A POSTIL or orderly disposing of certain Epistles usually read in the Church of God, upon the Sundays and Holidays throughout the whole year. Written in Latin by David Chytraeus, and translated into English by Arthur Golding. Seen and allowed according too the order appointed. Imprinted at London, by Henry Bynneman. for Lucas Harrison and George Bishop. Anno Domini. 1570. ¶ To the right honourable Sir Waltar Myldmay Knight, Chancellor of the Queen's majesties court of Exchequer, and one of her highness most honourable privy counsel. Arthur Golding wisheth health, prosperity, and increase of all godly knowledge, with long continuance in the same. RIght honourable, forasmuch since the coming forth of the postil of Hemingius upon the Gospels in English, the good liking of his wholesome doctrine, and his well handling thereof too the plain understanding, even of the simple and too the profitable edifying of all sorts, have caused many too read the same with great willingness and diligence: The parties that were the procurers of that benefit too their Country, have with like good meening requested me to add some postil or exposition upon the Epistles also to the intent that the well disposed Reader might have more full instruction in those parts of scripture which are most usually & continually read in the Christian Churches. In performance whereof, (upon the special good report and commendation of such as are learned) I have translated this postil (or, as the Author himself termeth them, these disposements) of David Cythraeus, containing in ground and substance of matter, the self-same things that the other work doth: Howbeit, handled and disposed after another sort. For neither useth he so many subdivisions as doth Hemingius: and besides that, he conveyeth his matters into the manner of Sermons methodically, disposed after the order of Rhetoric, instructing the Reader too frame the parts of his oration aptly, and too enlarge the same plenteously, according as opportunity of time, person, and matter shall require. Also in such places as have any dark phrases or hid sense, he expoundeth the words grammerlike, opening the propreties of the tongues and the figurative speeches, whereby he giveth great light to the text. Again, in divers cases he draweth the matters into form of Arguments after the manner of Logic, too the intent the Reader should look thoroughly into the matter, and weigh it accordingly. In which respects although this work may seem more necessary for the learned (or at lest wise for such as be well entered in the liberal arts, and forward in knowledge) than for the simple and meaner sort: yet notwithstanding there are other respects also for which even the simplest that is of any capacity may far the better by him. For like as the terms of art in setting down and disposing of matters according too art, are somewhat dark to such as are not acquainted with them, which is not a thing so greatly material too be stumbled at: So his discoursing and setting forth of matters pertaining too faith, religion, doctrine, and amendment of manners (which are the chief points that all men should look for) are very plain, orderly, manifest, and utterly void of all obscurity and darkness. Yea and he so evidently and effectually beateth into his heerers heads, the right sense and meening of the holy scripture, that it may seem he had a singular care and regard too be understood of all men. And not in these Epistles only, but also in many other parts of holy scripture both of the old Testament and of the new, hath he traveled right paynfully, learnedly, and godlily, to his own great commendation among the skilful, & to the great commodity and furtherance of the christian common wedle. Wherefore, I am the bolder to match this translation with the former of Hemingius (as it were the form with the matter) and to dedicated it to your honour, trusting that you will of your accustomed goodness give me leave to shroud my simple doings under the shadow of your favour, which thing I most humbly request. For I thought it an unmeet and unseemly thing, yea& against reason, to separate those works in dedication, which are all one insubstance of matter. And therefore submitting myself & it to your good pleasure, I cease to trouble your honour any further. Finished at Paul's Belchamp, the last day of March▪ 1570. Upon the byrthday of the Son of God our Lord jesus Christ. FOr as much as it is a custom in the Church of God too begin the New year at the birthday of the Son of God, so as the same day which was the commencement of our salvation, should also lead the beginning of the year: at this my entrance with most earnest suit I beseech our Lord jesus Christ the son of God who was born for us, and given to us, that the year ensuing may be lucky and too the welfare of God's church, of the common weal, of the studies of learning, and of us and our households. And because the son of God was to this end sent, and that his taking upon him our frail and weak nature, maintaineth and preserveth all the whole mass of mankind too this end, that out of it he may (by the voice of his gospel) gather too himself an everlasting Church, and (abolishing sin and death) restore righteousness and eternal life: I beseech him with all my heart, that for his glories sake, he will teach and govern us, and devil in us and be effectual in us, and also maintain the light of the true doctrine concerning himself, and the knowledge of learning needful for his Church, & the harbroughes of the Church, and wholesome peace: that more may acknowledge him rightly, and set out his praise for evermore. Now in the treatises concerning the son of God our Lord jesus Christ, who was born for us, and given to us, there be three places chiefly too be considered, and set forth too the people. First concerning the person of the son of God our Lord jesus Christ born of the virgin Marie, in whom the two natures of God and man are by a wonderful league knit together. 2 Of the causes of this wonderful coupling of the two natures in Christ: and of the benefits or profits that redound too us men by the birth of Christ. 3 Of the applying of Christ's benefits, which thing is done by faith, which afterward is effectual by good works. Therefore after the old custom of the Church, there are three Epistles wont to be read in the three offices on the birth day of Christ, taken out of Heb. 1 Tit. 3. and Tit. 2. The first Epistle (Heb. 1) doth chiefly set forth the doctrine concerning the person of Christ. The second, (which in Tit. 3.) setteth out the benefits of our saviour jesus Christ, with most clear & apparent words. The third (which is read in the second too Titus) containeth a sum of the doctrine concerning good works which must follow the faith that applieth Christ's benefits▪ unto us. I will therefore entreat of every of these three Epistles in order, the exposition of which may be distributed into three birthdayes. But first of all I will recite a disposement of a sermon which may briefly comprehend a sum of the doctrine concerning the Incarnation or birth of the son of God our Lord jesus Chryst too be uttered too the people. ¶ THE ENTRANCE. The consideration of God's secret purpose concerning the redemption of mankind, and the wonderful coupling of the Godhead and manhood in the son of God our Lord jesus Chryst, far surmounteth the wisdom of all Angels and men. Yet will God have us too learn the beginnings of this wisdom, in this life, and (toogither with the Angels and all the saints in heaven and earth) too behold this wonderful birth of the son of God with earnest mind, and too magnify it with true faith and thankfulness. For the son of God hath vouchsafed this most high honour chiefly upon us men, that he would take the substance of our nature upon him. And for our salvation sake is he become man: that setting us free from sin and endless death, he might restore unto us righteousness and life. * This is to be understood of the memorial of the promised seed, kept always in the hearts of the faithful, and renewed by preaching and talk and not of the keeping of any appointed holiday. And therefore all the church (even from the beginning of the world, which is now 5531. years) hath kept this feast, renewing and spreading abroad the promise concerning the woman's seed that should crush the serpent's head. Wherefore let us also join our endeavour too the fellowship of the whole Church, and (toogither with all Saints) consider the beginnings of the doctrine which concerneth the wonderful alliance of the Godhead and manhood in Chryst, and the benefits that he hath brought us by his birth: specially seeing the everlasting salvation of us all, consists in the true acknowledgement of our Lord and saviour jesus Chryst, the very son of God and of Marie. The proposition and partition. Now will we distribute all this most large doctrine of this feastful day, into three places. And first (by God's help) we will speak of Chrystes person issuing of the virgin Marie. 2. Of the causes of this wonderful coupling of the two natures: and of Chrystes benefits. 3. Of the applying of the same. Of the first. IN our Lord and redeemer jesus Chryst born of the virgin Two natures in Chryst. Marie, there be two natures knit toogither by an indissoluble bond, that is too wit, the Son of God, the word, of one self same substance and of one self same continuance with the eternal Father, and the nature of man taken of the substance of the virgin Marie. john. 1. The word become flesh, that is too say, the son of God become man, or the son of God took too him flesh, or the nature of man, so as they be one person, jesus Chryst. Philip. 2. Christ being in the shape of God, thought it no robbery too be equal with God, but abased himself, taking upon him the shape of a servant, and become utterly like too the residue of men. Too the intent these things may be the easilyer understood, the doctrine of the common catechism is too be repeated in this place. What God is: how he is too be discerned from counterfeit Gods: how many people of the Godhead there be: how the three persons are too be discerned one from another by evident marks. For only the second person the son of God coupled man's nature unto him. And let the description of the person of God's son be recited out of the catechism, the which I will expound in the disposement of the foresaid Epistle. Heb. 1 Also let the names of the son of God be declared among which the chief is, the word, which is attributed to Why Christ is called the word. him for many causes. But the chiefest are two. First, for that the son is the full and perfect image of the everlasting father, like as our speech is the image that expresseth and showeth the thoughts of our mind. Secondly, for that by the son, Goddisclosed his wonderful purpose concerning the creation and redemption of mankind, and uttered to our first parents his promise concerning the seed that should crush the serpent's head. Basilius. Why is he called the word? Because he proceeded out of the mind, and was begotten without all affection, and is the image of him that begat him. Nazianzen He is therefore called the word, because he is in respect of the father, as the word is in respect of the mind, not only because his generation was void of all affection, but also for the knot of conjunction and the lively representation. This only begotten son & word of God, was always at hand too mankind even from the beginning of the world. The son of God was always with the fathers. He received our first parents: he sat at the helm in the Ark of No: he was a guest with Abraham: he showed himself too jacob face too face, that is too wit, in the self same shape and pattern of man's nature, which he should afterward take upon him: he appeared too Moses in the bush: he was with the people of Israel in the wilderness: and he inspired all the Prophets. At length when the fullness of time foresette of God was come, (namely the year of the world 3962) he took upon him man's nature in the womb of the virgin Marie, and by personal union coupled it too himself, according as was foretold of him in the promises, that he should be born of a virgin. For in this respect is he called Why Christ is called the woman's seed. the woman's seed. Gen. 3. and Siloh, that is too say, the virgin's issue. Gen. 49. And in Esay the. 7. Behold, a virgin shall conceive, and his name shall be called Emanuel, that is too say, God with us. Now although we cannot by the sharpness of our own wit, spy out the manner of this wonderful cuppling of the Godhead and manhood in Chryst: yet notwithstanding, these entrances which God hath opened unto us, are too be faithfully learned and believed. And chilorem may learn the sum of this doctrine out of the creed of Athanasius. The creed of Athanasius. This therefore is the right faith, that we believe and acknowledge, that our Lord jesus Christ the son of God, is both God and man. God, of the substance of the father begotten before all worlds, and man of the substance of his mother born in the world. Perfect God and perfect man of reasonable soul and human flesh subsisting. Equal too the father as touching his Godhead, and less than the father as touching his manhood. Who though he be both God & man, yet is he not two, but one Christ. One, not by turning the Godhead into flesh, but by taking manhood into God. One altoogither, not by confounding the substance, but by union of person. For like as the reasonable soul and flesh is one man: so God and man is one Christ. The two Concerning the causes of the coupling of the two natures, and of the benefits of Chrystes birth. THe principal efficient cause of the wonderful coupling of the Godhead and manhood in Chryst, is the very person of the son of God making suit in that secret counsel of the Godhead, for mankind, and turning upon himself the most rightful wrath of God against sin, & joining too himself our nature by ever lasting and indissoluble bond. Secondly the holy ghost hath sanctified the flesh taken of the substance of the virgin Marie, and fashioned in Mary's womb, the body of Chryst ready too be born. Luke. j The causes enforcing the birth and Incarnation of the Son of God our mediator, were chiefly four. First the God's mercy and loving kindness. exceeding love and mercy of God towards mankind, which he would not have forlorn for ever. Secondly, God's justice binding men either too obedience, or too sufficient punishment. Therefore when man had transgressed, it was of God's justice. necessity that the punishment should be performed by man. Thirdly: Now that the price might be of full value, and the greatness of the desert, might exceed the greatness of the sin: it béehoved the redeemer too excel all creatures, and too be a person of the Godhead. Fourthly: It is the duty The duty of a redeemer & high priest. of a redeemer and high priest, too appease God's wrath, and too overcome sin and death, and too be at hand in all places, and too here and defend the Church, and too restore ryghtuousnesse and eternal life unto it. But this can no man do, that is not also Emanuel, that is too say, in very deed and by nature, God. The outward forcing cause is sin, and the most sorrowful Sin & damnation. damnation of all mankind, which God would not should utterly perish. The final cause is showed in the Sermon of the Angel. Man's salvation. Behold I bring you tidings of great joy, for there is born too you a saviour, Chryst the Lord For the highest benefit that the son of God hath wrought The benefits of Chrystes birth. unto us by his birth, is salvation, that is too say, deliverance from God's wrath, from sin, from death, from curse of the law, from the tyranny of the devil, and from endless damnation: and on the other side atonement with God, joy of conscience, adoption too be the sons of God, the gift of the holy ghost, righteousness, and everlasting life. Too be short, the word of God jesus Christ, is become that which we be, too the intent he might make us fully that which he is. For (that I may use the words of Cyprian,) Chryst the son of God voutsaved too become the son of man, to the intent he might make us men the sons of God: He took upon him the shape of a servant, too the intent he might set us free, that are the servants of sin and death. He was wounded that he might heal our wounds: and it was his will too die, that he might give us mortal wights immortality. These benefits are briefly contained in the promises made too Adam & Abraham. In thy seed shall all nations be blissed. Also the woman's seed shall tread down the serpent's head. And the sum is uttered in clear and lyghtsome words by Paul, Galath. 4. After that the fullness of time was come, God sent his son born of a woman, made under the law, too the intent he might redeem those that were under the law, that we might be adopted the sons of God, of which notable sentence I will entreat more at large the next Sunday. The three Of the applying. NOw forasmuch as these are great good things which the How Christ's benefits are applied too us. son of God bringeth: the sorrowful minds demand how we wretches defiled with sins, can attain them. That do the Angels teach: unto you is born a saviour. And Esay: a child is born unto us, & a son is given unto us. And hereupon is grounded this sentence. john. 3. So God loved the world that he gave his only begotten son, to the intent that all that believe in him should not perish, but have life everlasting. For too this purpose was the son of God sent, that we all, who are utterly unworthy and horibly defiled, should be accepted of God for his sake, and attain remission of sins and eternal salvation. And we are most straightly commanded of God, too believe assuredly that these good things are given us for his sons sake, and through this faith shining before us, too sing all our life long with the Angels. 1 Glory be too God on high, that is too say, now that How and why glory is given too God. the son is born, for the same sons sake is true and perfect glory yielded unto God: not only for that he is God, wise, righteous, and a judge: but also for that he is mercifall, and certainly accepteth us for his sons sake, and rewardeth us with eternal life. This glory do neither heathenmen, nor Turks, nor hypocrites, but only they that believe in the son that is born to us and given to us, yield unto God. 2 In earth peace, that is too say, men have God reconciled Peace. and favourable to them, and maintain mutual love among themselves. 