thrée persons.

The father is the first person of the Godhead, which fromThe first per­son. euerlasting begat the coeternall sonne, the image of himself, and toogither with the sonne and the holy Ghost, made all things of nothing, and preserueth them.

The Sonne is the second person of the Godhed, begottenThe second person. of the eternall father, & is the substanciall & full image of the euerlasting father, which sōne became afterward y^e spokesmā [Page 245] betwéene God and the first men when they were falne, and béeing ordeyned mediator, toke mannes nature of the virgin Marie, and became a sacrifyse for vs, and by him and for him only, the father giueth remission of sinnes, ryghtuousnesse and euerlasting saluation.

The holy Ghost is the third person of the Godhed, euerla­stinglyThe third per­son. procéeding from the father and the sonne, and is sent intoo the harts of the beléeuers, too kindle in them the light of knowing God aryght, and true motions, loue, lyfe, and ioy­fulnesse settled in God, and too repayre all the powers, that they may bée conformable with God himselfe.

The differences of the persons which God hath disclosed in his woord, are of thrée sortes.

The first is taken of the properties of the peculiar marks of the persons, or of their woorkes inwardly, or their inward operations.

The father is the welspring of the Godhead, hauing hisThe marke of the Father. béeing, not of any other person but of himself, and communi­cating his béeing vnto the sonne his image, begotten of him, and too the holy Ghost procéeding from him. Iohn .v. Like as the father hath lyfe in himselfe: So also hath he giuen too the sonne, too haue lyfe in himselfe.

But the sonne hath his béeing communicated too him ofThe marke of the Sonne. the father, and is the image of the father, begotten wythout beginning. Psal. ij. Thou art my sonne, this day haue I be­gotten thée. Heb .j. He is the bryghtnesse and expresse image of the fathers substance.

And the holy Ghost hath his béeing communicated of theThe marke of the holy ghost▪ father and the sonne, and procéedeth euerlastingly from the father and the sonne. Iohn .xv. He shall take of myne.

The second difference is of the outward manifestation of them, made in the Baptim of Chryst and at other tymes.

The eternal father disclosed himselfe & made a difference betwéene himselfe and the sonne by this saying: This is my beloued sonne in whom Idelyght.

[Page 246]The Sonne tooke vppon him mannes nature, and dwelt among vs, and béecame a Sacrifyse, and rose ageyne from Death.

The holy Ghost appéered in the shape of a Dooue, and in the likenesse of firie tungs. Act. ij.

The third is of the office of eche person.

The father sendeth the sonne and the holy Ghost, & woor­kethThe offyce of the father. effectually by their ministerie, to the saluation of euery one that beléeueth. Rom. j.

The sonne is sēt by the father, too bring abrode the gospelThe offyce of the sonne. out of the secret bosom of the father, too make intercession for mankynd falne into sinne, to bée made a sacrifise for mennes sinnes, and by his obediēce & bludshed too redéeme the church, and in this lyfe too rule it and defend it, and afterwarde too raise it vp ageine, and too decke it with lyfe and glorie euer­lasting.

The holy Ghost is sent of the father and the sonne, thatThe offyce of the holy ghost by the gospel he may kindle in mennes harts the lyght of the true acknowledgement of the father, of the sonne & of him­selfe, and true rightuousnesse and lyfe, & that he may comfort and strengthen the godly in all aduersities and sorowes. Ioh. xv. Whom I will send you from the father.

But forasmuch as the whole doctrine of this feastful day concerning the vnitie of beeing, and the trinitie of persons in the Godhead all of one substance and one euerlastingnesse, is comprehended and set out with singular lyghtsomnesse of woordes, in the Créede which is vsed in the Church vnder the name of Athanasius: I exhort my héerers too learne that whole Créede by heart, and too set it continually before theyr eyes, as the rule of the true méening and of the Faythe of this Article.

The Creede of Athanasius.

WHosoeuer wil bée saued▪ before all things it is necessa­rie that he holde the catholike Faith.

[Page 247]Which fayth except euery one doo kéepe holy and vndefi­led: without doubt he shall perish euerlastingly.

And the catholike fayth is this: that wée woorship one God in Trinitie, and Trinitie in vnitie.

Neyther confounding the persons: nor deuyding the sub­staunce.

For ther is one person of the father, another of the sonne: and another of the holy ghost.

But the Godhead of the Father, of the Sonne, and of the holy Ghoste is all one: the glory equall, the Maiestie coe­ternall.

Such as the father is, such is the sonne: and such is the holy ghost.

The father vncreate, the sonne vncreate: and the holy ghost vncreate.

The father incomprehensible, the sonne incomprehēsible: and the holy ghost incomprehensible.

The father eternall, the sonne eternall: and the holy ghost eternall.

And yet they are 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 [Page 248] 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.

[Page 249]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.

¶ 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 [Page 250] 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 [Page 251] 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 is loue.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 giuen him for vs all. Like as a little before the woordes of this dayes Epi­stle, it is sayd, Herein is the loue, not that wée loued God, but that he loued vs, and sent his only begotten sonne too make agréement for our sinnes. This excéeding great goodnesseOur only hauē and fortresse. and mercie or loue of God toowardes vs, is the only fortresse of our ryghtuousnesse, & hauen of our welfare. Too whiche, who soeuer flée with stedie fayth, are reconcyled too God, or haue Gods fauour, and dwell in God, & God dwelleth in thē, bestowing vpon them al benefits, cōfort, rightuousnesse, life, ioy, & heauenly lyght. These are verely and earnestly or per­fectly [Page 252] beloued of GOD, and at the day of iudgement haue a stedie trust settled in his fatherly good will, & feare not that they shall bée condemned, but knowe themselues too bée clo­thed with the rightuousnesse of the sonne of God, and that they are reputed and become as rightuouse and holy as if they thēselues had performed the perfect loue and obedience due too the Lawe.

This trust settled in the loue or good will of God embra­cingThe phisike of our soules. vs for his sonnes sake, is the phisike of the mynde, ta­king away fond thoughtfulnesse, ridding vs of lusts, driuing away feare, and making the hart quiet and peaceable. It is not full of thought and anguishe, or it dooth not tremble or despayre in daungers whiche are bent ageinst it, but is sub­iect too God, and persuading it selfe too bee verely beloued of God, it craueth and wayteth for helpe at his hand, and obey­eth him, and is not discouraged with the hugenesse of mi­series, that it should fall from God: according as S. Paule sayeth▪ Roma. viij. Who shall separate vs from the loue of God, shall affliction, or anguish, or persecution, or hunger, &c? I am well assured, that neyther death, nor lyfe, nor any crea­ture can plucke vs from the loue of God, wherewith he lo­ueth vs for his sonne our Lord Iesus Chrystes sake.

So Moyses standing at the red Sea, so Ezechias and E­sayExamples who loueth God. being beséeged by Sennacherib, so Steuen whē he was going too execution, through fayth assuring them that God loued them for his sonnes sake, did put away the feareful­nesse, anguish, and torment of cōscience, vnder which Saule, Iudas, and innumerable others did sinke, of whiche sorte is sayd in the Epistle. But he that feareth, is not perfect in loue, that is too say: hée that yéeldeth too distrust, too feareful­nesse, and anguish, and despayreth in sorow and tribulation, he beléeueth not that God loueth him in déed, neyther dwel­leth he in God, nor God in him.

The second place, Of louing God and our neyghbour.

LEt vs loue him, bycause he hath loued vs first. By wonder­fullSparkes of knowledge in nature, & why they were giuē ▪ prouidence hath God so framed mannes nature, that in his mynd there should shyne certein sparks of knowledge too bée as gouerners of all his deuises and dooings, and in his will and hart there should bée both the rest of affections, and also charitie or loue, whereby the hart dooth with a certeine gladnesse long for, and drawe vntoo it, and endeuour to knit vntoo itselfe the good thing which it liketh, that it may enioy it, and that as it were one thing may bée made of twoo. Like as the sonne of God being led with excéeding great loue, v­nited mannes nature too himselfe. Too this ende then is na­ture created in this wyse, that men should before all things, long after God as the souerein good thing, and settle them­selues vppon him, and ioy in him: and that men being cup­pled in God, should also bée linked one vntoo another, and be­ing ioyned toogither, shold bée all one, teaching all one thing, and professing all one thing. For there is no bond of mānes felowshippe more strong, than the flames of loue▪ sowen in mennes harts by the operation of God, and afterward kind­led and strengthened by the lykenesse of natures and condi­tions, and by consent as touching God and other matters.

Loue towardes God, is a burning fyre of longing, where­withLoue towardes God. mennes hartes (vppon knowledge of Gods hartie loue towardes vs, which he hath shewed by sending his sonne) do on their behalfe ageine embrace God, and with a certeyne gladnesse settled vppon him, submit themselues too him, and obey him according too all his commaundements, as is sayd in the chapter folowing: This is the louing of God, that wée kéepe his commaundements.

And there bée three causes recited in this Epistle, whereCauses of lo­uing God and▪ our neighbour▪ by all the godly ought too bée stirred and inflamed too the true and earnest loue of God and our neyghbour.

[Page 254]The first is the true, earnest, and infinite loue of God to­wardesGods loue to­wardes vs. vs, which he hath shewed by sending his onely be­gotten sonne, who dyed and rose ageine for our saluation. Wherefore the order of ryght, and the eternall and vnchaū ­geable necessitie of det requireth at our hands, that we shold not bée thanklesse too God that loueth vs so hartely, but that wee should render loue for loue, and bée obedient too him, ac­cording as it is sayd in the Text, let vs loue him, bycause he hath loued vs first.

The second is the most streigth commaundement of GodCommaunde­ment. as it is sayd in the Text: This commaundement haue wée of God, that he which loueth god shold also loue his neighbour.

The third is the most ample dignitie and profitablenesse.Woorthinesse and profit. For this is the hyghest and chéefest worshipping of GOD, wherein God is most specially delighted, who dwelleth in the hartes of those that loue one another and agrée toogither, as in a house or temple that he liketh well of, as is sayde in this chapter. If we loue one another, God dwelleth in vs. On the contrarie part, he shaketh of God from gouerning him, whatsoeuer he is that soweth discord, or nourisheth and confirmeth hatred, yrefulnesse, desire of reuenge, discord, and warres.

The loue of a mannes brother or neyghbour comprehen­dethWhat is com­prehended in the loue of our neighbour. in a maner all the vertues of the second table: as in the fourth commaundement, brotherly loue, kindhartednesse, duetifulnesse towardes a mannes parentes and teachers, loue of mannes childrē, and kinsfolk, of the magistrats, &c. In the fifth commaundement, endeuer too kéepe concord, frendship, méeknesse, mercie, vprightnesse which hurteth not another mannes bodye or good name, but dooth good vntoo others. In the sixth commaundement, the loue of maryed folkes, eschewing whoredome and aduoutrie, &c. In the se­uenth commaundement ryghtfulnesse whiche impeacheth not anothers mannes goods nor defraudeth another man in bargayning, & liberalitie towardes the poore. In the eyght [Page 255] commaundement, fréendlynesse, faythfulnesse, soothfastnesse which hurteth not another man by slaunders, bakbytings, raylings, &c.

Of all these vertues which are apparant too bée partes of neyghbourly loue, a man myght speake in order, if this place were appoynted for the full opening of them. But as nowe it suffyseth too haue poynted out the chéef poyntes of this most large doctrine, as they are applyed too the Text of this present Epistle.

¶ The Epistle. j. Iohn. iij.

MEruayle not my brethren, thoughe the world hate you. VVee knowe that wee are transla­ted from death vntoo lyfe, bycause wee loue the brethren. He that loueth not his brother, abideth in death. Whosoeuer hateth his bro­ther, is a manslear. And yee knowe, that no manslear hath eternall lyfe abyding in him. Hereby perceyue wee loue, bycause he gaue his lyfe for vs, and wee ought too giue our liues for the brethren. But who so hath this worldes good, and seeth his brother haue neede, and shutteth vp his compassion from him, how dwelleth the loue of God in him▪ My babes, let vs not loue in woorde, neyther in tong: but in deede and in veritie.

The disposement.

THis Epistle is of those sort that persuade.

For first, there is a comfort too bée set ageinst the ha­treds of the world.

Secondly, there is an Exhortation too louingnesse and li­beralitie towardes a mannes neyghbour.

The first place.

MAruell not my brethren though the world hate you. The hatred of the world a­geinst the godly. Mannes reason iudgeth of the tooyles and troubles of the godly, and specially of the contentions among y^e teachers, euen for all the world after the same manner, as Salust say­eth in his preface too the warres of Iugurth: Too labour in vayne, and too preache nothing else by ouertooyling a mānes selfe, but hatred and slaunder, is a poynt of vtter madnesse. For all the godly, and specially the Ministers of the Gospel, who performe the déedes of most singular louingnesse, and most earnestly séeke the euerlasting welfare of their hée­rers, and execute their dutie most faithfully: doo reape in manner none other reward, than most bitter hatred, and vt­ter vnthankfulnesse at the hands of those vppon whom they haue bestowed greatest benefites. Ageinst this temptation and the bitter fordoomes, spyghts, and hatreds of the wysemē of the world, whereby many are woont too bée withdrawen from the ministerie, Iohn comforteth vs in these woordes: Maruell not my brethren though the world hate you, as if he had sayd, the iudgement of God and of the godly is farre of another sort, than is the iudgement of the wicked worlde. The greater that any man is before God, the more contem­ned and abiect is he before the world.

And seing that at many mennes hands there is no token of a thankfull mynd rendred too God for his excéeding great benefites which he poureth out by heapes vppon all men, but all kynd of spyght: Let not vs wonder if the world hate vs also. For the Diuell enuying vs this so greate felicitie, that wée are conueyed from death too euerlasting lyfe, stir­reth vp his instrumentes, and inflameth mennes hatreds a­geinst vs. Therefore ageinst the most bitter hatred of the world and of the vngodly, let vs set Gods good will and fa­therly loue towardes vs, which the sonne of God hath shew­ed by this notable token, that he hath spent his lyfe for vs, and deliuering vs from death by the death of him selfe, hath [Page 257] restored vs to the possession of eternall life. Wherefore let eche of vs bee so disposed in mynd, that they may with a true harte say thus: It is sufficient for mée hauyng my full delyght in Chryst, too doo those things which are god­ly, and to speake such as are godly.

The second place.

AN exhortation too louingnesse and liberalitie towards a mannes neybour: and the argumentes of this exhor­tation are three.

The third Argument.

OF the example of Chryste, who spent his soule or hisExample of loue. lyfe for vs, as he sayth in Iohn. xv. Greater loue than this can no man haue, than that a man shoulde giue hys lyfe for his freends. Paule Rom. v. GOD commendeth his owne loue towardes vs, in that when wée were his enemies Chryst dyed for vs.

Vntoo these three arguments Iohn addeth a warnyng,Hypocrysie to be eschu­ed. that our loue shoulde not bée hypocritish or coloured, Nei­ther must our bowels, that is too say, oure true and harty good will, and mercy, and well dooing whiche procéedeth from a true hart, be shut vp ageinst our neighbor that hath neede, as the riche man did forclose the fountayne of his courtesie ageynst Lazarus whome he lothed. And let vs shewe our louingnesse towarde our needy neybor, not in woords and toong onely, but in very déede, with our coun­sell, our money, our trauel, and our true seruisablenesse. I doo not in woordes shew goodnesse, and in déedes nough­tynesse (as sayeth Sophocles) but I shewe déedes like vn­too my woordes.

For (that I maye vse the woordes of Plautus) hée is a fréend, that at the pinch helpeth mée in déede when I haue neede of his deede.

In this place may bée set foorth a summe of the doctrine concernyng Almesdéedes and Liberalitie towardes the poore, out of the Exposition of the .vij. commaundement, and also concernyng the other partes or dueties of ney­bourly loue, the cheefe poyntes whereof are declared al­ready vppon the Sunday called Quinquagesima, and an eyght dayes ago.

¶ The Epistle. j. Peter. v.

SVbmit your selues euery man one to an other: knitte youre selues togyther in lowlynesse of mynde. For God resisteth the proude, and gi­ueth grace to the humble. Submit your selues therfore vnder the mightie hande of God, that he may exalt you when the tyme is come. Cast all your care vpon him: for he careth for you. Bee sober, and watche: for your aduersery the diuel, as a roaring Lyon wal­keth about, seeking whome he may deuoure, whome resiste stedfast in the faythe: knowing that the same afflictions are appoynted vntoo your brethren, that are in the worlde. But the God of all grace whiche hath called vs vntoo his eternall glorie by Chryste Iesu, shall his owne selfe (after that yee haue suffered a little affliction) make you perfecte, settle, strength, and stablishe you. To him be glorie and dominion for euer and euer.

Amen.

The disposement.

THis Epistle perteyneth to the kinde of cases that per­suade or dissuade. For it is an exhortation to practise lowlynesse, and to beware of the diuels snares.

The argumentes are taken of the honestnesse, of the profytablenesse, and of the easynesse or possiblenesse of the matter.

• 1 Of lowlynesse wherof a part is Fayth settled vpon God, and beléeuing that God hath care of a man in his troubles.
• 2 Of the craftes of the diuell, which are too bée kept oft by sobrietie and watchfulnesse, and driuen away by stedfast fayth and prayer.

The first place. An exhortation too Lowlynesse.

THe pryde which the diuell breathed into our first pa­rentsSel [...]e loue and selfvveening. in saying too them, yée shal bée as Gods, sticketh hard too our ribbes, and is as it were tied or fastned with nayles too the bottom of mens harts. For all of vs by na­ture do loue our selues and make muche of our selues, co­ueting to excell others, and to bée preferred afore others, and that other shuld be counted inferiors and vnderlings too vs. And we trust much to our own wisdom & strength, and when God casteth vs downe, & pincheth vs with mi­series and calamities, wée are angry and wée fret ageinst God as if wée were put too wrong at his hand. This pride comprehendeth a great sinke of vices. For al proud folksVyces accom­paning pryde. Carelesse. Stately. are first blynd, not perceiuing their owne infirmitie and filthynesse, nor considering that God is the author of those gifts. They are carelesse without feare of Gods displea­sure or iudgemēt. They are stately, ambitious, enuyers, buzy bodies, skornfull, impacient in trouble, quarellers, malicious, makebates, stirrers of sedition and warres in the church and in realmes.Lovvlynesse.

Ageinst this vice is set the vertue Lowlynesse, or humi­litie, which Peter in this place willeth vs to pitch downe into the very bottom of our harts, and too kepe it in oure mynde as it were fast tyde with a sure knot. And humili­tie or lowlynesse is a vertue wherby we acknowledging our owne infirmitie in the feare of God, are not proude: but with a true hart doo submit our selues too God, bothe in executing the duties of our vocation vpon confidēce of Gods help, and in performing obedience in punishments & tribulatiōs, and also in yeelding due honor vnto others.Vertues con­teined in lovv­lynesse.

By this definition it is euident, that in this one woord humilitie or lowlynesse are cōteyned many vertues: that is to wit. j. The feare of God. ij. Modestie or myldnesse. iij. [Page 262] Faith settled vpō the good wil & help of god. iiij. Diligēce. v. Patience obeying God mekely & with a quiet mynde in bearing out aduersities. vj. Reuerence. Of euery one of which let y^e methodical or orderly expositiōs be fetched out of y^• declaratiō of the ten cōmaūdemēts. From thēce also to the setting forth of this sermon of Peters, let there be fetched the eyght causes or argumentes whiche ought to moue and inflame euery man to the earnest embracing of true lowlynesse, and too the vtter eschuing of pride. Peter vseth in this place thrée argumentes.

First, of honestnesse, or the cōmandement of god. HaueCauses that should mo [...]e to Lowlynesse.lowlynesse fastned in you, hūble your selues vnder the migh­ty hand of God. For seing that God through his wisdom & rightuousnesse hath stablished this order in mās life, y^e one shuld serue an others turn & be subiect one to an other, as Peter sayd a litle afore, submit your selues al of you one to another, & seing y^• of determinate purpose according to his fatherly goodnesse, he either punisheth vs instly for our deserts, or else exerciseth vs w^t tribulations for our tryal: It is our dutie, not to striue ageinst God, but paciently & with a willing & quiet hart to submit our selues to his fa­therly good will, & to obey his almighty power. For Gods hand is strong inough, not only to beate down the proud, but also too lift vp the lowly and afflicted, like as he ouer­threw the proud & stifnecked Pharao, & raysed the lowly Ioseph out of prison to the height of y^e kingdom of Egypt.

Of the profitablenesse. For God giueth grace to the lowly, The profit of Lowlynesse. y^• is to say, he fauoreth thē, & bestows his gifts vpō them, furthering thē, helping thē & exalting thē in time cōueni­ent, like as he aduāced y^• lowly Mary to this most high ho­nor y^• she was y^e mother of god. He called Dauid frō y^t shepherds fold to y^• kingdome of Iury. When he had humbled Manasses, Nabuchodonosor, & the deposed Dauid, he re­stored them to their kingdoms frō which they were cast.

On y^• cōtrary side, God resisteth the proud, & tūbling thē God resisteth the proude. down from the highest top of their power, riches & glory, [Page 263] ouerthrowes them quite, like as the dredful falles of Pha­rao, Sennacherib, Aiax, Apryes, Pompey, Cesar, Antonie, and others without number, shew. For as Christ sayth in Luke. xvj. It is abhomination before God what soeuer is lofty in this worlde. And God delyghtes to ouerthrowe all clymbers vp on hye.

Of the easynesse or possiblenesse. For whereas in trou­bles & miseries mēs harts tremble, & through thoughtful­nesse for their deliuerance & getting out agein, & for other things y^• may befal them afterward, are tormented with fearfulnes & sorow: It is a very hard thing to be humbled vnder y^e mighty hand of God w^t a peaceable & quiet mynd, & to obey gods wil without grudging or repining. Peter therfore willeth vs to cast out of our mynds this thought­fulnesse & trēbling of hart distrusting in God, & with sted­fast assurāce of hart to settle our selues vpon gods merci­fulnesse & fauor, & without trembling or fearfulnes in pe­rils to lean vnto y^e sound rock Christ w^t a quiet & gladsom hart: & not to step aside frō gods cōmādemēt, & the néedful duties of our calling for vncerten hope or fear of y^e falling out of things: like as Moises stāding at y^e red sea, Daniel when he shold be cast to the lions, the Apostles preaching the gospel, Luther in the time of the assembly at Auspurge and in the whole course of his cause, did cast their care vp­pon y^e Lord, and went manfully through with y^e works of their vocatiō. Thesame thing doth Christ cōmand. Math. vj. First seke y^• kingdom of God, and be not thoughtful for to morow, sufficiēt for the day is the trauel therof. Of pre­sent things haue thou regarde, Let God alone with afterward.

The second parte of the Epistle.

YOur aduersary the diuel goth about like a roring lion see­kingThe Diuell.whō he may deuour, whom resist you sound in faith. The diuel kepeth cōtinual vnproclaimed, & vnrecōcilable war ageinst y^e church, & euery godly persō, whose destructiō he practiseth both of body & soul by most traytrous crafts [Page 264] and vnmeasurable crueltie, lyke a hungerstaruen Lyon. Therfore euery godly mā must (like a good souldier) stand continually in battell ray, armed with the complet har­nesse of God, the descriptiō wherof must be borowed out of the sixth chapter of the Ephesians to set out this place of Peter. There are fiue special kindes of policie wher­with Satan goeth about to assault men vnwares, and too driue them intoo sinne and fallyngs, and intoo eternall de­struction, and so too deuoure them.

First, he puts intoo their mynds vngodly thoughts, asSna [...]es wher­with the dy­uel intangleth folkes. Epicurish or Academicall doutes concerning the proui­dence, the certeintie of the doctrine, and the soothfastnesse of the promises, or threatnings of God: or else he stirreth false opinions and errors in conceit, wherby men are dri­uen to medle with vnnecessary or vnryghtuous matters in which they perysh. Like as into the head of Iulian the renegate, and of many other worldly wise men, he drop­ped in Epicurishe doutes and contempt of religion. And he prompted Samosetanns, Arius and Fotinus, with colou­rable and false opinions concerning the Sonne of God.

Secondly, in mens willes and harts he nourisheth and confirmeth the sinfull inclinations and affections of cor­rupted nature, as carelesnesse and neglecting of Gods wrath and iudgement, distrust in God, pryde, enuyous­nesse, lewd loue, hatred, slouthfulnesse. &c. Like as in Cain and Saule he encreased spytefulnesse and malice: In Iu­das couetousnesse: In Paris the heats of lecherie: In Ty­berius dissimulation and cruelnesse: In a scholer, loyte­ring and lazynesse. &c.

Thirdly he trumpeth in theyr ways with enticemen­tes & occasions of fallings, that is too wit, agréeablenesse of persons, and fitnesse of tymes and places, which stirre vp the sinfull inclinations of Nature, and minister easy and speedy way too offende: as vnto scholers he offereth lewde company, whereby they are often led away from [Page 265] applying & continuing theyr studies into vitteling hou­ses, too feastes, games, gaddings too & froo a nightes, and other foule disorders. When Dauid was ydle, he set be­fore him Bethsabée washing hirselfe. And he egged ambi­tious Absolon foreward, with hope of obteyning his Fa­thers kingdome.

Fourthly, he endéeuereth to quench the fayth of most men by aduersities, as by pouertie, contempt, diffama­cions, diseases, banishmentes, tormentes of body, and all the persecutions that Tyrauntes and the worlde can de­uise. Of these kindes of policies chéefly, doth Peter make mencion in this place, & he comforteth y^e godly, both by the example of all the brotherhood in the world, or of all the Church and the godly: and also with the shorte continu­aunce of theyr troubles: & specially with the helpe of God who vndershoreth, hartneth & strengthneth mens minds, that they should not faint, as it is sayd, j. Cor. x. God is faithfull, who suffereth vs not too bée tempted aboue our power, but with the temptacion maketh a way out, that wée may endure it.

Fifthly, the Diuell weakeneth and ouerthroweth ma­ny mo with prosperitie, fauour of Noble men, wealthy­nesse, proinotion, ydlenesse, pleasures. &c. For in prosperi­tie by little and little the regard of Gods displeasure, and the feare of his iudgement ware faint and are quenched. Wherefore when the feare of God (whiche is as it were the kéeper of all the other vertues) is remoued, mennes mindes doo easly giue bridle too their sinful lustes, and yeld to the Diuell who plyeth them with occasions of fallings, as Dauid, Salomon, & others without nūber haue falne in ydlenesse and prosperitie. And these sayinges are well knowen: prosperitie weakeneth the mindes euen of the wise. Also ydlenesse bréedeth sinne. Moreouer, The sinne of sloth hath many a snare, to snarle in those that carelesse are. And ageyne. When men bee voyd of greef, and set vppon the mery [Page 266] pin. Theyr harts opē, & the feend with plesant crafts creepesin.

Hitherto wée haue spoken of the maners of the temp­tacionsFortification ageynst the Diuelles traynes. or policies of Satan, as shortly as might be. Now let the godly thinke vppon the fortifications and armour wherewith too furnish our selues that wee may bée able to beware of the force, & craftes of Satan, & to disapoint thē.

The first of these is watchfulnesie which must ridde aWatchfulnesse mans minde of carefulnesse, dulnesse, and drouzynesse in neglecting the pollicies and power of Sathan, & persuade it selfe that the name of Diuell or feende, is not a vayne scarbug, or a painted viser, but must aduisedly & earnestly looke too the sleyghtes of him as of a most suttle and cruell enimy, & endeuer to withstād, & cut of y^e beginnings of his temptacions, like as Ioseph with singular watchfulnesse had an eye to the diuel, when he layd the bayt for his cha­stitie, & so withstoode the beginnings of his allurementes.

So in the first kinde of temptacions, when the DiuellRemedya­geynst the enterance of despayre. putteth into mens heads heauy & blasphemons thoughts, which tend eyther to the confirmation of Epicurish care­lenesse or to the stablishmét of despaire: the safest way is, by and by at the beginning, eyther by reading the woorde of God, or by some maner of communication or play with a mans fréends, whatsoeuer it bée, to driue those trouble­some thoughts out of his mind, as much as may bée pos­sible, before they bée strengthened and take roote.

The second. Many slyghtes of y^t Diuell, & many sinnesSobrietie and stayedensle. and backeslidings, specially in the third kinde of tempta­cions, may bée eschued by sobrietie & stayednesse. For drū ­ken folkes do soone slip vnwares into great offences, & by quenching theyr fayth & earnestnesse in prayer & in their studies and affaires are euen layd like naked & vnarmed folke in daunger of theyr most cruell enemie the Diuell.

The third & chéef defence ageinst y^e slights of sathan, (&Fayth. specially ageinst the first kind of temptacions which are most perilous of all) is sound fayth, not giuing way to the [Page 267] thoughts which y^e deuill or our owne flesh putteth in our heads, but fastening most stedfastly the eyes both of bo­dy & mind, vpon the onely word which god hath deliuered vs: which is the onely Ancor of our life and welfare: from whiche it muste not suffer it selfe to bee pulled by any thoughts, by any prosperitie, or by aduersitie.

The fourth is, the example of brotherhoode, or of all theExample. brethren and godly men in the worlde, who susteyne the same temptations and sleyghts of the Diuell as well as we, and yet ouercome them, and put them to flight by the help of Gods sonne, and by fayth staying vppon the worde of God, and by the comfort of the godly brethren.

The fifth is, the God of all grace, who hath called vs toGods grace. his euerlasting glorie by Iesus Christ, who suffereth vs not to bée tempted aboue our power, but rayseth and set­tleth, and strengtheneth, and stablisheth the buylding of our faith, that it sinke not, but continue and stand stedy and vnmonable against all the stormes of temptacions, that the very true God may be truely honored.

¶ The Epistle. Rom. viij.

YF we be sonnes, we are also heyres, the heyres I meane of God, and heyres annexed with Christ: yf so be that wee suffer with him, that wee may also be glorified with him. For I suppose that the afflictions of this life, are not worthy of the glory which shalbe shewed vppon vs. For the feruent desire of the creature, abideth loking when the sonnes of God shall appere, because the creature is subdued to vanitie against the wil therof: but for his wil which hath subdued it in hope. For the same creature, shall bee deliuered frō the bondage of corruption into the glorious libertie of the sonnes of God. [Page 268] For wee know that euery creature groneth with vs also, and trauayleth in payne euen vntoo this time. Not onely it, but euen wee also whiche haue the firste frutes of the spirite mourne in our selues, and wayte for (the adoption) euen the deliueraunce of our bodyes. For wee are saued by hope. But hope that is seene, is no hope. For howe can a man hope for that which he seeth? But and yf we hope for that we see not: then do we with patience abide for it. Likewise the spirite also helpeth our infirmities. For wee know not what to desire as we ought: but the sprite maketh intercession mightily for vs with gronings, which can not be expressed with toong. And he that searcheth the heartes, knoweth what is the meaning of the sprite: for he maketh intercession for the Sainctes, accor­ding too the pleasure of God.

The disposement.

THis Epistle is persuasiue. For it is a comforte of the Church vnder the Crosse in this life. The proposition or ground of it, is. The godly must beare the crosse or suffer tribulation paciently and quietly.

The arguments of comfort are six.

THe first is vppon the efficient cause or the order esta­blished by God, and also vppon the example of Gods sonne.

All godly men are bound to obey Gods wisdome, and Iustice méekely and reuerently.

But Gods wisedom hath appoynted this order, that alGods order to be followed. the children of God and heires annexed with Christ shold bée made conformable too their patterne the sonne of God our Lord Iesu Chryst, who suffered excéeding great mi­series, persecution, and death before hée was glorified: Ergo all the godly muste reuerentely obey this order of Gods wisedome, and become lyke their pattern the Son of God, in persecution, & patiently abide the small trou­bles [Page 269] of this lyfe, whiche are the wicket to life and glory euerlasting.

Now this conditionall phrase, If wee suffer with him, signifieth not a cause or desert, but the order stablished by God, that he whiche desireth to come to the marke of life and glorie euerlasting, should paciently endure y^e peynes and troubles of so short and needfull a iourney. For eter­nall life is giuen fréely for the sonne of Gods sake, as it is sayd in Ro. vj. Iohn. iij. and .vj. &c. And in this place he sayth expressely, that our afflictions are not woorthy or deserue not the glorie to come.

The second & chéef argument is grounded vpon the endThis argu­ment hol­deth of right and equitie. of persecution, or vpon our most gladsome riddance out of all miseries. Light discommodities, which shall fall out in the end to our welfare, and bée recompenced with excée­ding great and endlesse glorie, are to bee endured with a manly and a quiet minde.

After the crosse & tribulacions of the godly, there shall assuredly ensue to them a most ioyfull end, and eternall gladnesse and glorie, wherwith we shalbe crowned after wée haue wrestled out of all miseries: and enioying the sight & companie of God & his Church, we shal be filled w^e the light & wisdome of God euerlastingly: For to al those that exercise godlinesse, the ende shall bée moste swéete.

Ergo wée must in this very shorte race of our lyfe, pa­ciently and with willing mindes, endure some troubles of so needfull a iourney.

Paule enlargeth the minor by a comparison of thingsA cōparison of vnequa­litie. that are not matches, that is too wit, of the miseries of this life, & the glorie to come. For as there is no comparison of one little waterdrop, to the whole huge Sea, or of one small grayne of duste to the mountayne Imaus: euen so the light & short troubles of this most short race, are not worthy to bée compared with the great & eternall glorie of the life to come, as is sayd. ij. Cor. iiij. The small conti­nuaunce [Page 270] & lightnesse of our afflictions procureth an excée­ding & eternal weyght of glorie vnto vs, while we consi­der not the thinges that are séene, but the things that are not séene. So fayeth he héere, that the glorie of the godly which is to come, is not seene with eyes, but that the re­uelement thereof is to be wayted for, by fayth and hope.

The 3. argumēt is groūded vpon an exāple of the whole nature of all things, or of the frame of the whole world.

The harmes that are common to many are to be borneCommon harmes ought too greeue the lesse. the more quietly, bycause it is ageinste righte to couet oddes, and to refuse such burthens as other men that are much better than our selues, are compelled to beare.

All the whole world is subiect to the fondnesse or abuse of the vngodly, & to the thraldome of corruption, and care­fully wayteth for deliueraunce, to the intent it may serue to the glorie of Gods children, for whom it was made.

Therefore let vs also suffer the common miseries the quietlyer, & beare with the delay. For afterward no doute but the reuelacion of the glorie of Gods children shall fol­low, though it be put off for a while. Haue patience then a while and stay: great profites springs of small delay.

He enlargeth this minor by y^e figure Expolition, & by [...]eyning a person, in y^• he sayeth, y^t al creatures do grone & endure throwes like women laboring of child, which creatures notw^tstāding do want sense. But the feeling of the peyne commeth to y^e church & y^e godly, which grone for the sorow of Ioseph, & are sory that y^e vngodly abuse y^e crea­tures, & y^t the godly are afflicted & murthered, as yf I shuld say, that the very walles of the church bewaile Luther, it were as much to say, as the godly men in the Church la­ment that Luther preacheth no more in that place.

The. 4. is grounded vpon y^e exāple of the Apostles. TheExample of the Apostles. sorowes & miseries cōmon to men with y^e chéefest lightes of the Church (that is to wit the Apostles, who had y^e first frutes of the spirite, or the more excellent gifts of the holy [Page 271] Ghost,) are to be borne patiently. The miseries & gréefes of the godly y^• moorne in thēselues & with earnest longing looke for the glorie that shall bee shewed openly vppon Godschildren, are but the same y^t the Apostles suffered.

Ergo they are too bée endured patiently.

The fifth argument is grounded vppon the manner ofThe maner of saluation. saluacion, or of the full deliueraunce of all troubles. The maner of saluacion appointed by God is this, that in this present lyfe, wée should for Christ the mediators sake re­ceyue forgiuenesse of sinnes, imputacion of rightuousnes, inheritaunce of the glorie to come, and the holy Ghost the comforter the earnest penny thereof: & that in the meane season wée should in this lyfe be subiect too the Crosse and to death, and paciently by hope looke for our full saluacion or deliueraunce from the present miseries.

Wée are saued by hope, that is to wit, the full deliue­raunceHow we be saued by hope. from sinne, death, and all miseries is yet too bée hoped for and looked for, but the hope that is séene, (that is to say, of thinges presente that are séene with the eyes,) is no hope. Or the obiect which is séene before vs, is not hoped for. But the full deliueraunce or glorifi­cation of the godly is hoped for, Ergo it is too be wayted for by patience. And wheras the Papists argue in this wise▪ Saluacion is Iustification:

We are saued by hope, Ergo we are iustified by hope, and not by fayth onely: I answer: I deny the consequent: bycause there is a guyle in the double meening of y^e woord Saluation. For in the maior or first proposition it signifieth remission of sins, or recōcilemēt to God, & the heritage of eternall lyfe. And in y^e minor or second proposition, it sig­nifieth ful deliuerance frō all euils or euerlasting glorifi­cation, as with y^e mouth is acknowledgmēt of saluacion, y^e is to say, he that will be glorifyed, must néedes perseuer.Argument of possibili­tie.

The vj. argumēt is groūded vppon y^e efficient, or furthe­ring cause or vpon possibilitie. For mens mindes can not [Page 272] of theyr owne strength onely yéeld quiet, or by any mea­nes willing obediēce too God, specially in greate troubles. And therefore the holy Ghoste the comforter aydeth vs wretches and weakelings, and as it were stretcheth out his hand to vs as wee are falling, and holdeth vs vp, and stayeth vs, and strengtheneth vs, that wée may bée able to beare out the burthen layde vppon vs, like as hee streng­thened Steuen, Iohn Husle, Laurence, & others. He kindleth our mindes to true prayer, and ruleth the sighes and gro­nings of our heartes that desire too bee soone dispatched out of these miseries, inclining them to theyr obedience due to God, that wée may pray too bée deliuered according too Gods fatherly good will, and not after our owne deui­ses. For wée know not what to pray as wée ought to doo. But he taketh pitie of our ignorance, (as Bernard sayeth) and accepting our prayer gently, giueth not that thing which eyther is vtterly vnprofitable for vs, or not néede­full to be graunted so soone. But as for the prayer, it shall not bee vnfruteful. For eyther it shal obteyne that which we demaund, or els that which shall bée more for our pro­fite: like as a Father or Phisician doo gently graunt, not all things that the childe or the sicke person desire, but suche things as they know bée méete for them.

¶ The Epistle. j. Pet. iij.

BE you all of one minde, and of one harte, loue as brethren, be pitifull, be curteous (meeke) not rendring euill for euill, or rebuke for re­buke: but contrariwise blesse, knowing that ye are therunto called, euen that ye should bee heyres of the blessing. For he that doeth long after life, and loueth to see good dayes, let him refrayne his tong from euill [Page 273] and his lippes that they speake no guyle. Let him eschue euill and doo good: let him seeke peace and ensue it. For the eyes of the Lorde are ouer the righteous, and his eares are open vntoo their prayers. Again, the face of the Lord is ouer them that do euill. Moreouer, who is he that wil harme you, if ye folow that which is good? yea, happy are yee if any trouble happen vntoo you for ryghteousnesse sake. Bee yee not afrayd for any terror of them, neyther bee yee troubled, but sanctifie the Lord God in your hearts.

The disposement.

THis Epistle is exhortatiue conteyning preceptes of good woorks, or the dueties of many vertues, of which dyuers perteyne too the fifth commaundement. From thence there­fore may the orderly expositions of euery of them bée fetched intoo this Epistle.

The first is of one myndednesse or desire of concord: to theOne mynded­nesse. mayntenance wherof there are thrée vertues chéefly necessa­ry, of which is spoken Ephes. iiij. With all lowlynesse, méek­nesse, longsufferance or patience, endeuering to kéep the vni­tie of the spirit in the bond of peace. The vices that encoūter it, are quarellousnesse which soweth discordes and debates, & cowardnesse which fighteth not euen for things néedful, as in defence of the truth of Gods doctrin, & the glory of god. &c.

The second is of like affectionednesse, which is touchedLike affectio­nednesse. with the féeling of other folkes estates, reioycing in the pros­peritie of good men, and lamenting their aduersities: Or as Paule sayth: which is mery with them that bée mery, & wée­peth with them that wéepe. But (as Pindarus sayth) the most part of mē are gréeued with their own affairs, & haue no care for others. Peter therfore commaūdeth like affectionednesse which cōsisteth of twoo parts. First of fréendlynesse which no­risheth not maliciousnesse, spitefulnesse, & enuiousnesse, but willeth well too the good, and is glad of their welfare. And se­condly of pitifulnesse which is touched with the feling of good [Page 274] mennes miseries, & is sory that they should fare amisse. The vices that encounter it, are diuelishnesse, which is too reioyce at good mennes harmes, and stonehartednesse, which is to be touched with no feeling of another mannes miserie.

The third is of brotherly loue or christē fréendship, whichBrotherly loue perteineth too the .iiij. and .v. commaundements. The vices y^t encounter it, are hatred or enmitie, and counterfet good wil.

The fourth is mercyfulnesse or frankhartednesse, whichMercifulnesse. with a willing hart or with a redy & chéerfull mynd endeue­reth to his power, to do good to others with his coūsel, trauel, mony. &c. It perteineth to the .v. and .vij. commaundements. The vices y^t encoūter it are churlishnesse, which either dooth no good too others, or else doth it not with a willing hart & a chéerful coūtenance, & lauishnesse, which doth aboue mesure.

The fifth is of gentlenesse or courtesie, which in familiarGentlenesse. méetings, in talking with men or in héering them, in answe­ring them, & in performing all other poynts of fréendly beha­uior, sheweth a good wil towardes them with a certein plea­santnesse in countenance & gesture, without churlishnesse or disdein. It perteineth too the .v. &. viij. commaundements. The vices that encounter it are churlishnesse and lightnesse.

The sixth is of méeknesse, which is a vertue y^t executeth noMeeknesse. priuate reuengement, but suffereth wrongs, reproches, and other displeasures for gods sake, and for the quietnesse of the church & the common weale. And it perteineth too the .v. com­maūdement. And vntoo this part of his exhortacion he addeth arguments groūded vpon honestnesse & profit. Ye know how you are called to this purpose, that ye shuld be heirs of blissed­nesse: that is to say, séeing that you are blissed of God for the blissed séedes sake, y^t you may enioy the heritage of eternall blisse: It standeth with honestie & right, or it is good right & reason that you also on your behalfe shuld blisse others, & re­quite other mens slaunderings and wrōgs, not with railing & hatefulnesse, but with curtesie and well dooing▪ For in any wise it becommeth Christians too speake & do as Gelon king [Page 275] of Syracuse saith to the ambassador of Lacedemon in Herodo­tus. Gelons answer too a rayler. Surely thy delight to rail thus in thy talk, shal not cause me to serue thy turn in requiting thée with reproche. The o­ther argument grounded vppon the profitablenesse is expoū ­ded with the most swéet words of the .xxxiiij. Psalm, y^e which I wold wish yoongmen to lerne whole without booke, and to cun it by hart. Now wheras the words of the Psalme doo in general promisse rewards to the godly, who in religion & in their daily conuersation, exercise truthe, which eschue lying, rayling, slaundering, backbyting, deceites, sophistrie. &c. and practise ryghtfulnesse which doth no mā any euil, but al men good, and endeuereth too maintaine peace and concord: Peter in this place restreyneth them too a certeine peculiar kynd of folke, and behighteth quietnesse of lyfe, successe of welfare, & Gods care and defence in all perils, too the méeke and milde which beare wrongs and reproches paciently. And vntoo the vnryghtuous and such as are desirous of reuenge, he threat­neth the countenance (that is too say the wrath) of God and horrible punishments.

The seuenth is of patience or peaceable manlinesse or cō ­stācie,Patience. which shunneth not the profession of the truth, nor the defence of a rightful case, nor any dooings that bée honest and helpfull vntoo others, for any fear, reuilings, threates, slaun­ders, or reproches: but with a stout courage suffereth for the ryght, and awayteth for the rewardes that are behyght the patient in heauen: according too this saying. Math. v. Blissed are they that suffer persecution for ryghtuousnesse sake, for theirs is the kingdom of heauen. Blissed are you when men reuyle you. &c. It perteyneth too the first and fifth commaun­dement. And the vyces that encounter it, are faint harted­nesse,Faint harted­nesse. which is so discouraged with fearefulnesse or with re­proche, that he forsaketh the profession of the truth, & rightful cases, or the dueties of his vocation that are necessary and be­houefull vnto others: but (as Ierom sayth) the feare of God must work this in vs, namely too set lyght by al other feares: [Page 276] And wilfulnesse or stiffenesse in defending vntrue, néedlesse,Wilfulnesse or stifnesse of o­pinion. or wrongfull cases. &c. The woordes are taken out of Esay the eyght Chapter.

The eyght is of noble and stedfast profession of the trueStedfast pro­fession of the true doctrine. doctrine concerning God. Sanctifie y^e Lord god in your harts and bée redy at all tymes too rēder a reason too euery one that asketh you of your faith. It perteyneth too the second precept of the .x. commaundements. The vyces that encounter it, are vtter renouncing of God, or hyding of a mannes profession when it is néedfull too bée shewed: And vngodly rashnesse or wilfulnesse in maynteining errors. These places of this dayes Epistle haue I diuided as shortly as I could, the full setting out of which at large may bée fetched out of my de­clarations of the vertues.

First concerning endeuer too exercyse concord, courtesie, and liberalitie towards others. Secondly of méeknesse which restreyneth desire of priuate reuengement. And thirdly of constancie in profession, and in enduring the troubles that accompanie the profession.

¶ The Epistle. Rom. vj.

WHat shall wee say then? Shal wee continue in sinne, that there may be abundance of grace? God forbid: How shall wee that are deade as touching sinne, liue any longer therein? Re­member yee not, that all wee which are bap­tysed in the name of Iesu Chryst, are bapty­sed too dye with him? VVee are buryed then with him by baptim, for too die, that likewise as Christ was raysed vp from death by the glory of the father: euen so wee also shoulde walke in a new life. For if we be graft in death like vntoo him: [Page 277] euen so shall wee bee (partakers) in the resurrection: knowing this that our olde man is crucified with him also, that the body of sinne might vtterly bee destroyed, that hencefoorthe wee should not bee seruaunts vntoo sinne. For he that is dead, is iustified from sinne. VVherfore, if wee bee dead with Chryst, wee beleeue that wee shal liue also with him, remembring that Chryst beeing raised from death, dyeth no more. Death hath no more power ouer him. For as touching that he died, he died concerning sinne, once. And as touching that hee lyuteh, he lyueth vnto God. Likewise imagine yee also, that yee are dead concerning sinne, but are alyue vntoo God throughe Iesus Chryst our Lord.

The disposement.

THis Epistle is of those kind of cases that instruct. And the state, proposition, or matter wherof it entreateth is this: New obedience is needful: or, As many as are baptised Chri­stians, and iustified by faith for Chrystes sake, muste all from henceforth eschue sin, and yeeld new obedience agreing with Gods will, or else, Those that are regenerated must doo good woorkes. This proposition confirmeth he with thrée argu­ments gathered out of the place of causes: and he setteth it foorth with as many similitudes taken of the Baptim, of death, and buryall of Chryst.

The first argument is of the finall cause of iustification.The finall cause of iusti­fication. 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 [Page 278] 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.The efficient cause of iusti­fication.

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, y^t hēcefoorth although sin be not vtter­ly suppressed, yet not w^tstāding, 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 y^e 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 groū ­ded 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 duckedA similitude of baptim. 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 asOf Chrystes death and re­surrection. Chryst béeing raised from death liueth vntoo God: so wée also [Page 279] 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.Of Chrystes buryall.

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 bapti­sedAgeinst Liber­tines & carnall Gospellers. 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, [Page 280] 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 [Page 281] 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.

¶ 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,Necessitie of weldooing. 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 set­tingChristen liber­tie. 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 ChrystEternal lyfe is Gods free gift.Iesu our Lord. For like as remission of sinnes and imputa­tion of ryghtuousnesse, and the holy Ghost, are of frée mercie [Page 284] 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 y^e 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.

[Page 285] 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.

¶ The Epistle. Rom. viij.

BRethren, wee are debters, not too the fleshe, too liue after the fleshe. For if yee liue after the fleshe, yee shall dye. But if yee through the spi­rit doo mortifye the deedes of the body, ye shal lyue. For as many as are ledde by the spirite of God, they are the sonnes of God. For yee haue not receyued the spirit of bondage to feare any more, but ye haue receyued the spirit of adoption, whereby yee crye: Abba Father. The same spirite certifyeth our spirite, that we are the sonnes of GOD. If wee bee sonnes, then are wee also heyres, I meane of God, and heyres annexed with Chryste, if so bee that wee suffer with him, that wee may bee also glorifyed togyther with him.

The disposement.

THis Epistle perteyneth too those kynd of cases that are persuasiue. For it is an exhortation too new obedience. The ground thereof is, Wee are detters, not too liue after the fleshe, or new obedience is needfull, or those that bée re­conciled [Page 286] too God by fayth, must néedes from hencefoorth fight ageinst sinne, and begin a new obedience agréeing with the will of God.

The arguments of his exhortation are se­uen, drawen out of the places that are of the persuasiue kynd. The first is of the impulsiue cause.

THat which is due must of necessitie bée performed. New obedience is due vntoo God.

Ergo, New obedience must néeds bée performed.

Or thus:

ALl reasoneble creatures must néeds reuerently obey the euerlasting and vnchaungeable order of Gods wisdome and iustice.

But it is the euerlasting and vnchaungeable order of Gods wisdome and rightuousnesse, that men who are created by God, and by the sonne of GOD redéemed, should obey God their creator and redéemer, and eschue sinnes which fight ageinst the will of God.

Ergo, wée must néeds reuerētly obey our creator & redemer, & no more liue after the flesh, or yéeld our selues too sinne.

The second is of the effect of sinne, or of the vnprofitablenesse.

ALl that liue according too the flesh, (that is too wit, which willingly and wilfully folowe sinne or wicked inclinati­ons and affections) become giltie of Gods wrath and of endlesse death and damnation.

All those that bée borne a new by faith, must not ageine procure themselues Gods wrath and euerlasting death.

Ergo, they must not liue any more after the flesh, but must [Page 287] performe newe obedience agréeable with the will of God.

The third is of the profitablenesse or of the rewards of new obedience.

ALl that are borne a new by faith, must with all endeuer and diligence hold fast and mayntein the euerlasting life which is giuen them fréely for Chrysts sake.

All that mortifie the déeds of the fleshe by the spirite, (that is too say, which bridle and represse their sinfull inclinati­ons and affections, and mortifie them, not only by philoso­phicall diligence, but also by the spirite, or by true fayth, prayer, and héedfulnesse stirred vp and furthered by the holy ghost, doo hold fast Gods grace and euerlasting life.

Ergo, all that be borne a newe, must mortifie or bridle & put away the déeds of the flesh or the sinfull inclinations, and affections of corrupt nature, or must eschue sinne.

The fourth is of the efficient cause.

THe holy Ghoste woorketh such motions in them that bée borne a new, as he himself is.

The holy Ghost is not the spirit of bondage, sinne, & death, but is the spirite of the adoption of Gods children, the spi­rit of true inuocation, of vertue, of loue, and of sobernesse, as is sayd, ij. Tim. j.

Ergo, in all that be borne ageine of the holy Ghoste, there must néedes bée kindled such motions as he himselfe is, that is too wit, childly obedience, inuocation, and loue of God, eschewing all sinnes that displease GOD their Father.

The fifth is of the honestnesse of the matter, or of the dutie of sonnes.

CHildren doo by Gods ordinance owe honor & obediēce too their parents: Christen folk or those that be receiued by [Page 288] Chryst and borne a new by the holy Ghoste, are the chil­dren of God:

Ergo, they are bound by Gods ordinance too performe obe­dience too God their father.

The sixth is, Of the possiblenesse of the matter.

THe holy Ghost confirmeth our mynds that wée may per­suade our selues for a certeyntie that wee are the childrē of GOD, and helpeth our weaknesse, that wée may bée able too stand stedily ageinst the sleyghts of the Diuill, the as­saultes of our sinfull nature, and the enticements of plea­sures, and bée able too eschue sinne, and exercise vertue.

The seuenth.

HE repeteth the Argument of the profitablenesse or of the rewardes by fayth and newe obedience in eternall lyfe, whereof although wée bée made heyres fréely for Chrystes sake: yet is it there withall a recompence or wages, which is yéelded too our woorkes, not of desert, but of promise. j. Timot. iiij. Godlynesse hath promises of the lyfe present and too come.

These are the chéef Argumentes wherewith Paule in this Epistle exhorteth all men too eschue sinne warely, and too doo good woorkes. And there withall are propounded ma­ny notable places of doctrine, which I wil picke out as bréef­ly as may bée.

The first is, of the necessitie of new obedience and of theNecessitie of obedience. endeuer too doo good woorkes, and of sinning no more after the receyuing of remission of sinnes, and the holy Ghost.

The second is, of the difference of deadly sinne and venialDifference of deadly sin and veniall sinne. sinne. There remayne in all men, (yea euen in the Sainctes that are borne a new) many euils that fight ageinst the law of God (ageinst which sinnes they that bee borne a newe of the spirit doo notwithstanding stryue, that is too wit) great [Page 289] dimnesse, and doutes concerning God and gods promises and thretnings, which doutes doo frō tyme to tyme breke in vpon the mind many euil inclinations, fleshely careles­nesse, selfouer wéening, sinful flames of affections, & many defauts of ignorance & ouersight. Paule himself complai­neth of the remaynder of these euils in him, euen after he was borne a newe. Rom. vij. The good that I would doo, that doo I not, but the euil that I wold not, that doo I. I sée another law in my membres fyghting lyke an enemie a­geinst the law of my mynd, & subduing mée vnto sin. Eccl. vij. Ther is no ryghtuous man vpō y^e earth y^e dooth good, & sinneth not. Agein, it is certen y^t there be som kind of sins wher withal if y^e saints defile themselues, they lose y^• holy ghost & eternal life, like as Saul forwent Grace: and it is sayd of Aaron, y^t the lord wold beat him into pouder. Therfore it is néedful to cōsider the difference betwéen the sins or defaults & euil inclinations that remayn in the saints, and other sins or offences ageinst conscience which make of saints no saints, but thralles of Gods wrath and end­lesse damnatiō: Which thing is aduouched in this saying: If yée liue after the fleshe yée shall dye: but if yée mortifie the déedes of the flesh by the spirit, yée shall liue.

The third is an euident testimonie concerning the ho­lyTestimonie concerning the holy Ghost. ghost & the office and benefits of the holy ghost, wherof there bée reckened three in the lesson of this Epistle. Fyrst the holy Ghost leadeth and ruleth the mynds, willes, counsels, endeuers & dooings of the godly, so as they may plese God & become conformable to the wil and law of God, as it is sayd. ij. Cor. iij. We are transformed into the same likenesse by the spirite of the Lord. Secondly he is the spi­rite of the children of adoption witnessing in our mynds that we are the children of God, and that the euerlasting father adopting vs for his natural & only begotten sonne our Lord Iesus Christes sake, loueth vs with a true & fa­therly affection, and that we are heires of al Gods good be­nefits. [Page 290] Thirdly he kindleth in our mynds fayth & prayer, by means wherof we doo not any more shun God through slauish feare, as though he were an angry iudge, but ap­proch vnto him as to a kyndeharted father, and in all pe­rils doo (through stedfast fayth) looke for succor and al good things at his hand. These two benefites of the holy ghost dooth Zacharie comprehende in twoo woords in his. xij. chapter. I will poure out the spirite of thanksgiuing and prayer vpon the house of Dauid.

The fourth place is a difference of slauishe fear, where­throughDifference of slauish feare and childly avve. men that are slaues of sinne and death, being dis­mayde at the beholding of Gods wrath and endlesse dam­nation, doo dreadfully shunne God, and specially in trou­ble freat at him and hate him as a cruell tormenter, as it appéereth in Saule, Iudas, and innumerable others. And of the chyldly feare, wherethrough mens willes and har­tes submit them selues to God with a childely awe loue, preaching vnto God by faythe, and obeying him, and re­sting vpō his fatherly good wil promised for his sons sake.

The fift place, cōcerneth the true calling vpon God.

The sixth place is of the euerlasting lyfe.

¶ The Epistle. j. Cor. x.

THese are ensamples to vs, that we should not lust after euill things as they lusted. Neyther be ye worshippers of images as were some of them, according as it is written: The people sat down to eate and drink and rose vp agein too play. Neither let vs cōmit fornication, as some of them comitted fornication, and wer destroyed in one day xxiij. thousand. Neither let vs tempt Christ as som of thē tempted and wer destroyed of serpents. Nether murmur ye as some of thē murmured, and were destroyed of the destroyer. All these things happened vntoo them for ensamples, and [Page 291] were written too put vs in remembrance whome the ends of the world are come vpon. Wherefore let him that thinketh he stādeth, take heed lest he fal. Ther hath none other temp­tation taken you, but suche as foloweth the nature of man. But God is faithfull, which shal not suffer you to be tempted aboue youre strength: but shall in the mids of temptation, make a way that yee may bee able too beare it.

The disposement.

THis Epistle is of those sort that are persuasiue. For it is a dehortation. The proposition of this Epistle and of the whole. viij. and .ix. and .x. chapters to the Corinthians is this: Flée from idolatry and things dedicated too I­dolls. And there withall is set forth a generall exhortati­on to shun backeslydings ageinst conscience. The argu­mentes of his dehortation are taken of foure places.

First of the examples of the Isralits in the wildernesse who by defi [...]ing themselues with worshipping the golden calfe, & Baal Peor, and by tempting God with grudging a­geinst him, or with impacience in their troubles, were horribly plucked from god, & ouerwhelmed w^t dredful pu­nishments. These punishments (sayth Paul) are set be­fore vs as figures & exāples to warne vs of Gods wrath, & to shun lyke sinnes, for fear of eternall punishments.

The second is of y^e effects or punishments which light on those y^t defile them selues with idols, & such like fallings.

The third is of possiblenesse, or of gods help, who suffreth not those y^t are newly entred into true godlinesse, & y^e ex­ercises of repētāce & faith, to be tēpted beyōd their strēgth, but withholdeth from them the greater daungers, that is to wit, the temptations of the diuel, & aydeth them in their encounters that they may be able to withstād the allure­ments of fallyng, and auoyde the snares of the diuell.

The .iiij. is of y^e honestnes of y^e matter, or of Gods cōmā ­dement, who giueth most streight charge to eschue with [Page 292] all diligence the infections of worshipping idols, and of o­ther fallings ageinst conscience.

The cheef places of doctrine are these.

THe first and chéefest is a dehortation from the infectionAgeinst a­buse of li­bertie. of woorshipping Idols, and specially from eating mea­tes offred vnto idols. The occasion wherof is this: It was a custome in sacrifises too burne part of the offering vpon the Altar, and to set parte of it too eate before them that bestowed the offering. Vnto these feasts resorted certein of the Corinthians that wer conuerted to the true know­ledge of Chryst: who vaunting of their lerning and wis­dome, reasoned that Idols were nothing, and that it was laufull too vse indifferent things as men listed: and that it is a thing indifferent to eate fleshe offered too idolles, or not to eate it.

That this is the occasion of al this whole discourse and the mark wherat it shooteth, it appéereth by the beginning of the .viij. chapter, & by the latter part of this tenth chap­ter. For Paul answereth that the godly ought in no wise to be present at such feasts where flesh sacrifised to idols is set vppon the table, bycause that by their example the worshipping of Idols myght bée confirmed, and the con­sciences of the weak might be offēded and wounded. For it is the most streyght cōmaundement of God which wil­leth men to eschue idolatrie & all the infectiōs of idoll ser­uice. But in this Epistle, Paule reasoneth chéefly vppon the discōmoditie, or y^e exāples of punishment, which ligh­ted vpon the Israelites for lusting to eate of Idoloffrings & for eating & drinking at the feast of the Idolatrous offe­rings to y^e golden Calf. Exo. xxxij. and when they wer bid­den by y^e Moabits to y^e sacrifises of Baal Peor. Num. xxv.

Idolatrie is not only the worshipping of images, or ofIdolatry vvhat it is. the heathen Gods: but also of mans owne brayn & wilful­nes without gods words, either to imagin som thing to be [Page 293] a God which yet is no God: or too yéelde to any creature which is not God, the honor and seruites due too the only true God, as Inuocation and other sacrifices: or to wor­ship God with the woorks of mens hands, as Paule spea­keth in Act. xvij. that is to say, with images and pictures, and to bynde God too those images: or to choose and set vp seruices and ceremonies at a mans owne plesure, and to imagin that God is therby appeased and made fauorable too vs: or to confirme other idolaters by his example, and by obseruation of outward ceremonies. A larger opening of this description may bée taken oute of the exposition of the vertues of the first cōmaundement, & out of the .xxxv. chapter of Exodus. The vertue that encoūtreth IdolatryTrue godly­nesse. 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 & obediēce, 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,Whordome. & 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 pacientlyOf tempting God.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 [Page 294] mans self vpō 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 cōmaundments 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 y^e wildernesse.

The fourth place.

OF grudging or repining which is a fretting & chafingMurmuring or grudging & a disobediēce ageinst God in troubles & punishmēts, 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 y^e bene­fits and promises of God, distrusting him, & as it were re­prouing him of vntruth for not performing y^e foode & de­fēce which he had promised, [...]othing his presēt benefits, & lusting after fleshe and other [...]iner fare. Of which lusting [Page 295] Paul but euē a litle afore, sayd: Lust not after euil things as they did. And in general, the doctrine concerning lust & cōcupiscence, or the hedynesse of al our inclinatiōs, 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. Cō ­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,Punishments and 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 punnishemēts 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 [Page 296] 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 euenThis place would be red with discretiō. 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 andTemptation what it is. wretchednesse, rising of mans infirmitie, that is to wit, of doutings and miswéenings of the mynd, and of sinfull in­clinatiōs and affections of the hart, or of outward intice­ments & occasiōs, which stir vp those sinful inclinations, as, Dauid by lighting vpon y^e 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 vpō 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.

[Page 297]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. Also, To those that follow godlynesse, The ende brings alwayes sweete successe.

¶ 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.

• [Page 298]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,True godli­nesse, or true Religion. 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 [Page 299] 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,Diuersitie of the giftes 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.