3 Too men gladness, that is too say, although miseries Gladness. and distresses befall them, yet are their hearts quiet and merry, and rest steadfastly in this sovereign goodness, that the son is born to us and given too us. ¶ THE CONCLUSION. In the knitting up, let the three places be repeated, and let a thanksgiving be added for the sending of the son, and a prayer, that God will voutsave to gather a church too his son among us, and kindle our minds and hearts with his holy spirit, so as we may look somewhat more deeply into this wonderful devise of our redemption, and magnify it with thankful hearts. Upon Christmas day. ¶ The Epistle. Heb. j GOd in times passed diversly & many ways spoke unto the fathers by Prophets: but in these last days he hath spoken unto us by his own son, whom he hath made heir of all things, by whom also he made the world. Which son being the brightness of his glory and the very image of his substance, ruling all things with the word of his power: hath by his own person purged our sins, and sitteth on the right hand of the majesty on high, being so much more excellent than the Angels, as he hath by inheritance obtained a more excellent name (than have they). For unto which of the Angels said he at any time? Thou art my son, this day have I begotten thee? And again: I will be his father, and he shall be my son. And again when he bringeth in the first begotten son into the world, he says: And let all the Angels of God worship him. And of the Angels he says: he maketh his Angel's spirits, and his ministers a flame of fire. But unto the son he says: thy seat (oh God) shallbe for ever and ever. The sceptre of thy kingdom is a right sceptre. Thou hast loved righteousness, and hated iniquity. Wherefore God even thy God, hath anointed thee with Oil of gladness above thy fellows. And thou Lord in the beginning hast laid the foundation of the earth, And the heavens are the works of thy hands. They shall perish, but thou endurest. They all shall wax old as doth a garment: and as a vesture shalt thou change them, and they shallbe changed. But thou art even the same, and thy years shall not fail. Unto which of the angels said he at any time: Sat on my right hand, till I make thine enemies thy footstool? Are they not all ministering spirits, sent too minister for their sakes which shall be heirs of salvation? The disposement. The Epistle pertaineth too the kind of cases that teach. The parts or chief places are two. 1 A description of the person of the son of GOD our Lord Iesu Chryst. 2 A gathering together of the witnesses which confirm that Christ is more excellent than the Angels, & show the difference between Christ and the Angels. The first place. IT is a great and wonderful benefit of the son of God, & Chrysts appering to the Fathers in old tyme. worthy too be set out continually with thankful mind and voice, that of his exceeding goodness, coming forth from his secret dwelling place, he discovered himself to mankind by assured & open testimonies. Yea, even he himself clothing him with a visible shape or form of the manhood that was too be taken upon him afterward, talked with the first men and the rest of the Father's face: and with his own mouth revealed the promise of grace whereby the first parents were received, oftentimes renewing the same in his communications had with Abraham, Jsaac, jacob, Moses, David, Esay, Jeremy, Daniel. etc, and at the length in the year of the world 3962 was born man of the virgin Marie, & many years together sowed the doctrine of his gospel among men & confirmed it with miracles. Of this exceeding great benefit, this epistle maketh mention at the beginning, & afterward joineth there unto a description of the son of God our lord Iesu Christ. The son of God is the second person of the Godhead A description of the second person in the Trinity. begotten of the everlasting father, and is the substantial & full image & brightness of the eternal father, more excellent than all the Angels, by whom all other things in heaven and earth are created & preserved. The which son took man's nature of the virgin Marie, so as God and man are one person jesus Chryst, who by himself through his passion and death, hath clenzed our sins, & being raised again sitteth at the right hand of the father, & giveth remission of sins, righteousness, & eternal life, to all that flee to him by faith. This ordinary description of the person of god's son, may by good learning be builded out of the testimonies of this first Proves of Christ's Godhead. Chapter too the Hebrews. For, that the son of God is a person of the Godhead distinct from the father, it is manifestly confirmed by the xliiij Psal. The Lord even thy Lord hath anointed thee with the oil of gladness. Also: this day have I begotten thee. Therefore is he God and a person distinct from the father that begetteth him. That he is begotten of the father, the very name of Son declareth, and so doth the saying of the second Psalm, this day have I begotten thee. That he is the substantial and full image of the father, it is manifest, in that he is termed the express image of the father's substance. The Greek word Apaugasma, signifieth the brightness that isseweth from another light. Therefore like as light and the brightness that isseweth from the light are always together: so the father and the son are coeternal. That he hath created all things & sustaineth all things, it is manifest by this saying: whom he hath made heir (that is to say Lord) of all things, by whom also he made the worlds, that is to say all things in the world. By him were all things john. 1. john. 5. made. My father worketh even unto this hour, & I also work. Bearing, (that is to say carrying, upholding, and maintaining) all things by the word of his power, that is to say, by his almighty word. That he took upon him man's nature, he will show more at large in the second chapter. Here he setteth forth but the chief office and benefit of Chryste, for which he become man, when he sayeth, By himself purged he our sins. This short saying containeth a sum of the whole doctrine of the Gospel concerning Chrystes benefits, concerning the difference between the Law and the Gospel, and concerning forgiveness of sins, or justification. The Law purgeth not, ne taketh away sins, but increaseth Chryst only purgeth sin. sin, and maketh it out of measure sinful. Rom. 7. The sacrifises of the Levites purged not sin, but were figures of Christ's sacrifice. Our own works and munkish ceremonies purge not sins. Only Christ by himself, (that is too say by the sacrifice of his body offered upon the altar of the cross,) hath purged us, and hath for evermore made perfect those that are too be sanctified, as is said afterward in the 7. 9 & 10. chapters. And 1. john. 1. The blood of Christ the son of God cleanseth us from all sin, and justifieth us & maketh us heirs of everlasting salvation and glory. For we shall be glorified with Christ who sitteth at the right hand of the Majesty, that is too say, reigneth in equal power and majesty with the eternal father. The two Of the difference between Christ and the angels. TOo the intent this thing may be the more evident, first let the definitions of them be understood. Angels are spiritual substances created by God after his What Angels be. own image, and ordained too sing glory too God on high, and too be ministers upon earth, of the church or of the heirs of everlasting salvation. The description of the son of God, is recited a little afore. By these descriptions and the testimonies cited in the text of the Epistle, seven differences may be gathered. 1 Christ is verily and by nature the son of God, begotten of the substance of the eternal father. Psal. 2. This day have I begotten thee. 2. Reg. 7. I will be a father to him, and he shall be a son to me. The Angels are not verily and by nature the sons of God, but only by adoption or grace. Ergo Christ far excels all the Angels. 2 Invocation is an honour too be attributed only too God the searcher of hearts, according too this saying: Thou shalt worship the Lord thy God; and in general, whosoever is worshipped, is better than he that worshippeth: But God commandeth that Christ shallbe called upon, yea even of the Angels: Ps. 96. Worship ye him all ye Angels of God▪ Ergo Christ is both God, and also far more excellent than all the Angels. 3 Christ is the maker of heaven and earth. Psa. 101. Thou O Lord hast founded the earth from the beginning. Angels are substances created, as Psal. 103. is said: which makest thy Angel's spirits, and thy ministers a flame of fire, that is too say, clear substances, which in shéerenesse, force, nimbleness, and swiftness, are like too fire. 4 Christ is an everlasting king, bearing a rightful sceptre, and justifying all that flee unto him. Psa. 45. Thy throne O God endureth for ever and ever, the sceptre of righteousness is the sceptre of thy kingdom. But the Angels are but only the servants of this king, and impart not their righteousness unto any others. 5 Christ is verily and naturally the son of God. Ps. 45. O God (Christ,) thy God (the eternal father,) hath anointed thee with the oil of gladness for thy fellows sakes. Now the Angels are not God, but creatures. 6 Christ is anointed with fullness of the holy Ghost, too the intent he may anoint his fellows, that is too say, the rest of the members of the church. The Angels are not anointed with fullness of the holy Ghost, neither can they of their own power anoint others and garnish them with the gifts of the holy Ghost. 7 Christ sitteth at the right hand of the eternal Father, that is too say, reigneth in equal majesty and glory with the everlasting father. The Angels sit not at the right hand of the Father, nereigne in equal power with the eternal father: but are the ministers of Christ and of the whole church, pitching their tents round about all those that fear him, according as is said more at large concerning the office and benefits of the holy Angels, upon S. Michael's day. ¶ The second Epistle. Titus. iij. BUT after that the kindness and love of our saviour God to manward appeared: not of the deeds of righteousness which we wrought, but of his mercy he saved us, by the fountain of the new birth, and with the renewing of the holy Ghost, which he shed on us abundantly, thorough jesus Chryst our saviour, that we once justified by his grace, should be heirs of eternal life, thorough hope. This is a true saying. The disposement. IT pertaineth too the kind of caces that instruct. For it is a doctrine concerning the benefits of our Lord jesus Christ the son of God born to us and given to us, comprehending a sum of the Gospel concerning our justification & salvation. Now forasmuch as there is no wisdom more needful and profitable for mankind, neither any other good thing greater & to be sought of men with more earnest desire and endeavour, than the doctrine that concerneth the manner & mean how too attain everlasting life and salvation: Let the doctrine of this epistle be with singular heed and diligence fastened in the innermost closerts of man's hearts. For the righter consideration and weighing whereof, I will reduce the same too the accustomed places of instruction or orderly questions. This word Salvation comprehendeth all the good things The definition of salvation. that God bestoweth upon his Church for his sons sake which was given to us and born to us of the virgin Marie: that is too wit, forgiveness of sins, atonement with God, deliverance from God's wrath, from sin, from death, and from the devils tyranny: the gift of the holy ghost, regeneration & renewing of our nature, abolishment of sin and death and restorement of righteousness, life, and endless joy. All these benefits doth Paul mean in this place, when he sayeth: he saved us: And the Angel in the first of Matthew: Thou shalt call his name jesus, for he shall save his people from their sin. Paul distinguisheth the parts of Chrystes benefits into righteousness and life are the sum of Christ's benefits. two members, which cleave toogither as it were the cause & the effect, namely righteousness and life: and these things repeateth he in sundry words. We are justified (that is too say, we obtain forgiveness of sins, and are accepted for righteous) through his grace or free good will: and are made heirs of everlasting life. The same Paul had said a little before, that we are saved by the washing of regeneration, (that is too say by Baptim, wherewith we are dipped in token of remission) & by renewing of the holy ghost, by whom a new life & righteousness is kindled in our hearts. The chief efficient cause of our salvation, is God regenerating The efficient cause of salvation. us, justifying us, and receiving us too the inheritance of everlasting life, of his exceeding great goodness, and love towards mankind, and of his free mercy and grace. And the words are piththye & effectual wherewith Paul describeth the efficient cause of our salvation, in this place. The Greek word Chrestótes, signifieth properly goodness, Goodness. coveting too do good, & too profit all men of a free good will. It cometh of the word Chraomai, which signifieth too use: and therupon cometh Chrestós, which signifieth such a one as willingly & easily yieldeth himself unto other men to use him: such a one is Chryst, in deed a good man, yea a common good thing▪ Philanthropia, lovingkindnesse, betokeneth not only a courtesy Loving kindness. & gentleness to speak unto or a méeldnesse in ordinary meetings, in countenance, in speech, & in outward behaviour: but in especially a burning love towards mankind, which the son of God hath uttered by this notable warrantyze, in that he hath by everlasting and indissoluble bond coupled too himself the mass of our nature, and is become our Emanuel and brother, flesh of our flesh, and bone of our bones, and undertook the most bitter torments of death for us. Of this loving kindness is spoken. 1. john. 4. Herein is the loving kindness of God towards us made manifest, that he hath sent his only begotten son into the world, that we might live through him. Also Christ, john. 3. So God loved the world, that he gave his only begotten son. etc. Eleos. Mercy is too be touched with the feeling of another mercifulness. man's misery, too succour the distressed, and too assuage and take away their miseries of a fréeharted goodness and pitifulnesse, which executeth not the sharp extremity of the law. Therefore albeit that all calamities, death, and everlasting torments (to which we are subject by reason of sin) be most rightful punishments: yet notwithstanding, God of his exceeding goodness pitying us, is in deed sorry for our loss (like the lovingharted father that is stricken with great grief for the misery of his son,) and of his wonderful gentleness and mercy helpeth us, and by sending his son (who for us was born, crucified, and raised from death again) hath restored unto us righteousness and everlasting salvation. Grace signifieth the free good will or favour, or the mercy Grace. of God receiving us for his sons sake. The forcing cause, or the mediator and spokesman that Our mediator or spokesman. moveth God too bestow everlasting salvation upon us wretches and unworthy, is the only son of God our Lord jesus Christ, who by his birth hath delivered us from the devils power, and vouchsafed too become the son of man, that he might make us the sons of God, & hath taken upon him the shape of a servant, that he might set us at liberty: And by dying vanquished death, that he might give too us mortal wights, immortality, life, and glory everlasting. This man alonely doth truly possess the name of jesus, Who they be that dishonour Christ. or of the saviour of mankind: neither imparteth he this his honour too any creature, too any virtues, or too any deserts of ours. And like as the Arians by taking away the glory of Godhead from Christ, or the Heathen by yielding the same honour too their feigned Gods, do commit horrible reproach against Christ: even so also do they sin right horribly, which too our own works (be they never so good,) or too the merits of saints, impart the honour of justification and salvation which is too be attributed all whole unto Chryst only, and surmise these things too be also necessary unto salvation. For although we do some works of ryghtuousnesse, Our own righteousness is of no desert. (like as the ryghtuousnesse of Aristides, surnamed the righteous, of Photion, of Aecus, and of others is commended to be more beautiful than the morning & evening stars:) yet are these deeds of righteousness in no wise deserts of eternal salvation, but are slight shadows of outward discipline defiled with much foul filth of sin, which is purged only by Chryst. The instrumental causes, or the means by which God offereth, applieth, and performeth unto us everlasting salvation The gospel and baptim are instruments of salvation. and all the benefits of his son, are the gospel which is the power of God to salvation to every one that believeth, and the sacrament of baptim which is the laver of regeneration and renuance by the holy ghost. For masmuch as all men by their carnal birth are born defiled with sin, and be the children of wrath and endless damnation, Ephes. ij. Psal. lj. it is not possible for us too become the children of God and heirs of eternal salvation, until we be born a new or begotten again, (that is too say obtain forgiveness of sins for Chrystes sake) and adopted into the place of children and heritage of God's kingdom. Now, the holy ghost begetteth us again by two means: by the word or glad tidings concerning Chryst, and by the sacrament of baptim, as is said Eph. u Cleansing it by the washing of water in the word. And the instrument in us whereby we receive the eternal Faith the instrument wherewith we take hold of salvation. salvation offered us in the word and the sacraments, is only faith which is in any wise too be required in the use of the sacraments, as it is clearly said: whosoever believeth and is baptized shall be saved. Also, ye are saved by grace through faith, and not by works. And it is a known rule, that not the sacrament, but the faith of the sacrament justifieth. And therefore in this place, must faith needs be comprehended also. He hath saved us, (that is too wit which believe,) by the washing of the new birth. The effect of justification, is the renewing of nature by Renewment of nature. the holy Ghost poured out richly upon us, who by little and little abolisheth and mortifieth the sin that remains in us, and our false opinions, and our sinful inclinations and affections: and kindleth in our mind a new light of the true knowledge of God, and in our will and heart a new righteousness or love of God and our neighbour, or a new obedience towards all the commandments of God. Of this renewment Paul reasoneth more at large. Eph. iiij. Coloss. iij. and ij Cor. iiij. and specially Rom. uj. Another effect is life everlasting, or the manifest and perfect The effects of justification. acknowledgement of God and our Lord Iesu Christ, and a sound and perfect obedience or righteousness without any sin or blemish: and a true and unspeakable joy in God, utterly voided of all sorrow and grief. The beginning and first fruits of which life, is the renewment of the holy ghost: but the perfection and fullness of it is yet hoped for, & shall most assuredly be performed. Therefore says Paul, that we may become heirs of eternal life according too our hope, it is a sure saying. etc. Then let us give thanks with our whole heart too the son of God our Lord jesus Chryst, for that he hath brought unto us these so great good things by his birth: and let us pray unto him with earnest suit, too kindle the fullness of faith in our hearts, that they may be quite out of doubt, that it is a faithful saying, and may embrace it with most steadfast faith, and attain the inheritance of eternal salvation. ¶ The third Epistle. Tit. ij. FOr the grace of God that bringeth salvation unto all men, hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live sober minded, righteously and godly in this present world, looking for that blissed hope and glorious appearing of the mighty God, and of our saviour Iesu Chryst, which gave himself for us, too redeem us from all unrightuousnesse, and too purge us a peculiar people unto himself, fervently given unto good works. These things speak and exhort and rebuke with all commanding. See that no man despise thee. The disposement. It pertaineth too the kind that instructeth. For in most learned wise and in singular lyghtsomnesse of words, it setteth forth a brief doctrine concerning good works, which must of necessity follow the faith that receiveth the benefits of Chryst born to us and given too us. The opening of this Epistle may be divided into three places. j