Paule in this place reckeneth vp nyne kindes of seue­uallVtteraunce of vvisdome. 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 vn­derstandVtteraunce of knovvledge. & 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 y^e weake in bearing with things indifferent, and where a man may vse libertie. &c.

iij. Fayth or an assured truste settled in God, andFayth. 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 [Page 301] out of theyr places. Of this fayth he speaketh thus in the chapter folowing: If I haue neuer so greate fayth, yea that I can remoue mountaynes out of their places. Such fayth was in the Apostles, and in our dayes with Luther, who with a stout and vnabashed courage of hart did spred abroade the doctrine of the Gospell when all the worlde was ageinst him.

iiij. The gifte of healing, as the Apostles healed theThe gifte of healing. diseased, and S. Pantaleon restored health to many that were sicke in Maximilians Court.

v. Operations, of power or mightie operacions, orWorking of miracles. working of miracles and wonderfull deliueraunces, as Esay deliuered Hierusalem from beséeging: or of the due­ties of a mans owne calling, like as Paule is paynfull and laboursome in his vocation, and spréedeth the Gospel further abroade, than the rest of the Apostles.

vj. Prophesying, that is to wit, the gift of foretellingProphesying things too come, suche as was in Agabus, Act. xj. and .xxj. and in the daughters of Philip the Gospeller. Act. xxj. or els a singular aptnesse and fitnesse in expounding the prophesies of the scriptures, and such a singular aptnesse was there in Luther, euen by the witnesse of Erasmus.

vij. Iudgement to discerne spirites, or discernement ofIudgement to discerne spirites. opinions whiche are decked with a counterfet colour of truth, like as Malchion was the firste that discouered the slightes of Samosetane, Alexander spyed out, that Arius taught false doctrine, and Hilarius found fault with the crafty conueyaunce of Auxentius.

viij. Diuersitie of tongues, as Ierome was séene in di­uersTongues. tongues, as in the Latin, Gréeke, Hebrew, Slauo­nish, and the Chaldey tongues.

ix. The interpretacion of tongues, or the ablenesse tooInterpreta­tion of tongues. translate forreyne languages, properly, and expressely intoo a mans owne toong, as Luther with a singular cléer­nesse turned the Psalmes and the Prophetes intoo the [Page 302] Dutch toong: or generally it is an eloquence, or gifte of vtteraunce, and handsome expounding of entangled opi­nions in controuersie, whereof many ryse onely of the ig­noraunce of the toong and of the phrases of the same. Hi­therto I haue reckened vp a beadroll of the cheef giftes of the holy Ghost.

The second place.

THe efficient cause or author and giuer of all spiri­tuallThe efficient cause of all giftes. gifts, is the one and self same holy Ghost, which distributeth seuerally to eche mā according as he listeth. Then it is the greatest foly in the world too bee proude of an other mans goods, whiche neyther are in our power, nor can bee gotten by our owne cunning, and too vaunt ones self aboue other men for them, and too kindle harte­burning, and cherish hatred for them, as it happened in the Church of Corinth, and in other places at all times.

The third place.

IF God of his goodnesse haue bestowed any gifts vpō vs,How Gods giftes are too be vsed. they are to be vsed reuerently, not to boasting, or to the disdeyne and contempt of other folkes, & the nurrishment of such like fond affections, but too the common profite & welfare of the whole Church: like the members of mans body, which though they bee one vnlike another, and some haue more excellent offices than the rest, yet striue they not ambitiously among themselues, but employ all theyr workings to the common welfare of the whole body. And hereuntoo may this most honest sentence of Euripides bée referred. If euery man taking the benefite or good gift of God bestowed vppon him, would regard it and employ it too the common profite of his countrey, then should Cities bée afflicted with fewer inconueniences, and become hap­py hereafter.

The fourth place.

LEt the notable testimonie concerning the person and benefites of the holy Ghoste set foorth in this Epi­stle bée considered. For by expresse woordes the title of Lord and God, and the peculiar woorkes of the diuine and almightie nature are attributed vnto him, which do con­uince that the holy Ghost is God in very déede and by na­ture, and that he is of one substaunce and of one continu­aunce with God the Father and the sonne. But a more plenteous and full declaracion of this doctrine, may bée fetched out of the place that concerneth the holy Ghost.

¶The Epistle. j. Cor. xv.

BRethren, as perteyning to the Gospell which I preached vnto you, whiche ye haue also ac­cepted, and in the which ye continue, by the which ye are also saued: I do you to wit after what maner I preached vnto you, yf ye kepe it, except ye haue beleeued in vaine. For first of all I deliuered vnto you that which I receyued, how that Christ died for our sinnes, agreeing to the scriptures: and that he was buryed, and that he rose ageyne the thirde day accor­ding to the scriptures: And that he was seene of Cephas, then of the twelue. After that he was seene of moe than fiue hun­dreth brethren at once, of whiche many remayne vnto this day, and many are fallen a sleepe. After that appeared he too Iames, then to all the Apostles. And laste of all he was seene of me, as of one that was borne out of due time. For I am the least of the Apostles, whiche am not worthy to bee called an Apostle, bycause I haue persecuted the cōgregacion of God. [Page 304] But by the grace of God, I am that I am. And his grace which is in me, was not in vayne. But I laboured more aboundantly than they all: yet not I, but the grace of God whiche is with me. Therfore, whether it were I or they, so wee preached, and so ye haue beleeued.

The disposement.

ALl the whole xv. Chapter of the firste Epistle too the Corinthians, perteyneth too those kinde of cases that instructe. For it is a doctrine concerning the resurrection of the dead. And the partes of the whole discourse are thrée.

• 1. Whither there shall bée any rysing ageyn of the dead.
• 2. What manner of rysing that shall bée, or what maner a bodyes they shall rise withall.
• 3. What is the cause of the rising ageyne of our bo­dies, that is to wit, the death and resurrection of Christe, whereby he hath swalowed vp our sinne and death, & restored lyfe and glorie euerlasting to his Church.

The firste parte of this discourse, (namely that there shall bée a rising ageyn of the dead) is confirmed by Paule with foure reasons, of the whiche the firste in this dayes Epistle is taken of the efficient cause.

He proueth the antecedent, first by the holy scripture,Textes that prooue Christes re­surrection. as Psal. xv. Esa. liij. Ose. vj. and also by the story of Ionas. And secondly by the record of many that with theyr eyes saw Christ risen from death.

For Christe the same day that he rose ageyne to lyfe, appeared first too Marie Mawdline alone. Iohn. xx. Mar. xvj. Secondly to the rest of y^e womē togither. Mat. xxviij. [Page 305] Thirdly too the twoo men that were going intoo the féeldes, whom the Apostles beléeued not. Mar. xvj. Fourthly too Si­mon Peter or Cephas. Luk. xxiiij. j. Cor. xv. And sixthly to all the Apostles at once as they were gathered toogither sauing Thomas. Iohn. xx. Luk. xxiiij. and .j. Corinthians. xv. And all these discoueries were made in one day, on which day Ierom supposeth that Christ shewed himself to Iames the lesse also.

Afterward he shewed himselfe certeine times too the Apo­stles when Thomas was with them, and at the sea of Ty­berias, Iohn. xx. and .xxj. Also in Galilée too mo than fiue hun­dred brethren at once. Mat. xxviij. j. Cor. xv. Also hée appéered too all the Apostles or Disciples. And this is the proofe of the Antecedent.

And the consequent of this argument is euidently confir­med by this Syllogisme.

• Whatsoeuer Chryst bothe will and can bring too passe, shall out of all dout take effect.
• Chryst bothe will call the dead too lyfe ageine as the say­ings of Iohn doo witnesse. Iohn. v. vj. and .xj. And also he can restore lyfe too the dead: for by his death he hath swa­lowed death intoo victorie, and by his Resurrection be restoreth lyfe euerlasting too vs when wée bée dead.
• Ergo wée also shall out of all dout bée called too lyfe ageine.

The cheefe places.

THe first and most principall place is the doctrine concer­ningThe cheefe comfort of Christians in all cases. the rysing agein of the dead, which perteyneth to the Article of our Créede, I beléeue the resurrection of this flesh, and the life euerlasting. This is the end & mark of the whole lyfe and fayth of christen folke, and the chéefest and most stayed comfort in all the tribulations of this most miserable and flyghtfull lyfe, yea and in death also: that wée for a cer­teintie persuade our selues & beléeue, that wée are not crea­ted too the miseries of this troublesome and mortall lyfe on­ly, [Page 306] but that after the death of this bodie, there remaineth as­suredly a blissed and euerlasting lyfe, in which receyuing a­geine the same bodyes, (howbéeit renued) and the same flesh which wée now beare about vs, and that béeing set vtterly frée from all sinne, labor, and sorow, wee shall face to face en­ioy the sight of the whole Godhead, and so béeing filled with heauenly lyght, rightuousnesse, life and gladnesse, shal praise God for euermore.

The doctrine of this Article is most euidently confirmed by many Sermons of Chryst, of the Prophets, and of the A­postles, and most bryghtly set foorth in this fiftene ChapterTextes confir­ming the sayd comfort. of the first too the Corinthians. Too the intent therefore that wée may surely fasten in the inward bowels of our hartes this wholsom and most effectuall comfort in all miseryes: Let the chéefest textes bée alwayes in our sight. As these Iob. xix. I knowe that my redéemer liueth, and I shall ryse out of the earth in the latter day, and shall bée compassed a­gein with my skin, and in my flesh shall I sée my God: whom I shall beehold, euen I my selfe, and myne eyes shall behold him, and none other for mée. This hope is layd vp in my bo­some. Iohn. v. The houre shall come that all which are in their graues. &c. Iohn. vj. This is the will of the father y^t sent mée, that euery one which séeth the sonne, & beléeueth in him, should not perish but haue lyfe euerlasting, and I will rayse him vp at the last day. Ioh. xj. I know that he shall ryse agein at the last day.

The foundacion and cause of the rysing ageine of our bo­dyes,The cause of our resurrecti­on. and of lyfe and saluation euerlasting, is the Resurrecti­on of our Lord Iesus Chryst the sonne of God, whereby he hath swallowed vp sinne, death, hell, and the diuell intoo vic­torie, and conueyeth all those that flée vntoo him, from death, vntoo a blissed and endlesse lyfe. And this is the cause why Paul in this Epistle confirmeth this sentence with so many woordes: that Chryst is risen from death in déede. I doo you too wit of the Gospell.

The second place.

THe enterance intoo this Epistle dooth vs too vnderstand,Good things cannot bee re­peted to often. that the true, wholsome, and necessary Doctrine concer­ning the chéef Articles of the christen faith, ought oftentimes and continually too bée repeated, yea and the self same things too bee beaten intoo the héerers eares in the self same woords, that they may déepely sinke and stedfastly sticke in their mindes, as Paule sayth. Phil. iij. It is no paine vnto mée, but it is for your welfare that I wryte one thing oftentymes: béeware of dogges which chaunge and marre the doctrine of the Gospell which I deliuered you. Therefore let those that teache faythfully, repete oft times one doctrine that is profi­table and necessary, as that wyse man sayd, that he speaketh the selfe same things too the selfe same persons. And this most profitable rule of studyes, giuē by Epictetus is wel knowne. Knowe thou that it is not easie for a man too bée lerned, vn­lesse y^t he doo euery day either heare or read suche things as he would be grounded in, and likewise vse them in this lyfe. So Paule in this place sayeth: that he deliuereth not a new Doctrine too them, but that he putteth them in mynd of the Gospel by the same woordes that he had preached it too them before.

The third place.

OF the effectualnesse of the Gospell, or of the liuely woordThe effectual­nesse of prea­ching. sounding in the mouth of the ministers, by which woord only and not otherwyse, God imparteth the true knowledge of himselfe, true faith, the holy Ghost, and euerlasting wel­fare too those that beléeue. Therefore sayth Paule in this place, by the Gospell which I haue preached vntoo you, which you haue embraced, and by which you are saued, if yée hold it fast by fayth, onlesse perchaunce (which God forbid) [Page 308] yée haue now shaken of the faith, and beléeued héeretoofore in vaine. And it agréeth fully with this sentence. Rom. j. The Gospel is the power of God too the saluation of euery one y^t beléeueth, & Act. xj. Peter shal speake woords too thée, by which thou and thy house shalt bée saued. Such other texts as these, wée shall héere in the Epistle of the next Sunday which are too bée set ageinst the Enthusiastes, who imbrace the woor­king of the woord & sacraments, and looke for new enlighte­nings and heauenly traunces without the woord.

The fourth place.

OF the passion, death, and resurrection of Christ, and of the witnessings of the Prophets in the scripture, as Esa. liij. Dan. ix. Psal. xxij. Zach. xiij. in which places Chrystes death and passion is foretold: and of the causes & benefites of Chry­stes death, which things wée haue made mencion of alreadie vppon good Friday last.

The fifth place.

OF Paules modestie in boasting, who termeth himselfe the least of the Apostles, and vnwoorthy the name of an Apostle, & yet declareth of himself that he hath labored more than the rest of the Apostles. Modestie or mildnesse, and true glory, are cousin vertues, like as sparingnesse and liberality, vprightnesse & streightnesse true, dealing and streight iustice.

Modestie acknowledging a mans owne weakenesse andWhat modesty or mildnesse is filthinesse, is not proud, ne exalteth himself either in conceit, or in talke, or in dooings aboue that he is able too performe: but vppon trust of Gods help, diligently executeth the neces­sary dueties of his vocation, and ruleth all his sayings and behauiours by graue iudgement.

True glorying or boasting, is (as Paule defineth it) theTrue bosting. witnesse of our owne conscience, too acknowledge and main­teine the rightuousnesse of a good conscience, and Gods gifts, and the vertues & wel doings and successes giuen vs of God, [Page 309] and too set our selues ageinst the lesings of slaunderers, that God may bée glorified, and other folkes may not bée with­drawne from the ministerie by our misreport & dishonestie, but rather, may bée allured too the knowledge of the gospell, and too true godlynesse by the auouchment of our good name and our good examples. Paule therefore sayeth that he is vn­woorthy the name of an Apostle, that is too wit, as in respect of his owne desert, or as perteyning too his owne infirmitie and sinnes: And agein he gloryeth that he hath labored more than they all, that is too wit, as in respect of the giftes and good successe of his vocation, giuen vntoo him by the frée fauor and ayd of God.

The sixth place.

COncerning the frée fauor and help of God néedfull too the ryght and prosperous performance of all the woorkes of our vocation. And also concerning the difference of Gods grace woorking in vs and with vs, (which the schooles haue taken out of this place of Paules) is spoken in the .xxv. and xxvj. distinctions of the second booke of sentences.

¶ The Epistle. ij. Cor. iij.

SVch trust haue wee thorowe Chryst too God­ward, not that we are sufficient of our selues to thinke any thing as it were of our selues, but our ablenesse commeth of God, which hath made vs able too minister the new Testament, not of the letter but of the sprite. For the letter killeth, but the sprite gyueth life. If the ministration of death thorowe the letters figured in stones was glorious, so that the children of Israel could not beholde the face of Moses for the [Page 310] glory of his countenance (which glory is done away) why shal not the ministration of the sprite be much more glorious? For if the ministring of condemnation bee glorious: much more doth the ministration of ryghteousnesse exceede in glory. For no dout that vvhich vvas there glorifyed, is not once glori­fyed in respecte of thys exceedyng glorye. For if that vvhich is destroyed vvas gloryous: muche more shall that which remaineth bee glorious. Seeing then that wee haue such trust, wee vse great boldnesse, and do not as Moises, which put a vaile ouer his face, that the children of Israell should not see for what purpose that serued which is put away. But theyr mindes wer blinded. For vntil this day remaineth the same co­uering vntaken away in the olde testament when they read it, which vaile in Chrystis put away. But euen vntoo this day when Moses is read, that vaile hangeth before their harts. Ne­uerthelesse, when they turne to the Lord, the vaile shall bee ta­kē away. The Lord no doubt is a spryte. And where the sprite of the Lord is, there is libertie. But wee all beehold in a myrror the glory of the Lord, with his face open, and are changed vn­too the same similitude, from glory to glory, euen of the sprite of the Lord.

The disposement.

THis Epistle is of those kynd that instruct, for it is a Doc­trine concerning the ministerie of the Gospell.

• 1 Of the effectualnesse of the ministration of the gospell, by which there is a new light or knowledge of God, new ryghtuousnesse, and lyfe kindled in the harts of the héerers.
• 2 Of the efficient cause of conuersion or quickening, and of all spirituall dooings, that are stirred vp in vs by the Gospell.
• 3 Of the letter and the spirite, or the difference of the mi­nistracion [Page 311] of the old testament and the new, or of the law and the gospell.

Now forasmuche as the manner of spéeche and phrase in this whole third Chapter of the second Epistle too the Corin­thians, is somewhat darke and vneasie: I wil (toogither with the exposition of the places) declare the full text of the whole chapter in a bréefe paraphrasis.

The first place, concerning the effectualnesse of the ministration of the Gospell.

THe most part of the second Epistle too the Corinthians is spent in this auouchment which Paul setteth ageinst the slaunders of the false Apostles. I auouch that I Paule am not a deceyuer or a huckster, that corrupteth the truthe for am­bition or gaines sake: but a faythfull minister, and that I haue faythfully deliuered too you the sincere and pure Doctrine of the Gospell vvythout corrupting it. Concerning this a­uouchment, he appealeth too the Corinthians themselues for record in the béeginning of this Chapter. You are our Epistle vvritten in our hart, vvhich is knowne and red of all men, in that yee are manifested too bee the Epistle of Chryst, ministred by vs, and vvritten, not vvith inke, but vvith the spirite of the liuing God, not in tables of stone, but in fleshly Tables of the hart. As if a man should say, I confirme not myne auouchment with forreine and farre fet testimoni­als or letters of commendation in behalfe of my ministerie. But you your selues beare witnesse with mée in my harte, that I haue deliuered vntoo you the vncorrupted woorde of y^e Gospell faithfully, as long as all men know and see, that you hauing forsaken vngodlynesse and heathenish Idolles, are turned too the true knowledge of Chryst by my ministrati­on: and as long as you your selues shew that your harts are Chrystes Epistle or the tables wherin Chryst himself is im­printed, dwelling in you, and woorking in you, & that there is [Page 312] kindled in you true knowledge of God, new ryghtuousnesse, and lyfe, by the spirit of the liuing God who is effectuall by my ministerie. And so the liuely law and obedience agrée­ing with Gods law, is not grauē in tables of stone, or in the tables of Moyses, wherin were grauen the letters or words of the law written with the finger of God, but in your flesh­ly or obedient hartes, with the finger or spirite of the liuing God: as is said Ier. xxxj. I will put my law in their mindes, and in their harts will I wryte it. This effectualnesse of my ministerie is an euident token, that I am a faithful minister of the gospel: and that the woord of the gospel sounding in the mouth of mée and of all faithfull ministers is not a fond tale, or emptie woords, and a fable as good as a sick mans dreame, but a thing effectual that worketh saluation in déede too eue­ry one that beléeueth, as is sayd Rom. j. Let such like testimo­nies full of cōfort bée alwayes in sight, which auouche y^t the church is verely gathered too God by the voyce of the gospel, and that by this ministerie God woorketh in déede, and im­parteth the true knowledge of himself, ryghtuousnesse & lyfe euerlasting too those that beléeue. j. Thess. ij. Yée haue recei­ued, not the woord of man, but (as it was in déede) the woord of God, which is woorkfull in you that beléeue. ij. Cor. v. God hath reconciled vs too himselfe by Iesus Chryst, and hath bée­taken vnto vs the office of preaching the attonement. Ther­fore are wée messengers in the roume of Chryst, euen as though God did exhort you by vs. j. Cor. j. It pleased GOD through foolishnesse of preaching, too saue them that beléeue. Act. xj. Peter shall speake woordes vntoo thée, by which thou shalt bée saued, bothe thou and thy housholde. Esay. lv. The woord that passeth out of my mouthe, shall not returne emp­tie vntoo mée, but shall woorke all things that I haue sent it vntoo. Rom. x. Faith commeth by heering, and héering by the woord of God. Rom. xv. Whatsoeuer things bee written. &c. Iohn. xvij. I pray not for the Apostles. &c. Iohn. xv. You are made cleane by the woord.

The second place, Of the efficient cause of the woorkfulnesse of the ministerie and of all good and healthfull deedes.

NOt by mannes power dooth the preaching of the Gospel woorke saluation too euery one that beléeueth: neyther is true knowledge of God, and rightuousnesse and eternall lyfe wrought in the hartes of the héerers by the woord of the Gospell, for the woorthinesse and vertues of the ministers or preachers: but by the woorking of God himselfe who tho­rough the ministerie and preaching of his woord kindleth godly thoughts, or the light of the true knowledge of Chryst which is faith, and quickeneth or trāsformeth our harts and mynds intoo the same likenesse, that they may bée made par­takers of the light and lyfe of GOD. And therefore Paule sayeth, Such trust haue wee through Chryst to Godward, not that wee are sufficient of our selues too think any thing as of our selues, but all our ablenesse commeth of God: As though Paule should say, Whereas I auouche that you Corinthians being conuerted by my preaching, doo beare witnesse of my faithfulnesse, and disproue the slaūders of the false Apostles: I say so, not trusting too myne owne strength, but onely vn­too God, who wrought mightily by my preaching. And here­withall, this sentence of Paules concerning the weaknesse of frée will or of mannes owne power, dooth vs too vnder­stand, that it is so poysoned, weakened, and fordoone with the venim of sinne, that of it owne strength it can neither woork the rightuousnesse that liketh God, nor atteyne forgiuenesse of sinnes and saluation, nor think any thing that pleaseth God or may bée helpfull too it selfe in the conuersion or iusti­fying of it selfe: and much lesse can woork toward it: like as also he sayeth. j. Corin. ij. The naturall man perceyueth not the things that are of Gods spirite. For vntoo him they are foolishnesse, and he can not vnderstand them, bicause they are too bée weyed spiritually▪ Thirdly also he dooth vs too [Page 314] wit in generall, that nothing can bée doone, eyther in the spirituall lyfe to soule health, or in the ciuill lyfe rightly and fortunatly, but by the helpe and gift God: as it is sayd Iohn iij. A man can not take aught too himself, except it bee giuen him from heauen. And Nazianzene: Onlesse God giue, la­bour auayleth nothing.

The third place, Of the Letter and the Spi­rit, or the difference betweene the mini­sterie of the old Testament & of the new, which is taken of the ef­fects or formall cause.

THe new Testament dooth most properly betoken the sameThe new Te­stament. thing that dooth the Gospell or the promise that concer­neth the sonne of God, our Lord and redeemer Iesus Christ, and Gods grace, remission of sinnes and euerlasting salua­tion too bée giuen fréely for Chrysts sake onely, too those that beléeue: by the ministerie of which promise, the holy Ghost woorketh, and kindleth new light, new rightuousnesse, and euerlasting lyfe in our harts.

The Letter signifieth the lawe of Moyses both ceremoni­allThe Letter. and morall, written with letters in tables of stone: and all obedience or indeuer of dooing the ceremoniall or moral woorks of the Law, without the holy ghost or without true faith kindled by the holy Ghost.

The Spirit signifieth Chryst himselfe, or the holy spirit ofThe Spirit. Chryst, who by the preaching of y^e gospell kindleth true light of the knowledge of God, true comfortablenesse, rightuous­nesse, and lyfe in mennes hartes, as is sayd. j. Iohn. v. This is the witnesse of the Gospell, that God giueth vs eternall lyfe of frée gifte, and this lyfe is in his sonne. Hée that hath the sonne, hath lyfe, and hée that hath not the sonne of God, hath not lyfe. Therefore the Spirit and lyfe of the whole [Page 315] doctrine deliuered by GOD in eche of the Testamentes, yea and of all good woorkes, ceremonies, and good intentes, is all only Chryst. And therefore sayeth Paule, that God made him a Minister of the new Testament, or of the Gos­pell, and not of the Letter, or of the Lawe onely, or of figures and woorkes what soeuer, &c. But of Chrystes Spirit which woorketh by the Gospell. For the Letter, that is too say, Gods Lawe, and all manner of doctrine or imitation and o­bedience and good intent of dooing the Lawe without the holy Ghost, killeth, that is too say, bringeth not lyfe and true comfort too mennes myndes. And in especiall the morall Lawe by shewing, accusing, and condemning sinne, and by reueling Gods displeasure, dooth onely kill and cast away all men intoo euerlasting damnation. And therefore it is called the ministration of death, as it is sayd. j. Corinthi. xv. The sting of death is sinne, and the power of sin is the lawe. And Austin expoundeth this saying lernedly and godlily in his booke Of the spirit and the letter, Cap. iiij. and in the chap­ters folowing. And Roma. vij. At the comming of the com­maundement, sinne reuiued, and I was dead. But Chrysts Spirite is effectuall by the Gospell, and lighteneth, and quickeneth mennes hartes, and stirreth vp in their myndes, not onely the shadowes of outward woorkes, or imitations and gestures or vayne conceytes and good intentes: but a true and new light, rightuousnesse, and lyfe: and also kind­leth and inflameth them with a burning fayth and loue too­wardes GOD, and other motions conformable too the wil of Chryst.

Vntoo this auouchement of the effectualnesse of the Gos­pel,A comparison betweene the law of Moy­ses and the Gospell. Paule addeth a comparison of the ministration of Moy­ses Lawe, with the ministerie of the Gospell, and by the fi­gure of Rhetorike called Expolition, repeteth the selfsame sentence well néere foure tymes in exchaunge of woordes. The pubishing of Moyses Lawe was doone with great mira­cles, and was exceeding glorious: Ergo, much more shall the [Page 316] publishing of Chrystes Gospell bee glorious and mightie in woorking, and in déed bring eternall lyfe and lyght, conside­ring how all that ordināce of Moyses ministration was ap­poynted, and all the figures, ceremonies, and lawes of Moy­ses were set out for Chryst. Now if the ministration of death through the letters written in stones was glorious, that is too say, if the ministration of Moyses Lawe written with let­ters in Tables of stone, whiche killeth all men and condem­neth them too endlesse death, were glorious, beautifull, and cléere, in so much as the maiestie & brightnesse of the counte­nance of Moyses the Lawe giuer was so great, that the chil­dren of Israel, by reason of the glorie or glistering cléernesse of his face, were not able too hold their eyes ageinst it. How should not the ministration of Chrystes spirit which giueth lyfe, or the ministration of the Gospell, bée much more glo­rious and effectuall? For if the ministering of condemnation bee glorious, that is too say, if the ministering of the Lawe whiche condemneth all men, and soundeth out this voyce, Cursed is euery one that abydeth not in all the things that are written in the booke of the Law, bée glorious: how much more dooth the ministration of rightuousnesse exceede in glorie? That is too say, in how much greater glorie excelleth the ministration of Chrystes Gospell, by which wée are de­liuered from the condemnation of the Lawe, and made hei­res of rightuousnesse and euerlasting lyfe? For no dout, that which was there glorifyed, is not once glorifyed in respecte of this exceeding glorie, that is too say, the ministration of Moy­ses or of the Lawe, which was instituted and glorified with so many signes and woonders, is not too bée counted glori­ous, in respect of the excellent glorie of the ministration of y^e Gospell. For if that whiche is put away was glorious, much more shall that which continueth bee glorious, that is too say, If the ministration of Moyses Lawe whiche was too bée doone away, & the ordinance of a state of gouernemēt which afterward should decay, was set vp with so glorious mira­cles: [Page 317] how much more shall the ministration of the Gospell, (which bringeth not the decaying and flightfull benefites of this lyfe, nor vayne shadowes: but the true euerlasting and continuall benefites of rightuousnesse, lyfe, and light in hea­uen) bée glorious and mightie of operation in all those that embrace the Gospell. Therefore hauing such hope, that is too wit, of the true and euerlasting lyfe and glorie set foorth in the Gospell, wee vse great assurance and libertie in our mini­stration, and neglecting the figures and shadowes of Moy­ses lawe, preache Chrystes Gospell openly, boldely, and fréely. And not as Moyses did put a veyle before his face, that is too say, wée doo not hyde, ouerwrap, or darken Christs Gospell, so as Christes face can not bée knowen and séene, like as Moyses when he put the veyle afore his face, ment that he should kéepe many from looking intoo the ende of the lawe which is abolished, that is too say, from looking vntoo Chryst who is the end of the lawe whiche was too bée aboli­shed. For the ende of the lawe is Chryste too iustifye euery one that beléeueth. Rom. x. And Chryst him self sayeth: If yée beléeued Moyses, yée would also beléeue mée: for of mée Chryst hath Moyses written peinting out Christes sacrifise and redemption in the promises of the seede that was too come, and in the figure of the Easter Lamb, and in all the sa­crifises. But their senses are blinded, Esai. vj. For vntoo this present day, the same veyle, that is too say, the same mist and blindnesse of hart in not acknowledging Chryst the end and spirit of the lawe, continueth in the reading of the old Testa­ment, neyther is this veyle taken away, whiche is abolished by Chrystes spirit. For Chryst hath reueled him selfe too vs by his spirit. j Cor. ij. But assoone as the Israelites shall bee con­uerted vntoo the Lord, that is too wit vntoo Chryst, the veyle shall be takē away, that is too wit, y^e blindnesse of mynd which kéepeth them frō knowing Chryst: and they shal rightly ac­knowledge Chryst the ende of the lawe, whom only GOD hath made our wisdome, rightuousnesse, holynesse, and re­demption, [Page 318] that he whiche glorieth may glorie in the Lorde. The Lord is that quickening spirit, or Christ is the spirit and lyfe of the Lawe, too whom those that bée conuerted doo vn­derstand that the ceremonies and figures of Moyses Lawe were but shadowes of the good things too come, and that the bodye of them was Chryst. Colos. ij. Ebr. x. and that the mo­rall law is the letter that killeth, or which pronounceth the sentence of death and eternall damnation ageinst this cor­rupt nature: and that wée bée not able too begin obedience of the lawe so as it may please God, but if Chrystes spirite or God himselfe shyne in vs, and make our hartes comfortable too him. Now where soeuer the spirit of the Lorde, that is too say, of Chryst dwelleth and woorketh, there is freedome, from the Lawe, from sinne, from Gods wrath, and from euer­lasting cursednesse: and there is kindled new ryghtuousnesse and lyfe acceptable too God, which shall cōtinue world with­out end. But all wee, (that is too wit, as many as are cōuerted vntoo Chryst, and embrace his Gospell by fayth,) beholding (& in our harts as it were in a myrrour receyuing by faith) doo rightly acknowledge, the glorie of the Lorde, that is too say, Christ, (for so is Christ named Exo. xxxiij. Esai. lx. Ebr. j. Iohn. j. and in other places) or the true light and glorie of Chryst, with his face open, that is too say, cléerely, and mani­festly without any veyle, without any mistinesse, & without any comberance: and being set frée by the spirit of the Lord, or by Chryst himself, are chaunged intoo the same likenesse, that the like new light or true knowledge of God, true righ­tuousnesse, holynesse, and lyfe, as shyneth in Chryst, may bée kindled and framed in vs also, from glorie too glorie, that is too say, with encreasement and augmentation of new light, rightuousnesse and lyfe from time to time, by the light of the Lordes spirit shyning in vs. The terme of glorie or glorifi­cation, whiche Paule vseth in this Sermon, is taken out of Exod. xxxiiij. where it is written of Moyses departing from communication with the Lord, Cicaran or panau, that is too [Page 319] say, that his face glistered like vntoo a horne. This haue the threescore and ten interpreters translated thus, that the be­autie of the skin of his face was glorifyed, that is too say, that the skin of his face was become cléere, glistering, and bright, like the shyning Sunne. Of this translation of the three­score and ten Interpreters, did Paule borow the woord glo­rie, in this comparison of his: which thing it is good for the reader too beare in mynd.

¶The Epistle. Gal. iij.

BRethren, I will speake after the manner of men. Though it bee but a mannes Testa­ment, yet no man despiseth it, or addeth a­ny thing thereto, when it is once alowed. To Abraham and his seede were the pro­mises made. He sayeth not in the seedes, as many: but in thy seede, as in one, which is Chryste. This I say, that the law which began afterward, be­yond foure hundred and thirtie yeeres, doth not disanull the testament that was confirmed afore of God vnto Christward, to make the promise of none effect. For if the inheritaunce come of the lawe, it commeth not then of promise. But God gaue it vntoo Abraham by promise. VVherefore then ser­ueth the Lawe? The lawe was added bycause of transgression (till the seede came too which the promise was made) and it was ordeyned by Aungels in the hande of a Mediatour. A Mediatour is not a mediatour of one But GOD is one. Is the Lawe then ageynst the promise of God? God forbyd. How­beit, if there had bin a Lawe giuen which could haue giuen lyfe: thē no dout rightuousnesse shold haue come by the law. [Page 320] But the Scripture concluded all things vnder sinne, that the promise by the fayth of Iesus Chryste, should bee giuen too them that beleeue.

The disposement.