A definition and the special kinds of things that are good works in deed and acceptable too God, that is too say too renounce ungodliness and worldly lusts. too live. Soberly. Uprightly. Godlily. ij The forcing causes which aught too stir up every man too the study of virtue and the exercise of good works. iij The efficient and final causes, or how good works may be done, and how they may please God. The first place. THe grace of our saviour Christ hath shined unto all men, not that they should by abiding in darkness through ignorance Good works must follow justification. of God, of sin & of death, walow in all lusts and wickedness: but that by the abolishment of sin and death, they should begin a new and a righteous life agreeable with the will and word of God. No doubt therefore, but man being justified and saved by faith through the free mercy of God for Chrystes sake, aught of necessity from thenceforth too shun sin, and too béegin a new life agreeable with the law of God. And these are true principles. New obediènce is of necessity and of duty. Good works are needful, according as Paul expressly saith. We must needs obey: And in this place he saith, that the son of God is therefore born for us, and given for us, that (sin being abolished) we should follow good works. And he defineth good works or new obedience, (by the Good works or new obedience. privation or taking away of the contrary and by a distribution) too be the renouncing or shunning of ungodliness and worldly lusts, and too live soberly, uprightly, and godlily. The word ungodliness, comprehendeth all sins repugnant ungodliness. too the commandments of the first table: that is too wit, Epicurish carelessness, and contempt of the wrath, judgement, and word of God: Epicurish and Academical doubtings, Idolatry, superstition, distrust, presumption, and such other. Worldly lusts contain all the corrupt inclinations and Concupiscence or lustfulnesse. sins of the second table, the wellspring whereof is concupiscence according as is said in an old verse: Of all misdoing and offence, the wellspring is concupiscence. And it is most manifest that the more part of miseries and mischiefs do grow of a desire of excellency, honour, riches, revengement, pleasures & lusts that are in all mankind. The kinds of good works he divideth into staidness, righteousness, and godliness. Staidness (which of the Greeks is called Sophrosyne, & Staidness. of the Latins modesty, frugality or temperance,) signifieth not only a soberness or sparenesse of diet in meat and drink, but also a mastering or bridling of all the affections and motions of the mind and body, in behaviour, in gesture, in talk, in apparel, and in all other things. righteousness includeth within his compass, an universarl righteousness. obedience too the magistrates and laws, & the other virtues of the second table. Godliness containeth the virtues of the first table, as Godliness. the true knowledge of God, lovingness, hope, invocation, thanksgiving, patience, and such other. And so Paul hath comprehended the duties of all virtues, or all good works, in three words. Of the second. THe forcing causes that must stir up every man too the The causes that move too good works. God's commandment. study of virtue, and the exercise of good works, are in this Epistle reckoned too be four. The first is God's commandment teaching us & most straightly charging us too renounce or shun ungodliness and sinful lusts, and too live soberly, uprightly, and godlily. The second is blissed hope of the appearing of the great Hope of glory God and of our saviour jesus Chryst, who at his glorious coming too judge the quick and the dead, shall give most ample rewards too the godly Saints, that have lived soberly, uprightly, and godlily in this present world: and shall with everlasting punishment over whelm the ungodly, which have abandoned themselves too worldly lusts in this life. The third is the final cause for which Christ was sent, the Abolishment of sin. son of God our Lord jesus Chryst was therefore born, & rose again, not that we might welter in our sins, and from henceforth still defile ourselves with the foul filthiness of our misdeeds: but that he might redeem us and set us free from all unrightuousnesse, and that sin & everlasting death might be taken from among us: and that we being cleansed from sin, (not only by imputation of ryghtuousnesse, but also by beginning too put away sin itself) should from henceforth earnestly & with a singular love and ardent zele do good works, and serve God in all righteousness and holiness before him all the days of our life. This matter is entreated of at length by Paul. Rom. uj. The fourth cause is of the nature of correlatives, that is Thankfulness of things that have relation one to another. The church is the people of purchase, or the peculiar and proper people of God, choose out of the rest of mankind, and hallowed too the one Lord God: Ergo the Church must with singular zele obey, and do the things that are acceptable too this her redeemer and Lord It is thought that the Greek word Periousion answereth too the Hebrew word Segula, which in Exod. nineteeen. is translated a holy people, and in Ps. cxxxiiij. possession, & in Pet. j Ep. ij. chap. the people of purchase, that is too say, a people purchased and redeemed with the blood of Christ, that they should be his proper and peculiar people. iij. How good works may be done, & how they may please God. Although that the outward limbs (as the eyes, the tongue the hands etc.) may after a manner be bridled by man's diligence How works become good. and by the proper strength of man's will: so as they may do honest & just works, & not fall into manifest offences for bidden by the law of God (according too that which is said in the former Epistle. Tit. iij. not by the works of righteousness which we ourselves did): yet notwithstanding, the inward obedience, & the obedience that pleaseth God, the true fear of God, the true trust in god's mercy, the true and earnest calling upon God, true patience & steadfastness in bearing out adversity & death, cannot be performed, except the will (which is a prisoner & bondslave too sin) be set at liberty & aided by Christ: according as Christ himself says, without me ye can do nothing. And in this place Paul saith expressly, that Chryst hath redeemed and cleansed us, too the intent we should follow good works. Therefore in the accomplishment of good works, there meet three causes. The first and principal is Christ, redeeming and cleansing us from all iniquity, & by his holy spirit kindling in Chrystes working in us by his spirir. our mind the light of true acknowledgement of God, and mindfulness of God's commandment concerning true obedience to be performed unto him, moving, enforsing & helping the will, that it may be able too obey God's commandment. The second cause is God's word, by which Christ is effectual in instructing us too renounce all ungodliness & worldly By his word. lusts, and too live soberly, uprightly, and godly. The third is the mind and will of man, not striving against Christ when he teacheth us & ruleth our members, that they By man's willingness. may yield themselves in righteousness to God, unto sanctification. Also for this Chrystes sake, our own good works please God, although they do not as yet fully satisfy God's law, but be joined with great weakness and uncleanness of nature remaining in us. For as the person of man becometh good, righteous and acceptable too God, only through faith for Chrystes sake, who gave himselffor us etc: so the works that are wrought by a person that is justified and reconciled too God, do please God, not for their own worthiness, but through the grace of God which worketh salvation too all men, or for Christ's only sake through faith, as is said Heb. xiii. By him do we offer the sacrifice of praise always unto God. And j Pet. ij. Offer ye spiritual sacrifises acceptable too God through jesus Christ. Upon the day of S. Steven the first Martyr. ¶ The Epistle. Acts. uj. and vij chapters. ANd Steven full of faith & power, did great wonders and miracles among the people. Then there arose certain of the synagogue: which are called Libertines, & Cyrenites, & of Alexandria, & Cilicia & Asia, & disputed with Steven. And they could not resist the wisdom, & the spirit with which he spoke. Then sent they in men, which said: we have herd him speak blasphemous words against Moses, and against God. And they moved the people and the elders & the Scribes: and came upon him, and caught him, and brought him too the counsel, and brought forth false witnesses which said: This man ceaseth not too speak blasphemous words against this holy place, and the law, for we herd him say: this jesus of Nazareth shall destroy this place, and shall change the ordinances which Moses gave us. And all that sat in the counsel, looked steadfastly on him, and saw his face as it had been the face of an Angel. The vij Chapter. THen said the chief priest: is it even so? And he said: ye men, brethren and fathers, hearken. The God of glory appeared unto our father Abraham, while he was in Mesopotamia, before he dwelled in Charran, and said unto him: come out of thy country, and from thy kindred, and come into the land which I shall show thee. Then came he out of the land of Chaldey, and dwelled in Charran. And after that his father was dead, he brought him from thence, into this land in which ye now devil, and he gave him none inheritance in it, not not the breadth of a foot: and promised that he would give it too him too possess, and too his seed after him, when as yet he had no child. God verily spoke on this wise, that his seed should be a sojourner in a strange land, and that they should keep them in bondage, and entreat them evil. 400. years. But the nation too whom they shall be in bondage will I judge said God. And after that, shall they come forth and serve me in this place. And he gave him the covenant of Circuncision. And he begat Isaac, and cyrcumcised him the eight day, and Isaac begat jacob, and jacob the twelve patriarchs. And the patriarchs having indignation, sold joseph into Egypt. And God was with him, and delivered him out of all his adversities, and gave him favour and wisdom in the sight of Pharaoh king of Egypt. And he made him governor over all his household. Then came there a dearth over all the land of Egypt, and Canaan, and great affliction, that our Fathers found no sustenance. But when jacob herd that there was corn in Egypt, he sent our Father's first. And at the second time, joseph was known of his brethren, and josephs' kindred was made known unto Pharaoh. Then sent joseph and caused his father to be brought, and all his kin, three score and xv. souls. And jacob descended into Egypt, and died, both he and our fathers, and were translated into Sychem, and were put in the sepulchre that Abraham bought for money, of the sons of Emor, at Sichem. But when the time of the promise drew nigh (which God had sworn to Abraham) the people grew and multiplied in Egypt, till another king arose, which knew not of joseph. The same dealt suttely with our kindred, and evil entreated our fathers, and made them too cast out their young children, that they should not remain à live. The same time was Moses born, and was acceptable unto God, which was nourished up in his father's house three moonethes. When he was cast out, Pharaoes' daughter too him up, & nourished him up for her own son. And Moses was learned in all manner wisdom of the Egyptians, and was mighty in deeds and in words. And when he was full forty year old, it came into his heart too visit his brethren, the children of Israel. And when he saw one of them suffer wrong, he defended him and avenged his quarrel that had the harm done to him, and smote the Egyptian. For he supposed his brethren would have understand, how that God by his hands should give salvation unto them. But they understood not. And the next day, he showed himself unto them, as they strove, and would have set them at one again, saying: Sirs ye are brethren, why hurt ye one another? But he that did his neighbour wrong thrust him away saying: who made thee a ruler and a judge over us? What, will't thou kill me, as thou didst the Egyptian yesterday? Then fled Moses at that saying, and was a stranger in the land of Madian, where he begat two sons. And when forty years were expired, there appeared too him in the wilderness of mount Syna, an Angel of the Lord in a flame of fire in a bush. When Moses see it, he wondered at the sight. And as he drawn near too behold, the voice of the Lord came unto him: I am the God of thy fathers, the God of Abraham, the God of Isaac, & the God of jacob. Moses' trembled and dared not behold. Then said the Lord to him: Put of thy shoes from thy feet, for the place where thou standest is holy ground. I have perfectly seen the affliction of my people which is in Egypt, and I have hard their groaning, and am come down too deliver them. And now come, and I will sand thee into Egypt. This Moses whom they forsook saying: who made thee a Ruler and a judge? The same GOD sent both a ruler and a deliverer, by the hands of the angel which appeared too him in the bush. And the same brought them out, showing wonders and signs in Egypt, and in the read sea, and in the wilderness. xl. years. This is that Moses which said unto the children of Israel: A prophet shall the Lord our God raise up unto you of your brethren, like unto me, him shall ye hear. This is he that was in the congregation, in the wilderness with the Angel (which spoke to him in the mount Sina) and with our fathers. This man received the word of life to give unto us, too whom our fathers would not obey, but cast it from them, and in their hearts turned back again into Egypt, saying unto Aaron: make us Gods too go before us. For this Moses that brought us out of the Land of Egypt, we wot not what is become of him. And they made a Calf in those days, and offered sacrifice unto the image, and rejoiced in the works of their own hands. Then GOD turned himself, and gave them up, that they should worship the host of the sky, as it is written in the book of the Prophets. O ye of the house of Israel, gave ye too me sacrifices and meat offerings by the space of. xl. years in the wilderness? And ye took unto you the tabernacle of Moloh, and the star of your God Rempham, figures which you made to worship them. And I will translate you beyond Babylon. Our fathers had the tabernacle of witness in the wilderness, as he had appointed them, speaking unto Moses, that he should make it according to the fashion that he had seen▪ which tabernacle also, our fathers (that came after) brought in with josue into the possession of the Gentiles, which God drove out before the face of our fathers, unto the days of David: which found favour before God, and desired that he might find a tabernacle for the God of jacob. But Solomon built him an house. Howbeit, he that is hyest of all, dwelleth not in temples made with hands, as sayeth the Prophet: heaven is my seat, and earth is my footestole, what house will ye build for me, sayeth the Lord? or what place is it that I should rest in, hath not my hand made all these things? Ye stiff-necked, and of uncircumcised hearts and ears, ye have always resisted the holy Ghost: as your Fathers did, so do ye. Which of the Prophets have not your Fathers persecuted? and they have slain them which showed before of the coming of that just, whom ye have now betrayed and murdered. And ye also have received the Law by the ordinance of angels, and have not kept it. When they herd these things, their hearts clave a sunder, & they gnashed on him with their teeth. But he being full of the holy Ghost, looked up steadfastly with his eyes into heaven, and saw the glory of God, and jesus standing on the right hand of God, and said: Behold, I see the heavens open, and the son of man standing on the right hand of GOD. Then they gave a shout with a loud voice, and stopped their ears and ran upon him all at once, and cast him out of the City, and stoned him. And the witnesses laid down their clotheses at a young man's feet named Saul. And they stoned Steven calling on, and saying: Lord Iesu, receive my spirit. And he kneeled down, and cried with a loud voice: Lord say not this sin to their charge. And when he had thus spoken, he fallen a sleep. The disposement of the accusation of Steven, & of his defence, out of the reading upon the Acts of the Apostles. The sum of the accusation may be included in this Syllogism. IT is a blasphemy too teach, that the law of The points whereof Steven is accused. Moses given by God himself justifieth not, but is to be abolished together with the temple and the rites of the sacrifices and all the politic ordinances of Moses. Steven teacheth that the Law and sacrifices of Moses are not needful too the atteynèment of forgiveness of sins and everlasting salvation, nor the chief worshipping of God: but that they and the whole common weal of Moses and the temple shall decay together: Ergo Steven is guilty of blasphemy and treason, and is too be stoned to death according too the Law, Levit. 14. against this so heinous accusation Steven having his heart and countenance cleared with the light of God, maketh a long defence, wherein he answered too the Mayor or first part, denying it too be blasphemy to teach, that the law of Moses justifieth not, and that the ceremonies and sacrifices of Moses are not the true and chief worshipping of God, and that the rites of Moses together with the common weal and temple must be done away. Therefore, the sum of Stevens answer for his defence may be included in four Syllogisms. The i Of justification. righteousness and eternal salvation is bestowed after one self-same manner upon the father's Abraham, Isaac, jacob, and all holy men, in all times of the world. The Fathers Abraham, Isaac, and jacob, etc, obtained forgiveness of sin, and everlasting salvation not for the law and sacrifices offered in the temple, which at that time were not yet ordained: but only by the promise of the blessed seed which they took hold on by faith: Ergo, we also are made heirs of righteousness and everlasting salvation, not by the Law and sacrifices of Moses, but by that only seed of Abraham that was promised, even our Lord jesus Chryst, according also as Peter witnesseth afterward: we believe that we are saved by the grace of our Lord jesus Chryst, like as our fathers were saved also. Her upon it is rightly concluded, that the ceremonies of Moses, or the law and sacrifices of Moses are not needful to salvation. The two Of the promises. ALl Saints must needs obtain the principal promise Atteynment of gods promises made too all the Saints. For otherwise the promise were in vain, and too no purpose. Unto Abraham and the other Fathers was given promise of blessing and of the inheritance of the land of Canaan, and yet Abraham obtained not so much as one foot breadth of the land at any time in possession: Ergo, the blessing that was promised too Abraham was another thing than this bodily common weal, and sacrifices of Moses: that is too wit, forgiveness of sins, and the true and everlasting good things. The three Of the true worshipping of God. THe principal worshipping of God is always one, and Worshipping of God. common too all the saints, throughout all times of that world. The father's Abraham, Isaac, jacob and joseph, did doubtless worship God a right, and yet observed not the ceremonies of Moses' Law, which at that time was not yet delivered, ne offered sacrifices in the temple which was not yet at that time builded: Ergo the Mosaical ceremonies and the sacrifices that are offered in the temple of Jerusalem, are not the true & chief worshipping of God, according as the Prophet sayeth: I will have mercy and not sacrifice, and the knowledge of God rather than burned offerings. The four Of the abrogating of the law and common weal of Moses. Moyses' himself sayeth: The Lord our God shall raise The institution of a new law. up unto you a Prophet from among our brethren, Here ye him: Whosoever shall not here that Prophet, I wilbée revenged of him. But now is that Prophet come that Moses promised, which teacheth plainly that the Law and ceremonies of Moses are not necessary too justification and salvation: Ergo, he is too be herded, or it is too be believed for a certainty, that the law is abrogated. Or let the Argument be framed in this wise. Chryst (whom Moses himself commanded too be herd) is the end of the Law, for the ceremonial & politic laws and all the common weal of Moses was ordained too this end, that it might be the seat of the church, and a place for Chryst too be born in, and that it should cease assoon as Chryst was exhibited. Chryst whom Moses (in the xviij of Deut.) commandeth too be herd is now exhibited: Ergo the Laws of Moses toogither with his common weal & temple shall be abrogated: and that too this end, that the very same doing away of it may bear witness, that the Messiah which was promised too the Fathers, is already exhibited: and that the laws of Moses are not necessary too salvation. This is the sum of Stevens long oration, which comprehendeth the chief Articles of the Christian doctrine. Of which things the full exposition may be fetched out of my writings that contain the sum of the doctrine, & of my expositions upon Genesis and Exodus, the notablest Stories of which books Steven citeth, for the most part in this Oration. Of Stevens martyrdoome. MArtyrdoome signifieth witness bearing, whereby we witness What martyrdoome is. before other men, not only in voice▪ but also with our blood, and by our death, that the doctrine of the Gospel concerning the son of God our Lord jesus Chryst, is certain and undevybable, and never shrink from our confession of the true doctrine, for all the most bitter hatreds, terrors, and bodily torments in the world: too this end, that the true knowledge of God may be preserved, and the certeyntie of the true doctrine and the faith of others that be of the weaker sort may be confirmed: And finally, that it may be a witness of the judgement to come, and of the endless immortality and glory of the Saints. The parts of martyrdoome may be called, the confession The parts of martyrdoome. of the true doctrine which is made with the mouth: and the sufferance or torment of the body, and loss of life, for a man's steadfastness in standing too the true and uncorrupt doctrine of Chryst. Commonly they make difference, that those are confessors, Confessors. which have endured hatred, terrors, imprisonmentes, and some other hurts of the body for confessing Chryste, but yet have not been put too death, as the holy men Athanasius, Paphnutius, Macarius, john Frederick Duke of Sanonie, Luther and such others. And those are Martyrs that have spent their blood, & their Martyrs. life in their confession, as Saint Steven: the most of the Apostles: Ignatius Bishop of Antioch, who was cast unto beasts by Trajan, Attalus who was roasted upon a spit at Lions in the time of the Emperor Antony Vere: Vincent who was most cruelly rend a pieces in Spain by Diocletian: Laurence who was broiled upon a gréedyron by the Emperor Decius: Boniface bishop of Mentz, who was put too death by the Fryselanders the year of Christ, 775: john Hus: And in our days many are slain for the truths sake, and by cruel woounds do purchase a noble death. The efficient causes are. FIrst, the holy Ghost the comforter, who relieveth our infirmity The holy Ghost. and kindleth in our hearts a myndfulnesse of Gods most straight commandment too prefer our profession before life and all worldly things: and of the promises of life and glory that shall ensue. again, he addeth strength to the will and heart, that they may be both willing and able to endure bodily punishments, reproach, and death for our professions sake. Secondly, the word of God, which both enjoineth profession, God's word. and threateneth the renouncers with most sore menaces of casting away for ever, and offereth promises of life, glory and crown everlasting, too those that constantly profess Chrysts truth. Math. x. He that denieth me before men, him will I also deny before my Father which is in heaven. ij. Cor. iiij. The lightness of affliction for the twincling of an eye, purchaceth an everlasting weyghtynesse of glory. Psal. Cxu. Precious in the sight of the Lord, is the death of his Saints. ij. Timoth. Now is there a crown of righteousness laid up for me. Thirdly, mannes mind thinking upon God's commandment Man's mind and the promises of the Crown of eternal glory, wherewith the constant witnesses of the true doctrine shall be adorned: And his will and heart which (through the help and furtherance of the holy Ghost) believeth the promises, and conceiving an assured hope of immortality and glory everlasting, endureth death quietly and with a cheerful mind, as is said of Steven, He went rejoicing in his breast, and through strong hope his harms suppressed. Besides these three causes of steadfastness common too all Martyrs, there is another also in Steven the first Martyr, namely, the singular comfort by beholding the Son of God, who showed himself visibly unto him. By which showing Chryst is always with his Church. we also may learn this, that the son of God sitting at the right hand of the Father is not utterly go 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 Steven at his death, refreshing and strengthening him by showing himself too him, that he may with a glad & chéerfull mind suffer death for Chrysts quarrel, and receive a crown of glory that shall never whither. The matter whereabout martyrdoome is occupied, is the The matter that maketh a Martyr. true and uncorrupt doctrine set forth in the Gospel, concerning the person and benefits of Chryst, and concerning the true worshipping of god. For (as sayeth Apollinaris) whereas Chrystes truth is not, there is no true martyrdoome. And the saying of Peter is known: See that none of you suffer as a murderer or an evil doer, etc. and Augustine's: not what any man suffereth, but wherefore he suffereth is too be considered. Also Cyprian'S: It is the cause that maketh a Martyr and not the martyrdoome. Therefore are not mad-braynd fellows too be honoured with the title of martyrdoomme, which are justly put too death for their sedition and manifest blasphemies. The form of martyrdoome is the confession of the truth, or the witness which is born too the truth, both by the lively voice, and by the bloodshed and death of the party. The ends & effects of martyrdom are these. First, God's glory, which is set out and spread far abroad God's glory. by the witnessebearing of the Martyrs. Secondly, the preservation of the true doctrine concerning Maintenance of true religion. God. For unless there should from time too time be stirred up some Martyrs or witnesses of the true doctrine, who in the persecutions of Tyrants should prefer the profession of the truth before their own life: within a while the true knowledge of GOD upon earth would be quite quenched with▪ Idolatry and errors. Strengthening of the weak. Thirdly, that the weaker sort are strengthened, and the Church enlarged by the example of the constancy of the Martyrs. The church was founded upon blood, and by blood hath it increased. Certainty of doctrine. Fourthly, that the deaths of the Martyrs may be witnesses of the certainty of the doctrine of the Gospel: like as Steven by his bloodshed and death sealeth up the doctrine concerning the Messiah promised too the Fathers, and now performed. Witnessing of the immortality. Fifthly, that they may be witness of the immortality, & of the judgement too come, wherein Tyrants and Hypocrites shall be cast into endless pains, and the holy Martyrs be honoured with everlasting rewards. Reteynement of salvation. Sixtly, that the godly may not loose the forgiveness of sins which they have received, and the inheritance of everlasting salvation. Math. xxiv. He that continueth too the end, shallbe safe. Rom. x. By the mouth is acknowledgement made too salvation. virtues that go with martyrdoome. The Alyances or neybourvertues of martyrdoome, are Steadfastness, Stoutness in bearing out adversities, Patience, Continaunce, and in especially earnest faith, hope and calling upon God. Vices that fight against martyrdom. The thing that fyghts against martyrdoome, is revolting, or renouncing of the true doctrine: which either proceedeth of an epicurish skornfulnesse and malice (as the revolting of the Emperor julian) or riseth of fearfulness and infirmity of mind, (as the renyall of Peter and of many others:) or else is committed in fact, as when those that understand the true doctrine of the Gospel, are present at the Idolatrous service of the Mass, and dissemble their meaning: or when we bear about the Gospel in our mouth, and yet answer not too our profession in life and behaviour. Upon the Sunday next after Christmas day. ¶ The Epistle. Gal. iiij. AND I say, that the heir (as long as he is a child) differeth not from a servant, though he be Lord of all, but is under tutors and governors, until the time that the father hath appointed. Even so we also, when we were children, were in bondage under the ordinances of the world: but when the time was full come, God sent his son made of a woman, and made bond unto the law, to redeem them which were bond unto the law: that we through election might receive the inheritance that belongeth unto the natural sons. Because ye are sons, GOD hath sent the spirit of his son into our hearts, which crieth Abba Father. Wherefore now, thou art not a servant, but a son: If thou be a son, thou art also an heir of God through Christ. The disposement. It pertaineth too the kind that instructeth. For it reckoneth up in order the effects or chief benefits of the son of God, who is born to us, and given to us: and he setteth them plainly out, by a similitude taken of Servants and Heirs. The chief benefits which the son of God hath obtained for the church by his wonderful birth, are four. 1 Redemption from the curse of the Law. 2 Adoption too be the sons of God. 3 The giving of the holy ghost, who crieth Abba father. 4 The heritage of eternal life. Of these benefits will I speak in order and briefly. And I exhort the hearers too consider diligently and advisedly, and too bestow in the bottom of their hearts, this notable sentence which comprehendeth the sum of the whole Gospel. After that the fullness of the time was come, or after that the time appointed by the eternal purpose of God was fully come: that is too wit▪ the year from the creation of the world. 3962. God sent his son, born of a woman, made under the law, too the intent he should redeem those that were under the Law, that we might receive the adoption of sons. And because we are sons God hath sent the spirit of his son into our hearts, crying Abba father. Therefore thou art no longer a servant, but a son. And if thou be a son, thou art also an heir of God through Chryst. Now let us first consider the notable record concerning Chryst is very God. the two natures in Chryste. God sent his son born of a woman. This jesus born of the virgin Marie, is the only begotten son of God, & that, not by adoption, but by nature: Ergo he is by nature very God also, according as we have hard the other day of Chrystes birth out of the first Epistle the first Chap. too the Hebrews. And hereunto let us add the like sayings, john. iij. So God loved the world, that he gave his only begotten son, etc. and joh. j We have seen the glory of him as of the fathers only begotten. j joh. iiij. Herein appeared the lovingness of God, that he hath sent his only begotten son into the world, that we might live through him. This son of God was born of a woman: Ergo, he is Chryst is very man. by nature very man also. Paul taketh these words out of the first promise concerning Chryst, made too Adam & Eve, the woman's seed shall crush the serpent's head. And it is worth the considering, that he saith, Of a woman, that he might give us too understand that the son of God took upon him man's nature of the substance of the virgin Marie: and not that he was sent down from heaven through the Virgin Marie, as through the pipe of a conduit. Here ensueth a beadrol of the benefits which Christ hath brought us by his birth. MAde bond to the Law, too redeem them that were under the Law. exceeding great and unserchable wisdom is contained in these few words. Which though we be not able too perceive thoroughly in this Dimness: yet is it too be unfolded briefly, that the hearers may look somewhat nearer upon it. Gal. iij. Paul sayeth: Chryst hath redeemed us from the Redemption. curse of the Law, and is become accursed for us. For it is written, cursed is every one that abideth not in all things that are written in the Law. For it is an everlasting and unchangeable Maximée of God's justice, that men must either obey God's Law without any sin: or else by sinning become accursed, and so be cast into eternal pains. Therefore when as all whole mankind was become subject too the curse of the Law, too God's dreadful wrath, and too everlasting damnation through sin Rom. iij. Too the intent all mouths might be stopped, etc, It was decreed by the wonderful advice of the Godhead, that the son taking our nature upon him, should turn upon himself the burden of the Law, of God's wrath, of sin, and of eternal damnation, and pay the full ransom for us: like as if one were greatly oppressed with debt, or held prisoner in Turkey and should be set free by another that would undertake either the burden of the debt, or of prisonership for him, and pay his ransom. Therefore useth Paul in this place the word Ransom, which is as much too say, as too buy a man out by paying his full worth for him. We could not be set free by our own deservings, virtues, or weldooing. Not Abel by his death, not the meekness and patience of Socrates or Photion, not Royalty, not power, not artillery, not wealth could compass this thing. Oaly we may thank God who hath given us victory by our Lord jesus Chryste, who hath nailed the curse of the Law too his cross. Collos. ij. And he shall say too vanquished death, Death, where is thy sting? Hell, where is thy victory? The sting of death is sin, and the power of sin is the Law. j Corinth. xv. And death did spread itself into all men, because all men have sin. But sin is not imputed where there is no Law, etc, Rom. u. All these mischiefs, that is too wit, sin, God's wrath, the curse of the Law, the devils Tyranny, and endless damnation, hath the son of GOD (who is given to us,) turned upon himself, and redeemed us from these evils, That we by adoption might receive the heritage of sons. The second benefit is Adoption too be the sons of god. Adoption. The only begotten and natural son of God, begotten of the substance of the Father before all worlds, is our Lord jesus Chryst. john. j and three j John. iiij. By and for this only begotten son are we received too be sons by adoption, whom the eternal father embraceth with fatherly good will for his beloved sons sake, as brethren of Chryst, and heirs of the heavenly light, wisdom, righteousness, and life everlasting. Than which benefit a greater cannot be devised. j john. iij. See what a lovingness the Father hath vouchsafed upon us, to name us the sons of God. Right dear-beloved, Now are we the sons of God, and yet hath it not appeared as yet what we shall be hereafter. But we know that assoon as that shall appear, we shall be like unto him, because we shall see him as he is. john. j He gave them power too become the sons of God, as many as believe in his name. Math. uj. Our father which art in heaven. And because ye are sons, GOD hath sent the spirit of his son into our hearts, crying Abba father. The third benefit is the giving of the holy Ghost, who The gift of the holy ghost. kindleth in our hearts the true calling upon GOD. Here must the whole doctrine concerning the holy ghost be repeated: what the holy ghost is: how great a benefit of God it is, that by this breath of his own breast he imparteth himself unto us: what are the benefits or effects of the holy ghost: too whom he is given: and how he is foregone. We will rehearse the sums of this doctrine again in the opening of the Epistle upon Whitsonsunday. One of the chief effects or benefits of the holy ghost, is true calling upon GOD. Therefore in Zachar. xii. He is called the spirit of thankfulness and prayer, that is to say, a witnessebearer in our hearts, that we are accepted into favour, and a kindler of true invocation in our hearts, and of assuredness resting upon God, and waiting at God's hand as at the hand of a most kyndharted father, for help and deliverance in all our sorrows and miseries. Therefore art thou no longer a servant, but a son. And if thou be a son, than art thou also an heir of God through Chryst. The fourth benefit is the inheritance of eternal life, Inheritance of endless life. which shall be the beholding of GOD, where through the Church (when it is raised from death) shall see God face too face, and shall enjoy God's wisdom, light, ryghtuousnesse, gladness and life for all ever. To this haven let us have an eye in the short race of this mortal life, and let us direct all the devices, desires, and doings of this life, too the atteynement of the same. Upon Newyeeres' day. ¶ The Epistle. Gal. iiij. BUT before that faith came, we were kept & shut up under the law, unto the faith which should afterward be declared. Wherefore, the Law was our scoolemaister unto the time of Chryst, that we might be made righteous by faith. But after that faith is come, now are we no longer under a scoolmaister. For ye are all the sons of GOD, by the faith which is in Chryst jesus. For all ye that are baptized, have put on Chryst. Now is there no jew, neither gentle: there is neither bond nor free: there is neither man nor woman: but ye are all one thing in Iesu Chryste. If ye be Chrystes, then are you Abraham's seed, and heirs by promise▪ The disposement. IT pertaineth too the kind that instructeth. For it setteth forth a doctrine of three places. 1 Of God's Law, and of the proper uses or effects of the Law. 2 Of the benefits of the son of God our Lord jesus Chryst who was given to us and born to us, which are the deliverance of us from the prison and mastership of the Law, forgiveness of sins, adoption too be the sons of God, and the inheritance of everlasting life. 3 Of the Applying of the sons benefits: that is to say, of faith, whereby we put on Christ or are clothed with Chrysts righteousness, and are all made righteous and heirs of eternal life as many of us as believe, without any difference of Nation, of degree, or of kind. First, Of God's Law. BEfore that faith came, we were kept shut up under the Law, etc. First it behoveth the hearers too bear in mind, that Paul A warning for Paul's meaning. in this place doth not put a difference between the times that were before Chrystes coming, & after Christ's coming: as though the jews before Chrystes coming had had no more but the knowledge of the law, & had not known aught at all concerning Chryst or the faith in Chryst. For Paul speaketh of the church of all times, in which both the doctrines (as well of the law as of the gospel) are always preached. And always in all the godly, before that faith cometh (that is too say, before the light of the true knowledge of Chryst or of faith is kindled in the heart) the prison of the law is felt, in which all men are shut up as prisoners of sin, of God's wrath, and of eternal damnation, that they may attain righteousness and salvation everlasting, for Chrystes sake only revealed in his gospel. This is the natural exposition of the first sentence, before faith came, they were kept close prisoners unto that faith which was too be revealed. Now too the intent the doctrine of this place may be the easilyer considered, it must a little be unfolded by putting it into an order, and it is too be declared. 