THe Epistle is of those sort that instruct. For the doctrine therof concerneth mannes iustification before God. The proposition that conteyneth the summe of the Epistle is: Wee are iustified before God for Chrysts sake only, freely by faith, and not for our own good woorkes.

The Arguments wherewith he confirmeth this proposition are three.

FIrst, of the weightynesse of the woords. The Testament or promise of God, is out of all dout, true, certein, vnchaū ­geable, and too bée vnderstood simply as the woords sound.

Gods Testament or promise deliuered vntoo Abraham, In thy seede shall all nations bee blissed, affirmeth by expresse woords, that Blissing, that is too wit, remission of sinnes and euerlasting saluatiō is giuen, not in seedes as in many, that is too wit, not partly for Chrystes sake and partly for our owne good woorkes: but onely for the one séede, whiche is Chryst.

Ergo, it is a true, certein and vnchaungeable ground, that wée are iustified or accepted as rightuouse before GOD, for Chrystes sake onely, by faith onely, and not partly by faith for Chrystes sake, and partly for our owne good woorkes.

Paule amplifieth the first proposition, by a matter of lesse likelyhod, or force, thus:

If it bée not lawfull too alter the Testament or last will of a man: much lesse is it lawfull too alter the Testament or will of God.

The second argument is of things that hang not togither.

FOr yf the inheritaunce come by the law, then is it not by promis, but God graūted it to Abraham by promis.

This argument may bée included in this Syllogisme.

• Whatsoeuer is giuen by the law as a wages, eyther for our own obedience to the law, or for our own workes and desertes, is not giuen fréely by the promis taken hold vppon by fayth onely.
• The heritage of rightuousnesse and eternall lyfe, is giuen fréely vnto Abraham by promis.
• Ergo the inheritaunce of rightuousnesse and eternall lyfe befalleth not by the law, or is not giuen for our own woorkes or our obedience towardes the law.

This argument dooth Paule amplifye with two pre­uentions.Obiection ageynst Iu­stification by fayth onely. Of which the firste is this: The Testament or promis that was made to Abraham concerning Christe, was ratified and approued by God foure hundred &. xxx. yéeres before the publishing of the law. Ergo after the de­liueraunce of the law our obedience towards the law, or our good works also, must néedes mete to iustification.

To this obiection Paule aunswereth thus: that the te­stamētAunswer to the sayd ob­iection. which was ratified before by God through Christ or the promis of frée reconcilement, is not made voyde or disanulled by the lawe, but that it continueth alwayes stedfast & vnmouable, without putting any thing to it, or taking aught away from it by the publishing of the law.

Hereuppon riseth the second obiection. To what pur­poseAn other obiection. is the law then? why was it made by God yf it iusti­fie not, ne bée néedfull to saluation? Paule aunswereth: it was added bycause of transgression, that is to say, for this cause was the law made that it should shew, accuse, and condemne the sinne that sticketh in vs, and driue vs too seeke the séede Christ, who was made sinne for vs, that we [Page 322] might bée made the rightuousnesse of God in him. Out of this aunswer is buylded the third argument, of the effects hanging vppon it.

If the law coulde deliuer from death, and restore lyfeAnswer of the sayd ob­iection. and effectuall comfort, then might wée bée iustified also by the law.

But the law can not deliuer men from sinne & death, and restore lyfe.

Ergo it is impossible for vs too bée iustified by the lawe.

He proueth the minor or second proposition thus. The law promiseth or giueth eternal life to all those that yeld perfect obedience without any sinne.

But the scripture hath closed all things vnder sinne, that is to say, the woord or law of God, conuinceth, accu­seth, and condemneth all men, that they are defiled with sinne, and giltie of Gods wrath and endlesse damnacion.

Ergo the law deliuereth no man from eternall death, neyther can it giue lyfe: but the promised rightuousnesse and life is giuen fréely through fayth in Iesus Christe, too them that beléeue.

This is the disposement of this Epistle, in which there appeare chéefly two places of doctrine, which are also the cheef places throughout all the Christen doctrine.

The one is the glad tydings, or promis of remission ofThe Gospel. sinnes, rightuousnesse, and lyfe euerlasting, too bée fréely bestowed vppon them that beléeue for the onely one séede of Abraham our Lord Iesus Christ.

The other is, the law giuen of God, to shew, accuse, andThe Law. condemne sinne, and to driue men to true repentaunce or sorynesse for theyr sinnes committed, and the séeking of help at the sonne of God the Mediator shewed in the pro­mis.

Therfore the definitions of the law and the Gospell, and the foure differences of the law and of the Gospell, ta­ken of the forme of vnderstanding, of the forme of the pro­mises, [Page 323] of the effectes, and of the obiectes, and also a de­claracion of the causes and effectes of the law & the Gos­pell, may be repeted in this place out of the Catechisme.

The promis concerning Christe made vnto AbrahamWhat things are contey­ned in the promis made to Abraham, concerning Christ. in these woordes, In thy seede shall all nacions bee blissed. Gen. xij. is bréefly declared alredy, where wée haue harde that the cheef places of the Gospell are conteyned in it. First concerning Christes person, in whiche the twoo na­tures of man (borne of the séede of Abraham & Dauid, as touching the flesh,) and of God (enduing the churche with heauenly blissing and taking away sinne and death, are verely & personally vnited togither. Secondly of Christes office & benefites, which are comprised in that one worde blissing. For blissing signifieth deliueraunce from curse,Blissing. from Gods wrath, from sinne, & from eternall death: and the frée giuing of lyfe and rightuousnesse euerlasting. For so dooth Paule himself interprete the word. Galat. iij. and Ephe. j. and Peter also. Act. iij. Thirdly of the difference of the law and the Gospell. The law is a doctrine that cur­seth,The Law. as it is written, Cursed is euery one that cōtinueth not in all the things that are written in the booke of the law. But the Gospell bringeth heauenly and euerlastingThe Gospel. Iustification. blissing, promised fréely for Christes sake. Fourthly of Iu­stification or remission of sinnes and eternall saluacion which may befall vs for the one onely séede of Abraham, which is Christ, or by fayth only: and not in many séedes, that is to say, partly for Christes sake through fayth, and partly for our owne good workes. Fifthly Paule in expoun­dingFayth. the promis made to Abrahā, sheweth in this chapter, the applyment of Christes benefits in these words. They that are of fayth, y^• is to say, they y^• beléeue, are blissed, asThe ealling of the Gen­tiles. Originall sinne. faythful Abrahā was. Sixthly of the calling of y^• Gentiles. Seuenthly, of original sin. For all y^• promises & commaūde­mentes of God are to be vnderstood with a certeine con­trarietie, as thus: God promiseth his blessing too all men [Page 324] for Christes sake: Ergo all men are cursed for sinne be­fore. And eyghtly, the Article of our Créede concerningChristes in­carnation. Christes conception and birth of the virgin Marie may bée buylded out of this promis. For seeing it was of neces­sitie that the promised deliuerer, who beyng blissed himself should blisse others, must be voyd of al sinne: & that al which are cōceyued of mans seede, are borne defiled with sin: It foloweth that Christ was not conceyued & borne of mans séede.

Concerning the law there be foure admonish­ments or lessons in this Epistle.

THe first is of the time of the publishing of the law vp­ponThe time of the publi­shing of the law. mount Sinay, that is to wit, the foure hundred & thirtith yeare after that the séede Christe was promised to Abraham. Now, the first promis concerning the séede was reueled to Abraham. Gen. xij. in the thousand &. xxiij. yeare of the world, the thrée hundred thréescore & seuenth yeare after the floud, the thréescore and fiftéenth yeare of Abrahams age, & a thousand nyne hundred & fortye yéeres before Christ was borne. Now from the deliueraunce of the promis concerning the séede, which was the .lxxx. yéere of Abrahams age. Gen. xij. vnto the byrth of Isaac, were xxv. yéeres. Gen. xxj. from Isaac to the birth of Iacob, thréescore yéeres. Gen. xxv. from the birth of Iacob, vnto the goyng down into Egipt (which was the .xxxix. yéere of the age of Ioseph,) are a hundred & thirty yéeres. Gen. xlvij. From the going down into Egipt, to the death of Ioseph are thréescore and eleuen yeares. Gen. l. From the death of Ioseph, to the birth of Moyses, are thréescore and foure yéeres. From the birth of Moyses, to the departure out of Egipt, & the publishing of the law, are. lxxx. yeares. And so the whole number is foure hundred and thirtie yeares.The vse and effect of the moral Law.

The second admonishement, is concerning the propre. vse and effect of the morall law, which was added, bycause of [Page 325] transgression, and not to iustifie men▪ & bring them to lyfe and saluacion euerlasting: neyther alonly to restreyne mens misdooings and offences, and to represse them and hold them short with commaundementes and penalties, nor too bée a chastisement of wilfull and vnwilfull offen­ces, as Demosthenes defineth it: but to augmente mens transgressions or sinnes, and to make them greater, by shewing vs the hugenesse & horriblenesse of our sinnes, and of Gods wrath ageynst sinne, whiche things wée knew not of before, and by horrible accusing, fraying▪ and condemning men for sinne, and to worke most sorowfull dismayednesse and despayre in our harts, vntill the promi­sed seede do come, and that the comfort of fayth bée kind­led in the hart. As for example, the voyce of Gods law be­wrayed, accused, and encreased the transgression of A­dam and Eue, and strake them with horrible dreadful­nesse and feare, vntill the promis of the séede that should come, was vttered, by trust wherof they were deliuered out of the dread of sinne, death, & the curse of the law. Of this spirituall & chéef vse of Gods law, Paule speaketh in this Epistle, & he enlighteneth it with many woords in the Epistle to the Rom. the v. vij. &. viij. chapters. The law en­tered in, y^• sinne might abound. Also, what shal wée say? Is the law sin. God forbid. But I had not knowen what sinment, yf it had not bin for y^• law▪ For I wist not that lust was sinne, yf the law had not sayd. Thou shalt not lust. For without the law, sinne is dead. Also, by the law sinne becommeth out of measure sinfull. And ageyn, the law is the power of sinne.

The third admonishment is of the efficient cause orThe Author of the law. the author of the law that is published. The law was ordey­ned by Angelles, or deliuered by the ministerie of Angels vpon mount Sinay, as it is sayd. Act. vij. Moyses was in the church in the wildernesse, w^t the Angell speaking too him vpon mount Sinay, who receyued the worde of lyfe [Page 326] that was too bee giuen to vs, but your fathers would not obey him. Also▪ Ebr. ij. For yf the woord that was spoken by Angelles was stedfast, and that all transgression and disobedience hath receyued iust rewarde, howe shall wée escape, yf wée neglect so great saluacion vttered by y^e lord the very sonne of God: The same setting togither of con­traries dooth Paule vse in this place.

The promis was spoken vntoo Abraham immediatly from God himself: but the lawe was vttered by his ser­uaunts the aungels, and that, in the hand of a mediator, which was Moyses, who in Deut. v. sayeth thus: I was a meane & went betwixt you & God at that time, & brought you woord what he sayd: for you were afrayd of the fyre, & went not vp into the mount. Now séeing that the people was not able to abyde so much as to heare the voyce of the law, & much lesse the thunder & lightning of Gods wrath darted forth by the law: It is an euidēt matter that theyThe Media­tor of the law. are not iustified by the lawe: but that they haue neede of the true Mediator (of whom Moyses was a figure) too go betwéene the two parties, that is to wit betwéene God, who beyng wroth with sin, beateth mens hartes a péeces with the curse of the law as it were with a pestle or with thunder, and men, (who are giltie of sin & subiect to Gods displeasure: to thintent y^t he participating both y^e natures of Godhead & manhood, may vndertake Gods displeasure for vs, & by his intreatance & merite satisfie Gods iustice, & set vs in his good fauour & grace. For a mediator is not of one, but goeth betwixt two parties, (namely God & man) that were at debate, whiche debate the law discouereth, nourisheth, encreaseth & confirmeth by be wraying, accu­sing, & condēning sin. But God is one, who of his excéeding great & frée goodnesse hath made a promis of the séede, and sent his beloued son, that he by taking mans nature vp­pon him, should take away y^e debate, & the curse of y^e law, & giue to y^e beléeuers y^e blissing or rightuousnesse & lyfe that [Page 327] was promised to Abraham. Héere may the whole doctrine concerning the mediator▪ & concerning the office and be­nefites of the Mediator Christ, and of the causes why it behooued the twoo natures too bée vnited in the Mediator, bée repeted.

Fourthly, Paule answereth to this question, whitherThe law a leader to the Gospell. the law striue ageinst y^e promis of y^e Gospell, bycause wée are iustified not by y^e law, but by y^e promis. And he aduou­cheth, y^t the law is not only nothing ageynst y^e testament or promis concerning Christ: but also that it confirmeth it, yea & most manifestly proueth, that men must of neces­sitie be iustified by y^e frée mercy of God, onely for Christes sake. For in asmuch as gods law and the whole scripture conuinceth all men to be vnrightuous, & defiled with sin, & subiect to Gods wrath & endlesse damnacion: It is eui­dent that y^e law it self beareth witnesse, that no man can be iustified before God, for his own worthinesse & clen­nesse. Therfore let no man vpon trust of his own strēgth, his own vertues, or his own deseruings, hope to obteyne rightuousnesse & euerlasting lyfe, in any other thing than in the onely free promis, or in Christ onely.

¶ The Epistle. Galat. v.

I Say, walke in the spirite, and fulfill not the lust of the flesh. For the flesh lusteth contrary to the spi­rite, and the spirite contrary to the flesh: these are contrary one to the other, so that ye can not doo whatsoeuer yee woulde. But and yf yee bee ledde of the spi­rite, then are yee not vnder the lawe. The deedes of the flesh are manifeste, whiche are these: adultrye, fornicacion, vn­clennesse, wantonnesse, worshipping of Images, witchcraft, hatred, variaunce, zele, wrath, strife, sedicions, sectes, enuying, murder, dronkennesse, gluttonye, and suche like. [Page 328] Of the which I tell you before, as I haue tolde you in times past, that they which committe such things, shall not be in­heritors of the kingdome of God. Contrarily, the fruyte of the spirite is loue, ioy, peace, long suffering, gentilnesse, good­nesse, faythfulnesse, meekenesse, temperaunce. Ageynst such there is no law. They truely that are Christes, haue crucified the flesh with the affections and lustes.

The disposement.

THis Epistle is of those sortes of cases that persuade. For it is an exhortacion to good workes or new obe­dience agréeing with Gods will: amplyfied with two fi­gures, Antithesis and Distribution. And the state or pro­position of the Epistle enlightned with the Antithesis, is this sentence. VValke in the spirite, and fulfil not the lustes of the flesh, that is to say, obey the holy Ghost, which ru­leth youre intentes, endeuers and dooings, that they may agrée with the will or lawe of God, and welter not in sinne, or the lewde inclinacions and affections of nature corrupted and vnrenewed by the holy Ghoste, or too speake shortly, do good woorkes and eschue sinne.

Eyther member of this proposition, Paule declareth & enlargeth with a distribution of the generalitie into his particulars. Now let the termes be vnderstood aright.

The spirite signifieth God the holy Ghoste, and all newThe spirite. motions of true feare, fayth, and loue of God, and of all other vertues stirred vp by the holy Ghoste. For to this end is the holy Ghoste poured out into the hartes of the beléeuers, that he should do away sinne, and kindle new rightuousnesse & conuersation agréeing with Gods will. To walke, is the same thing that to liue, or to rule the pur­posesTo walke. Flesh and déedes of the whole lyfe. Flesh signifieth the whole nature of man vnrenewed by fayth and the ho­ly Ghoste. Lust of the flesh, signifieth not onely the inor­dinate desires of the senses or of the affections in the hart,Lust of the flesh. [Page 329] as vnlawefull loues, hatredes, yrefulnesse, and the flames of sensualitie: but also it signifieth in the will, the turning from God, distrust, carelesnesse in neglecting the displeasure and iudgement of god, and standing in a mās owne conceyt: and in the mynd, ignorance, & doutfulnesse concerning the béeing and will of God &c. All this whole confused heape of original and inward actual mischéeues, the Scripture comprehendeth vnder the terme of lust or concupiscence, of which the verse of Crates may most tru­ly bée verified: Of euils all that may bee founde, Concupiscence or lust is grounde. But to good purpose and méening sayeth Paule, fulfil not the lustes of the flesh, For euen in all the Saincts there remayneth concupiscence of the flesh, that is too wit, many sinful inclinations and desires: darknesse in the mynde: and doutfulnesse, distrust, carnall careles­nesse, and standing in a mans owne conceyte, in the wil, and a great [...]able of sinful pangs and affectiōs in the hart. These mischéefs like deadly foes kéepe warre in our min­des ageinst the spirite and ageinst the good motions that are stirred vp by the holy Ghost, as in Rom. vij. Paule de­scribeth this fyght of the flesh ageinst the spirit, with ma­ny words: and also they prouoke and enforce vs to out­ward sinnes. Howbeit these workings of the fleshe must not bée fulfilled, but must be kept down and mortified by the holy Ghost (who ruleth the mynd, will, and hart) that they may willingly and with a true intent exercise the de­des or vertues agréeing with the will or law of God. For they that are led by the spirite, are no longer vnder the lawe, or vnder sinne, which is accused & condemned by the law, neyther perfourme they their obedience too God by com­pulsion and constraynt of the law, but of a frank and free­harted willingnesse of their owne.

Paul distributeth the woorks of the flesh and of the spi­rite, or sinnes and good woorkes into certeine particulars, which may bée referred too agréeable precepts of the Ten [Page 330] commaundementes. The manifest deeds of the flesh he na­methThe deedes of the flesh. sinnes or wickednesses which men cōmit witting­ly and willingly, or which the dooer knoweth to bée sinne, and sinneth wilfully. For he putteth a difference between their synnes that are doone ageynst conscience (whiche dwell not in the saintes) and the sins of ignorance, natu­rall infirmitie, darknesse, and the sinfull heates which of­tentymes happen ageinst mens wills. The first four kin­desWhordome. Aduoutry, fornication, vnclenenesse, and wantonnesse, doo fight ageinst the sixt commandement, and the vertue contrary to them is chastitie. The fifth kynd of the works of the flesh Idolatrie, comprehendeth all sinnes ageinst theIdolatrie. first table, as false opinions concerning God, heresies, su­perstitions, and al worshippings and seruings of God cho­sen without the warrant of Gods word, as Masses, Moon­kishe toyes. &c. The contrary vertue is true godlinesse, or fayth and true woorshipping of God. The ten termes orTen other sinnes or deeds of the flesh and their cōtraries. sinnes folowing. 1. Witchcraft, 2. hatred, 3. variance, 4. spite­fulnesse, 5. wrath, 6. strife, 7. seditions, 8. sects, 9. enuying, 10. and murther, fyght all ageynst the fyfth commaundment. And the contrary vertues are, Ryghtfulnesse, whiche hurteth not an other mans lyfe, body, or good name: fréendship, de­sire of cōcord & méeknesse. The exposition of euery of these woords & their differences may be taken out of the exposi­tion of the ten cōmandements or out of my rules of lyfe. The last two kindes, Drunkennesse and gluttonie, may inDrunkennesse and gluttonie. likewise bée referred to the sixt commaundement, and the contrary vertue is Stayednesse or sobrietie.

In the ende he addeth an argumente of discommoditie or of euerlasting paynes. They that giue themselues too these sinnes shall not receiue the heritage of Gods king­dome, but shall bée cast into endlesse torments.

The frutes of the spirit, or the vertues that please God,The frutes of the spirite which are kindled in the godly by the holyghost, are Loue. 1. The loue of God and our neighbor, which comprehendeth most [Page 331] of the vertues of the first and secōd table. For Loue is the fulfilling of the law. Rom. xiij. and j. Cor. xiij. 2. and. 3. Ioy and peace, or quietnesse and gladnesse of the hart setled inIoy and peace. God, and persuading a man assuredly, that God is at one with him, and at hand with hym, helping him, and giuing hym lyfe and gladnesse euerlasting for Chrystes sake. 4.Long suffe­raunce. Long sufferance or pacience, beareth with other folks in­firmities, and with wrongs doone, and is not discouraged with mysdealings or other ouerthwarte things, that it should doo ageynst any of Gods commaundements, and it perteyneth too the first and the fifth commaundement. 5.Gentlenesse. Gentlenesse or curtesie yéelding it selfe willingly to other folks to vse, and willingly dooing good to others, pertey­neth to the seuenth and fifth commaundements. 6. Good­nesse Goodnesse or vprightnesse. or vprightnesse, hurting no man & endeuering too doo good and to profit all men, is of as greate force as vniuer­sall ryghtuousnesse, whereof men are called good. And it comprehendeth chéefly liberalitie and courtesie. 7. Faith orFaith. true knowledge of god & trust settled in Christ the medi­ator, or faythfulnesse performing cōstācie in woord & deed, and in true mutuall good will and all dutifull poyntes of Fréendshyp, and déemyng fréendly of other mennes wil­les and meenyngs, perteyneth to the fifth commaunde­ment. 8. Meeknesse, bryd [...]yng wrath & desire of reuengeMeekenesse. perteyneth lykewyse too the fyfth commaundement. 9. discretenesse, sobernesse, stayednesse, temperaunce or cha­stitie,Discreetnesse. perteyneth to the sixth commaundement. From thence therefore may a more plentyfull exposition of the vertues bée fetched.

Ageinste suche there is no lawe, that is too say, the LaweWho be vnder the law, and who be not. prohibiteth not these woorkes, or there is no Lawe ap­paynted for the ryghtuous, whiche are guyded by the holy Ghoste: That is too say, the Lawe dooth not accuse or condemne the ryghtuous, neyther dooth it holde shorte or constreyne those that are obediente. But as for [Page 332] those that fulfill the lustes of the fleshe, or forbeare out­ward offences ageynst their willes, those dooth the Lawe restreyne, accuse, and condemne.

They truly that are Chrystes, haue crucified the flesh with the affections and lustes therof, that is too say, those that bée godly in déede or that beléeue in Chryst, fulfil not the lusts of the flesh or their sinfull inclinations and affections, but doo keepe them vnder and restreine them, and mortify thē with the spirite as is sayd Rom. viij. If ye mortifie the dée­des of the flesh by the spirite, yée shall liue.

¶The Epistle. Gal. v.

IF yee liue in the spirit, let vs walk in the spirit. Let vs not bee vaineglorious, prouoking one another, and enuying one another. Brethren, if any man be fallen by chance into any fault, ye which are spirituall, help to amend him in the spirit of meeknesse, considering thy selfe lest thou also be tempted. Beare ye one anothers burthen, and so fulfil the law of Christ. For if any man seme to himself that he is somwhat, when he in dede is nothing: the same deceiueth himselfe in his imagination. Let euery man proue his owne worke, and then shall he haue reioycing in his owne selfe, and not in another. For euery man shall beare his owne burthen. Let him that is taught in the woord, mynister vnto him that teacheth him in all good things. Be not deceiued, God is not mocked. For whatsoeuer a mā soweth that shall he reape. For he that soweth in the flesh, shal of the flesh reape corruption. But he that soweth in the spirite, shall of the spirite reape life euerlasting.

The disposement.

THis Epistle perteineth to the kind of cases that is per­suasiue. For it conteyneth precepts & exhortations too good works, and namely too modestie and new obedience.

• 1 Of modestie and lowlynesse which restreineth pride, and beareth with the infirmities and blemishes of the brethren, and performeth faythfulnesse and dili­gence in executing aryght the duties of a mans cal­ling, which true glorie (that is too say, the witnesse or allowment of a mannes own conscience iudging aryght) dooth always accompany of it owne accord.
• 2 Of thankfulnesse and courtesy too bée vsed towardes all the godly, and specially towards schoolemasters, and ministers of the Gospell.

Of lowlynesse or modestie.

MOdestie or lowlynesse, and the desire of true prayseModestie or myldnesse, and how glorie is to be coueted and obtey­ned. fyght not one ageynst an other, but are neybour ver­tues, lyke as are liberalitie and sparyngnesse, Grauitie and courtesie or gentlenesse, iustice and mercy or pitiful­nesse. For the desire of true glory and of a good name, is a vertue commaunded by God, which liking wel of a mans owne worke, (that is too say, faythfully executing the du­ties [Page 334] of a mannes vocation, and endeuering to doo well too the church and the common weale in their place) obtey­neth the allowment of God and his owne conscience dée­myng aright: which is continually accompanyed with the commendation of other good men, iudging aright also: as Ionathas. j. Reg. xviij. Ioseph. Gen. xxxix. and Paule, who though they bée mylde and lowly, do not withstāding like well of their owne worke, and buzyly and faythfully exe­cute the labors of their vocation. And therfore they obtei­ned the allowment of God and their own conscience, and the commendation of all godly menne, and of the whole church. This vertue doth God cōmand. Philip. iiij. What soeuerthings are of honest report, if there bée any vertu­ous thing, if there bée any cōmendable thing, those same haue yée in mynd which yée haue both lerned & séen in mée, those things doo yée. Also Math. [...]. Let your lyght so shine before men, that they may sée your good works and glori­fie your father which is in heauen. Good name thereforeGood name is to be sought. must of necessitie bée soughte, euen for this cause, that o­thers may by good exāples bée allured to the true acknow­ledgement of God and the felowship of the Churche. But good name cannot bée soughte, onlesse wée also earnestly séeke after vertue or true godlynesse to Godwarde, and all good woorkes and labours wherby wée may in our vo­cation deserue wel of the church and the common weale. For the foundation of true glorye, is excellent vertue:The founda­tion of trew glory. which is always accompanied with the glorie or cōmen­dation of good men, and with the enuie of euill men accor­ding as one sayth: Glory accompanieth vertue as the sha­dow doth the body, wherefore too séeke glorie, is too séeke vertue. And contrarywise, by the contempt of good report or glorie, vertue must nedes be contemned also. And ther­fore Paule in this place forbiddeth not simply the desyre of Glorie, but the desire of vayneglorie. For many doo séeke after the naked commendation, and the emptie sha­dowe [Page 335] of glory and prerogatiue, without true vertue. Se­condlyFacers and braggers. either they chalenge and face their betters, or else deface them, to the intent too seeme greater themselues, by fyndyng fault with them: like as Zoilus defaced Ho­mere, the Tribunes Scipio, and Minutius the maister of the horsemen defaced the dictator Fabius. Thirdly they re­pyneFighters or enuiers. and are sorie that any other excel them, or are coun­ted better than themselues, and thereuppon endeuour too put them too a foyle or to ridde them out of the waye, that they themselues only may bée a flote: as Saule enuyed Dauids glorie, & Pompey enuyed Iulius Cesars prefer­ment.Precisians. 4. Or they bée too streyghtlased and vnappeasable towardes such as bée falne or disteyned with some blemi­shes of doctrine or maners, to the entent they themselues may be counted the better & the holier: as the Nouatians, who vtterly denyed forgiuenesse too such as fel after bap­tim.Selfeweners. 5. Or otherwise being puft vp with an ouerwéening of their own wisedom, rightuousnes & strēgth, stand high­ly in their owne conceyt, & set great brags or commenda­tions vppon themselues: as the Pharisie Luk. xviij. And Pyrgopolinices in Plautus, and Thraso in Terence. 6. OrBuzybodies. else not trying their own worke, they take in hand vnne­cessary and vnrightful dooings out of their vocation, vpon truste of their owne strength, lyke as Antonie, Pompey, Antiochus the greate, and others haue moued néedelesse warres: And in the Church Valentine, Arius, and others haue sowed straunge opinyons. These syxe sortes of vayne and false glorye doothe Saincte Paule forbydde in this place, and willeth men too trye theyr intentes and dooings, and diligently too wey & examin them that they may agrée with the squire and rule of Gods wil and com­maundement: So shall wée haue true glory in our selues, that is the recorde and allowment of God and our owne conscience iudging aright: and wée shall not hang vppon the reprofe of other▪ men, or vpon the liking or disliking of [Page 336] the vnskilful multitude. For as Plutark saith in the life ofPlutarkes saying. Tmoleon, The action must not only be good and iust, but the glorie which is sought therby must be sure and stable, that in doing we may be allowed.

And Cicero in the same méening sayth: Thou must vseCiceros say­ing concer­ning glorie. thyne owne iudgment. If thou like thy selfe in allowing of right things, then shalt thou not only ouercom, but thou shalt ouercome all men and all things. Therefore deter­mine vppon this poynt, that honestie and noblenesse of mynd is alone the beautifullest of all things, and so much more beautiful, if it passe not for the multitude, nor hunt foropen prayse, but delyght only in it selfe. Yea and in myne opinion, all things séeme the more commednable, that are doone without vaunting, and without calling of the people too witnesse. Not for that it is vtterly to be es­chued, (for al weldooings desyre too bée shewed in the open lyght) but for that there is no stage more noble for vertue than a mans owne conscience.

This is the chéefe place of the firste parte of this Epi­stle. And herewithall let consideracion be had of notable sentences that concerne the louing and softe admonish­ment of suche as erre or fall in doctrine or misbehauior of manners, (according too the processe. Math. xviij.) and the gentle instructing and receyuing them ageine: and which concern mildnesse in bearing with y^• blemishes and infirmities of other folks, for Gods sake & the cōmon qui­etnesse: and finally which concerne the brydling of state­lynesse and pride, which fight ageinst the first commande­ment. Let him which is instructed, communicate all good things to him that instructeth.

Of thankfulnesse & wel doing towards al the godly, & specially towards the techers.The exposi­tion of this word Cata­chisme.

THe Gréeke woorde Catecheim, signifieth proprely too teach or instruct by woord of mouth, so as y^e things giuē [Page 337] out may be required agein of the lerners. Of echeo to sound▪ comes Catecheo too herken, or too receiue the sounde of any man. Thereof commeth Catechesis which is suche a manner of instruction, wherein the Doctrine is deliuered too the hée­rers by woord of mouthe, and the héerers on the other side are made too recite and render what they haue herd. Now foras­much as this trade of teaching which is doon by examinatiō, is the best and most profitable: In olde tyme the sum of the Christen doctrine was woont too bée taught after this maner in the Churche too nouices béefore they were baptised. And héereuppon remaineth yet the name of Cathechisme which is vsed for a bréef summe of the christen doctrine comprehen­ded in a certeine order.

Paule in this place willeth his scholer or héerer that lear­nethWhat the ler­ners ought to render to their teachers. the true Doctrine concerning God, too communicate all good things too his teacher, that is too wit, too render too him ageine true reuerence, foode, cloth, and all duetifulnesse of a thankfull mynd. And hee addeth arguments of honestie and profit, amplyfied with a similitude taken of seede tyme and haruest. God commaūdeth thankfulnesse toward schole­masters, and looketh vppon our hartes and abilities, & dread­fully punisheth the choorles, but recompenseth the liberalitie and other good déedes of the godly, with bounteous rewards. And like as husbandmen, the more séede they sowe, the grea­ter encrease of corne they receiue at haruest tyme: Euen so the bountifuller stypend the schollers giue too their teachers, so muche the greater rewardes (bothe Ghostly and bodely) shal they bée adorned withal agein at Gods hand. Also Paul addeth a generall sentence concerning the rewardes of li­beralitie and other good woorkes. He that soweth in the flesh, Sowing in the fleshe. Reping of corruption. that is too say, hée that doothe the déedes of the flesh, or he that giueth himselfe too sinnefull lustes and wickednesse, shall reape corruption, that is too say, he shall perishe, and bée cast intoo euerlasting Death. But hee that sovveth in spirit, or o­beyethSowing in the spirit. the holy Ghost, shall bée rewarded with euerlasting [Page 338] rewardes. And therefore euen in this respect, let vs endeuer too benefite others with more foreward mindes, and not suf­fer our selues too bée discouraged with some mens vnthank­fulnesse, slaunders, and other ouerthwart matters. Héere may bée repeted the whole Doctrine concerning benefiting, out of the seuenth of the ten commaundements, and concer­ning thankfulnesse out of the exposition of the fourthe com­maundement.