1 What the law is. 2 Which be the parts of the law. 3 What are the causes, and chiefly what be the ends or the uses, and what are the duties of God's law. 4 Of the abrogating of the law, or of the setting of the believers free from the law. Paul in this place nameth two uses or effects of the law. The working of the law. The first is that the law showeth all men too be prisoners of sin, of God's wrath, and of endless damnation for sin. Therefore doth the law justify or save no man, as is said Rom. iij. Too the intent all mouths should be stopped and all the world be made subject unto God, because that by the deeds of the law no flesh shall be justified in his sight: For by the law cometh the knowledge of sin. Rom. u and seven. By the law sin aboundeth: by the law sin is made out of measure sinful. etc. In this prison of the law are all men held prisoners, before such time as comfort is kindled in the heart through faith. This prison did our first fathers feel when they were accused by the voice of the law, until faith came, or until there was given a promiss of the séed that should tread down sin and death, & break up the prison of sin. This prison felt David when Nathan accused him too his face: jonas when he was shut up in the whales belly, Ezechias in his sickness: Daniel in captivity. And finally all the godly sustain in their hearts the like dreadfulness rising of the feeling of God's wrath showed by the law, and of the consideration of the punishments that ensue, until such time as faith be unhealed and kindled, whereby men's hearts are sustained and refreshed with healthful comfort. Secondly. The law is our schoolmaster unto Christ. THe duties of a Schoolmaster are three. The first is too The duties of the law too teach us too know God and ourselves. teach: the second too frame manners: and the third too chastise or punish the offenders. So the law of God first teacheth us concerning God, that there is a God and what manner a one he is, and what manner a one man's nature is by creation, & what was that image of God or original righteousness in man, namely an agréeablenesse too the law of God. It teacheth also of sin and of the penalty of sin, of the last judgement, of the resurrection of the dead and the life everlasting, of outward discipline or honest government of manners, and such other things. Secondly it frameth our manners in this outward and To frame our manners aright civil conversation of life. And it is as a rule of life or good works, in which those that are born again must show their obedience too God. That thing may be showed according too all the hests of the ten commandments. Thirdly it chastiseth us with the threats of God's wrath Too correct offenders. and endless damnation, & it punisheth us with death, sickness and other miseries, all which are sermons of the law concerning Gods dreadful wrath against sin. And the law is called our schoolmaster unto Christ, for The law driveth us too Chryst. three causes. First because the law by showing us the hugeness and horribleness of sin, and by pronouncing us subject too God's wrath and everlasting damnation, driveth us too seek our Physician and helper the son of God, who alonely hath by his own death taken away sin and death, and delivered us out of the prison of the law. Secondly because Chryste orderly is effectual only in In whom Chryst is effectual. those that eschew the outward offences forbidden by the law of God, and frame their manners according to God's law: He is not effectual in those that wittingly & willingly persever in outward offences contrary too God's law. Thirdly, because the Ceremonies of Moses were preachings The law a shadow of things do come. or figures instructing the church concerning Christ's benefits, as the Lamb that was slain for Passeover betokened Chryst the Lamb of God which taketh away the sins of the world. All the levitical sacrifices were sermons of Chrystes sacrifice. Let yoongmen bear in mind this exposition of Paul's saying, The law is our schoolmaster unto Chryste, and so much the more let them look that they frame their manners according too honest discipline, too the intent they shake not off the grace of Chryste, but continued the Temples and dwelling places of God, that Chryst may devil in them and be woorkfull in them. Upon the Sunday next ensuing the Circumcision of our Lord In this church of Rostocke, before noon is expounded the story of Chrystes Baptim out of the third Chapter of Matthew: and after noon the Epistle Tit. iij. concerning the laver of regeneration and renewment by the holy ghost. The disposement of which Epistle is recited heretoofore on the feast of Chrystes birth. Upon twelfth day. ¶ The Epistle. Esay. lx. GEt thee up betimes and be enlyghtened O Jerusalem, for thy light cometh, and the glory of the Lord is risen upon thee. For lo while the darkness and cloud covereth the earth & the people, the Lord shall show thee light, and his glory shallbe seen upon thee. The gentiles shall walk in thy light, and kings in the brightness that springeth forth of thee. Lift up thine eyes and look round about thee, all these gather themselves and come unto thee. Thy sons shall come too thee from a far, and thy daughters shall gather about thee on every side. Then thou shalt see and be a float, & thy heart shall wonder and be enlarged, when the abundance of the sea shall be turned unto thee, when the power of the gentiles shall come unto thee. The multitude of Camels shall cover thee, the dromedaries of Madian and Epha: All they of Saba shall come bringing gold and incense, and uttering the praise of the Lord The disposement. THis feastful day which commonly is called the day of the Things to be noted concerning the epiphany or twelfth day. three kings, was in ancient time named epiphany, that is too say the feast of Christ's appearing or showing himself openly too the world. For they write y● as on this day, being the uj of januarie, (how be it in sundry years) both the star appeared too the wise men or divines of Persia: and Chryst was baptized in jordan, where the whole Godhead did show itself openly by evident witness, so as the three several persons were seen and beheld by john Baptist: and also Chryst uttered his own glory by his first miracle at the marriage in Cana of Galilie, And therefore in the hymn of Sedulius which beginneth O Herod wicked fo. etc. they are joined all toogither. And although it be a more likelihood, that the marriage in Cana was kept some other day: yet notwithstanding divers old fathers are of opinion, that the self-same day two year after Chryst was born, the wisemen came unto him, and that the same day in the thirtyth year after his birth, was Christ baptyzed also, according as Nazianzene of set purpose taketh upon him the story of Chrystes baptim too expound upon the day of epiphany, which they name also the holiday of lights. And Epiphanius in his disproof of fond tales, the hundred four score and seventh page, hath noted many pleasant things worth the knowing, concerning the time of the coming of the wise men and other stories which bring singular light too the things that are declared by the Evangelists. And this sermon of Esay is read upon this day, because it seemeth too agree with the story of the wisemen, which coming Of the wise men that came unto Chryst. too Jerusalem by the light of a star that went before them, offered gold and frankincense too Chryst our Lord Héeruppon also peradventure it might rise, that they were called kings, whereas they were not kings, but Magies, that is too say, priests and divines of the Persians'. Neither is it certainly known whither they were but only three, or more that came unto Chryst. And that they came not immediately the xiij day after Chrystes birth, both the length of their The time of their coming. forney showeth, (for the nearest borders of Persia unto jewry are two hundred and twenty German miles off from jewry: And Saba the head City of happy Arabia, is about two hundred and four score miles from Jerusalem:) and also Luke the Evangelist manifestly proveth, who writeth that Christ the xxx day after, was offered in the temple and born in Simeons' arms. Whereupon it followeth he was not the same time a banished person in Egypt. Moreover the names of the wisemen are pleasantly and The names of the wise men. learnedly devised. Melchior, that is too say, a king of light or a lightsome king. Balthazar, that is too say, a captain or general of the wars. Caspar, a secretary or Chancellor. For these names betoken that the king with his Captains and officers of courts, or that the whole state of government both of peace and war, aught too serve Chryst. But I will leave these vymatters, and go in hand with Esays sermon which is wont too be set forth this day in the church, which is altogether a prophesy of Christ's kingdom. The chief places are three. j Of the person and benefits of Chryst the king. ij Of the multitude or Church gathered toogither of jews and Gentiles which is subject too this king. iij Of the tributes, or duties and services which the Church on her behalf doth yield and perform again too her king Chryst. THe Prophet beginneth with an exhortation, wherewith he provoketh the whole church and all men too receive Chryst the king and light of the world reverently, and too embrace his doctrine. Get thee up betimes: neglect not, despise not thy Lord and Earnestness in receiving and keeping the truth. king jesus Christ, be not luskish or cold in héering and learning his doctrine: but get thee up betimes, that is too say, use watchfulness, diligence, and earnestness in hearing and maintaining the doctrine of the gospel: embrace thou Christ the light of the world reverently and heartily, and endeavour too hold him fast. As is said Rom. xiii. It is time for us too rise from sleep, because salvation is nearer than when we believed. Be enlightened. Hear, receive, and embrace Chryst the true light which lyghteneth every man that cometh into this world, by which light the true knowledge of God, true righteousness, and eternal life is kindled in our hearts. The first place is of the person and benefits of Chryst. Three notable names are given unto Chryst in this prophesy, The sundry names and glory of Chryst. jehovah or Lord. which learnedly describe and beautifully set out his person and benefits. For first he is named Lord or jehova, that is too say, in very deed and by nature God. Like as also in jeremy the xxiij and xxxiij he is called the Lord our righteousness. Secondly, he is called the glory of the Lord: first for his The glory of the Lord being, because he is the full and express image of the everlasting father, representing and showing the whole father: as in the Epistle too the Hebrews, he is called the bryghtuesse of his glory, and the very image of the father's substance. Also Exod. xxxiij. Show me thy glory. And secondly because that by his gospel he procureth true and due glory too his eternal father, according as the angels sung when Christ was born. Glory be too God on high. The foundation of God's glory are the being & the power What it is too give glory to God. of God. The bond thereof is our acknowledgement and setting of it forth. Therefore, we them yield true glory unto God when we acknowledge and confess, that God is: that God hath care of mankind: that God hath truly opened his will to mankind in his word uttered by his son: that God is wise, righteous, soothfast, free, chaste, pitiful: that he releaseth us our sins & receiveth us when we flee too his son, of his own free grace and not for our worthiness or deserts: that he hearkeneth too those that call upon him: and that he saveth them for his sons sake who was born to us and given too us. This doctrine concerning the true acknowledgement of Gods being and will, and concerning the true services too be performed too God, doth the son of God spread abroad among mankind by his ministers, and boweth men's minds and hearts too the acknowledging of this doctrine and too true obedience, that God may be magnified at many men's hands with true glory, which cannot otherwise be yielded unto God, but by acknowledging of Chryst the light of the world. For although the heathen Philosophers & the hipocrytes do after a sort grant that there is a God, & that the wicked are punished: yet yield they not too God his true and full glory, because they are ignorant of Gods will disclosed in his Gospel. Thirdly Chryst is called our light, because that in the hearts Why Chryst is called our light. of men who erst were overwhelmed with the mist of ignorance of God, of sin, and of death, he by his Gospel kindleth the light of the true knowledge of God, true comfort, ryghtuousnesse and eternal life, by which light they are defended against death, sin, the devils tyranny, and endless damnation. john. j The son of God is the true light which lighteneth every man that cometh into this world. joh. viii. I am the light of the world. Esay. xlix. I have given thee too be a light too the Gentiles, that thou mayst be my salvation too the ends of the world. Also Esay. ix. The people that walked in darkness hath seen a great light. All whole mankind, Kings, Princes, Philosophers, wisemen, & learned men everichone of them walk in most thick darkness, overwhelmed with sin and death, so long as they are without God's word: until the star that appeared too the wise men, (that is too wit the word of God) do rise in their hearts and work everlasting life and righteousness in them. The second place, concerning the church of Chryst gathered of the jews & Gentiles: or concerning the calling of the Gentiles. THe true Church or people of God are all those that with Who are the true Church. steadfast faith embrace the light of the world our Lord jesus Chryst, or which believe in Chryste: not only jews born of the offpring of Abraham, dwelling at Jerusalem, which had the Law given by GOD himself with notable signs and wonders, and the state of government ordained by the voice of God, and the keeping of the promises concerning the Messiah, which were from time too time renewed and always preserved in this people: But also the gentiles that walk in the light Chryst, that is too say, which are lightened with the true knowledge of Chryste, and by faith receive forgiveness of sins, ryghtuousnesse, and life everlasting, offered too all Nations in the promise of grace made unto Abraham. Here may the whole doctrine concerning the church and the calling of the gentiles, be repeated out of Rom. ix. x. xj. xv. Ephe. ij. Act. x. xv. etc. Esay. ij. xj. xlij. xlix. lj. liiij. lv. lvij. etc. For upon singular forecast did God put a difference between Why God did put a difference between the Jews and the Gentiles. the jewish people and the gentiles, by circumcision and other ceremonies delivered in the Law of Moses, for this cause chiefly, that the true church of God the pillar and seat of the true doctrine concerning God and his son our Lord jesus Chryst, might be known and seen with men's eyes. For inasmuch as it is his will that every man which is too be saved, should be graffed into the Church, and joined too Chryste by the ministery of his Gospel: he chose a certain people in which the promises concerning Christ should be preserved, and Chryst the redeemer be exhibited, and teach, and work miracles, and be made a sacrifice, and be seen risen again from death. exceeding great therefore were the privileges of the The prerogatives of the Jews. jewish people, whom God hath choose too himself from among all Nations, too be his peculiar possession, a Royal préesthod, and a holy Nation: with whom he made a covenant with his own mouth and by circumcision, whom God had garnished with his own word, with his promises, with his Testaments, with Fathers, Laws, woorshipping, everlasting préesthod, and with the birth of Chryste as touching the flesh. On the contrary part, the gentiles wanted all these good The wretched state of the Heathen. things: they were without Chryste, strangers from the state of Israel, foreigners from the Testaments and promises, without hope and without GOD in the world. And therefore did the jews very far prefer themselves before the godless and Idolaters gentiles, and deemed that Chryst together with his kingdom and benefits pertained only too themselves. It is then an exceeding great benefit of God, that he hath called too the light of his Gospel, not only the jews, but now also the. gentiles, Greeks, Arabians, Madianits, Nabathyes, and others according as they are divided by distribution in this prophesy of Esay. But in the doctrine of the calling of the gentiles these God's unchangeable rule in calling men to salvation. three articles are always too be considered. First, that the promise of the Gospel is universal, and that God is not an accepter of persons, but is indifferent too all men according too that one rule expressed in the Gospel. This is the will of God, that every one which believeth in the son of GOD, should have everlasting life, and that he which believeth not in the son, should be damned. This rule doth God observe without change, in men that are to be received to eternal salvation, or too be cast away: neither respecteth he any person, that is to say, he considereth not other byfals in men pertaining nothing to this Rule, as riches, poverty, learning, ignorance, power, circumcision, uncircumcision and such like. Secondly, the calling of the gentiles putteth us Salvation is of free gift and not of desert. in mind, that forgiveness of sins and eternal life, are bestowed upon the believers, of free gift, and not for the woorthynesse of their own virtues or works. For sith the gentiles (which were defiled with Idolgadding, lusts, and other sins,) forsaking their purpose of sinning, and fléeing unto Chryst the son of God, are received as well as the jews, who had always framed their conversation honestly, according to the rule of God's law: it is an evident proof that the gentiles (who are signified under the show of the unclean beasts in the vision of Peter) are cleansed from their sins, not by their own power or works which are wicked and damnable, but by faith through the free mercy of God for Chrystes sake only, as is said Acts ten That which God hath cleansed, call not thou common or unclean. But God hath cleansed our hearts with the blood of his son through faith, as is said, clenzing their hearts by faith. And. ●. john i The blood of the son of god clenzeth us from all sin. Thirdly, it giveth us too understand, that circumcision and the other ceremonies of Moses' Law are not necessary to salvation. The third place, They shall all come from Saba, bringing gold and frankincense, and singing praise unto the Lord THe true and chief service of God, are not the ceremonies The true service or worshipping of God. of Moses, or the offerings & sacrifices of beasts: but the spiritual hosts or sacrifices of praise, that is to say, too preach the true doctrine concerning