¶ The Epistle. Ephes. iij.

I Desire that you faint not bicause of my tribu­latiōs that I suffer for your sakes, which is your praise. For this cause I bowe my knees vntoo the father of our Lord Iesus Chryste, which is father of all that is called father in heauen and in earth, that hee would graunt you, according too the riches of his glory, that yee may bee strengthned with might by his spirit in the inner man, that Chryst may dwel in your hearts by faith, that yee beeing rooted and grounded in loue, might bee able too comprehend with all sainctes, what is the bredth, length, depth, and height, and too know the excel­lent loue of the knowledge of Christ, that ye might bee fulfil­led with all fulnesse, which commeth of God. Vntoo him that is able too doo exceding aboundantly aboue all that wee aske or thinke, according too the power that woorketh in vs, bee praise in the congregation by Christ Iesus, throughout all ge­nerations from time too time.

Amen.

The disposement.

THis Epistle is of that sorte that is persuasiue. For it is an encouragement that they should stedfastly reteine the [Page 339] Doctrine of the Gospell that they had receyued, and not faint for offence of persecution. And it is a prayer that God will preserue, confirme, and strēgthen true faith and stedfast loue among them.

• 1 Of constancie or continuance.
• 2 Of true Inuocation.
• 3 Of faith which embraceth Chryst, (that he may dwel in our harts,) & acknowledgeth the largenesse of Christes mercy and excéeding great loue towardes vs.
• 4 Of thankes giuing or praysing God, concerning whose almyghtinesse not tyed too second causes, héere is put in a notable testimonie, méete too be set ageinst Stoicall madnesse.

Of the first place.

I Beseeche you that you faint not in my tribulations for you,The iudgemēt of the vvorlde concerning such as are af­flicted.which is your glory.

Like as Cicero in his Oration for Flaccus, giueth his opi­nion concerning the miseries of the Iewes, saying: this nation hath well shewed how déere it was too the God immortall, in that it is subdued, in that it is let out too ferme, in that it is reserued too bondage: So also doo the wise men in the world iudge of the Church and of euery godly member of the same that are oppressed with the houge heape of miseries. Name­ly that God regardeth not, and much lesse loueth and recey­ueth too the felowship of eternall lyfe and ioy, men so misera­ble, néedie, fewe in number, drawne asunder with inward debates, and laid open to the most bitter hatred of the world, and too most cruell tormentes, suche as in Paules tyme he himselfe and the rest of the Apostles were, and suche as our congregations are in these dayes, & the wretched soules that are put too deathe for the pure Doctrine of the Gospell in [Page 340] Fraunce, in Spaine, and in the kingdome of Naples, like as nowe of late at Montola in the kingdome of Naples, foure score godly men like shéepe in a slaughterhouse had their throtes cutte by the hangman at the commaundement of the Romishe Bishop. In this sorowfull shew of the few­nesse, miseries, and infirmities of the professers of the gospel, all men perceyue this encouragement and entreatance of Paules too bée néedfull, least the weaker sort taking offence at the miseries, imprisonments, and tortures of themselues and of other godly folke, should reiect Chrystes true doctrine. But let them turn away their eyes from the prosperitie, po­wer,What is to bee looked vppon in aduersitie. authoritie and multitude of the persecutors, and from the fewnesse and the miseries of the godly, & let them settle themselues only vppon the word and the truthe deliuered by God: Like as Noe in tyme of the flud, Loth in Sodom, the Machabées in the time of Antiochus, and Paule and the rest of the Apostles in the time of Nero, held fast the profession of the true doctrine, though they had neuer so many wyse men and mightie enemies ageinst them.

Constancie or continuance is a vertue which abideth firmConstancie. and stable in the true knowledge of Chryst, and in faith, and in profession of the true doctrine, and cannot be quailed with any prosperities or aduersities, that it should faynt from the truthe and giue ouer. Now forasmuch as this stoutnesse of courage and strēgth that yéeldeth not too terrors & torments farre surmounteth the power of man: Paule beséecheth God with most earnest desire, too strengthen the myndes of the Ephesians with his holy spirit, and too stablish and vpholde their inward man or their fayth in Christ. Like as he armed the Apostles at that tyme, & now in our dayes Luther with stoutnesse and strength of haultie and inuincible hart, so as no threainings and terrors could make them faint, but that they spred abrode the true doctrine of the gospell, though the wisdome and power of the whole world fretted and fought ageinst it neuer so much.

[Page 341]Now Paul in this Epistle addeth two reasons why theyReasons vvhy vvee should not take of­fence at perse­cution or troubles. should not take offence at his troubles and afflictions, or bée moued too fall away from the true Doctrine. For first, I suf­fer these afflictions for you or for your sake: not for any of­fence of myne, but bycause I haue (by preaching the Gospel) called you Gentyles too the felowship of the Churche, and e­ternall saluation too bée giuen fréely for Chrystes sake. And by these my troubles and bandes, I beare recorde that I doo in very déede and in good earnest thinke, that the Doctrine of the Gospell is not a fond fable, but true, assured, and taught by God, in the behalfe whereof I endure so great miseries, emprisonment, yea and death also. And so by mine example I confirme your faith.

Ageine, my afflictions are your glorie. That is too say, they are not slaunderous and shamefull too mée or you, they are not signes of Gods wrathe and casting of mée away: But they are things that bée good, healthfull, honourable, and too the glory of Gods Churche, as in the fifth of the Actes, the A­postles reioyce that they were counted woorthy too bée put too rebuke for the name of Chryst. And Romaines the fifth, Paule sayth, wée glory in afflictions, bycause affliction brée­deth patience: patience bréedeth triall: triall hope: and hope of eternall lyfe maketh not a man ashamed, or disappointeth not him that hopeth. And the lyghtnesse of afflictions for the turning of a hand, procureth an inestimable weight of glory for euer and euer. j. Cor. iiij.

The second place.

I Bowe my knees, muche more weake and féeble is mannesPrayer the re­fuge in trou­ble. nature, than that it can of it owne power continue sted­fastly in the true acknowledgement of God and in Faith, and despise and ouercome the terroures, hatred, imprison­ments, and other perils that accompanie the profession of the Gospell. Therefore let euery one of vs daily make our [Page 342] hartie and earnest Prayer vntoo God the father of our Lord Iesus Chryst, that he wil stablish and strengthen our hartes with his holy spirit, that wée may hold fast the true acknow­ment of Chryst & true faith, euen too our last gasp, according as he hath promised: I haue praied for thée that thy faith may not faile. And, my shéepe héere my voyce, & I giue them eter­nall life, & no man shal pul them out of my hands. Also, God is faithful who suffereth vs not to be tēpted aboue our pow­er, but with the temptation maketh a way out, y^• we may bée able too endure it. And héer withall let the whole doctrine con­cerningToo whome and how wee ought to pray. the true calling vppon God bée repeted in this place, which must not roue douting too what God a man speaketh, (as Hecuba prayeth in Euripides, O Iupiter who so euer thou art, right hard too bée knowne:) nor bée directed too surmysed Gods, or dead men: but must speake vntoo the one true God the father of our Lord Iesus Chryst, who hath disclosed him­selfe in his Church by his assured woord, by recorde of mira­cles, and by sending his sonne our Lord Iesus Chryst, which was crucifyed and raised ageine for vs, that he myght set vs at one with the eternall father, and make our requestes and prayers welcome and acceptable too him. Of this true GodWhat wee ou­ght to pray for the father of our Lord Iesus Chryst, and of vs all, (of whom as of their father and creator all Angels and men, and all things visible and inuisible in heauē and in earth haue their béeing and preseruacion:) let vs request not only the ordina­rie and flyghtfull commodities of this present life: but in es­pecially the souereine and most néedfull gifts, that according too his rich glorie, and excéeding great goodnesse, he will giue vs his holy spirite, too strengthen vs with faith and stedfast­nesse in the true acknowledgement of Iesus Chryst as tou­ching the inward man, which béeing borne a new by the woord of the Gospell, and the woorking of the holy Ghoste, may no more liue after the flesh, but after the sprite, that Chryst may dwell and bée effectuall in vs, in such wyse that through the feruent and incomprehensible kyndnesse or loue [Page 343] of God towardes vs, (which he hath shewed by sending his sonne. j. Iohn. iiij. Rom. v.) wée béeing grounded in steadie fayth, and fastened with déepe rootes, may bée able to compre­hend what is the bredth, and length, and depth, and heigth of gods excéeding great goodnesse and mercy towards vs, which he hath shewed by sending his sonne, whereof is spoken in Psal. Cij. As far as the East is from the West, so farre hath he set our iniquities from vs. As high as the heauen is aboue the earth, so hyghly is the Lords mercy stablished vpon them that feare him. That wee may after some sort know the great and woonderfull loue of Chryste towardes vs, which is farre more excellent and greater than that man can attaine too it and vnderstand it. And that wee may bee filled with all ful­nesse of God. That is too say, that wée may bée filled too the full with heauenly lyght, wisdome, ryghtuousnesse and lyfe, by God, who shall bée all in all, and that God himselfe dwelling in vs euerlastingly, may euermore shine in vs, and lyghten and fulfill our hartes with the flames of all vertues.

The fourth place.

IN thankes giuing wherewith he closeth vp this Epystle,Ageinst Stoi­cal destinie. there is a notable text too bée considered for men too set a­geinst Stoicall destinie. For the Stoikes surmyse, that God is bound too second causes, or too the order of nature, so as he cānot doo otherwyse thā as the second causes doo suffer. This imagination which is slaunderous to God and hindereth the true calling vpon God in daungers that are vnauoydable by mannes wit, is cléerely confuted by this sentence of Paules, God is able aboue all things and abundantly too help, beyond all that wee can aske or conceyue. Like as hée helped Moyses standing at the red sea, Ezechias beseeged of Sennacherib, and the thrée Israelites in the burning Ouen at Babylon, what tyme they were destitute of all mannes ayd and coun­sel, [Page 344] and of all second causes,) altering the vsuall and accusto­med order of nature. And this is the peculiar and chéese wis­dome of Gods Churche, too settle our selues in God and his woord by faith, and with quiet mindes stedfastly too wait for the promised deliuerance, euen when wée were vtterly desti­tute of all second causes.

¶ The Epistle. Ephe. iiij.

I VVhich am a prisoner of the Lordes, exhorte you, that ye walk worthy of the vocation wher­with ye are called, with al lowlinesse and meke­nesse, with humblenesse of minde, forbearing one another through loue, and bee diligent too keepe the vnitie of the spirit, through the bond of peace, beeing one body and one spirite, euen as ye are called in one hope of your calling. Let there bee but one Lorde, one faith, one baptisme, one God and father of all, which is aboue all, and through all, and in you all.

The disposement.

THis Epistle is of that sort of cases that persuade. And the state of it is this. Bee yee one minded. It perteineth to the fifth commaundement of the ten. Most weightie surely and necessarie in all trades of lyfe, is the doctrine that concerneth the cunning too mainteine concord with ones companyons. Which thing is set out more lernedly in this Epistle than any where else. I will therfore tell

• 1 What vertues are chéefly néedfull too the maintenance of concorde.
• 2 Of the causes that ought too moue and kindle euery mā too the endeuer of mainteining concorde.

First, Of the vertues that are needfull to the mayntenance of concord.

PAule exhorteth the Ephesians and all godly folk, too walkeThe ends of al vocations or callings.woorthye the vocation too which they are called, that is to say, too rule all the intentes, endeuers, and dooings of their lyfe in such wyse, as they may agrée with their calling and the woord of GOD, whereby they are called too the setting foorth of Gods glorie, and too mutuall loue and concord. For of all mennes deuyses and dooings, these must bée the twoo chéef endes. First, that Gods glorie and the true doctrine cō ­cerning God, may bée spred farre abrode: and secondly, that the fellowship and concord of the Church may bée cherished, j. Corint. x. Doo all things too the glorie of God, and bée not a stumbling blocke too the Church.

But the foundation or head and welspring of all christenThe welspring of concord. concord, is the agréement in doctrine concerning GOD, like as the sonne of God prayeth Iohn. xvij. Father, I pray that they may bée one in vs. And héere Paule counselleth them to endeuer too keepe the vnitie of the spirit, that is too say, to kéepe a consent in the one true doctrine which the holy ghost hath deliuered too the church. And he reherseth in order three vertues whereof wee haue neede to the mayntenance of con­cord with our fellowes. The vnderstanding of whiche will bée the cléerer, if wée adde notable examples.

The first is Lowlynesse which represseth pryde that pic­kethLowlynesse. quarelles without a cause, whereof there are flames in euery man by nature. For eche one coueteth by nature too séeme better than others, and too bée reuerenced as Gods a­mong men, and too kéepe downe and darken others, that are thought too shadowe their excellencie. Out of this fountayne spring most or rather all debates in all kindes of lyfe. Ther­fore such as bée of our companie haue néede of such a lowly­nesse of mynde, that they may abase them selues beneath o­thers. Like as Abraham Gen. xiij. although he excelled Loth [Page 346] his brothers sonne both in age, wisdome, vertue, and autho­ritie, yet giueth he place too him, adding this most sage say­ing, I pray thée lette there bée no quarell betwéene thée and mée: for wée are brothers. Behold, the whole land is before thée, If thou choose the right hand, I will take the lefte: or if thou go to y^e left hand, I wil goo too the right. So Iacob hum­bled himself too his brother Esau Gen. xxxiij. So Chryst the welspring of vnitie and mutuall loue, abased himselfe be­neath all men. Phil. ij. Through humilitie or lowlynesse, let eche man think an other better than himselfe. And let the same mynd bée in you, that was in Chryst Iesu, &c. Often­tymes also there ryse debats and quarels vpon casting foorth of reprochefull termes, of witlessenesse, foolishnesse, begger­linesse, and rascalnesse. But like as the obiecting of such woordes springeth of pryde, so dooth the cléering of a mannes selfe of them also. Therefore they must bée vtterly vnre­garded, set light▪ by, and quietly put vp for the common peace sake.

The second is Meeknesse, which represseth yrefulnesseMeeknesse. and desirousenesse of reuenge, euen when wée are able too defend our selues and too maynteyne sute: As for example, If thy companion haue vppon spyght sought too diffame thée or too heaue thée out of thy place, and gone about too hurte thée, thou must passe it ouer, like as Moyses for putting vp the wrong that Aaron and Marie did him, Numer. xij. is reported too haue bin the méekest man that euer was. And Chryst sayeth of himself: Lerne of mée, for I am méeke and lowly of hart. Dauid is not inflamed with wrathfulnesse ageinst Saule, least he should stirre vp greater troubles. Ioseph is not desirous too bée auenged of his brothers. But Arius burneth as whot as fire with anger and desire of re­uenge ageinst Alexander, who was preferred before him in sute for the Bishoprike, so as he troubled the whole Churche with his noysome doctrine concerning the sonne of God.

[Page 347]The third is Longsufferance or Patience, whereby wéePatience. beare one with another through Charitie. For there sticke many blemishes in all men: As for Example: Some man is more wayward and testye, some is more desirous of vayn glorie, some is more curiouse, some hath lesse staye of him­selfe, an other is more giuen too ouerearnestnesse, and an other is more yresome and hastie. These common fraylties of men must wée hyde and beare with, if wée will haue true concord too growe strong and continue. Paule therefore like a most wyse Gouernour, hath put toogither the chéefe sinewes and limbes of Concorde, and the vertues that are néedfull too the knitting of mennes fellowshippes in the band of peace. There myght bée made a larger discourse of euery of these vertues. And the laying of their contraries too them, and the Examples of things that maynteyne soci­etie, will make the matter both more pleasaunt, and more large.

The second place.

THe causes or reasons whereby the héerers are too bée inReasons mo­uing to cōcord flamed too the desire of cōcord. Now, all men are too bée inflamed too the maintenance of concord with their fellowe cōpanyons and with other men: First, by the most streightGods cōmaun­dement. commaundements of God, which enioyne mutuall loue. Iohn. xiij. and .xv. My cōmaundement I giue vntoo you, that you loue one another. Philip ij. Bée of like affection one too an other, hauing one loue, being of one mynde and of one opinion. j. Corinthians. j. Let there bée no diuisions among you. Secondly, by the most large rewardes which GODRewards that bee promised. hath promised too such as maynteyne concord. Mathew. v. Blissed bée the peace makers, for they shall bée called the children of GOD. Thirdly, by the great commodities ofThe commo­dities and dis­commodities. concord and the vnmeasurable huge heape of miseries which discord bringeth, bothe in the church, in the common weale, [Page 348] in householdes, in vniuersities, and in all the whole lyfe. And fourthly before al things let the six reasons bée conside­red which Paule vseth in this Epistle.

• First, one bodye and one spirit. Like as in mannes bodye
  Voitie of body and spirit.
  there bee diuerse members differing in dignitie and offices, and yet agréeing among them selues and too the common vse of the whole bodye, which doutlesse are gouerned and moued all by one spirit or soule: So in the Church there bée diuers members differing in giftes, and yet but one holy Ghost the author of this doctrine set foorth by the Prophetes and Apo­stles. Therefore let there be concord in your doctrine & wils. This comparison is handled at length in. j. Cor. xij.
• 2 Likewyse also as you bee called in one hope. All are cal­led
  One hope.
  too one hope of euerlasting lyfe. Therefore let there bée vnitie of spirit and doctrine and consent of wils.
• 3 There is one Lord. There is one Lord Chryst, whom
  One Lord.
  only and alonly the eternall Father hath commaunded vs too héere. Therefore lette vs all embrace this one doctrine taught by Chryst, and let vs bée one mynded, like as the ser­uauntes of one Maister ought too agrée in willes and pur­poses.
• 4 One Faith. There is but one faith of all the godly in
  One Faith.
  all tymes. Therefore let there bée vnitie and consent in the doctrine of the Gospell concerning Chryste, whom faith em­braceth. Héere may the whole doctrine of faith bée set out, and specially this warning, that the faith and manner of iu­stification and saluation of all the Saints from the beginning of the world is euermore al one. Act. xv. Wée beléeue that wée are saued by the grace of our Lord Iesus Chryst, like as our Fathers also were saued.
• 5 One Baptim. The strength and effectualnesse of the
  One Baptim.
  Sacraments in the Church of all ages, is alwayes one, and wée haue all bound our selues by one Baptim too yéeld faith and obedience too the one Chryst. Therfore let vs all bée but as one among our selues, let vs teache all one thing, and [Page 349] let vs all professe one thing.
• 6 One God and Father of all. Therefore let vs all bée as
  One God.
  children of one father, of one mynd, and louing one an other like brothers.

Who is aboue al. God, who is aboue all things, and whose being dooth infinitely differ from the creatures, is present e­uery where, loueth, defendeth and gouerneth all godly folke and all such as are desirous of concord, and dwelleth in them as in a temple or house that he liketh well off.

¶ The Epistle. j. Cor. j.

I Thanke my God alwayes on your behalfe, for the grace of God, which is giuen you by Iesus Chryst, that in all things yee are made rich by him, in all vtteraunce, and in all knowledge: by the which things the testimony of Iesus Christ was confirmed in you: so that yee are behynd in no gift, wayting for the appearing of our Lord Iesus Christ whiche shall also strength you too the end, that you may bee blamelesse in the day of the comming of our Lord IESVS Chryst.

The disposement.

THis Epistle is of those cases that are demonstratiue.

The state or proposition of it is. I am glad that it hath bin your good lucke too haue the full and riche knowledge of the Gospell, whereby you are made parteners of saluation and euerlasting lyfe with Chryste. It may bée referred too the first and second of the ten commaundements.

• [Page 350]1 Of mannes souerein good, which is the true know­ledge of GOD and of his sonne our Lord Iesus Chryst, according too the Gospell.
• 2 Of Perseuerance.
• 3 Of the last iudgement.
• 4 Of fréendlynesse whiche hath a will too doo other mē good, & reioyceth alwayes in their good successes.

First. Of the souerein good.

SOuerein good, Blissednesse, Blisse, or Blisfulnesse (whichesouerein good. is the enioying of the souerein good, and the end too whiche man tendeth) are almost of one significatiō. Howbéeit, there is great disagréement not only among the common and vn­skilfull sort, but also euen among the wyse, What is the so­uerein good of man, which man ought chéefly too séeke after, and too the atteynement whereof he ought too employe all his intentes, deuyses and dooings, and wherein he ought too settle.

The common sort, the Country folk, the Noble men, Ci­tizensThe souerein blisse of worldlings. and Marchant men, déeme monye to bée the souerein good, and thoughe they now and then speake somewhat dis­cretly: yet most of them thinke in their hartes, as the Cy­clops did in Euripides. Riches are vnto the wise men a god, O man, as for other things, they are but fables and pleasant tales.

The Ambitiouse doo chéefly couet honour and promotion. The Epicures (of whom there is the greatest number a­mong men,) employe all their endeuer too enioy the plea­sures of the bodye.

The sounder sort of Philosophers, say that mannes blissePhilosophicall blissednesse. cōsisteth in vertue. But yet neyther Aristotle in his Ethikes, nor Cicero in his Offices, where they purposely make dis­course of vertue, doo make any mention of God or of godly­nesse too Godward, of the feare of God, of faith, of the loue of [Page 351] God, of prayer, or of thankesgiuing.

Plato teacheth somwhat more diuinely, that all mē oughtPlatos doctrine of blissednesse. too trauell chéefly in this behalf, that they may speake things acceptable to God, and doo things acceptable too God. And he defineth vertue too bée a framing of a mannes self like vntoo God, as much as is possible. This is the true end of man ac­cording too the Lawe, which teacheth that mānes souereine good, is full agréeablenesse with Gods wil, that is too wit, the true knowledge and glorifying of God, and hartye loue and perfect obedience, as is sayd in this dayes Gospel, that the so­uerein cōmaundement of the Lawe is, Thou shalt loue thy Lord God with all thy hart. &c.

Now like as if a mā shold shewe a néedye bodye a wedgeThe law poin­teth out true blisse, but fur­thereth not the certainment of it. of gold vppon the toppe of a high Toure, & yet not lend him a ladder wherwithal he might climb vp to the toppe and fetch downe the wedge. So dooth Gods law only poynt men to the souerein good without shewing vs how wée may come by it, sith that no man fulfilleth the Lawe.

But the Gospell setteth before vs both the ende and the meanes wherby wée may attayn too it, namely Iesus Christ the mediator, who is the way, the truthe, and lyfe, & the doore at which we enter, & y^e ladder by which we climb into heauē.

Therefore the souerein good, is the true knowledge of godThe true so­uerein good. and of his sonne our Lord Iesu Chryst, according to the gos­pell. The knowledge of God cōprehendeth (by the figure Sy­necdoche) all the effects folowing: that is too wit, faith, loue, prayer, praysegiuing, fruition of light, wisdome, lyfe, & ioy euerlasting. For all these things dooth. Chryste comprehend, Iohn. xvij. This is eternall lyfe, that they may acknow­ledge thée the true God, and Iesus Chryste whom thou hast sent.

For this souerein good, dooth Paule reioyce on the behalfe of the Corinthians in this Epistle, and he affirmeth them too bée enryched not with the transitorie riches of this lyfe, but with the true and euerlasting riches, that is, with true and [Page 352] plentuous knowledge of the doctrine of the gospell, and with stedfast faith, and with all good things necessarie too saluati­on.The cheefest richesse. For in deed as it is sayd. j. Tim. vj. The chéefest riches that can bée, is Godlynesse ioyned with contentation. And in this place: Hée is true, by whom you are called too the fellowship of Iesu Chryst, that is too wit, that yée might bée the children of God by adoption, and brethren and coheires with Chryst, of all good things in heauen. Certeinly there­fore yée shall bée glorified with Chryst and shall bée like vnto him.

The second, Of Perseuerance.

PErseuerance, is a stedfast and continuall abyding in thePerseuerance. true acknowledgement of Chryst and in fayth euen vnto the last gaspe. Now whereas Chryste sayeth: Hée that hol­deth out too the end shal bée saued: and wée in so great weak­nesse of nature, in so great perilles and through the flyghtes of the Diuell, may easly slyde and fall away: The godly mynds that are distressed, demaund how they may continue in true knowledge of God and in faith vntoo the end. Saule fell, whereas erst he had bin well liked of God, and had bin the dwelling place of the holy Ghost. Iudas the Apostle fel: Our first parents who were created too the Image of God, fell: and finally, there bée examples innumerable in all our lyfe. Therefore, that wée may stand stedfast in the faith, let vs haue these most swéete comfortes alwayes before our eyes. j. Cor. j. Chryst shall strengthen you vntoo the end, that yée may bée blamelesse in the day of our Lord Iesus Chryst. Luc. xxij. I haue prayed for thée Peter, that thy fayth may not fayle. But Chryst prayeth, not onely for Peter and the Apostles, but for all that beléeue their preaching. j. Corint. x. God is faithfull who suffereth vs not too bée tempted aboue our strength, but with the temptation maketh a way out, that wée may bée able too endure it. Iohn. xvj. I will pray my Father and he shall send you an other comforter, which shal [Page 353] fary with you for euer. Let the myndes of the godly (be­ing strengthned with these moste swéete promises) fight ageynst wauering and wanhope, and performe diligence in harty prayer, and bée circumspect and watchfull in es­chuing occasions of fallyng, and the diuels snares & dan­gers. Let Fayth bee their buckler, prayer their percing dart, and Gods woorde their swoorde, and let Chryste a­lone with the rest. He wil strenghthen vs too the end, that though sinne be stil remayning in vs, yet wée may be bla­melesse in the day of our Lorde Iesus Chryste, who was made sin and curse for vs, that we might be set frée from cōdemnation of the law, and bée made the ryghtuousnesse of God in him. Rom. viij. There is no damnation too those that walke in Iesu Chryst.

The third.

COncerning the last iudgement, or the day of our LordThe laste iudgement. Iesus Christ, there is a notable testimonie in this E­pistle, perteyning to this article, From thence he shal come to iudge the quick and the deade. Now the doctrine concer­ning the last iudgemēt may be comprised in these six pla­ces. 1. Whither there shal come any last iugement. 2. who shall bée the iudge, and howe and when he shall come. 3. What shall bée the manner and order of the iudgement. 4. Of the rewardes of the ryghtuous. 5. Of the endlesse pains of the wicked. 6. Of the tyme and of the rest of the circumstances of the iudgement.

The fourth. Of Freendlynesse.

LIke as Paul reioyced vnfeynedly, and from his hart, that the Corinthians were brought to the true know­ledge of God, & the felowship of the euerlasting and blis­sed churche. So must euery man reioyce in the prosperi­tie of other men (specially of good men) and bée sory for their mischaunces, and wishe them wel from the bottom of their harte. This vertue is called Fréendlynesse. And [Page 354] the vices that encounter it, are diuelishnesse, spyghteful­nesse, and maliciousnesse, of which wée haue spoken al­ready in the Exposition of the vertues of the fifth com­maundment.

¶The Epistle. Ephes. iiij.

BE yee renued in the spirit of youre mynd, and put on that new mā which after God is shapen in rightuousenesse and true ho­lynesse. Wherefore put away lying, and speake euery man truthe to his neighbour forasmuch as we are members one of ano­ther. Bee angrye and sin not. Let not the Sun go downe vppon your anger, neither giue place too the backbyter. Let him that stole, steale no more. But let him ra­ther labour with his hands the thing that is good that he may haue to giue vnto him that needeth.

The disposement.

IT is of those sort of cases that are persuasiue or exhor­tatiue. For it is wholly occupied in exhortation vntoo good woorks, concerning which the customable doctrin in­cluded in sixe places may bee recited. First, whither newe obedience bée néedful. Secondly, which are the works that bée good in déede, that is to wit, not Munkish ceremonies, or such lyke ceremonies deuysed by men: but the works that be commaunded of God, as truth, méekenesse, libera­litie, and diligence. Thirdly, what are the efficient causes of good woorkes or how they may be performed by vs, sith we are so weake and the Diuell so strong. Fourthly, how good works please God, sith they be vnperfect and defiled [Page 355] with many sinnes: that is to wit, not for our owne wor­thynesse, but for Chrystes sake through faith. Fifthly, for what ende good works are to be done, y^t is too wit, not too deserue forgiuenesse of sinnes by them, (which is giuen fréely only for Chrystes merit:) but that wée may yeelde too God our due obedience, that we may glorifie him, that we may eschue paynes euerlasting and present, and that we may obtaine the rewards that are promised. Sixthly, forasmuchas the good woorks euen of all the saincts are di­steined with many sins: we must speake of the difference of the sinnes that remayne in the saincts, and of those that remayne not in the saincts.

Howbeit bycause this Epistle conteyneth otherwyse a moste plentifull doctrine, and that the phrase thereof hathe some hardenesse in it: we wil interprete the very text in order, diuiding it into six common places, wher­of twoo or thrée maye bée stoode vppon somewhat longer, sermonlyke.

The first.

LAy away from you that old man according to youre for­mer conuersation, whiche is corrupt thorough the decei­uable lusts, and be ye renued in the spirit of youre mynd, and put on that new man which after God is shapen in holynesse and rightuousnesse. The first parte is a generall exhorta­cion to new obedience agreeable to Gods will, or comfor­mable too Gods rightuousnesse. This exhortacion is en­larged with an Antithesis or setting togyther of contra­ries: Lay away sin, and put on rightuousnesse. Or cease too doo euill, and doo good woorkes.

The old man, by this name he méeneth all the defaultsThe old mā. in nature, all euill inclinations, affections, and dooings, that agrée not wyth the wyll or lawe of GOD: that is too wit, in the mynde, ignoraunce of God, darknesse and doubtefulnesse concernyng GOD, concernyng the [Page 356] prouidence, will, and woorde of God, and concerning the promises and threatnings of God. In the will, voydnesse of the feare & loue towards God, and of al vertues which ought to be perfect and earnest: and also euill inclinations standing in ones own conceyt, pryde, & fleshly carelesnes. And in the hart, a headynesse of al affections, flames of vn­lawfull loue, of hatred, of desire of reuenge, and of coue­tousnesse. All this huge heape of sinne that sticketh in the nature of man vnrenued, is betokened by the terme olde man, whom in other places he calleth somtimes the natu­ral man, somtime the outward man, & sometymes fleshe.

The lustes of errour or deceyuable lustes, he nameth all e­uillDecieueable lustes. inclinations of corrupted nature, whereby wee are caryed headlong intoo error and sin, as it is sayde: Concu­piscence is the fountayn of all euyls, both of the fault and of the punishment. For thorough concupiscence both the cleannesse and soundenesse of the soule is marred, and the body is made subiect vnto death.

To be renued, and to put on the new man are in maner all one. The mynd is renewed when the darknesse of sin isTo put on the new mā. chaced out of the mind by the gospel and the holy ghost, and there is kindled true knowledge of God, true faith, loue, rightuousnesse and obedience of al vertues. For vnder the name of mind he comprehēdeth al the powers of the soule which the Philosophers are woont to distinguish.

The new man he calleth him that is renued by the voice of the Gospell and by the holy ghost, who kindleth in mēsThe newe man. minds the light of the true knowledge of God, and al ver­tues agreable to Gods rightuousnesse, suche as were in the first man that was created after Gods image, before his fall.

The second.

HE putteth in a bréefe & most lerned definition of Gods image after which mā was created, namely y^• it is tru [Page 357] ryghtuousnesse and holynesse: and Coloss. iij. he writeth that it is the true knowledge of God the creator. Vppon these twoo textes wée buylde this true and lerned defini­tion of Gods image.