God, too call upon god aright, too give him thanks, too acknowledge him, to disprove false opinions, to employ a man's goods about the maintenance of the ministery and of the studies of learning, and to direct all the purposes, practyses & deeds of our life to the praise of god, as it is cō●aunded Do you all things to the glory of god. These chief and highest services of God are shadowed in What is represented by gold. the very presents of the Arabians. For gold is a representation of true doctrine and pure faith: as it is said in the Psalm: The commandments of the Lord are more to be desired than Gold and much precious stone. Frankincense is an image of true prayer and thanksgiving, What is represented by Frankincense. which mount up too heaven, and refresh God with a most sweet and acceptable sent, as is said in Apocalip. u They had viols full of odours, which are the prayers of the Saints. The Altar of atonement is Chryste our Mediator, by The Altar of atonement is Chryst. whom only GOD is pacified, and acceptable sacrifices are offered too God. For there is no Altar accepted of God, but only his son Christ. Upon this Altar let the gentiles offer, not rams, or other dead beasts, but spiritual sacrifices, quick, holy, and acceptable to God, which is their reasonable service. Rom. xii. and let them glorify & praise God for his mercy performed unto them. Upon the first Sunday after epiphany. ¶ The Epistle. Rom. xii. IBeseche you therefore brethren, by the mercyfulnesse of God, that ye make your bodies a quick sacrifice, holy and acceptable unto god, which is your reasonable serving of God, and fashion not yourselves like unto this world: but be you changed in your shape by the renewing of your mind, that you may prove what thing that good & acceptable and perfect will of God is. For I say (through the grace that unto me given is) to every man among you, that no man stand high in his own conceit, more than it becometh him too esteem of himself: but so judge of himself, that he be gentle and sober, according as God hath dealt too every man the measure of faith: for as we have many members in one body, and all members have not one office, so we being many, are one body in Chryste, and every man among ourselves one another's members. The disposement. THe more part of the Epistles whose disposemeutes we have set out hitherto, have setfoorth the peculiar doctrine of the Gospel concerning the person and benefits of Chryst, and concerning justification. Now those that follow, pertain more too the doctrine of the Law, and comprehend precepts of good manners, which must ensue the benefits of Chryst received by faith. And these three Sundays following, thè whole twelfth Chapter of the Epistle too the Romans is wont too be expounded orderly in the church. All the which is an exhortation containing precepts of all good moral works, or of all virtues which God exacteth in his Law. But forasmuch as the orderly expositions of the virtues, distributed into the precepts of the ten commandments, are jointly recited in a peculiar book of Rules of life: I will make no declaration at all of the virtues in this place, but only expound the words and the phrases. The first part of the Chapter which they read on this day in the church, containeth chiefly two places, 1 A general exhortation too new obedience, or too a life conformable too the will and word of God. 2 Of méeldnesse and lowliness, and of the shunning of curiosity and stateliness. Of the first. I Beseech you brethren, that you make your bodies, etc, It is a general precept of new obedience containing the whole ten commandments, taken of an Antithesis of the levitical services or sacrifices. Make your bodies, that is too say, dedicated ye too God, not the bodies of beasts as the levitical Priests did, but your own selves: Offer ye too GOD, your minds, your wills, your devices, your studies, your affections, and your doings all your life long: and so rule them, that they may please God. A sacrifice, that is too wit, set a part too holy uses, appointed Sacrifice. too the honour of God, as if he should say, the levitical Priests offered beasts unto God, but offer you too God your own minds, thoughts, studies, & all your doings: do all things too his glory: kill ye the remnants of unnne, lewd inclinations, and the affections yet sticking in you: be ye patiented in tribulation and torments, as Paul, Laurence and Attalus were, who gave their bodies too be offerings or sacrifices. Quick, not dead beasts, but all your whole life, and yourselves, who shall live for evermore. Quick or living. Holy, Hallowed by the holy Ghost, pure, and clean, that is too wit, by imputation of Chrystes holiness, and by beginning Holy. too be holy. Your reasonable service. Let not your service be brutish Reasonable service. or unreasonable, such as is the service of the Heathen that know not God, or of the superstitions, or of the Hypocrites which have no true reason lyghtened by the holy Ghost, nor true knowledge of God, nor true fear and faith. But let your service be reasonable wherein your mind may rightly acknowledge the being and will of God, and understand what services please God, and what works please not. Let it have the true fear of GOD, and true faith. Let it not persuade itself, that it pleaseth God by the work wrought. And fashion not yourselves like unto this world. be Worldlynesse. not like unto this world: acquaint not yourselves with ungodliness, fleshly carelessness, wanhope, nor with any of the lewd lusts, affections, and wickednesses of the ungodly in this world. But be ye changed in your shape by the renewing of Renewment of mind. your mind. Get ye new knowledge and new affections, as the fear of God, faith, lovingnèsse, hope, patience, and such others, in your hearts, agreeable too the good and perfect will of GOD which is uttered in the Law and the Gospel. The second part: Of mildness which brydleth stateliness, curiosity, overweening of a man's self, trust in a man's own cunning or policy, which maketh a man too take many things upon him without calling. HEre would be recited the whole doctrine of myldenesse and lowliness, and of the contrary vices, out of the exposition of the virtues of the fourth and first commandments. For I say, that is, I warn you, yea and I heartily beseech all and every of you in discharge of mine office and duty which God hath committed unto me. That no man be wiser in his own concceit, than needeth. Mildness. Overweening, misweening, & forweening. That no man have a stately opinion of himself, nor rashly & proudly misdéem other men, nor devise new interpretations & opinions of his own brain, as Arius, the Anabaptistes & all other Heretics, are wiser in their own conceits than they aught to be, & keep not themselves within the measure of faith, that is too say, within the bounds of God word. But being puffed up with an overweening of their own wisdom, they coin new opinions and suttletyes. again, they are proud and attribute more to themselves in opinion, concerning themselves and their own sayings, than is due too their infirmity. And afterward in their doings they vaunt themselves above their power, they thrust themselves into other men's vocations, they reform and rule other men's matters, and they neglect their own. Let him be wise according too meeldnesse. The true and Christian wisdom. Christian wisdom is too hold a man's self mildly with the bounds of the word, that is left us by Christ, and to acknowledge GOD, and to obey him according to the word by him delivered. All man's wisdom without God's word, is (as Socrates Worldly wisdom. sayeth in Plato) a doubtful dream. And the same Socrates sayeth, that therefore Apollo had judged him wise, because he known he was not wise at all. But the beginning or the sum of true wisdom is the fear of the Lord That is too say, the true acknowledgement, invocation, and praising of the everlasting God, and of his son our Lord jesus Chryste, according too God's word or the gospel taught by Chryst. According as God hath dealt to every man the measure of Man's bounds faith. Let every man abide within the bounds of faith or of God's word, or of the whole doctrine of the Gospel. And out of these let them not range upon trust of their own wisdom. again, let every man esteem of himself according to the measure of his own gifts which he hath received, & let him The right use of gods gifts. employ the same too the common welfare of the whole body of the church as in man's body the gifts and offices of the divers members are directed too the common preservation of the whole body. This similitude is handled more largely by Paul i Cor xii. and Ephe. iiij. Upon the second Sunday after the epiphany. ¶ The Epistle. Rom. xii. SEeing that we have divers gifts, according too the grace that is given unto us: if a man have the gift of prophesy, let him have it, that it be agreeing too the faith. Let him that hath an office, wait on his office. Let him that teacheth, take heed too his doctrine. Let him that exhorteth, give attendance too his exhortation. If any man give, let him do it with singleness. Let him that ruleth, do it with diligence. If any man show mercy, let him do it with cheerfulness. Let love be without dissimulation. Hate that which is evil, and cleave too that which is good. Be kind one too another with brotherly love. In giving honour, go one before another. Be not slothful in the business which you have in hand. Be fervent in spirit. Apply yourselves too the time. Rejoice in hope. Be patiented in tribulation. Continued in prayer. Distribute unto the necessity of the Saints. Be ready to harbour. Bless them which persecute you: bless I say, and curse not. Be merry with them that are merry, weep with them that weep: be of like affection one towards another. Be not high minded, but make yourselves equal to them of the lower sort. THis Epistle cleaveth too the last that went before. And first it reckoneth up the sundry gifts, and divers kinds of charges, which God hath ordained in his church, that they should be employed too God's glory and the common profit of the whole church, and not too the augmenting of pride and busy meddling with many things. Wither it be prophesy, according too the agreablenesse prophesy. of faith. Prophesy (as it appeareth by▪ j Cor. xiv.) is in the new Testament, the gift of the interpreting the Prophecies of the scripture. Therefore he counseleth them, that their expounding of the scripture should be the agréeablenesse of faith, that is too say, that it should agree with the whole doctrine of the gospel, or with all the Articles of the faith. Let this precept be made manifest by examples. The interpretations Heretical prophesying. which the Anabaptistes teach upon the sayings in the u of Matthew, concerning oaths, and not revenging, do fight with the rest of the Articles of God's word, which expressly alloweth lawful oaths, and the revengement that is done by Magistrates. The popish interpretation of this principle, we are justified Papistical prophesying. by faith, that is by faith countenanced with love, or by faith and the rest of the virtues jointly to●gither, agreeth not with the whole doctrine of the gospel, which manifestly avoucheth that we are freely justified by faith only, for jesus Chryst sake, and not for any works of our own. Or ministership, in ministering. These speeches are clipped. Ministers. The meaning of this is: he that is a minister of the church, or a deacon gathering & distributing the almesses of the church, let him minister in such wise as he aught too do. This sentence therefore enjoineth faithfulness and diligence in all parts of the ministery. Or he that teacheth in doctrine. Let the teacher of the Teachers. gospel in church or in school, teach aright, and let him faithfully spread abroad true doctrine concerning God i Tim. iiij. Take heed too thy doctrine. This precept may be amplified by distribution, and may be briefly spoken of all the articles of Christian doctrine. Or he that exhroteth in exhortation. Exhortation to repentance Exhortation. and all good works is one of the kinds of Ecclesiastical sermons i Tim. iiij. Give diligence too reading & exhortation. Tit. j Let him be able too exhort by sound doctrine. He that giveth, let him do it with singleness. That is too How to give. say, he that bestoweth upon his hearers either doctrine, counsel, or money, let him do it with singleness, and with right heart in deed. Let him mar nothing, let him look for nothing in reward or recompense. Let him that ruleth, do it with diligence. Wither he be How too rule. a temporal or spiritual governor, let him in his office be heedful, diligent and faithful, like josaphat two Paralip. nineteeen. who was diligent in all parts of government. He ordered Churches, civil judgements and consistories, and made wars. etc. Paul is a diligent teacher. Our princes neglect the chiefest parts of their office, namely God grant there be none such in England. the care of Churches, of judgements, of discipline, of studies and of doctrine, the defence of innocentes, and the punishment of offenders. And either they are slothful, or busy about moonshine in the water, or else they do hurtful things, they build, they hawk and hunt, they make great shows & feasts and they move unnecessary wars. He that showeth mercy, let him do it with cheerfulness. How to show mercy. This precept is of mercy & benefiting, which must proceed from a chéerful & welwilled mind▪ God loveth a chéerful giver. Let love be unfeigned. Here followeth a register of precepts Love towards one's neighbour, or true friendship. concerning the duties of love, or concerning all virtues, the declaration of which may be fetched out of my little book of the rules of life. The love of a man's neighbour comprehendeth all the virtues of the .v. uj. and seven. commandments. But in especially unto friendship is the first sentence too be applied, let love be unfeigned. That is too say: let your good will toward your friends and generally toward your neighbour be true, uncorrupted, & uncounterfetted: let it not rise of an evil cause, but let your wills be coupled or knit together in the love of goodness. Be kind one too another with brotherly love. Let there be Brotherly love. among Christians as among brethren, true goodwill & kindness▪ that is too say, natural and earnest love, such as parents are wont too bear toward their children. For God hath put a natural loving kindness or chariness into the hearts of fathers & mothers, to the intent to put us in mind of his love toward his own son jesus Chryst, & towards us his sons by adoption, and too the intent they should be as bonds of alliance and mutual good will between man and man. In giving honour go one before an other. Reverence is a Reverence. virtue of the fourth commandment, acknowledging Gods gifts in other men, and yielding too them their place and honour, and by the example of itself alluring others to méeldnesse and reverence. The two vices that beset it, are flattery or soothing, and pride, or disdeinfulnesse. Be not slothful in that ye take in hand. Diligence is a Diligence. virtue of the fourth commandment executing the labours agreeable too a man's vocation, faithfully, diligently, & constantly. The vices that beset it, are slothfulness or restinesse and overearnestnesse or too much meddling. Be fervent in spirit. A zele burning in the love of God and Zele. of ryghtuousnesse, and being angry with all those that deface God's glory, pertaineth too the first commandment and the fifth. The vices that beset it are fumishnesse or rigorousnesse, and coldness or pliableness. Apply yourselves too the time. It is a kind of wisdom Taking of time. which neglecteth not occasions offered to dispatch a man's matters well, & considereth what thing, with what people, what time, and in what place it may be earnestly pursued and obtained: howbéeit saving always our duty too God, the steadfastness of our profession, and honest discipline. Rejoice in hope. Hope of eternal life certainly promised Hope. for Chrystes sake, and the looking for assuagement of the miseries in this life according too Gods will, doth singularly sustain, cheer, and strengthen men's hearts. Rom. u and viii. And Nazianzene: nothing is want too cheer us so much as a good conscience and a good hope. The vices that beset it, are despair, presumption, and the foolish and vain hopes of men. Be patiented in tribulation. Patience again, pertaineth too Patience. the first precept. The vices that beset it are impatiency and wilful stubbornness. As for example, the stubbornness of servetus and of the Anabaptists. Continued in prayer. The true calling upon God belongeth Prayer. too the first and second commandment. The vices that encounter it, are omitting too call upon God, or nonpraying and heathenish babbling without faith, and all false Invocations or mispraying. Distribute too the necessity of the Saints. Doing of good Liberality. turns pertaineth too the seventh commandment. The vices that encounter it, are harmefulnesse, gripplenesse, and wastfulnesse. Be ready too harbour. Hospitality pertaineth too the vij Hospitality or house keeping. commandment. The vices that encounter it are harborlesnesse, nigardship, and lavishness. Bliss them that persecute you. meekness is a virtue of Meekness. the fifth commandment repressing wrathfulness and desire of revenge, and laying aside hatred and grudge, for God and the common quietness sake. The vices that encounter it are hatred, desire of revenge, spitefulnesse, reioycement at other folks harms, and shéepishnesse. Be merry with them that be merry. Fréendlinesse is a virtue Frindlinesse or gladsomeness. that wisheth well too the good, and rejoiceth in their good success. The vices that encounter it, are enuiousnesse, spitefulnesse, and lightness of belief. Weep with them that weep. Pitifulnesse is a virtue of pity. the fifth commandment, which is touched with the feeling of good men's misfortunes, and helpeth those that are in distress. The vices that encounter it, are cruelty, reioycement in other folks harms, and fond pity. Be of like affection one too an other. Desire of concord or Concord. peaceableness is a virtue of the fifth commandment. The vices that beset it, are quarelousnesse, debatefulnesse, and lazynesse. Be not high minded. But make yourselves equal too the Lowliness & mildness. lower sort. Lowliness and mildness are virtues of the first and fourth commandment. The vices that encounter them, are pride and feigned holiness. Concerning these virtues and the vices that encounter them, there are measurable expositions set out with good sentences and examples in my little book of rules of life, which I would wish too be added to the disposements of the Epistles, in the end of this book. Upon the third Sunday after the epiphany. ¶ The Epistle. Rom. xii. BE not wise in your own opinions. Recompense too no man evil for evil. Provide aforehand things honest, not only before God, but also in the sight of all men. If it be possible (as much as is in you) live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, vengeance is mine, & I will reward saith the Lord Therefore, if thy enemy hunger, feed him: if he thirst, give him drink. For in so doing, thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with goodness. HE proceedeth in the register of precepts of virtues or good works, by the exercise whereof Christenfolk must show their obedience too Godward. 1 Be not wise in your own opinions. Mildness and willingness Mildness. too be taught, not challenging greater wisdom too itself than is agreeable too one's infirmity, nor trusting in one's own gifts, but héering others and giving place too such as give good advice, is a virtue that pertaineth to the iiij. and viii. precept of the ten commandments. The vices that encounter it are pride, stiffness of opinion or wilfulness, and Academical doubting. 2 Tender to no man evil for evil. meekness repressing desire Meekness. of revenge. The full doctrine of this virtue is wont to be recited in the opening of the fifth commandment. 3 Provide things honest in the sight of all men, Warenesse Shunning of stumbling blocks. of eschewing stumbling blocks which withdraw the minds of the weak from the true doctrine. Now an offence or stumbling block is a false doctrine, or a misbehaviour in life, which impeacheth God's glory and other men's salvation, either because it seduceth, or because it giveth occasion of slandering the gospel and the Church, or else because it provoketh other too do like wise. Too this point may all the whole doctrine be referred which is set forth in the place that concerneth offences. With the meaning of this Epistle agreeth the saying of Christ. Mat. 5. Let your light so shine before men that they sing your good works, may glorify your father which is in heaven. 4 If it be possible, as much as in you is, have peace with all men. The desire of peace pertaineth too the .v. commandment. 5 Avenge not yourselves, but give place to the wrath, that revengement. is to wit of God. Unto the fifth commandment of the ten, pertaineth meekness which represseth anger & desire of revengement, giving place too the wrath of God, who either by himself without mean, or by the Magistrate punisheth wrongs. For in the chapter following, Paul establisheth the vengeance that is done by the magistrate. Thou shalt heap coals of fire upon his head. That is too say thou shalt heap punishment. For the more unthankful he is towards thee for thy weldooing, so much the sorer shall he be punished. Or thou shalt set him on fire with love of thee when it shall grieve him too be overcome with thy kindness and courtesy. Upon the fourth Sunday after the epiphany. ¶ The Epistle. Rom. xiii. OWe nothing to any man but that you love one an other. For he that loveth another hath fulfilled the law. For these other commandments. Thou shalt not commit adultery. Thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witness. Thou shalt not lust: and so forth: (if there be any other commandment) they are all comprehended in this saying, love thy neighbour as thyself: love hurteth not his neybor. Therefore is love the fulfilling of the law. The disposement. THe state of this Epistle is a general exhortation too love or too good works enjoined in the ten commandments. The chief places of Doctrine, are three. 1 Of this saying. Own nothing too any man, but that ye love one another. 2 Of loving a man's neybor, which comprehendeth all the virtues and good works of the second table of the ten commandments. 3 Of the fulfilling of the law. The first place. PAy all men their dues, and oweno man any thing save mutual righteousness comprehendeth all virtues. love. It is an old and usual definition, that righteousness is a virtue which yieldeth too every body that which is his own, or which yieldeth too every body that which is due. And it comprehendeth all the other virtues, & a man's full obedience towards the whole law of God or the ten commandments, which are the rule that showeth what duties we own too God, what too other men, and what too ourselves. All the duties that are to be performed immediately unto God himself, are comprised in the virtues and commandments of the first table: namely, true knowledge and calling upon God, fear of God above all things, faith, love, glorifying, acknowledgement etc. Unto magistrates is due, honour, obedience, love, reverence, toll of things growing upon the ground, custom of things brought in from foreign lands, and service both in matters of peace and war. again, too parents, schoolmasters, masters of households, and gardens, there is too be yielded reverence, honour, obedience, and thankfulness. And unto the rest of men, and chiefly too friends, husbands, wives, children, kinsfolk & strangers, or fremfolke, there must be yielded all the dues of good will, of faithfulness, and of well doing. In bargains, in borowing, in buying, in hiring and letting, and other things, the money and wares and all other things that are due, are too be performed too every man. For these things are due even by bond of civil order, and even the Magistrate punisheth those that pay them not. Therefore Paul in this place commandeth these things to be performed in such wise, that afterward we may be utterly free from the bond of civil government. But the bond of nature and of God, is of another sort: binding The law of God and of nature. all men too perform too their neybors mutual love in heart and also outward duties, which the civil magistrate compelleth no man too do. As for example, the Samaritane doth good too the wounded wayfarer and the priest and the Levite overpassing him are not punished by the magistrate, although they wickedly neglect mercy due by the bond of nature. Even so by the bond of God and nature we be bond too aid such as stand in need of our help, with counsel, doctrine, defence, travel, money, and other alms deeds, although the civil magistrate punisheth not such as let slip these duties. This is the meening of the words. Own nothing too any man, save mutual love. Of the second. TO love a man's neybor, is, upon the true knowledge of What it is too love our neybor. Christ foreshining in our hearts, and upon faith assuring us that God of his mere goodness loveth us for his sons sake, too submit ourselves on the other side unto God and too obey him, & for his sake to embrace other men with hearty good will: and to impeche no man's life, body, name or goods, but (too the uttermost of our power) to do them good by all the means we can. The special kinds or duties of love towards a man's The several sorts or degrees of love towards one's neybor. neybor, are all virtues or good works enjoined in the second table of the ten commandments, which are comprehended all toogither in this saying: love thy neighbour as thyself. Mat. xxij. In the fourth commandment we are willed to love our parents, children, brethren, masters, magistrates, subjects. etc. Unto the fifth, which is thou shalt not kill, pertain these duties of loving, too work none evil too our neybor, or too impair no man's body, good name, or goods, but too defend and mayntein them too our power. Which virtue is named ryghtfulnesse and manliness. Also too this commandment pertaineth friendship, which is a cherisher of mutual good will: a faithfulness: a seeking of concord: a meekness which yieldeth not to anger and desire of revengement: a gentleness which beareth with the blemishes or defaults of other men. etc. Unto the sixth commandment, thou shalt not commit adultery, pertaineth the mutual love of married couples, earnest, pure, & not lusting after other men or other women. Also chastity which appaireth not the cleanness of itself or of others. And staidness which yieldeth honour to the parties own body. Unto the s●uenth, thou shalt not steal, belongeth ryghtfulnesse, abstaining from other men's goods: and well-doing or liberality towards whosoever is in need. Unto the eight, thou shalt not bear false witness, is referred, not to hurt a man's neighbour by false witness, slanders, back bitings, railings or other untruths: but in all a man's doings & sayings to be soothfast, friendly, courteous, faithful. etc. In the ninth commandment thou shalt not covet, is required a perfect soundness of all the powers and desires of man's nature agreeable with the rule of God's law, & burning with the pure and chaste fire of the love of God and our neybor, and void of all lust or concupiscence, or of all sinful inclinations, affections, or desires of corrupted nature, wherewith men being now stirred up, do set more by money or glory than by God himself: like as that foolish loover in Plautus crieth out, I had liefer this woman loved me, than all the Gods that ●n the world be. So Paul in this place referreth almost all the virtues of God's commandment is the rule of virtues. good works to this one point of loving, and maketh the precepts of the. x commandments too be the ground and rule of love or of all good works. For God will have all the whole life of christian folk, all their thoughts, devices, endeavours and doings too be ruled by the squire of the word which he hath left among us, as he saith in Deut. xii. What I command thee, that do thou unto the Lord: neither put thou too, neither take thou away. Ezech. xx. Walk not in the commandments of your Fathers, for I am the Lord your God, walk in my commandments, and keep my judgements and do them. Then are not the ten commandments to be hissed out of the church, & out of the life of christians, as the Antinomians cavil Antimonians. which banish the law into the court of the civil magistrate, or else bear folk in hand that the law serveth to none other purpose but too accuse, & condemn. For we see that Paul in this place urgeth the ten commandments upon christians, as the squire and rule of good works and of all their life. Of the third. Love is the fulfilling of the law, that is to say, sound, perfect, The love of God. and continual obedience towards all the commandments of God's law without any sin or blemish, such as is required in the law of God. Deut. uj. Math. xxij. Love the Lord thy God with all thy heart, with all thy soul, & thy neybor as thyself i john▪ u. This is the loving of God, that we keep all his commandments. Such a loving of God and our neybor, burning & perfect with the whole heart, without any lusts or sinful inclinations, & without any sin, befalleth to no man, Christ only excepted. For in all men, (yena even in those the be regenerated) the law of the members (or the sinful inclinations & affections (keep war like enemies against the law of God. Gal. u Ro● seven. and they strive against the spirit of God. And in all men (yea even in the holiest) there remains loathsome filthiness of sin, which hindereth our love & obedience, that it cannot fully & perfectly satisfy the law of God, nor of it own woorthynesse please God i joh. ij. If we say we have no sin, we deceive ourselves and the truth is not in us. Then seeing no man's love (be he never so holy) is the We can do no works to justify ourselves perfect fulfilling of God's law: it is plain too be seen that no man is justified before God by his own love, or his own good works: but that we are freely for Christ's only sake delivered by faith from the curse of the law, from sin, & death, and restored too righteousness and life Gal. iij. Rom. iij. Now when we through the free mercy of God for Chrystes How love engendereth in us sake, are received and justified by faith, and endued with the holy ghost: then also is the law established by faith, not only because that through faith the full & perfect righteousness which Gods law claimeth, is imputed to us as though we ourselves had thoroughly satisfied Gods law: but also because that through faith & the true knowledgment of Chryst foreshining in our hearts, & through the help of the holy ghost moving our hearts, there is kindled in our mind a new & brighter light, & a steadier assent, & a confidence & gladness settling itself in God, & a childly awe & a pure and more burning love of God, & a steadier purpose of obeying God, according too all the commandments of his holy law. Which newbegonne obedience liketh God, not for the own worthiness thereof, but through faith in Christ, that is too wit, because the person of him that obeyeth is accepted by faith for Chrystes sake, as in i Pet. ij. is said: Offer spiritual sacrifices acceptable too God by jesus Chryst. Upon the Sunday called Septuagesima. ¶ The Epistle i Cor. ix. and ten Perceive you not, how that they which run in a race, run all, yet but one receiveth the reward. So run, that ye may obtain. Every man that proveth masteryes absteyneth from all things. And they do it too obtain a corruptible crown: but we too obtain an uncorruptible crown. I therefore so run, not as at an uncertain thing. So fight I, not as one that beateth the air, but I tame my body, and bring it unto subjection, jest by any means after that I have preached to other, I myself should be a castaway. The ten Chapter. Brethrens I would not that ye should be ignorant of this, how that our fathers were all under a cloud, and all passed thorough the sea, and were all baptized under Moses in the cloud and in the sea, and did all eat of one spiritual meat, and did all drink of one manner of spiritual drink. For they drank of the spiritual rock that followed them, and that rock was Chryst. The chief places are three. 1 Of diligence and busying ourselves in the works of our own vocation, and in the following of the actions of all our whole life, in such wise, as they may serve too God's glory, and attain reward in everlasting life. 2 A general exhortation too new obedience, or a life agreeing with Gods will, and too shun the offences which as God punished in the father's wandering in the wilderness, so will he also punish horribly in us, if we commit the like faults. 3 That the church of the fathers and of the Christians is all one, which is gathered by the word and the sacraments, and is fed and maintained all with one spiritual meat and drink. The first place. THe rule which Paul in this place putteth forth garnished with the two similitudes taken of running & wrestling, is a most profitable & necessary rule, not only of the duty of teachers or ministers of the church: but also of our studies & of all the devices and doings of our whole life. In all vocations, What is to be done in all intents, drifts and purposes of this life. and in ordering all the devices, endeavours and deeds of our life aright, we must needs have a certain end and bond set before us, to which as it were to a mark we may level all our business that we take in hand. Again it behoveth us skilfully to choose the means that lead directly to the same end: and to use necessary heedfulness, exercise, earnestness, and steadfastness in necessary heedfulness, exercise, earnestness, & steadfastness in getting and keeping those means. Like as the runners in a race have their eye always upon the mark set up before them, & with all earnestness and pains taking do enforce & endeavour themselves the straightest way too it. And as the wrestlers bend themselves wholly against their copemates that they may give the foil & obtain the wished reward of victory. For as Plato saith: A man must not wanderingly gaze at many things, but steadfastly am one thing, & at the same level all his doings as it were at a mark. This is the common and uttermost end of all vocations, The common end and drift of all a man's doings. & of the whole life of man, which Paul himself hath a while after appointed, do ye all things too the glory of God, and be not a stumbling block too God's church. That is too say: let the end of all your doings be of God, or the true acknowledgement, invocation, and glorifying of God, and the welfare and quietness of God's church. Besides this, every several vocation hath peculiar bounds The ends of authority or civil government. and ends by itself, as the civil magistrates bounds and ends are too bridle the misbehaviours of his countrymen with honest laws, too decide controversies by rightful justice, too maintain peace, too defend the good, and too punish the unthrifts and offenders. The ends of the ministery of the gospel, are too teach the The ends of the ministery. true doctrine of the gospel aright, too minister the sacraments, and too perform the other parts of their office faithfully, for the glory of God, and that many men may be saved. The ends of scholars life or of our studies are wisdom, power The ends of learning. of utterance, or wise & eloquent godliness, or too have good skill & to judge aright of things, that is: too say well & live well. Too the intent we may attain and retain these ends, we Settledness. must choose the means that lead the right way to them, like the runner which taketh his next way too the mark, & stragleth not with uncertain moving and blind starting this way & that way in his race. For he that mindeth too attain too the place that he ameth at, must follow but one way & not wander many ways. For (that I may use the words of Seneca) that were not too go but too gad. So the champion Eutellus settles himself against his adversary only. He beateth not the air in vain, but standeth stiff & stout in sight, with either hand he thumps a main on Dare as thick as he can smite. Therefore like as the runners look ever too their mark, and the champions employ all their shifts and practices too smite their adversary: and start not aside with blind braids, ne beaten the air with rash strokes: so let every man in his vocation, (and specially the teachers & ministers of the church) choose out wisely the means that lead straight too the right end: and in exercising the same, let them use diligence & continuance, that they may in the eternal life attain the promised reward of their diligence. Let them teach the pure doctrine of the gospel faithfully. Let them continually beaten upon the places The description of a good and skilful minister. of doctrine that are necessary and most available too the nourishment of true godliness, as the places of repentance, of faith, of the person, office and benefits of Chryst, of true invocation, of the cross, of good works. etc. Let them attemper themselves too the capacity of their hearers. Let them examine, instruct, and strengthen the rawer sort. Let them steadfastly and stoutly stand with the truth against Heretics. Let them fight against their own nature, and their sinful lusts. Let them bear with some infirmities and offences for common quietness sake. Let them allure their hearers with examples of all virtues. Let them bridle ambition, wrath, desire of revengement, covetousness, and other affections, that they deface not the doctrine of the gospel with stumbling blocks, and themselves become castaways, or loose the inheritance of eternal life: Like as Paul says, that he looked narrowly too himself, or chastised his body, subduing it, taming it & bringing it in subjection: that is too say, with great heed and straightness he restrained and kept under foot the sinful inclinations and lusts of his heart, and compelled both the inward powers of his soul, & the outward members of his body, as his tongue, his eyes, his hands and his feet too be serviceable and obedient too the judgement of his mind, or to Gods will. Most men in the world are in bondage to their affections, Unnecessary dealings. and are ruled by them, so as they being inflamed with loves, hatreds, covet, fond hopes. etc. do take in hand unrightuous and unnecessary doings, in which they perish: as for example, Paris was brought in bondage too his own love. Pompey gave himself over to ambition, malice, and spitefulnesse. Xerxes' being pricked with pride & desirousnesse of revengement, made war against the Greeks. Many heretics being set a gog with vain glory, spread abroad and maintain false opinions. Othersome do brabble about needless questions, rather curious than profitable. Other teachers give themselves too sluggishness, other too meddling with many matters, and othersome too other affections. Paul therefore even by his own example exhorteth all ministers and doctors of the church, with singular care, héedfulnesse, and diligence, too hold in and too bridle their minds, wills, hearts, & outward members, that