Gods image in the first man, was not onely a being ofWhat Gods image is. mynde and will, nor onely a relation or acceptation of mankynde before God: but also a qualitie of the seconde speciall kynde, that is too say a natural ryghtnesse and ex­cellente perfectnesse of all the powers of man, as of the mynd, the will, & the hart, agreeing with the first pattern or diuine mynde: that is too wit, in the mynd, light (that is a manifest knowledge of God the Creator without any darknesse or wauering:) In the wil, harty loue of God & all vertues stirred vp and blazyng without any sinful in­clinations, and without concupiscence and fleshly careles­nesse: and too be short, true ryghtuousnesse and holynesse, that is too say, vniuersall obedience agréeing with the wil of God, and directed truly too this ende, that the patterne might be knowne abrode and glorified. And in the hart, stayednesse and obedience of all the affections and desires vnto the mynd with continuall and earnest ioy and glad­nesse setled in God.

The third.

WHerefore put away lying and speake euery man truth to his neighbour, bycause we are members one of ano­ther. The doctrine that concerneth the folowing of truthe and the shūning of lyes is very large, wherof an abridge­ment is set forth in the exposition of the eighth comman­dement. He nameth héere, a lye, not only the ordinary spe­chesWhat lying is. in common conuersation, whiche agrée not with the things themselues: but chéefly, false opinions concerning God, false doctrines and corruptions of the true doctrine Also slaunders in courtes of plea, vntrouth, backbytings, railings, missetalke, fondnesse, bragging, dissimulatiōs &c.Truth. Al these vyces dooth he wil men to lay away, and contra­rywise [Page 358] too embrace truthe, which in the doctrine concer­ning God, in trades necessary for mans lyfe, in iudgmen­tes, and in all the whole state of lyfe among men, dili­gently hunteth after, embraceth, loueth, and holdeth fast true méenings, that is to say, méenings that agrée with the things themselues, such as they be in déede, hating vn­truth and sophistry, and in all trades and conuersations of life, continually saying & doing such things as are true, playnly vttered and wholsome: and in manners so beha­uing himselfe as his speech and his gesturs may be all one with his mynde.

The fourth.

BE angry and sin not. It is ment of méekenesse whiche is a vertue that represseth irefulnesse and desire of re­uenge, and which norisheth not hatred. The eyght causes which should moue vs to refraine irefulnesse, are reckned vp in the exposition of the fifth commaundement.

The fifth.

GIue no place to the backbyter. It is ment of fréendlynesseFriendlynesse. whiche is a parte of truthe, and conceiueth no mistrust of other folks willes and méenings without a reasonable lykelyhod, ne nourisheth ill will, rancoure, suspition, or hatred, nor giueth credit to false reports whiche might haue withdrawne the mynd, but maketh tryall of mens willes and méenings by resonable lykelyhode. Ageinst this ver­tue there fyghteth maliciousnesse, suspition, distrust, and lyght credite. Of whiche is spoken in the fyfth and eight commaundments.

The sixth.

HE that hath stolne, let him steale no more, but rather letPaynfulnesse and labour.him labour with his hands the thing that is good, that he may haue to giue to them that neede. It is ment of payne­fulnesse and labour, which is therfore to be endured, that wée may obey god who enioyneth vs labours agréeable to our calling: and that we may eschue many sinnes and [Page 359] wickednesses wherof Idlenesse is the norishement, and to get honestly things néedfull to the sustentation of oure selues and of ours, and too be bestowed in almes déedes vppon the poore. Ageinst this vertue fight slouthfulnesse, Idlenesse, théeuerie, sluttishnesse. &c. Of which wée haue spoken in the .iiij. and .vij. commaundmentes.

In the ende let two or thrée of the places that bée ex­pounded most at large, bée repeted and committed too the héerers to learne by hart.

¶The Epistle. j. Cor. x.

TAke heede therefore how yee walke circum­spectly: not as vnwise, but as wise men, rede­ming the tyme, bycause the dayes are euill. Wherfore, be ye not vnwise, but vnderstand what the wil of the Lord is, and be not drun­ken with wine, wherein is excesse. But be fil­led with the spirit, speaking vnto your selues in Psalmes and Himnes, and spirituall songs, singing and making melodie to the Lorde in your harts, giuing thanks always for althings vnto God the father, in the name of our Lord Iesus Chryst: submitting your selues one to an other in the feare of God.

The disposement.

THis Epistle is hortator [...]e, conteyning precepts of good woorkes.

• 1 A generall exhortation too good woorks, that rule all the deuyses and dooings of oure lyfe with singu­lar héede and circumspectnesse, so as they may a­grée with Gods will.
• [Page 360]2 A precept of sobriety and of eschuing drunkennesse.
• 3 Of songs and musike too be vsed in Gods seruice.
• 4 Of thanks giuing to be yéelded to God.
• 5 Of obedience, lowlynesse, and the feare of God.

The first place.

WAlke warely, to walke signifieth the same thing thatTo walke. to leade a mans lyfe or to rule the deuises and do­ings of the lyfe. Blissed are they that walke in the lawe of the Lorde: that is, whiche liue accordyng to the doc­trine deliuered of GOD, or whiche order their deui­ses and dooings according to Gods woorde all their lyfe long. And Paule in this place counselleth vs too walke according too the will of our Lorde God warely and héed­fully, or with perfecte warenesse and circumspectnesse. Therefore in this place may bée recited the doctrine that concerneth newe obedience, and a man may entreate of the causes that ought to stir vs vp to the desire of weldo­ing, which are Gods commaundement, and necessitie of duetie and of holding fast the faith. And moreouer to the intent wée may eschue paynes present and eternall, and obteyn the promised rewards. And in especially let men consider the pithynesse of the commandement walke ware­ly, bée not carelesse, set not lyght by the sleyghts of the di­uell, cocker not your owne lustes, but order your beha­uiour and lyfe with singular warynesse, héede, watcheful­nesse, and circumspectnesse, least eyther by the diuels po­licies, or by your owne fraylenesse yée bée throwne head­long ageyne ageyne intoo synne and death. Haue a speci­all care to eschue occasions of falling, according to this saying: To eschue occasions of synning is to eschue synne. Shunne the leude companies of vngodly and filthy per­sones. For it is moste true that Theognis sayeth: Thou mayest learne good of the good, but if thou companye wyth the wicked, thou marrest thy selfe.

[Page 361]Fall to honest labours which of themselues are bridles ofHonest labor. concupiscence and furtherances of vertue. For Idlenesse yeldeth sinfulnesse. And with your labours mingle cal­ling vpon God, and request him to assist you and gouerne you. All these things dooth Paule comprehend in this one worde, walke warely. So Ioseph walked warely whenTo walke warely. he yelded not to the enticementes of the adultresse, & con­trariwise Dauid beyng carelesse slydeth into horrible sinnes, which afterward were punished with most hor­rible punishmentes. This commaundement may be very aboundantly enlarged by a distribution, and by a setting togither of the contraries, when wée entreate of euery of the vertues of the ten Commaundementes in order, and of their causes, and of the vices that encounter them. For to walke warely, is the same thing y^e to know God aright, to trust in God, to loue God, to feare God, to vse patience in tribulacions, to call vppon God hartely, to gyue him thankes, to professe him, to spred abroad the true doctrine, to obey Magistrates and ciuill ordinances, to bée iust, dis­crete and méeld, to apply the dueties of a mans vocation buzily, to bée méeke, treatable, mercifull, peaceable, chast, sober, soothfast, and to eschue all sinnes that fight ageinste these vertues. These beyng vnfolded into their partes, & enlightned with Antithesies & examples, will bring forth plenteousnesse of matter both manifest and ample.

Not as vnwise folke, men without the true knowledge of God, and without the feare of God and fayth.

Redeeming the time, neglecte not onely occasion of wal­kingRedeeming of the time. warely, or of liuing godlyly and honestly, or of de­seruing well at other mens handes: or els purchase opor­tunitie of atteyning the true knowledge of God, & euer­lasting lyfe, euen with the losse of all that yée haue.

Bycause the dayes are euill, by reason of the malice andEuill dayes. miserie of men. It is a figure called Synecdoche, wherin y^e thing that conteyneth, is put for the thing that is contey­ned, [Page 362] For the dayes are good, but men that liue in those dayes are euill and wretched. Therfore let passe no occa­sion of liuing godlily, and of dooing things acceptable too God, & to the welfare of men, neyther suffer your selues to be plucked away from God by the most corrupt mali­ciousnesse of this age. There happen many lettes, many allurementes, & leude lustes, which hale men away from true godlinesie. But redéeme yée the time, fighte ageynst these impedimentes, and walke warely.

Not like fooles, that is to say, as folke ignorant of God, and voyd of fayth and true godlinesse.

But as those that vnderstand what is the will of the Lord, that is to wit, which is reueled in Gods woord, to whome as to a rule wée must referre all the deuises and dooings of our life. This is the will of the Father, that euery one that beléeueth in the sonne should haue lyfe euerlasting. This is Gods will, euen your holynesse, that yée should not liue like the Gentiles that know not God.

The second place.

BE not drunken with wine, wherin is ryottousnesse. TheAgeinste all riot and ex­cesse. The doctrine that concerneth sobrietie, & the eyght causes for which drunkennesse is to bee eschewed, and sobernesse followed, may bée set out of the exposition of the vertues of the sixth commaundement.

The Gréeke woorde Asotia, ryottousnesse, comprehen­deth excesse of fare, wastfulnesse, wantonnesse, vncleane talke, chamberings, scoldings, braulings, quarrelinges, manquellings, and to be short, a Cyclopish life ordinarie to dronken folke, such as was the excesse or cyclopish life of Alexander the greate, described by Plutarche. pag. xlj. And Cicero in his booke De finibus sayeth: I like not of these belly goddes, tha [...] shall spew into my dish, and must bée caried away from the table, & which fall to cramming them selues fresh and fasting ageyne the next morow.

The third place.

Singing Psalmes, Himnes, and spiritual songs vnto the Lord.

Of songs and Musick [...].

GOd hath put intoo man the knowledge of numbersMusicke. and tunes, and in all ages would haue his doctrine and prayses too bée comprehended in verses, and that musicke should bée vsed in his holy seruice, chéefly for this cause, that the true doctrine concerning God, and all the exhor­tacions, comforts, prayses, & thankesgeuing, being inclu­ded in numbers & verses or songs, might the easlyer bée imprinted in mēs minds, & sinke déeplyer into their harts, & kindle more feruent motions of Godlinesse. For al folke do more desirously take, and with greater pleasure lerne, & more stedfastly kéepe in mind, verses than prose. Such an aliance haue our soules with harmonie & nūber, euen by nature. And sith that for this commoditie chéefly, sin­ging is wont to be vsed, that the holy woordes may sinke the déeper into the mindes of the héerers, and kindle more earnest motions in their hartes: It were good to reteyne Musicke in Churches, not ouer cunning and curious, butMusicke in Churches. simple and graue, so as the woordes that are knit in num­ber might be hard and vnderstood of the common people. Wée sée that both in the Church and also among the Hea­then (who conterfeyted the example of the first Fathers) the doctrine concerning God and other good thinges, and thankesgiuings and prayses of God, were comprised in verses, to be sung in holy seruice and els where. The chéef Poetes of such Himnes and songs were Moyses, Dauid, Asaph, the sonnes of Chora, Heman, Salomon, Esay, Ie­remie. &c.

And in our age God hath raysed vp Luther, who (as ourLuther the Germane Orpheus. Orpheus of Germanie) hath comprised in Dutch verse the summe of Christian doctrine, & the holy stories, & the chéef of Dauids Psalmes: & hath added to thē so trim and [Page 364] fit notes and so apt to stirre vp mens affections, that not onely they bée sung with exceeding pleasure and delight, but also perce wondrously intoo the mindes and hartes of the héerers: and kindle affections of true godlinesse, faith, gladnesse, and earnest ioy, in mens brests, as by the note of the Song, Christe lag in todes banden. &c. All the godly euen though they giue but meane héede, may easly iudge. And forasmuch as S. Basill in his preface to the Psalter hath spoken right grauely concerning this profitable­nesse of Musike: I will translate the whole place, and write it hereunto.

Psalmes do with a certeine weltuned delightfulnesseBasil concer­ning Psalmes and spirituall songs. and pleasure, endue the minde with wholsome doctrine and wisdome. For in asmuch as the holy Ghost saw, that mankind could hardly bée bent to godlinesse and vertue, bycause it neglecteth the manner of liuing well, and is caried headlong vnto pleasure: He mingled the delight­fulnesse of melody with his precepts of instruction: to the intent that with the swéetnesse of the delight, the doctrine of God & profitable thinges might slip into mens mindes, according to the custome of wise Phisicians, who season the mouth of the cup with a little honny when they mi­nister any sowre medicine to a sicke body. For this cause therfore was this fine writing of the Psalmes in méeter deuised, that such as are youthfull both in yeares and ver­tue, might in theyr owne opinion sing, and in very déede instruct their minds. For there is not any of the frantike sort, that when he departeth out of the church home to his house, doth easly beare away with sinne any Apostolicall or Propheticall precepte. But as for the sayinges of the Psalmes, they both sing them at home with delight, and beare them about with thē to the market, & many beyng starke mad for anger, as soone as they beare the tune of Psalmes that delight them, returne home well at ease and quiet in themselues, & the féerce and heady motions [Page 365] of theyr minds are assuaged with singing. Psalmes bring calmnesse to the minde, & alaying the troublesome waues of mēs thoughts, settleth quietnesse in their barts, méeke­neth the sturdinesse of the mind, restreyneth headynesse, boweth ment to myldenesse and sobernesie, procureth fréendship, setteth folkes at one that were at variaunce, and reconcileth enemies. For who wil take him any lon­ger for his foe, with whom he hath with one voyce spoken vnto God? therefore singing of Psalmes yeeldeth a most souereyne benefite namely mutuall loue, in yelding har­monie as it were a certeine bande to knit mens mindes togither, and the tune of one queere linketh togither the whole Church. Psalmes chace a way féendes, procure the help of Angels, driue away feares of the nighte, asswage the labours of the day, defend infantes, are an ornament too men, giue comfort to old folke, decke women with cō ­linesse, replenish deserts with inhabiters, accustome men to modestie in their meetings, instruct yong beginners in their firste principles, help those that haue profited with further aduauntage, and strengthen those that be perfect. The Psalmes are the common voyce of the Church, they beautify the feastfull dayes, and they woorke that sorow­fulnesse which is according vnto God: for they are able to wrest teares euen out of a stony harte. To sing Psalmes is an Angelike office, a heauenly ministracion, and a spi­ritual perfume. O wōderful deuice of a most wise schoole­master, who would haue vs learne profitable things by singing. Therefore are his preceptes fastned the surer in our mindes. For nothing that is learned by compulsion, continueth long in memorie. But y^• which entereth with some swéete kind of delectacion, doth settle more stedfast­ly, and roote more déepely. For what is it that a man shall not learne out of y^e Psalmes? From thence ye may fetch the assured stoutnesse of harte, from thence shall ye draw true rightuousnesse, modestie, & grauitie: perfect wisdome, [Page 366] the true maner of repentance, patience, & all kind of good things. Héere is perfect diuinitie, héere is prophe [...]ying of Christes cōming in the flesh, threatuing of the last iudge­ment, hope of resurrection, feare of punishmentes, promi­ses of glorie, & reuelacions of mysteries. All these things are layde vp in the treasurie of the Psalmbooke as in a most large storehouse.

The fourth place.

IT entreateth of thankesgeuing wherewithall God is too bée magnified for all his heauenly benefites with a true harte and a liuely voyce in loudsounded songs and Hymnes. Moreouer concerning lowlinesse and the feare of▪ God, there may bée declaracions fet out of the rules of life, or out of the exposition of the vertues of the first and second Commanndement.

¶The Epistle. Ephes. vj.

MY Brethren, bee strong through the Lorde, and through the power of his might: Putte on all the armour of God that ye may stand ageinst all the assaultes of the Diuell: for we wrestle not ageynst bloude and flesh, but ageynst rule, ageynste power, ageynst worldly rulers, euen gouernours of the darknes of this world, ageynst spirituall craftines in heauenly things. VVherefore, take vnto you the whole armour of God, that yee may bee able to resist in the euill day, and stande perfecte in all things. Stand therfore, and your loynes gyrde with the truth, hauing on the breste plate of rightuousnesse, and hauing shoos on your feete, that ye may be prepared for the Gospell of peace. Aboue all, take to you the shield of fayth, wherwith ye may quench all the fiery dartes of the wicked. And take the hel­met [Page 367] of saluacion, & the sword of the spirit, which is the worde of God. And pray alwayes with all maner of prayer and sup­plication in the spirite, and watch thereunto with all instance and supplication, for all sainctes and for me: that vtteraunce may be giuen vnto me, that I may open my mouth f [...]eely, to vtter the secretes of my Gospell (wherof I am a messanger in bondes) that therin I may speake freely, as I ought to speake.

The di sposement.

IT is that kind of cases that are persuasiue. For it is anMans lyfe is a warfare. exhortacion to the godly to continue stedfastely in true godlinesse or in the acknowledgement of God & in faith, and to fortifie and strengthen their hartes ageynst the as­saultes of the Diuell, of naughty nature, of Heretikes, & of Tyrauntes. And Paule enlargeth and garnisheth his purposed exhortacion with a lightsome similitude taken of warfare and worldly battels, out of Esay. lix. In which warfare it behooueth first and formest, that the enemies bée knowen. Secondly that munition bée gotten néedfull for a mans own defence. And thirdly, artillerie & weapon fit to put backe and vanquishe the enemie. All the wholeMans ene­mies. The Diuell. lyfe of a Christian man is as it were a warfare againste oure most mischéeuous enemies. Of whom y^• first is y^• Di­uel, a lyer, & a murtherer, who lyeth cōtinually in wait to anoy vs in our soules, in our bodies, & in our goods, spred­ding abroad false opinions concerning God, dropping into our minds epicurish doutes, contempt of Gods word, car­nall carefulnesse & pryde, & egging vs wretched wights vnto all kind of sinnes, with his blast & alluremēts which he trūpeth in our wayes, to y^e intēt y^• hauing haled vs from God, he may draw vs into euerlasting destruction. Agein he empayreth our bodies & goods, by fires, battels, robbe­ries, slaunders, diseases, & deaths. The second enemie isThe flesh. our own flesh, y^• is to say, y^e wandring & heady braydes of our own nature corrupted with sin, darknesse & doutful­nesse [Page 368] concerning God, fleshly restynesse, the heates of ha­tred, lecherie, desire of reuenge of excellencie and money, and finally the whole huge heape of naughty inclinacions and sinfull affections cleauing in our hartes. Iacob. j. E­uery one that is tempted, is tempted of his owne concu­piscēce. The third enemy are Heretikes, spreding abrodeHeretikes. false opinions, which are the very firy weapons where­with they kill the faith and prayers of many. The fourthThe world. enimie is, the manaces and persecutions of tyraunts & of all vngodly persones. For through the terrours and dis­pleasures of great men, & the cruelnesse of persecutions many renounce the profession of true godlinesse, & many by reason of the contempt & néedynesse of the godly mini­sters, are moued to withhold the fat prebends linked with Idolatrie. Ageinst these foure enimies doth Paule fortify & arme y^e godly with armour, munition, & weapon néedful for y^e defence of thēselues & y^e putting backe of y^e enemie.

The armour or apparell is this.

FIrst, the sword girdle wherewithall it behooueth vs tooThe sworde girdle of a Christian. bée girded and closed in, is truth, or the true doctrine of the Gospell, and the true knowledge of God. They there­fore that eyther bée ignorant of the doctrine, or haue a de­light in the corruptings of the Gospell, shall make but an vnlucky match. Secondly, the Brestplate wherewith theHis brest­plate. brest is defended, is rightuousnesse: that is to wit, the re­conciliation of a man into Gods fauour for Christes sake through fayth. Thirdly his shoes are the very professionHis shoes. of the Gospel, which directeth the way or vocation of the godly, & boundeth them about with listes, within which they must kéepe their standing.

The armour necessarie to repulse the blowes of ourHis Buckler or sheeld. The firy da [...]s of the Diuell. enemies, and to defend our selues are, first a Buckler or Sheeld, y^• is to wit, faith, which quencheth all y^e firy dartes of the diuell. And y^e firy & most noysome dartes of y^e diuell [Page 369] are these: Epicurish and Academical doutings whither there bée any God, whither God haue care of vs, whither the gos­pell bée true, whither God regard vs in our troubles, & whi­ther he will giue vs eternall lyfe. Also fleshly carelessenesse which neglecteth the wrath and iudgement of God, heresies, and false pleasurable opinions. &c. Secōdly the helmet whichThe helmet of a christian. chéefly fenceth the head, is the assured hope of eternal saluati­on, wherwith wée being strengthened do beare out al the pe­rils and miseries of this life with the stouter stomacke: with this helmet did Steuen couer his head, what time he went re­ioysing in his hart, and through strong hope did ease his harme & smart: with the like armor did Paule, Polycarpe, Laurence, and all the holy Martyrs sustein most bitter torments of bo­die, that they might atteine lyfe and blisse euerlasting.

The weapons which he appoynteth vs too repulse and too strike the enemie with all, are twoo. First a sword, not ofHis swoord. stéele, but spirituall, that is too wit Gods woord, wherwithal bothe the féendes are chased, (as Christ hath taught vs by his owne example. Math. iiij.) and the noysome opinions of here­tikes dispr [...]ed and put away, like as the herisies of the Ma­nichées, and Arians in old time, and in our dayes the herisies of the Papists, of the Anabaptists, of Swinkféeld & of others are chased by y^• woord of God. Let all christen souldiers whet this swoord with earnestnesse in lerning, teaching, & continu­al minding it: and let them haue it alwayes redy at hand.

The other kynd of armor is continuall and feruent pray­er, Earnest prayer. whereby wée must séeke and looke for Gods helpe, and for luckie successe in our warfare, and for victory by the graund­capteine of our armie our Lord Iesus Chryste the sonne of God. For without Gods assistence, euen the heathen mē saw it was but vain too draw weapon in battel, or too take pains to fight. Pindarus: loue of contention, loue of warre, if God be not on thy side: O sonne win with thy launce, but win al­wayes with God.

But more notable are the testimonies of Gods woorde [Page 370] which shew vs the true calling vpon God vnknowne too the heathen, and warrant the godly souldiers that they may cer­teinlyTestimonles that God hee­reth our pray­ers. beléeue, their prayers too bée receiued and herd of God, and themselues too bee helped in déede in their calling by the sonne of God. Psalm. xx. Some trust in chariots and some in horses, but wée wil call vpon the name of the Lord our God▪ Psal. l. Cal vppon mée in the day of trouble. Psal. xc. He shall cry vntoo mée, and I will héere him, I will deliuer him and shew him my sauing health▪ Ps. cxlvij. He shal not obtein his purpose in the strength of a horse. Theréfore let vs vse these weapons, when wée are like too bée anoyed by dangers of the deuill, by our owne flesh, and by tyrannous bishops & kings. Let vs not cast downe our courages, let vs not quake▪ let vs not moue sedition, as Muncer and the Anabaptists of Mun­ster did. But let vs strengthen our selues with the promises of Gods woord, and commit our daungers too God, and with quiet myndes looke for an end too our welfare at the hand of Gods sonne the captein & general of our warres: like as E­zechias and Esay fought ageinst Sennacherib, and Moises a­geinst Pharao, only by prayer. So Luther with vnappalled courage susteined the assaults of the Romish Bishop, of the Emperor, and of many Kings, Princes, and Bishops, and by continual prayer and earnest faith vanquished them and pal them too flight. Take strong fayth for a sheelde, and for thy dart stedy prayer. Let Gods woord bee thy sword: Chryst will alone doo the rest.

Hitherto I haue bréefly passed ouer the state of the Epistle and the chéefe members of the same, too the entent that the summe of the matter béeing set out seuerally in order, might with y^• more ease bée caryed away. And I wold counsel those that bée well mynded, too adde too this bréefe distribution, Lu­thers most lyghtsome Sermon, wherein he hath enlyghtened this part of this. vj. chapter. Now will I bréefly expound cer­teine of the harder woordes and phrases.

Bee manly in the Lord▪ A néedful vertue for al godly folkeManlynesse. [Page 371] is manlynesse: I méene not that knightly and warlike vale­antnesse that chaseth enemies with worldly weapōs, such as appered in great Alexander & in Iulius Caesar: but the grown manlynesse as they terme it, that is too wit stedfastnesse of mynd continuing throughout in true godlynesse & profession of the heauenly doctrine, and by patience, faith, & prayer figh­ting ageinst al dangers and allurements that withdraw the mind from possession of true godlinesse: As for example Da­nielExamples of manlynesse. is manly in the Lord when he starteth not from profes­sion of the true doctrine for feare of death which hung ouer his head by the Lyons. The thrée yoongmen in the burning Ouen at Babilon were manly or valeant in the Lord, whē they forsooke not the acknowledgement of the true God. All the Apostles and Martyrs were manly in the Lord, bycause they chose rather too die, than too breake their fayth due too Chryst▪ and the profession of the gospell.

Put on the complet armor of God. The complet armor of the Romanes is described by Polybius (in his. vj. booke. pa. 181.) too bée a swoord, a iaueling, a buckler or a shéeld, a burganet, a pike, a brigand▪ &c. But this armor boteth vs nothing ageinst the traines & assaultes of the diuell the enimie of our soules. But the complet armor wherwith Paule apparelleth chri­sten souldiers in this place, dooth defend and garde the godly in such wyse as they may bée able too stand safe and without daunger ageinst the policies and assaultes of the Diuell, yea and also ouercome them.

Ageinst the craftie assaultes of the Diuel, There bée chéefly fiue kindes or wayes and manners of craftie traines, wher­withall the Diuell is woont too assault the fayth of the godly and too cast them headlong intoo eternall destruction, by pul­ling their mindes from God. Of these things wée haue giuen an inkling héertoofore in the latter part of the Epistle vppon the third Sunday after Trinitie.

We wrestle not ageinst flesh and blud: that is to say ageinstFlesh & blud▪ bodily enimies, that may bée séene with eyes, & striken with [Page 372] swoords, or driuen away with gun shot. But ageinst rule and power, and ageinst the rulers of the darknesse of this worlde,The povvers of darknesse.and ageinst spirituall craftynesse in heauenly things, there be most puissant and ghostly enemies wandering with the hea­uenly things or in the air Eph. ij. Whose suttleties & strokes can neither bée vewed nor forséene with bodely eyesight, nor fensed and put backe with bodily armor▪ And as among mā ­kynd there bée degrées of kings, Princes, & other gouernors: So are there also distinct orders and offices among Angels & diuels, which are ment in this place by the termes of rule & power. He nameth them worldly rulers of the darknesse of this world, bicause they beare rule in the myndes of the vn­godly, or of those that want the lyght of the true knowledge of God, and of fayth, and hold their hartes so blinded: yea and the most part of mankind captiue, as he sayeth before in the second chapter: after the Prince that hath power in the aire, who is y^• spirit y^• worketh mightely in y^e childrē of disobediēce.

¶ The Epistle. Phil. j.

I Thanke my God with al remembrance of you alwayes in al my prayers for you, and pray with gladnesse: Bicause ye are come intoo the felow­ship of the gospell, frō the first day vntil nowe. And am surely certifyed of this, that hee which hath begon a good worke in you, shal perform it vntill the day of Iesus Chryste, as it becommeth mee, that I should so iudge of you all▪ bicause I haue you in my heart: for­asmuch as ye are all companions of grace with me, euen in my bonds, and in the defending and establishing of the gospel: for God is my recorde how greatly I long after you all, from the very hart roote in Iesus Christ. And this I pray, that your loue [Page 373] may encrease yet more and more in knowledge, and in vnder­standing, that ye may accept the things that are most excellēt, that ye may be pure, and such as offend no man, vntill the day of Chryst, beeing filled with the frute of rightcousnesse, which commeth by Iesus Chryst, vntoo the glory and praise of God.

The state and cheefe places of this Epistle are all one with the Epistle vppon the xviij. Sunday after Trinitie.

FIrst, mannes souereine good, wherof wée haue most causeOur souereine or cheef good. too bée glad and reioyce in the behalfe both of our selues & of others, is the true acknowledgemēt of God and our Lord Iesu Chryst according too the gospel. Therefore he sayeth: I make my prayers with ioy, for that you take part with the gospel: that is to say, for that you are come to the knowledge of the gospel, or for that yée are made partakers of all Gods benefites which he offereth vs by the gospell, or bycause you are become members of the Church.

Secondly, of yéelding thankes vntoo God, partly for his o­therThanksgiuing▪ innumerable benefites towards vs, and chéefly for these souerein benefits that he hath disclosed his wil by his gospel, too our reconciliation and eternall lyfe: that he voutsaued too make his sonne our Lord Iesus Chryst a sacrifise for vs: and that by the gospel he offereth and imparteth vntoo vs remissi­on of sinnes, the holy Ghost, ryghtuousnesse and eternal life.

Thirdly concerning perseuerance, too the other woords be­forePerseuerance. rehersed, let this most swéete cōfort also bée added, which is the chéefe thing too bée considered in this Epistle: He that hath begon this good woorke in you, shall accomplish it vntoo the day of Iesu Chryst. That is too say, God that hathe called you too the knowledge of the gospel, & kindled in you the bée­ginnings of his lyght, faith, ryghtuousnesse & all good works: shal also encrease your faith, & defend & strengthen you, vnto y^• day that Christ shal cal the soule out of your mortal bodies.

[Page 374]Fourthly, let the notable exāple of Paules frendlinesse beFrendlynesse. thought vpon, who vnfeinedly from his hart reioyceth at the singular benefit befalne too the Thessalonians, namely y^t the true knowledge of God & euerlasting saluation was hapned to thē: saying, I bear you in my hart, y^e is, I fauor you with all my hart, & am glad with al my hart, y^t you haue sped wel. Also Chryst is my witnesse, that I lōg after you in the bowels of Ie­sus Chryst. That is too say, I long after you with a pure chri­stenlike affectiō, not in hope of any gain, but bicause I sée you loue Christ sincerely & constantly. And I wishe this, that your loue, that is too say, you, may encrease more & more in know­ledge of God and all vnderstanding: that is to say, in all true iudgement, that ye may like of things most excellent and ac­ceptable to God, that you may be pure in faith, voide of false opinions, errors, doutings, distrustes, and stumbling blocks, that is to say, that yée stumble not, nor slip into wickednesse, wherby you may forgoe grace, and become giltie of endlesse damnation, as Caine, Saule, and Iudas fell.

Fifthly, this sentence fulfilled with the workes of ryghtu­ousnesse,The doctrine of good vvoorkes.by Iesus Chryst, to the glory and praise of God, con­teineth a sum of the Doctrine concerning the true woorship­ping of God, or good workes.

First, what they bée, that is to wit, the woorkes commaun­ded by God, which are wrought by a person iustified by faith for Chrystes sake, who dwelling in the beléeuers, woorketh good woorks, which must shyne foorth among men, that God may bée glorifyed and praysed of vs.

Secondly, what are the efficiēt causes, namely, first Gods word & the true knowledge of Christ. 2. Chryst dwelling in vs by his holy spirit, & filling vs with the frutes of rightuous­nesse, or ruling our members, y^t they may bée the instrumēts of rightuousnesse vnto God. 3. The mynd and wil of man, and his outward members seruiceable to Christ that moueth vs.

Thirdly, how please they God? He answereth, by Iesus Chryst, & not by their owne woorthynesse or desert: as is sayd [Page 375] j. Peter. ij. Offer yée spirituall sacrifyses acceptable too God through Chryst.

Fourthly, too what end are they too bée doon? Too the glory and praise of God, that is too wit, that due obedience & honor may bée yéelded vntoo God, that God may bée magnified, that the true knowledge of God may be spred further abrode, and that mo may bée allured too true godlinesse and woorshipping of God. Good woorks are not to be doone to the end they shuld iustifie vs before God. For woorkes are the frutes of rightu­ousnesse, as Austen sayth: Good woorks folow him that is al­redy iustified, but goe not before him that is too bée iustified. Therfore the trée must first be good (that is too say, the person must first be iustified by Iesus Christe) béefore it bring foorth good frutes. And so thou seest the whole summe of the doctrine of good woorks too bée lernedly cōprised in this short sentence of Paule. Let the héerers beare away cheefly these twoo sen­tences out of this Epistle, that is too wit. God who hath be­gon this good woorke in you, shall accomplish it, euen too the day of Iesus Chryst. And: Fulfilled with the frutes of ryghtu­ousnesse through Iesus Christ, to the glory and praise of god.

¶ The Epistle. Phil. iij.

BRethren, be folowers together of mee, and loke on them which walk euen so as ye haue vs for an ensample. For many walk (of whom I haue told you often, and now tel you weeping) that they are the enimies of the crosse of Chryste, whose end is damnation, whose belly is their God, and glorie to their shame, which are worldly minded. But our conuersa­tion is in heauen, from whence we looke for the sauiour, euen the Lord Iesus Christ, which shal change our vile body, that he may make it like vnto his glorious body: according to the wor­king, wherby he is able also to subdue al things vnto him selfe.

The disposement.

THis Epistle is of the kind of cases that debate matters. For it is an exhortation that they should beware of false teachers, and bée stedfast, and set folks at one that are at ods.

The cheefe places are foure.

FIrst the teachers of the church must bée as patterns or ex­amples for their héerers too looke vppon, that they may fo­low their behauior and doctrine, and eschue such as differ and disagrée from this sampler.

Secondly, our conuersation is in heauen: that is to say the ministration of the gospell is not a ciuill gouernment, but a spirituall: and all the whole conuersation and lyfe of a chry­sten man must bée ghostly and heauenly, not directed too the séeking of the commodities of this present lyfe, but too the at­teinement of the glory and life that is in heauen.

Thirdly there is a testimonie concerning the raysing and glorification of our bodyes.

Fourthly, concerning the desire too maintein concord, and too knit toogither the minds of those that bée at oddes.

The first place.

BRethren bee yee folowers of mee, and looke on them that walke euen so as yee haue seene vs for an ensample.

Paule setteth foorth himselfe too the Philippians as an ex­amplePrechers must be patternes too theyr flocke. for them too folow in Doctrine and maners, that they might beware of false teachers, whose doctrin & maners dif­fer from this patterne. And let the studious beare in mynd y^e counsell of Paules which he setteth foorth too Timothie and all godly teachers, as a rule of al their lyfe and of al their de­uises and dooings. Bee a patterne of the faythful, in Doctrine, in conuersation, in louingnesse, in spirit, in faith and in chasti­tie, and giue heede too reading. The first counsell of Paule is that we shuld be patterns: that is too say that we shuld shine before others by our example of Doctrine and conuersation: [Page 377] For it is a common ordinarie in this lyfe, that wée the infe­riour sort doo followe the examples of our gouernours and teachers: as these verses admonish.

In sooth th'examples of rulers flowe too the people:

And as their Capteins demeane thē, so do the whole Cāp.

And Plato sayeth that the best manner of instructing is, If the Teacher shyne before his héerers by his example, and bée séene too doo the same things himselfe which he exhorteth other men vntoo. Therefore must teachers vse much more warynesse, héede, and diligence in ruling their behauior, than other men must, bycause the people must looke vppon their examples, according as Paule commaundeth heere, that the Philippians should bée followers of him, that is too wit, in do­ctrine, fayth, and other vertues: And that they should haue an eye too such as walk so, that is too say, as liue so, teache so, beléeue so, and professe so, namely that wée obteyne remissi­on of sinnes and euerlasting lyfe, onely for Chrystes passion and death, and not for the woorkes of the Lawe and for our owne vertues. But if the teachers eyther spred abroade any false doctrine, or bée defiled with heynous offences: their hée­rers are easly infected with their opinions and examples. And concerning the faultie behauiour of the teachers, it is a cōmon sayd sawe, he that teacheth well, and liueth amisse, reacheth foorth with his one hande, and pulleth backe with the other. Afterward he peynteth out as it were in a table, the chéef vertues wherein the Teachers must shyne before their héerers.

1 In talke and doctrine. For the true doctrine concerningIn doctrine. GOD, is the ground woork of Gods Churche and of euery mannes welfare. Therefore let the teachers take héede, that first they themselues lerne a right, and then teache a right, orderly, properly, and playnly too their héerers, the true and full doctrine of the Gospell concerning the true knowledge of Gods being and will, concerning the persone and bene­fites of Christe, concerning Iustification, faith, inuocation, [Page 378] good woorks, affliction, and all other articles: and also that they learnedly and aptly confute the corruptings of them. They must not bée dull in lerning the doctrine, and in fra­ming themselues too an apt and lerned trade in teaching. They must not bée ambitiouse in deuising newe opinions and formes of speaking. They must not rashly alter the ac­customed and profitable manner of teaching, but must ende­uer that one true and agréeable summe of doctrine may bée deliuered ouer too those that come after: like as Paule in this place willeth the Philippians too kéepe the doctrine that he had deliuered them concerning iustification, as a pattern, and so too conuey it ouer to their posteritie.

2 In conuersation, or in directing all the outward deuy­sesIn cōuersation. and dooings of the lyfe according too all the commaunde­ments of GOD. Their manners must not bée defyled with ambition, couetousnesse, and lustes, least eyther mislibertie might bée confirmed in some, or occasion ministred the vn­godly too slaunder the doctrine. Mat. v. Let your light so shyne before men, &c.

3 In Louingnesse. There must bée in you, a hartye goodIn louingnesse. will towardes God, towardes your fellowministers, and towardes your héerers▪ Yée must bée iust, softe, beneficiall, treatable, and séekers of the common concorde and quiet­nesse. Yée must not nourish spyte, malice, hatred, quarels, backebytings, or priuie mischéeues. Yée must not trouble the quietnesse of the Churche. But yée must bée the sinew­es and bandes of louingnesse and fellowshippe, or of the glewing toogyther of the reste of the congregation in the Churche.

4 In Spirite. Vntoo your Louingnesse, yée must mingleIn spirit or zelousnesse. sharpnesse of Spirit, not winking at the falsifying of doc­trine, at Heresies, Blasphemies, and wicked behauiours, but endeuering too hold shorte both false opinions and blas­phemies, and also dishonest demeanours, throughe earnest zele of the Spirite.

[Page 379]5 In Fayth, which is stayed vppon GOD, looking forIn fayth or faythfulnesse. helpe and defence at Gods hande in all perilles, and conti­nuing firme and stedfast in teaching and professing the true doctrine, without wresting the doctrine too the willes of great men, or without starting from the true profession, for feare of forgoing office, glorie, riches, or pleasures, as doo the false Teachers whom Paule describeth in this place too bée,

The enimies of Chrystes Crosse, bycause that too the in­tenteEnimies of Christs crosse. they myght escape trouble and persecutions at the Iewes handes, they taught that wée are iustifyed, not for Chrystes sake onely who was crucifyed for vs, but also that the woorkes of the Lawe are néedfull too saluation. The ende of these men is destruction, that is too say: Althoughe they florish a whyle in lyfe, yet shall they at length bée ouer­whelmed with endlesse tormentes. VVhose belly is theyrBelly gods.God, that is too say, they preferre the belly and the pleasures of the belly before God and all other things, and imploye all the déedes of their lyfe too the atteynement thereof. And therefore they bée Idolaters. For looke what thing euery mā loueth and woorshippeth aboue al other things, the same is his God, who onely ought too bée loued and woorshipped a­boue all things.

Now, the greatest part of men being Epicures, make a God of their belly, and though that all of them be wray not the méening of their mynde in so grosse woordes: yet in the inwarde bowelles of their hartes they thinke so, as did that Cyclops in Euripides, who sayeth that he acknowled­geth no other God, nor offereth sacrifises too any other than too him selfe and too his belly, whiche is the greatest of all Gods.

And their glorie is in their shame. Although false teachers bée a whyle in glorie and estimation among Noble men, and with the common sorte, yet dooth this reputation turne too their owne shame. VVhiche are worldly mynded, Worldly min­ded. [Page 380] that is too say, haue an eye onely too ease, promotion and ri­ches, and too the intent they may liue at ease, and not bée per­secuted by the Iewes, they vrge earthly things or worldly pelf vppon men, as ceremonies, differences of meates, and such like Iewish obseruations.

Our conuersation is in heauen, or is heauenly. First heThe difference of the gouern­ments of Mo­ses, of the world, and of Chryst. sheweth the difference betwene the ministration of the gos­pell and the Lawe, and the ciuill gouernement. The mini­stration of Moyses Lawe was partly heauenly or spiritual, and partly earthly or ceremoniall, whiche being bound too a certein policie, consisted for the most part in ceremonies, sa­crifises, circumcision, differences of dayes and meates▪ &c. But the ministration of the Gospell is altogither heauenly or spirituall, neyther dooth it appoynt any certeine state of gouernement, or kingdome in this mortall lyfe, according too this saying, Iohn. xix. My kingdome is not of this world▪ ij. Cor. iij. The Gospell is the ministration of the Spirite, whereby the true knowledge of God, faith, rightuousnesse, and eternall lyfe is begonne in the godly, who after this life shall liue in heauen as it were in one Citie with God, and enioy his wisdome and goodnesse. This heauenly conuersa­tion dooth Paule will vs too séeke after, and too looke for, and not too dreame of any worldly kingdome such as the Iewes looke for, and such as the Anabaptists in West phalye, and the seditious Bouers would haue had.

Secondly, the lyfe or conuersation of a Christian is hea­uenly, that is too say, it is not employed about earthly things too the atteynement of authoritie, riches, and pleasures: but too the compassing of heauenly benefites, as remission of sinnes, rightuousnesse, and euerlasting welfare.

The third place.

COncerning the resurrection and glorification of our bo­dyes, let the whole doctrine bée taken out of. j. Corin. xv. [...]. Thess. iiij. Mat. xxij. Daniel▪ xij.

The fourth place.

COncerning the desire of concord, let the declaration ther­of bée taken out of the Exposition of the fifth commaun­dement.

¶ The Epistle. Colos. j.

FOr this cause wee also, since the day wee herd of it, haue not ceased praying for you, and desiring that ye might bee fulfilled with the knowledge of his will, in all wisdome and spirituall vnder­standing, that yee might walke woorthy of the Lord in all things that please, being frutefull in all good woorkes, and encreasing in the knowledge of GOD, strengthed with all might, through his glorious power, vntoo all patience, and long suffering, with ioyfulnesse, gyuing thankes vntoo the Father, which hath made vs meete too bee partakers of the inheritance of sainctes in lyght. Which hath deliuered vs from the power of darknesse, and hath translated vs intoo the kingdome of his deare sonne, in whom wee haue redemption thorowe his bloud, that is too say, the forgiue­nesse of sinnes.

The second place.

COncerning the frutes of fayth, or good woorkes, Paule sayeth: That yee may walke woorthye of the Lord, so as yee may please him, being frutefull in all good woorkes, and encreasing in the knowledge of GOD strengthened with all myght, through his glorious power, vntoo all patience and long suffering, with ioyfulnesse giuing thankes too God the Father.

By the way, let the phrase bée considered: That yee mayToo Walke.walke, that is too say, that yée may liue, or that yée may go­uerne your intentes, deuises and dooings, as is woorthye the Lord, or as agréeth with the will and woord of the Lord. For woorthynesse, in this place signifieth not a deseruing or re­compensing, or a perfect fulfilling of the Law, but according as he sayeth in 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
  How good woorks please God.
  woorkes must bée Gods fauoure, for Chryste the Media­tours sake by fayth. For without Fayth, it is impossible [Page 384] 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 notwithstāding 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 obediēce 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 faithSix good woorks. First Fayth. 2. Manlynesse. 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,3. and. 4. Pa­tience & Long sufferance. 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 spokē alredy in the first and fifth commaundement.

The fifth is Ioyfulnesse of conscience settling and deligh­ting5. Ioy of con­science, [Page 385] in God, which perteyneth to the first cōmandment.

The sixth is thanksgiuing wherof I haue spoken in the6. Thanks­giuing. second commaundement.

The third place. Of Christs benefits or of re­mission of sinnes and Iustification.

PAule sayeth: VVhich hath made vs mete to be partakersOf iustifica­tion.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▪ such shalbe 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▪ Iustification is a riddance of a manWhat iusti­fication is. 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, forThe desert of iustificati­on. 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 [Page 386] 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.

¶ 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 excellēt 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 vnto [...] 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 man [...] 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 [...], 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 learne throughly to beare away, and sted fastly to reteyne.

The third concerneth the interpretation of the prophe­ticult scriptures.

The fourth place.

IN reaching, it is very [...] repete oft and in theIn teaching thiogs must be repeted oft. same words to beate into [...] heads the, summe of the true doctr [...]al [...] the matters that are profitable and need, full, that they may sticke the faster and take, the déeper rootein the harts of the héerers. Therfore Paul sayth to the Philipians: I am not wéery too wryte the selfesame things too you, and for you it is he b [...]uefull. And the wyse counsell o [...] Socrates is known [...] in Xenophon sayth, that the selfesame things are to he spoken to the selfsame persones. And the saying of Epictetus conteyneth a most large rule of oure demeanoure. Hée spake alwayes one thing. This you must knowe, that it is not possible for a man too bée learned, vnlesse that euery day hée reade or [Page 388] heare suche things as he hath learned, and also vse them in his lyfe. Wherefore Sainct Peter also sayeth in this place, that as long as hée liueth, he will neuer cease from admonishing and stirring vp his héerers to embrace and hold fast with a firme and stedfast faith the true doctrine concerning Chryst deliuered by himself and approued by the records of the prophets. And there is a notable meta­phor in the terme Tabernacle, wherby wée are doon to vn­derstand,Tabernacle or tent. that a man hath no certeyn and continual seate of lyfe in this body, nor any euerlasting citie allotted him in this world, but that wée must fléet out of this lyfe with­in a whyle. Therfore séeing that lyfe is shorte, and cun­ning long in getting, wée had néed too vse continual war­nings and puttings in mynd, that the cunning of all cun­nings (that is too wit, the true doctrine concernyng God and our euerlasting welfare) may bée lerned by vs aright and too the full, and kept faythfully.

The first and principall place.

THe foundation of the whole religiō and fayth of a'chri­stenThe foun­dation of religion. man is this méening or opinion, that there is in déed among mankynd y^• doctrine deliuered by god himself, which discloseth vntoo vs the being of God, and also thys secrete will of his, concerning remission of sinnes and e­uerlasting lyfe assuredly to be giuen for Christes sake: & that this doctrine comprehended in the wrytings of saint Peter, Paule, and the prophets, is in déede that only one certein and vnmouable wisedome concerning God & the very true religion: And that all other opinions concer­ning God, all the religions and woorshippings of the hea­then, and others disagréeing with this doctrine, are re­iected of God and dam [...]s.

Although this sentence be vnto christians a most sure & infallible principle of principles, yet not with stāding, it is woont cōmonly to be confirmed with too elue arguments, to y^• intent y^• heathen men & others y^• gayn say it & deny it, [Page 389] may the easlyer bée persuaded. Some suche degrées of te­stimonies are cited in the preface vpon the .iiij. tome of Luthers woorkes, and in an oration of the lyfe of Ambrose. And in the .xij. chapter of the Arguments concerning the authoritie and certeyntie of the Christen doctrine, they are set foorth in a booke by themselues, and are to bée seene bréefly noted in the beginning of my commentarie vppon Mathew. Vnto which also may bée ioyned these reasons folowing: y^t the Church only hath always possessed whole and sound the doctrine not only of the Gospel, but also of the Lawe concerning the one true God, and concernyng wedlocke and chastitie, ageinst which doctrine al the hea­then haue admitted an innumerable and monstrous mul­titude of Gods, euen cleane contrary to the iudgement of nature, and also rouing and outragious kinds of leche­ries. And the church only hath kept the continuall accōpt of the yéeres of the world euen from the creation therof.

Vntoo these fiftéen testimonies concerning the certen­tie of the christen doctrin, may also be referred these four argumentes which Peter vseth in this Epistle, when he exhorteth and stirreth vp his héerers to reteyne and kéepe stedfastly the present truth, that is to say, the true doctrin which he had taught them concerning Chryst.

1 Of the matter or the kinde of doctrine it self, which isThe matter or substance of the christian doctrine. not a tale or a flimflawe, nor a sophisticall, paynted, and vayne Fable, as the Epicures déeme: but a true decla­ration of the power and mighte of the comming of oure Lorde Iesus Christ, and in very déede the power of God, to the saluation of euery one that beleueth. For he distri­buteth the whole doctrine concerning Chryst, into the cō ­ming of Christ (who for vs men & for our saluation came down from heauen, and becam flesh, or was made man for vs, and came to vs by his doctrine, miracles, passion, death and resurrection, that he might offer and yeld vnto vs him selfe and all his benefits:) and secondly in too the almighti­nesse [Page 390] and effectual operation of the doctrine, passion & deth of Christ, whereby he hath wrought remission of sinnes, & soulhelth vntoo vs, which he imparteth to vs by his word.

2 Of the testimonie of Peter and the rest of the Apo­stlesWitnesse by syght. that behild with their eyes Christes maiestie, glory, and heuenly miracles. For one witnesse that séeth a thing is woorth ten that doo but héere of it.

3 Of y^e record of y^e euerlasting father vttred by this voiceThe record of god the father. sent down from heuen vpon moūt Tabor. This is my be­loued sonne in whom I am wel pleased, heare yée him.

Nowe out of this woonderfull story of Chrystes trans­figuration, which the Euangelistes haue set foorth Math. xvy. Luke. ix. Mark. ix. and specially out of the eternall fa­thers saying: This is my beloued Son, there are seuen no­table places noted in y^e. xvy. & third chapters of Mathew, which places the studiouse sort may allege for the enligh­tening of this Sermon of Peters.

4 Of the record of the Prophetes who haue playnelyThe record of the prophets. taught the selfe same doctrine concerning God, & the per­son, office, and benefits of Christ, whiche sainct Peter and the rest of the Apostles haue spread abroade through the whole worlde, like as our Lord Iesus Christ, the sonne of god testifieth himself, saying Iohn. [...]. Serch the scriptures for it is they y^• beare witnesse of mée. If yée beléeued Moy­ses yée would also beléeue mée, for he hath written of mée. Also Act. x. All the prophetes beare recorde vnto Chryste, how euery one that beleeueth in him receyueth forgiue­nesse of sinnes through his name. Therefore in this place Peter willeth vs to take heed, that is to say, hée defully andTo take heede. continually to reade, to think vpon, with stedfast faith to embrace, and constantly to folow the doctrine of the pro­phets as a lampe shining in a dark place. For Gods wordGods worde the lanterne of lyght. is the candell that putteth away the mist and darknesse of not knowing God, of sin, and of death out of our minds, & kindleth in thē the day or light of true knowlege of God, [Page 391] and true lyfe and comforte in all gréefs and tribulations. For like as those that iorney through rough & vnknown grounds in the deepe and dark night, do long for the rising of the morning star and for the breaking of the day with great desire: So the miserable mynds of men and theyr blynde harts that walke in the sorowfull and great dan­gers of this life, can neither knowe God aright nor rule the deuyses and doings of this lyfe, stedyly, nor haue sted­fast comfort in tribulatiōs, but if the lamp of Gods word shyne before them, and the son of God the son of rightu­ousnesse direct and gouerne their harts. And therfore they long most ernestly to see that cléere light in y^e euerlasting company of the Son of God. But concerning the effects & profitablenesse of the prophetical and Apostolical doctrin, wherby eche man may be enflamed with more ernest de­sirousnesse of it, I shal speake more at large an on after in the second Sunday of Aduent.

The third place.

OF the interpretation of propheticall scripture. Peter cō ­mendethThe commen­dation of scri­pture. the doctrine of the prophets to the churche by two arguments. 1. Of the efficient cause: bicause it is de­liuered by the instinct and insp [...]ration of the holy ghoste. 2. Of the finall cause or the effects: bicause it is a burning cresset lygheny [...]ng our myndes with the true knowledge of God, true ryghteonsnesse and lyfe, putting away the mist and darknesse of not knowing God, of sinne, and of death, that the very day, or the cléere and bryght light of knowing God, & the very light of the worlde or the mor­ning star our Lord Iesus Christ may arise in our hartes.

For the common ground & the very drift of al the Pro­phetes,The marke whe [...] at the prophets shoote. or the marke that they shoote at is the promysed Redéemer our Lorde Iesus Christe, as it is sayde. Act. x. All the Prophets beare record vnto Chryst. Rom. j. Put a part for the Gospel of God, which he promised afore by his prophets in the holy scriptures concerning y^e son. And [Page 392] Peter addeth, That no prophesie in the scripture hath anyHow scripture is to be inter­preted.priuate interpretation, that is too say, it is not too bée expoū ­ded according to euery mans fansie, nor according to the iudgements and lykely persuasions of mans reason, nor as euery man listeth: but accordyng as the very holy ghost (the best interpreter of hymselfe) hath opened it in the cleere and lyghtsome testimonies of the woord by him deliuered. As Chryst sayeth. Iohn. xvj. The holy ghost shal teach ye al things, and shal bring you in remembrance of those things that I haue sayd vntoo you. j. Cor. u. He hath reueled these things to vs by his spirite. For the naturall man perceyueth not the things which are of Gods spirit. For they are foolishnesse too him, and he is not able to vn­derstand them bicause they must be weyed spiritually.

Of interpretation.

IN the good writings and authors of other arts in gene­rall,Interpretation, what it is in generall. Interpretation is, to shewe the proposition, state or ground of the matter written, and the order of the partes and Arguments, and aptly to bring the cheef poynts into the common places of the same arte of which the writing entrea­teth, and too enlyghten them by putting them intoo theyr definitions, diuisions, sentences, and examples: and to open the maner of handling it, with the phrases and figures of the wordes according to the preceptes of the artes after the order of Rhetorike. But in the right vnderstanding and expoun­dingInterpretation of sc [...]pture. of the propheticall Scripture, beside these ordinarie tricks of all good interpreters, it behoueth that a lyght be kindled by the holy ghoste in the myndes of the godly, by the foreshinyng wherof they may handsomly receiue and vnderstand the doctrine of the Gospel concerning Chryst which is set aboue and beyonde the sight of mans reason, and discerne it aryght from mans wisedome. This lyght dooth the holy ghost kindle by the woord which himself tea­cheth, whyle it is herd, red, and thought vppon, and when [Page 393] the textes are conferred by the godly, who are more skil­full too learne than to presume, & more earnest to beléeue than to stryue, & more in loue with Gods wisdome than in liking with theyr owne, as Tertullian sayeth.

The best manner of interpreting the Prophetes is,Best interpre­tacion of the scripture by conference of textes. (which wée sée Luther hath folowed in his thirde & fourth Tome) that firste a man do thorowly consider & wey the na [...]ue signification of the wordes and weyghtinesse of the phrases: and then reducing the matters to the places of the Gospell, enlighten them by comparing them with the textes of the new Testament. For it is as true as cō ­monly sayd, y^• there is no better way to interprete scrip­tures, than to expound one text by another: and that the old Testament or the Prophetes is the fountaine of the new Testament, & the new Testament ageyn the light of the olde Testament. Wée sée all of vs that there com­meth a wonderfull light to the sayings of the Prophetes, by laying to them the like textes, whiche are in the wry­tings of y^• Apostles: like as Paule expoundeth very light­somly the promis made to Abraham cōcerning the seede. Galat. iij. and. Rom. iiij. And the whole doctrine touching the passeouer mencioned in. Exod. xij. is expoūded in this short saying of Paule. Christ our Easterlambe is offered vp for vs. All the whole Prophesie of Esay is enlightened in y^e sayings cited by christ & the Apostles, through whose fore­light, the true and natiue méening of the whole Prophete may bee the easlyer and rightlier vnderstood.

Now whereas the Papistes prate that the holy scrip­tureThe prating of the Papi­stes. is darke and doutfull, and therfore there is néede of some other more certeine rule, to interpret it by: they are manifestly conuinced by this place of Peters, which compareth the scripture to a cresset or a light: like as the Psalme also sayeth. Thy woord is a lanterne to my féete. Also, the commaundement of the Lord is bright, and gi­ueth lighte to the eyes. And it is manifeste that the chéef [Page 394] pointes of the Christian doctrine, the ten Commaunde­mentes, and the promis of the Gospell, are not written darkely or doutfully, but in euident and propre termes. And bycause the ruder sorte in some places vnderstande not the kindes of spéeche, phrase, and figures of woordes, and the matters them selues set aboue the reach of mans reason: It is Gods will that the voyce of interpreters should sound in his Churche, and he hath giuen moreouer the giftes of tongues, of eloquence, and of other artes which are helpes of learned interpretacion. But concer­ning the whole maner of interpreting scripture, there is more sayd in another place. And certeine rules of the ma­ner of interpreting sayings that are contrarie in Rhe­toricall order one to another, are recited in the case of cō ­trarietie of lawes.

¶ The Epistle. j. Thes. iiij.

I Would not Brethren haue you ignorant concer­ning them which are fallen a sleepe, that ye sorow not as other do, which haue no hope. For yf wee beleeue that Iesus dyed and rose ageyne: euen so them also which sleepe by Iesus will God bring ageyne with him. For this say wee vnto you in the worde of the Lord, that wee whiche liue, and are remayning in the comming of the Lord, shall not come ere they which sleepe. For the Lord him self shall descend from heauen with a shout, and the voyce of the Archaungell and trompe of God. And the dead in Christ shall arise firste, then shall wee which lyue and remayne, bee caught vp with them also in the cloude, to meete the Lord in the ayre. And so shall we euer be with the Lord. VVherfore comfort your selues one another with these woordes.

The disposementes.

IT is of that sort that is persuasiue. For it is a comfort to bee set ageynst death, or ageynst the moorning and heaui­nesse that wee take for the death of our selues or of some o­thers that are deere vnto vs. And in the ende of the Epistle there is shewed this bound & vse of this present discourse concerning the resurrection of the dead. Comforte your selues one another with these wordes. For the most effectual & most stedy cōfort in al y^e tribulacions of this most shorte & miserable lyfe (which in very déede is nothing els but Dust, shadow, deaw, but a Ghost, but a steam, but a puffe, f [...]ther, aire, blast, cinder, a dreame, froth, a storme, but a stadge, but a span, but a footstep.

Yea and in death it selfe, is the assured hope of theThe comforte of all perse­cutions trou­bles and greefes. resurrection & of the blissed lyfe and euerlasting company whiche wée shall haue with God: verely bycause wée are throughly perswaded, that wée which embrace Christes doctrine by fatyh, are not created to the miseries of this troublesome & mortall lyfe onely: ne that he meaneth the soul, which was created of nothing, the thing which was sometime nothing, dooth vtterly perish and decay so as it should vtterly returne to nothing ageyn: but y^• our soules do in déede remayne aliue after death, & y^e assoone as they are loosed from y^e bond of their bodies, they are out of hand with the Lord, & enioy y^e sight of God in quiet peace & ioy: & that our bodies also which sléepe in death, shall assuredly reuiue, & become agein y^e dwelling places of their soules, so as we hauing receiued y^e same bodies ageyn▪ (which shal be glorified & haue a liuely beautie) & the same flesh which we now carie about vs, and beyng vtterly free from all sinne, labour and gréef, shall liue for euermore with the Lord, enioying the sight, wisdome, light, rightuousnesse, and blisfulnesse of the whole Godhead, and glorifie God ageyne on our behalf for euer and euer.

[Page 396]Of this hope which is peculiar to the Christians, andTestimonies of the resur­rection. the very helmet of our saluation, holy Iob sayeth: this hope is layd vp in my bosome. I know that my redéemer liueth, and I shall rise out of the earth in the last day, and shall bée compassed ageine with my skinne, & in my flesh shall I sée God, whom I shall sée and none other for mée, & with these eyes shall I behold him and with none other. Apoc. vj. &. xxj. The soules of the saincts are before y^e throne of God, and serue him day and night. And God shall wipe all teares from their eyes, and there shall bée no death, nor moorning, nor crying, nor labour. &c. Apo. xiiij. Blissed are the dead that dye in the Lord from henceforth.

The Philosophicall consolations that are to be set a­geynstPhilosophicall consolatious ageynst death and all grief. death, and whiche burie a man with somewhat lesse sorow, are gathered by Cicero in his first Tusculane question, and by Plutarche in his booke to Apollonius. And the summe therof is comprehended in this oration of So­crates in Plato: I am in great hope (O yée Iudges) that it falleth well on my behalf that I am sente to death. For one of these two things must néedes bée, eyther that death taketh vtterly away all féeling, or els that we fléete out of this place into some other. Therefore whither all féeling perish, and that death bee like that kinde of sléepe, which oftentimes without sight of dreames yeldeth most quiet rest, good God what a gayne is it to dye? Or yf the things be true which are reported, that death is a remouing into such coastes as they inhabit which are passed out of this lyfe: that is now a farre greater blisse, that when a man hath escaped from these that will néedes bée counted for Iudges, he shall come to those that deserue the name of Iudges in déede, (I meane Minos, Rhadamanthus, Aeacus and Triptolemus,) and be conuersaunt with those that li­ued rightuously and faythfully. Now to haue communi­cation with Orpheus, Musaeus, Homer, and Hesiodus, what estéeme you it too bée woorth? Truely I could finde in my [Page 397] harte to dye oft entimes (yf it were possible) so that the things whiche I speake of might befall mée, what a plea­sure would it bee too mée (thinke you) when I should talke with Palamedes, with A [...]ax, and with others that were entrapped by the iudgement of vnrightuous men? ney­ther would I wish you, yee Iudges to feare y^• death, where by ye haue set mée at libertie. For there can no manner of euill befall vnto a good man eyther aliue or dead, ney­ther shall his case bée at any time neglected of the Gods immortall, neyther is this thing happened to mée by chaunce.

Now forasmuch as (according as Basilius right grauelyIt behoueth Christians to reade the Philosophers and P [...]es. counselleth) it is for the behoof of Christian folke to reade the writings of Philosophers and Poetes: bycause ey­ther they say the same that wée doo, and so their consent is profitable: or els they speake diuers things, & so it auay­leth to conferre them: wée will in this place recite in forme of logicke, the chéef argumentes of Ciceros firste Tusculane question, wherein he hath comprehended the comfortes and remedies too bee vsed ageynst death, to the intent that the laying of them togither may enlighten both the kindes of doctrine, and that wée considering the doutes and darknesse of the Philosophers about this arti­cle, may be the more in loue with the doctrine of y^e Church deliuered by God, & warranted of God, by raysing ageyn of dead men, and other notable miracles.

The proposition of the firste Tusculane question isThe propo­sition or ground of Ciceros first Tusculane question and his argumēts vppon the same. this: Death is not euill, or death is not to bee feared. For ey­ther mens soules are not quenched by death, but remaine aliue, & depart into those places which the blissed sort doo inhabite, or els they perish vtterly with the bodyes, so as there remayneth in them no féeling, sense, or perceyue­raunce of any harme.

The firste parte of this Dilemna, that mens soules are immortall, Cicero proueth by six argumentes, which wée [Page 398] haue recited héeretofore in the disposement of the .j. Cor. xv. vppon the second holy day in Easter.

The latter part, that though the soules dye with theyr bodyes, yet there is no harme in death. Cicero likewise goeth about to proue by six argumentes also.

The first Argument.

IF there bée any euill in death, eyther it is to the soule or to the body.

But neyther in the body nor in the soule that are quite dead, can remayne any sense of euill.

Ergo in death whiche vtterly quencheth a man & brin­geth him to nothing, there is no euill at all.

The second.

THat whiche riddeth men from the troubles and mise­ries that hang ouer them, and is the ende of all mis­chéeues and harmes, is not to bée counted among euill things.

Death riddeth men from the troubles that hang ouer them, and is the end and vttermost refuge from all mise­ries.

Ergo death is not euill.

The third.

THat which many excellent men haue of their owne ac­cord or certeinly with a stout and quiet minde vn­dertaken, is not to bée feared.

Many valiaunt and good men haue with stout courage vndertaken to dye for their countrey and for other causes, as the Decians, the Scipios, Theramenes, So­crates, Leonides. &c.

Ergo death is not to be feared as the chéef euill.

The fourth.

In sléepe there is none euill.

[Page 399]Death is like to sléepe:

Ergo there is none euill in death.

The fifth.

No naturall things are euill.

Death is due vnto nature, who hath lent vs the occupy­ing of lyfe, as it were of money, without setting any day of payment.

Ergo death is not euill.

The sixth.

No commendable thing is euill.

The deathes of such as excelled in vertue (and specially of those that vndertooke them for their coūtry sake) purchase euerlasting commendation.

Ergo they bée not euill.

These argumentes haue I bréefly set downe, not one­ly to the intent the reading of the first Tusculane questi­on may bee the playner to the yonger sort, by shewing too them the framing and order of the argumentes, but also to thintent the difference betwene the Christian doctrine and the doctrine of the Philosophers might bée séene the more euidently. For Philosophie knoweth vtterly no­thingThe blind­nesse of mans reason in the cheef pointes of knowledge. at all of the restitution of our dead bodies, and the resurrection of our flesh, but déemeth that the same are re­solued into their first matter whereof they were made, and there vtterly perish for euer, euen as the bodyes of beastes doo. Neyther hath it any certeyn, stable and stedy beleef of the immortalitie of the soule, and of the euerla­sting felowship with God and the blissed sort: but floting, [...]o [...]ing, gazing about, sticking, and making many backe­turnings like a ship y^• is wether driuen on the huge sea, & like images y^e wauer in a troubled water: w^eout bringing any certeins and sound comfort too the mindes that are [Page 400] encountring and wrestling with death. Therfore let vs with most thankfull mindes embrace Gods voyce auou­ched with the resurrection of his owne sonne, whiche a­lonly sheweth both the causes of death and all miseries, and the true and effectuall remedies of the same, that is to wit, the most ioyfull resurrection and lyfe and glorie euerlasting with God.

¶ The Epistle. Rom. xiij.

THis also we know (I meane the season,) how that it is time that we should now awake out of sleepe. For now is our saluation neerer, than when we beleeued. The night is passed, and the day is come nye. Let vs therfore cast away the deedes of darknesse, and let vs put on the armour of light. Let vs wake honestly as it were in the day light: not in eating and drinking, neyther in chambering and wantonnesse, neyther in strife and enuying: but put yee on the Lorde Iesus Christe. And make not prouision for the flesh to fulfill the lustes of it.

The disposement.

THis Epistle is of that kind that is persuasiue. For it is an exhortacion to watchfulnesse or diligence in lear­ning the doctrine of the Gospel, and in framing the whole lyfe after y^e rule of Gods word. The state or summe of it is this: I exhort you to embrace earnestly the Gospel, wher­in is offe [...]d you euerlasting saluation by Iesus Christ, and to worshi [...] with true fayth & dutyfulnesse of all vertues.

The cheef places are three.

• THe doctrine of the Gospell concerning Christes delight of the world, by whom lyfe and euerlasting saluacion are [Page 401] offered & giuen to vs, must earnestly and with singular heed­fulnesse and diligence bee of all the godly sort, learned, kept, and spred abrode.
• ij Of the faith of the Fathers, and that all holy men of all ages obteyned eternall saluation by one selfe same way, that is to wit by the voyce of the gospel, for the only mediator Chri­stes sake, through faith.
• iij An exhortation too new obedience or a lyfe agreeable with the Gospell, or too good woorkes, of which he reckeneth fiue kindes in order.

• 1 Diligence and watchfulnesse in learning the Doctrine,
  Watchfulnesse.
  and folowing true godlynesse according too the lyght shewed in the Gospell.
• 2 Sobrietie which eschueth drunkennesse and gluttonie.
  Sobernesse. Chastitie.
• 3 Chastitie or stayednesse which eschueth forbidden lusts and wantonnesse.
• 4 Méeknesse and desire of concord, which represseth wil­fulnesse
  Meeknesse.
  and enuiousnesse.
• 5 Gouernement or brideling of all the affections.
  Gouernement.

Concerning these vertues, sobrietie, chastitie, méeknesse, and desire of concorde, and concerning the vices that encoun­ter them, there bée orderly expositions set foorth in the decla­ration of the ten commaundements, and in my rules of lyfe. Which I would wish too bee matched with this booke contei­ning the disposements of the Epistles, in the end thereof, for this cause, that there should not néed too tedious turning and returning too the morall preceptes or places of vertues and vices in euery seueral Epistle. Now therfore wil I adde cer­teine aduertisements to the first two places of this dayes E­pistle, which are propre too the gospell, and will expound cer­teine of the darker termes and spéeches.

¶ THE ENTERANCE.

FIrst & formost in this place, the preacher may make someOf the institu­tion of Ad­uent. short preface concerning the tyme. For our aunceters of old tyme termed the four Sundayes next before Christmas, [Page 402] the Sundayes in Aduent. And their méening was, that their héerers should bée put in remembrance, and prepared too dis­charge their mindes from all other cares & desires, and with greater care, watchfulnesse, sobretie, reuerence, and héedful­nesse, too settle them selues too consider this woonderfull pur­pose of God concerning the redemption of mankynde by the comming of his sonne in the flesh. And our forefathers made foure commings of Christ. First in the flesh. Secondly in the ministerie. Thirdly too his Passion, whereof is spoken in the gospel of this day. And fourthly too the last iudgement, wher­of wée shall héere more this day seuennight.

Therefore too the intent that men might bée stirred vp too the more héedfull consideration of so great matters, at thisTake tyme vvhen it com­meth, for tyme vvill avvay. time which goeth next before the comming or birthe of our Sauior Iesu Christ, the Epistle that is red this day, was ap­poynted very fit for the time. For in it Paul making menti­on of the tyme also, exhorteth all the godly too wake out of their sléepe and darknesse of sinnes, ignorance of God, and carelessenesse which neglecteth GOD, and letteth loose the reynes too all misdéedes and lustes: and not too let slip the oc­casion of atteyning eternall saluation by the Gospell: but too lerne the doctrine of it with singuler endeuer, watchfulnesse and héede, and by al meanes too embrace and hold fast the be­nefites that are offered in the same. For the lyght of the gos­pell shyneth not at all tymes among the Iewes and the Gen­tyles: But sometymes the blynd and sorowfull darknesse of not knowing the Gospell, ouerdreepeth the greatest part of mankynde, as before the comming of Chryst many hundred yéeres the Gentyles were left in ignorance of the Gospel. Yea and among the Iewes also the lyght of the true Doctrine was for the more part quenched quite out. And now also the wic­kednesse and vnthankfulnesse of men is punished with the blindnesse and outrages of Mahomet & the Pope. Therefore let vs acknowledge the exceeding great benefit of God, that in this our time (when the world is at the last cast) he hath [Page 403] kindled agein so cléere and notable a lyght of his gospell, con­cerning the office and benefites of Chryst, & our euerlasting saluation. And let vs not like thanklesse persons hold skorne of gods so great gift, but let vs with singuler watchfulnesse, diligence and héede, endeuer too embrace it, hold it faste and spred it abrode. For doutlesse as Plato sayth of another kynd of Doctrine. There came neuer, neither shall there come a greater gift. And if the present oportunitie bée neglected and despysed, within a whyle after there will folow new darke­nesse and confusions of opinions. Wherefore séeing that the lyght of the true Doctrine shyneth now among vs, and that the Gospell of saluation is neerer or better knowne too vs, than too our fathers: let vs with all héede and watchfulnesse kéepe it. For by the Gospell are such benefites offered vntoo vs, as no other Doctrine is able too giue vs.

Admit that Philosophie bée the guide of lyfe, admit it bée the sercher of truth, the expulser of vyce, the foūder of lawes, and the mistresse of manners and discipline, as Cicero saith: Admit that Eloquence bée the Quéene of al worldly things: Bée it that a Troian is comparable too many other. Yet doo all these Artes serue only for the darke nyght of this mortal lyfe, neyther can they bring true lyght and eternall saluati­on. The Gospel only is the power of God that woorketh sal­uation too euery one that beléeueth. For by the Gospell andThe gospell is the cheef of all doctrines. none otherwyse dooth God shewe his mightie operation in vs, kindling in our mindes the day or light of the true know­ledge of God, and of true fayth and prayer, giuing vs eternal saluation, (that is too say deliuerance from sinne, from Gods wrath, and from euerlasting death) and new rightuousnesse, lyfe, ioy, and glory euerlasting. These heauenly and perpetu­all benefites are offered too vs by the Gospell, according as wée shall speake more at large of the profitablenesse of the Gospell in the Epistle of the next Sunday.

The second place.

AFter one and the selfe same manner doo all the SainctesAll folke of all ages haue but one way too saluation. of all ages, the Fathers, the Prophets, the Iewes and the Gentyles obteine eternal saluation: that is too wit, for the on­ly son of Gods sake our Lord Iesus Chryst through fayth, as it is plainly sayd. Act. iiij. There is not any other name giuē vntoo men vnder heauen, wherin wée must bée saued. Act. xv. Wée beléeue our selues to be saued by the grace of our Lord Iesus Chryst, as our fathers were. And of Abraham it is ex­presly said, Abraham saw my day. And agein, Abraham belée­ued God, and it was imputed too him for ryghtuousnesse.

VVhy then dooth Paule say that saluation is neerer too vs now, than when we beleeued? I answer, for thrée causes. First bicause Chryste the author & giuer of euerlasting life whom the fathers looked for too come, is now come in the sight of the world. Secondly, bicause a greater and bryghter light of the Gospel is kindled and spred further abrode now, than before Chrystes comming. And wee sée that the very Apostles did not cléerly perceiue before Chrystes resurrection, what man­ner of kingdome Chrystes kingdome should bée. And thirdly, bicause the Gentyles also were called too the felowshippe of euerlasting saluation, by the vniuersall preaching of the Gospell.

The third place.

PAule enlyghteneth his exhortation too new obedyence or a lyfe agreeable too the Gospel, by an Allegorie of the light or of the day, and of darknesse, which Allegorie he vnfoldeth somewhat at large. j. Thess. v. Eph. iiij. and .v. Concerning the causes that should moue vs too folowe good works earnestly, and concerning the seueral sinnes which Paule warneth vs too shun in this place, an exposition may bée fetched out of the place that entreateth of good woorkes, and out of the expositi­on of the ten commaundements. I will but shew the harder phrases at this tyme.

[Page 405] Let vs lay aside the woorkes of darknesse: that is too say ig­noranceThe vvorks of darknesse. of God, carelessenesse which neglecteth the doctrine of the Gospell, and euerlasting saluation,) all sinfull lustes, and all outward offences fighting ageinst the law of God.

And let vs put on the armor of lyght: that is too wit, trueThe armor of lyght. knowledge of God, true fayth, inuocation, studie, and profes­sion of the true Doctrine, patience, lowlynesse, hope, and the rest of the weapons that are néedefull for the mayntenance of the honor of true godlynesse, for the disappoynting of the diuels policies, and for the repressing of the headinesse of sin­full nature: all which, Paule describeth. Eph. vj.

As in the day: that is too say, in the cléere knowledge ofThe day light. the Doctrine of the Gospell, and in true fayth grounded vp­pon Chryst. VValking after a comely sort: That is too say, let vs frame the purposes and dooings of our lyfe, or let vs liue as it becommeth vs, or as agréeth with the will & woord of God.

Not in feasting. The Gréeke woord Comois signifieth drū ­kenFeasting. feastes, ribaudly songes, and wanton daunsings, such as are woont too bée vsed by wildheaded and wanton yoongmen. The contrarie vertue is sobrietie or stayednesse, and shame­fastnesse, which perteyneth too the sixth commaundement.

Neyther in chambering and wantonnesse. The latin wordChambering and vvanton­nesse. Lasciuia wantonnesse, signifyeth a forewardnesse too iolitie, gamings, and diuersitie of pleasures, (which notwithstan­ding is not matched with craftynesse and desire to doo harm,) like horses which (waring lustie through ouermuche rest and feeding,) become coltish and fall too kicking and winsing. And Appius in Liuie sayeth, that the common people doo ra­ther ware wanton than cruell. But the Gréeke woord Asel­gia signifyeth somewhat more, namely a more leaud and ruffianly sausinesse, and reproche offered in the way of disho­nestie. It appéereth that Paule in this place speaketh of the filthinesse and vnclennesse, whereuntoo the contrary vertue is chastitie, perteyning too the sixth commaundement.

[Page 406] Neyther in stryfe and enuying, or spytefulnesse. The con­trarieStryfe and en­uying. vertues are, méekenesse, desire of concord and modestie or mildnesse, of which is spoken in the fourth and fifth com­maundements.

Put on the Lord Iesus, that is to wit, in receiuing (by faith)Too put on Chryst. the imputation of Chrystes ryghtuousnesse, where withall our sinnes bée couered as with a cleane garment. And agein by folowing Chrystes example in earnestnesse of learning & teaching the doctrine, in profession, patience, méekenesse, cha­stitie, temperance. &c.

And make not prouision for the flesh, too fulfill the lustesProuision for the flesh.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 y^e 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.

¶ 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 [Page 407] 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 shalbee 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.

¶The Epistle. j. Cor. iiij.

LEt a man this wise esteeme vs, euen as the mi­nisters of Chryst, and stewardes of the secretes of God. Furthermore it is required of the ste­wardes, that a man bee founde faithfull: with mee it is but a very small thing that I should bee iudged of you, eyther of mannes iudgement: no I iudge not myne owne selfe, for I knowe nought by my selfe, yet am I not thereby iustifyed. It is the Lord that iudgeth me. There­fore iudge nothing before the tyme, vntill the Lorde come, which will lighten things that are hyd in darknesse, and open the counsayles of the hartes: and then shall euery man haue prayse of God.

The disposement.

IN the first foure Chapters of the first Epistle too the Corin­thians, the state or principall proposition is this: I coun­sell [Page 415] you too bée at one among your selues, & that you vaūt not your selues one aboue another, ne nourish debate eyther for philosophie and mannes wisdome, or for the authoritie and mightie woorking of the Preachers at whosehands yée haue receyued the doctrine.

Too this marke is the lesson of this dayes Epistle too bée leueled, which teacheth that all Ministers of the Gospell which doo their dutie a right, are equall in power and woor­king as apperteyning too the ministerie, and ought not to be iudged of men, but the iudgement of them is too bée left vntoo GOD, too iudge whiche ministers excell one another pri­uately.

The cheef places.

• 1 A doctrine of the ministration of the Gospell and of the Ministers, what they bée, what bée the degrées of them, what bée their duties, and of the difference betwéene the Ministers of the Gospell of Chryste, and the ciuill Magi­strates.
• 2 A rule of lyfe necessarie for all the godly in the executi­on of any manner of vocation, whiche is, This is required in the executer of it, that he bee found faithfull.
• 3 Of manlynesse and constancie of courage which aban­doneth not the duties of a mannes calling, for rash iudge­ment and venemous opinions of other men, according as Paule sayeth héere: It is a smal thing for mée too bée iudged of you, that is too saye: Séeing that I haue the recorde of a good Conscience, and execute my office faithfully, I nothing regard the venemous and vntrue misdéemings of other men towardes mée. For (as great Alexander sayd) it is a princely matter too bée ill reported off for weldooing. And euery man must bée so framed and settled in mynde in his owne voca­tion, as Dion wryteth, that the Emperoure Seuerus was: [Page 416] He was (sayeth Dion) diligēt and earnest in the things that were too bée doone, and as for the tales and reportes that were spred abrode of him among the commons, he passed not for them.
• 4 Of mainteyning the vprightnesse of a good consci­ence, and of the difference betweene the rightuous­nesse of faith, and the rightuousnesse of a good con­science or of good woorkes.
• 5 A commaundement of not iudging, that is too wit, things vnknowen, things secret, and things doutful.
• 6 Records of the last iudgement.

These places shewe the chéefe matters, whereof the re­cords appéere in this short Epistle. At this tyme wée wil ex­pound but the twoo first places, whiche are the chéef in this Epistle. Of the rest wée will speake an other tyme.

The first place.

OF the ministration of the Gospell. God gathereth too himThe ministerie of the Gospell. selfe out of mankynd, an euerlasting church by the prea­ching of his woord, in which he hath shewed him selfe, and by whiche alone and not otherwyse he conuerteth men vntoo him, and endueth them with true knowledge, rightuouse­nesse, and saluation euerlasting: as it is sayd Act. xj. He shal speake woordes vntoo thée by which thou shalt bée saued, thou and all thy house. For this cause hath he of his wonderfull goodnesse and wisdome, euen foorth on from the beginning of the world, sent and ordeyned certein persones too preache and spred abrode the Gospell by pubike ministration. The first preacher was the verie sonne of GOD in Paradise. After him followed the Fathers, Prophetes, Apostles, and other Ministers.

Nowe, a Minister of the Gospell, is a persone called ofThe definition of a Minister. God, eyther mediatly or immediatly, too teache Chrysts gos­pell faithfully, and too distribute his Sacramentes, and too performe diligence, faithfulnesse and constancie, in execu­ting [Page 417] all other poyntes belonging too the ministration of the Gospell. By which ministration Christ himself wor­keth myghtily, and imparteth true knowledge of God, ryghtuousnesse and eternall saluation too all men.

The poynts of the ministery, or the cheef duties of ministers, are six.

1 FAithfully to teache the true doctrine of the Gospell in e­ueryFaithfulnesse in teaching. Article, concernyng God, concernyng the thrée persones, concernyng the creation of things, concerning Gods lawe, concerning the worthinesse, the fallyng, and the receyuing ageine of the first man and woman for the promised séedes sake: concerning synne, forgiuenesse of sinnes for Chrystes sake, good woorkes, repentaunce, the last iudgement, euerlastyng life. &c.

This doctrine which is set beyond the syght of mannesThe myste­ries of God. reason, and offereth Gods benefites and eternall saluati­vnto men, Paul in this place termeth the mystery of god. Which kynde of spéeche hée vseth in an other place also. Eph. iij. and Rom. xvj. Where he calleth the Gospel a my­sterie hidden from the beginnyng of the worlde. For it was not knowne to any creature, Angell or man, that God woulde deliuer mankynde from sinne and deathe, and garnish him with euerlastyng saluation, by the death of his owne sonne. This mysterie or hidden woord of the Gospell, vnknowne too mannes reason, dooth Paule and all other ministers distribute and spreade abrode among mankynde. ij. Corin. v. God hath put intoo vs the woorde of attonement. Therfore wée come of message in Chri­stes steade, as if God exhorted by vs.

2 The second poynt of the ministration of the GospelMinistration of the sacra­ments. is to minister the sacraments instituted by Christ, that is too wit, Baptim and the Lordes Supper, whiche Sacramentes, reason giueth too bée comprehended toogither in this place [Page 418] vnder the name of mysteries. For lyke as Gods se­crete will concernyng Reconciliation, Remission of sin­nes, ryghtuousenesse, and euerlasting Saluation, is dis­closed and exhibited vntoo vs by the woorde of the Gos­pell receyued at oure eares: So are the same secrete and woonderfull benefites of Gods Sonne, offered and applyed vntoo vs by the vse of the Sacramentes ente­ryng in at oure eyes. For the vse, strength and efficacie of the woorde and of the Sacramentes is all one. There­fore doothe Austine learnedly and wittyly define a Sa­cramentAustin. to be a visible woord. Of these two duties of the minister is spoken Math. xxviij. Go and teach all nations, baptising &c.

3 The third poynt is. The preaching of remission of sins,The autho­ritie of byn­ding and losing.or the assoyling of those that repent, whiche is applyed ey­ther in the publik ministration to all in generall, or else priuately to eche person seuerall in confession, in sicknes­ses, or in other gréefs. Math. xvj. I will giue thee the keyes of the kingdome of heauen. And Chryst priuatly pronoun­ceth forgiuenesse of sinnes to the palsyman and to Mary Mawdlin. Math. ix. Luk. vij.

4 The fourth poynt is, too bynd sins or to excommuni­cateExcommu­nication.such as are defiled with manifest wickednesse which will not amend when they are warned.

5 The fifth is, to shyne before their heerers in example ofGood exam­ple.all vertues, like as Paule willeth Tymothie to bee a pattern of the faithfull.

6 The sixthe is, too ordeyne necessarie CeremoniesOrdering of ceremonies or orderly­nesse.by the consente of the Churche, or to appoynt the order of tymes of readinges, of examinations, of persones, and of places, that all things may be done after a comely and order­ly fashion.

The ministers that performe these duties rightly andAll ministers equall. faithfully, are all equal and péeres as apperteining to the efficacie and power of the ministration: neither is there [Page 419] any greater or more superiour than an other. For they are altogither not controllers of the doctrine nor Lordes of the church, but Chrystes Handseruants (by whose ser­uice Chryste himselfe worketh) and Stewardes not of their owne propre goods, but of the Gospell and benifits of Chryste. Therefore let no man vaunt himselfe aboue others in the churche, or stirre debate and strife, for the authoritie and power of the teacher or minister of whom he receiued the doctrine. Let suche spéeches as these are bée banished the Churche and congregation, I holde of Paul, I of Peter, I of Apollo: and let al men esteeme them selues as the members of one Chryste, and ministers e­quall among themselues. Who if they doo their dutie a­ryght, let the matter be put ouer to God to iudge whiche of them excelleth other priuately. And the minister that doothe the partes of his duetie aryght, let hym not passe for mans day, that is too say, for mans iudgemente, or for the rashe and venomous verdytes of other men, wher­by hée is déemed eyther inferiour or superiour too others: but let hym contente him selfe with the witnesse of all good conscience.

Nowe where as afterwarde the degrées of Myni­stersDegrees of ministers. are set foorth one from an other, that is doone by mans deuice for orders sake: concernyng which matter lette Hieromes Epistie too Euagrius bée redde, wherein hée auoucheth at length, that Préestes and Bishoppes are all one thyng. And where as afterwarde one was chosen to bée sette aboue the rest, that was doone for the auoydyng of Schisme. But wheresoeuer a Bishop bée, whether it bée at Rome, or at Eugubium, or at Constan­tinople, or at Rhegium, or at Alexandria, or at Thanis, hée is all of one woorthynesse, and all of one préesthode. The abundaunce of Ryches or Lowlynesse of pouertie, maketh not a Byshop hygher or lower, but are all alike the successours of the Apostles.

[Page 420]The differences betwéene the minister of the GospellDifference of the minister and ciuile magistrate. 1. Outward discipline. and the ciuill magistrate are chéefly foure. First, the ciuill magistrate hath to doo with the mayntenance of outward discipline and peace, or keepeth the outward members in awe, that they breake not the politike lawes, or trouble the common peace. The ministration of the Gospell ru­leth mens hartes or consciences, and offereth and giueth remission of sins and the heritage of eternall life, to those that beléeue, and kindleth true knowledge of God in their hartes, and the inward and spirituall rightuousnesse and lyfe. And yet it leaueth men frée to vse any maner of ho­nest lawes and politike cōstitutions in the outward con­uersation of life. As for example, it giueth men leaue too vse diuersitie of meates, or vnlyke spaces of dayes. Se­condly, the ciuill magistrate punisheth the disobedientThe tempo­rall svvoord. wyth the swoorde, or with bodyly punishementes. But the mynistration of the Gospell punysheth not the stub­burne with the swoorde, or wyth bodyly rigoure, but wyth the onely woorde of GOD. Thirdly, the Ciuill Magistrate prohibiteth and punysheth onely outwarde offences. But the Ministerie of the Gospell forbyddeth the inwarde vncleannesse of the harte, and the synfull affections of the whole nature, and exacteth a full confor­mitie of the whole nature too the will of GOD. Fourthly, the ciuill Magistrate hath worldely defences, treasure, armor, and degrées of persones and iudgemen­tes, and power too make new lawes, and to execute them. The Ministerie of the Gospell hathe no certeyne visible defences, no degrées of gouernoures that may haue su­periour power or lordeshippe ouer others: but altogy­ther are the hande seruauntes of Chryste, and of his Church. Wherevppon no man muste exalte him selfe a­boue others, nor passe for the iudgementes of others, wherby he is déemed hygher or lower, but muste content hym selfe wyth the iudgemente of a good conscience, [Page 421] that he executeth his dutie faythfully, & yet iustifieth not himselfe before God for so dooing: but thinketh vpon this that all men must abyde the iudgement of God, who at the last iudgement shall iudge, which of the ministers doo priuately excell others.

The second place.

ALl modest and wyse men which measure themseluesOf taking of­fice or charge vpon a man. by their owne abilitie and by theyr owne foote, and consider their owne great weakenesse in no wise answe­rable to the most difficult vocations of teaching and go­uerning other folkes: are woont to debate carefully and thoughtfully with them selues, whither they may with good conscience take vpon them and execute the ministe­rie of the Gospell or other offices, for whiche they fynde themselues farre vnsufficient. For it is most true which Paule sayeth: Wee are not able to thinke a good thought of our selues, as of our selues. And so is also this of Iere­mies: I know Lord, y^• it is not in mannes power to direct his owne waye. Ageinst this temptation whiche often ti­mes vexeth the harts of vs al, let vs set Gods command­ment, who biddeth vs obey his calling vppon trust of his helpe: and the promises of God assuring vs of his helpe, and of successe to the welfare of all those that bring faith­fulnesse with them to the executing of all the dueties of their vocation. And this woord Faithfulnesse comprehen­deth in the ministerie of teachyng the congregation or a schoole, these foure vertues.

• 1. First a conuenient good skill in the Christen doctrine,
  Conueniene skill.
  and a continual endeuer to lerne and encrease his know­ledge. For lyke as a practitioner that is ignorant of lech­crafte is not a faythfull Physitian but a deceyuer: euen so he that hath not learned the chéefe poyntes of the doc­trine that concerneth God, is not a faythfull stewarde or minister of Christ.
• [Page 422]2 Secondly Heedfulnesse and diligence, too bée perfor­med
  Heede and di­ligence.
  in al the poyntes of ministration before mencioned, and chéefly in teaching, after this manner: First that ha­uing a Catechisme or summe of the christen doctrine ler­nedly distributed intoo certeyn places, hée beate it conti­nually and busily intoo his héerers heades, & requireth an account of them what they haue caryed away. Second­ly, that in expounding the Gospels or Epistles, he apply all his expositions to suche places of the Catechisme, as make vp the body of the doctrine. And afterward let him imploye the doctrine too the kindelyng of some effectes in the myndes of the godly, as too Fayth, Inuocation, repen­tance, pacience. &c.
• 3 Constantnesse in professing the true doctrine and in
  Constancie.
  the mysterie.
• 4 Fourthely, continuall and earnest requesting and
  Earnest pray­er.
  crauing of Gods helpe.

¶ The Epistle. Philip. iiij.

REioyce in the Lord alway, and agein I say re­ioyce. Let youre softnesse be knowne too all men: the Lord is euen at hand. Be carefull for nothing, but in all prayer and supplication let your petitions bee manifest vntoo God with giuing of thāks. And the peace of God (which passeth all vnderstanding) keepe youre hartes and mindes, through Chryst Iesu.

The disposement.

AS short as this Epistle is, it conteyneth many nota­ble places and of very large compasse.

• [Page 423]1 Of peace and ioy of conscience settled in God.
• 2 Of méeknesse.
• 3 Of fayth assuring vs that God is with vs, & eschuing thought which ryseth vppon distrust.
• 4 Of true Prayer and Thanksgiuing vntoo God.

The first place.

GOd hath created mannes nature after such a sort, thatAll men by nature couet contentation of mynd. when the good which the hart coueteth is graunted, it settleth, and is glad. For it was his will that mens harts should before al things settle vpon the souerayn good (that is to wit God) and to ioy in the same.

Now the Christen ioy of which Paule speaketh héere,Christen ioy. is not a rysing of the mynde vppon trust of his owne goo­des, as Seneca defineth it, but it is a calmenesse and glad­nesse of the hart rysing vpon Gods most certeyne promy­ses and comforts, wherwith the hart béeing assured, belee­ueth certeinly that he is in Gods fauor for Chrystes sake, and that God is with vs, helpeth vs, and will imparte ioy and lyfe euerlastyng vnto vs. This definition wil bée the cléerlyer vnderstoode, by laying toogither examples of mens ioyes, whiche Virgile, decketh with a speciall ty­tle, in the sixth booke of his Aeneas. For thou knowest howe wée spent the laste nyght in false ioyes. Euery one of vs doo leade this lyfe (as long as it is) in excéedyngWhy men run in darknesse. greate darkenesse and daunger. And the vngodly are ig­noraunt of the true good things, and of the true com­fortes, bycause they doo despyse the lyghte of the Gos­pell. One ioyeth in pleasures, as the Epicures, of whomThe felicitie of worldlings. there is moste nowe adays. The Niga [...] séeketh money as the true ioy. The Ambitious man gapeth after honor. The wittie sort hunt for learning and glory. Other some with great trauel séeke the defence of fréends and riches. And when any of these things are forgone, all the ioye [Page 424] is gone. As long as Pompey ruled the rost and was lord of all men, he was mery at the harte. But as soone as he was vanquithed by Cesar, he found that al worldly things were but deceiueable ioyes. As long as Cicero hath luc­kie successe, and gouerneth the common weale with sin­gular commendation, he is glad and ioyfull. But when Augustus is made freend with Antonie, whome he would haue dispatched out of the way, and that he sées he muste néedes dye: he hath no more ioy, but cryeth out: O vnwise man that I am, and nothing lesse than that which I was somtyme falsly thought to hée: O the madnesse of my do­ting olde age.

But Christen folke in the very extremitie of trouble,Christen ioy. and in the middes of death are able to reioyce in the Lord with a true hart, bycause they know they stand in Gods fauour: they know that God is to be obeyed in tribulati­on: they know for a certentie that a ioyfull issue shall en­sue. And therefore Steuen went to his death with a glad hart, and eased his harmes with hope. Laurence lying vp­pon the gréedyron, laugheth at the tirant Decius, and skor­neth him to his head. And Simeon sayth: Lord now let­test thou thy seruaunt departe in peace according to thy word. This is the true and substantiall ioy, settled in the Lord, and rysing vppon Gods promise, which refresheth and strengthneth mens harts in all perills.

The second place.

WHeras the latine interpreter hath translated it Mo­destia vestra not a sit omnibus, Let youre modestie or softnesse be knowne to all men: the gréeke worde is Epi­ceia, a vertue of the fifth commaundement, and compre­hendeth, pacience, méekenesse, pitie, myldenesse, mercy, treatablenesse, and suche other neyghbour vertues. And therfore the definitions, causes, effects, and examples of these vertues and the vices that encounter them, may bée [Page 425] conueyed from the exposition of the fifth Commaunde­ment vntoo this place.

The third place.

FAyth is a perceyueraunce of all the Articles of the do­ctrine deliuered by God, & an assent to the same, wher­by wée embrace the whole doctrine. And it is a truste cer­teinly assuring vs, that the Lorde is at hande, and that al­though sorowes, daungers, persecutions, and other cala­mities hang ouer vs: yet it persuadeth a man for a cer­teintie that God is with him, and helpeth him, and will bring them to a quiet ende. Therefore it quayleth not through thought and distruste, that it should eyther gad after worldly helpes, or yet despayre like as Moyses stā ­ding at the red sea, although he saw no meane of deliue­ueraunce, yet beleeueth he that God is at hand, and so he is not discouraged with pensiuenesse. So sayth y^e Psalme, though thousands of men compasse mée about, yet wil I not bée afrayde, bycause thou Lord art with mée. Esay and Ezechias although the Citie was beséeged by Sennacherib, yet faint they not for pensiuenesse, but flée vnto God by earnest prayer, and wayt for deliueraunce.