they serve not their own sinful inclinations, or the Devil spurring them forward, but the will and word of God. But the text of this present Epistle shall become more clear to the eye, if the ancient manner of the Greekish gamings be considered and the terms of them well understood, Among the Greeks, in their gaming places there were The five naked Games, or exercises of Activity. five kinds of exercises most ancient. Running, Buffeting, Leaping, Coyting, and Wrestling. And these were called the naked Games, because the Gamers exercised themselves naked in those games. The Runners that ran a furlong through (that is to wit, Running. sixhundred foot or half a quarter of a mile) were called Stadiodromoi, that is too say, Furlongers. And they that ran the race double, or which (when they came at the mark) ran back again to the baryers, were called Dubblefurlongers. The Buffeters encountered either with fists or with sandbagges, as Entellus and Dares do in Virgil. Buffeting. The Lepers contended either in the swiftness, or in the Leaping. highness, or in the farnesse of the leap. The Coyters were those that exercised themselves in Coyting, it was like our throwing of the hammer. throwing a coyt of stone or iron up in heyghth, or out at length, with which kind of exercise Apollo is reported too have slain Hyacinthus, and Peleus his brother Phocus by mischance. The Wrestlers being naked, and anointed with oil, & Wrestling. besprent with dust, and griping one another, stryved to cast either other to the ground. These exercises were used both in the common schools of The diet & demean or of those that contended in the said Games, & their rewards. every several City, as in Lycey and Academy at Athens: and specially in their holy Gamings (as they termed them) that is to wit, the Olympians, Nemeans, Pythians, and Isthmians: In which the Gamers abstained from meats and pleasures, that weaken men's bodies, & kept themselves to a certain diet necessary to make the powers of their body strong and stedye. And they that won the mastery having delivered to them a branch of Palm by the overséeer or judge of the games, were wont to be proclaimed victors in the holy Games, and to be crowned with a garland, at Olympus, of Olif: and at Nemea of Apium. And the Gamings of Olympus were had in so great estimation in Greek, that it was in manner a greater and more honourable thing too have obtained the reward or garland in those holy Gamings, than too have triumphed at Rome. Therefore Plato in his fifth book of Laws, sayeth that he is the best Citizen of all others, that counteth it a greater beauty and honour to him, too obey reverently the laws of his country, than too win the maysterie in the Gaming of Olympus or in any other Gaming. Out of this ancient custom of the Greekish Games, An excellent similitude. Paul taketh in this place many notable words. Every man (sayeth he) that trieth maysteries, whither it be in running, wrestling or buffeting, doth with great warenesse and diligence forbear the meats, pleasures and all other things that weaken the powers of the body or which may abate their nimbleness, & either hinder or disappoint them of the victory. Even so Chrysts soldiers sustaining a continual encounter and wrestling with the Devil, and their own sinful lusts and outward entycements, must throughout the whole race of their life abstain from all things that offend either God or godly and weak persons: and specially from Idolatrous meats, of which Paul doth chiefly entreat this whole disputation of the eight ix. and ten Chapters. They that run in a race. Hercules is reported to have run A furlong. full. 120. paces with one breath at the gaming of Olympus. That space is properly called a fur long. Also the lists wherein they contend in running is termed by the same name. But one receiveth the reward. The Greek word is The reward of victory. Bravion, which signifieth the reward or the palmbraunch that was given too the victor by the overseer and judge of the game, who bore in his hand Rabdon, that is to say an officers warder, and gave too the victor a branch of Palm. And thereupon the said word Brabion is thought too come by transposing of letters. They do it to obtain a corruptible crown, namely in the gamings at Olympus, of wild Olif: at Isthmo, of Pynetrée: at Nemea, of Apium, in the Pythians, of Appletrée, etc. And the victors were wont too take the garlands foort with from their heads, and set them upon the Altars of the Gods immortal, meaning thereby that victory is the gift of God, that they acknowledge their receiving of victory at gods hand. Hontos pycténo, that is too say, So play I the champion Interpretation of the Greek words. or so contend I with many strokes, as did Entellus and Dares in the fifth book of Virgil's Aeneas. Hupopyazo mou to soma. Suidas interpreteth these words thus: I look diligently or narrowly too my body, that is too say, I use a singular warenesse & circumspectnesse to rule all the motions both of my body & my mind, in such wise as I may obtain the wished reward that I contend for. Also this word Hupopia signifieth the blueness about the eyes, and generally the swellings that rise of labour, properly called knubbes, or that come of stripes called wales, which rise up bluish or blackish where the body hath been smitten, by reason that the blood being forced out of his proper place and gathering about the place that is stricken, doth there fester, and 'cause the skin too look black and blue. Paul therefore meant by this term a hard chastisement of his body, and such a repressing of his lusts as was annexed with great pain. The second place. A General exhortation too new obedience or too endeavour and diligence too do goods deeds. The arguments are three. FIrst, of the profit or rewards wherewith diligence in going Of the behove fullness of doing well. through faithfully with the labours of a man's voration, & in framing the intents & doings of a man's life, according to the rule of gods will, shall without fail be recompensed in the everlasting life. For like as they that run in a race, or they that overcome in Buffeting are crowned with a garland: So in the warfare of a Christian man's life (and specially in the ministery) they that fight faithfully shall receive an uncorrupt crown of glory in the everlasting life i Pet. u ij. Tim. iiij. Secondly, of the discommodity or penalties. Lest it Of the discom moditie of doing ill. may by any means come to pass, that when I have preached unto others, I myself may become a castaway, that is too say, loose the heritage of eternal life. Thirdly, by examples of the fathers or of the Israelites Examples. in the wilderness, who falling away and defile themselves with Idolatry, whoredom, and impaciencye, lost the grace of God, and were piteously overthrown and destroyed in the desert. The third place. THe Church of the Fathers or Israelites and of the Christians One church of God in all ages gathered by one mean & fed with one food. is all one, which is gathered together by the word of the Gospel and by the Sacraments, and is fed and preserved by all one spiritual meat and drink. For there is but one self-same Chryst, for whose sake all the holy men of all times have obtained remission of sins. And there is but one self-same Gospel, by which all Chrystes benefits are offered and applied too men. But the outward fashions of the Sacraments differ. Figures of Baptim. And the cloud that covered the people, Exod. xiii. and the water of the read sea, through which the Israelites passed, Exod. xiv. were representations of Baptim. For even as God covered and defended his people with the cloud, and led them safe through the waves of the sea by the service of Moses, and by these tokens showed that he had a favour to that people: Even so doth God impart his benefits too us by the water of Baptim, washing us from our sins, and hiding and covering us as it were with the shadow thereof from the heat of his wrath. Concerning the spiritual food (whereof the Manna given Figure of the Lords supper. from heaven in the wilderness (Exo. xuj.) was a figure) with which the souls of the believers are fed, and everlasting life is begun in them, like as this bodily life of men is sustained with wheaten bread: more plentiful exposition may be taken out of the sixth Chapter of john. Upon the Sunday called Sexagesima or Shrovesunday. ¶ The Epistle two Cor. xj. &. xii. FOR ye suffer fools gladly, because that ye yourselves are wise. For you suffer even if a man bring you into bondage: if a man devour: if a man take: if a man exalt himself: if a man smite you on the face. I speak as concerning rebuke, as though we had been weak. Howbeit, wherein soever any man dare be bold (I speak foolishly) I dare be bold also. They are Ebrewes, even so am I They are Israelites, even so am I They are the seed of Abraham, even so am I They are the ministers of Chryst (I speak as a fool) I am more: In labours more abundant: In stripes above measure: In prison more plenteously: In death often. Of the jews five times received I every time xl stripes save one. Thrice was I beaten with rods I was once stoned. I suffered thrice shipwreck. Night and day have I been in the deep of the sea▪ In iorneying often, in parelles of waters, in parels of robbers, in jeopardies of mine own nation, in jeopardies among the Heathen, in parels in the city, in parels in wilderness, in parels in the sea, in parels among false brethren, in labour and travail, in watching often, in hunger and in thirst, in fastings often, in cold and in nakedness. And beside the things, which outwardly happen unto me, I am cumbered daily, and do care for all congregations. Who is weak, and I am not weak? Who is offended, and I burn not? If I must needs rejoice, I will rejoice of mine infirmities. The twelve Chapter. THE God and father of our Lord jesus Christ, which is blissed for evermore, knoweth that I lie not. In the City of Damascon, the governor of the people under king Aretas, laid watch in the City of Damascens, and would have caught me, and at a window was I let down in a basket through the wall, & so scaped his hands. It is not expedient for me no doubt too rejoice: Nevertheless, I will come too visions and revelations of the Lord I know a man in Chryst above xiiij years agone, whither he were in the body, I can not tell, or whither he were out of the body I can not tell (God knoweth) which was taken up into the third heaven. And I know the same man (whither in the body or out of the body, I can not tell, God knoweth) how that he was taken up into Paradise, and herd words not too be spoken, which no man can utter. Of this man will I rejoice, of myself will I not rejoice, except it be of mine infirmities. And yet though I would rejoice, I should not be a fool: for I would say the truth. Nevertheless, I spare, lest any man should think of me above that he seethe me too be, or heareth of me. And lest I should be exalted out of measure, thorough the abundance of revelations, there was given unto me unquietness of the flesh, the messenger of Satan, too buffet me: because I should not be exalted out of measure. For this thing besought I the Lord thrice, that it might departed from me. And he said unto me: my grace is sufficient for thee. For my strength is made perfect thorough weakness. Very gladly therefore will I rejoice of my weakness, that the strength of Chryste may devil in me. well-near all the whole latter Epistle to the Corinthians is an Apology of Paul defending himself against the the slaundersof the false Apostles who despised his doctrine, authority, & ministration, & preferred themselves before him, & upheld that the jewish ceremonies were to be laid upon the gentiles, as of necessity too salvation. And truly they alleged the examples of Peter & the other Apostles, who in Iewrye & the countries bordering thereabouts held still the ceremonies of their own country. And this defence of Paul's is necessary, too the intent the truth & certainty of the doctrine of the Gospel which Paul had taught, & the authority of Apostleship & the faith might be preserved in the church. It pertaineth too the kind of cases that are judicial: The ground of the Epistle before read, is: I Paul am a far more excellent minister of Chryst, than are the rest. The chief Arguments or reasons are two. FIrst, he that with greater faithfulness & constancy spreadeth abroad the gospel of Chryst, & endureth more travel, persecution, & trouble for profession of the gospel and for the faith, is worthily also too be deemed greater and excellenter than the rest. I Paul have endured greater pains & more in number, more perils, imprisonments, punishments & such other miseries in spreading of the gospel, than any of the false Apostles: Ergo, I am far too be preferred before them. Secondly, too whom more manifest visions of greatest things are showed from heaven by god himself: he (as more familiar & dearer to God) aught of right to be preferred before others. Paul was caught up into the third heaven, & there had showed unto him a notable revelation from God: Ergo, etc. This is the effect of this days Epistle which our aunceters The causes of the Lenton fast. have in this respect appointed too this time of the year, for that it maketh mention of fasting, labours, watching, & other exercises that serve to keep under & mortify the flesh: which things their meaning was, that men should take upon them specially these forty days going before Easter, too the intent that the body being chastized and brought in subjection, men's minds be more fit, more bend, and more desirous too consider the wonderful passion and death of the son of god, and too repent themselves earnestly of their misdeeds. Out of this Epistle may be picked four places of doctrine. First, of the duties or true ornaments of an Apostle or any minister of the gospel, which are, faithfulness in spreading abroad the doctrine of the Gospel, and steadfastness and patience in bearing out the labours, trubles & torments, which accompany the profession and ministery of the Gospel. Secondly, the doctrine of the cross: and of the twelve causes for which God doth chiefly load his Church and the godly sort with so huge a heap of adversities: which are too be fetched out of the place that concerneth the cross and adversities. Thirdly, of the visions and revelation made unto Paul. Fourthly, the most sweet comfort set forth in this saying: My grace sufficeth thee, for my power is made perfect by infirmity. Now forasmuch as the text of the Epistle is some what long, and in diverse places somewhat dark: I will orderly and briefly expound the phrases and words of the Epistle. Because many boast according too the flesh, I will boast True glory or boasting. also: True glory is the allowable consent of God and of a man's own conscience judging a right and of other men judging a right of virtue or weldooing. Or it is a notable and renowned fame spread abroad every where, for many and great deserts either towards one's countrymen, or his country, or all mankind. The vices that encounter it, are bravery or vaunting, wherethrough we set out ourselves beyond measure even without cause: And blockishness or lightness, caring no whit at all what other men deem or report of us. And forasmuch as the groundwork of glory is excellent False Apostles. virtue, and too deserve well at other men's hands: The directest pathway too glory, is too haunt virtue, and not too covet too seem best, but too be best, as Aeschylus saith. Again it is the greatest folly that can be, & a plain token of dotage, too covet the bore gloryousnesse or opinion of excellency and the brute of the people, without the foundation which is true virtue: Or too boast according too the flesh: that is too say, of fleshly, outward, and vain things, as of the nobility of a man's country or house, of a man's own wisdom and virtue, or of ceremonies, and in especially too vaunt and prefer himself before other like a Thraso. For so do fools in deed, whom vainglory setteth in a gog. And Plutarch sayeth most finely, it is a right pleasant thing to us too here our own praises blazed by others: but too here another man praising himself, it is the irkesomest thing that can be. Paul minding too eschew that fault, telleth the Corinthians before hand, that forasmuch as he was compelled by the false Apostles, he would take upon him too play the fool a while, to the intent they might understand the doltishnesse and fond bragging of the false Apostles, against which (if it were lawful too boast of himself) he was able too set true praises beséeming the Apostle of Chryste, which all godly men might acknowledge in him. And he addeth jestingly, you willingly bear with fools, because yourselves are wise. And he overth wartly girdeth the false Apostles, which (under pretence reproof of vaynglorie. of the ministery) usurped Lordship and tyranny too themselves over the church, and took meat & drink (which Paul earned with his own hands) and wages, and rewards of the Corinthians: And vaunting themselves with Thrasolike bragging, vexed the Corinthyans' with Tyrannical reproaches. I speak as concerning rebuke, as though we had been weak. That is to say, I am compelled to object this tyranny and covetousness of the false Apostles to you, to the intent ye may perceive how reproachful and unbeseeming things ye bear with, and that ye may be ashamed, that whereas we as weak and feeble have usurped unto ourselves no tyranny over you, (no nor so much as taken due meat and drink of you) you notwithstanding have more willingly obeyed the false Apostles than us. Howbeit wherein soever any man dare be bold, that is too Example of christian boasting. say. Of what thing so ever any man dare boast, or where of soever the false Apostles dare vaunt and brag themselves, I also dare brag as well as they. I speak through foolishness, that is too say, through the fond bragging of the false Apostles, I am also constrained too play a fools part, and too set out mine own commendation. They are Hebrews, that is too say, the offspring of Heber the great graundchilde of Sem the son of Noe. Gen. xj. the which Heber was born the year of the world. 1723. the year after the flood. 67. and he lived unto the year of the world. 2187. which is the. 79. year of the age of jacob or Israel the father of the twelve patriarchs, of whom all his posterity 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 Hebrews, that is too say wayfarers, of the word Yavar hath passed over, whereof cometh Bethabara, that is too say, the house of passage. The seed 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 delivered to Abraham in Gen. xii. xv. xviij. xxij. That is to wit, not only the jews, born of the seed of Abraham as touching the flesh, but also all nations, that with the faith of Abraham, embrace the promiss concerning Chryste made unto Abraham, that is to say, the father of a great multitude. Unto this place may be laid the Sermon of Paul made at Jerusalem. Act. xxij. and the beginning of the third chapter to the Philippians. In labours more abundant, that is to say, I have endured Labours. more pains in spreading abroad the Gospel, as he sayeth i Cor. xv. I have laboured more than they all. In stripes above measure, that is to say, I have oftentimes Stripes. received stripes for profession of the gospel. In death often. I have oftentimes been in danger of death, Death. I have oftentimes had Death before mine eyes, when all things menaced present death. Forty stripes save one have I received, under colour of the Stripes. law of Moses. Deut. twenty-five. Thrice have I been beaten with rods, that is to wit by the Whippings. sergeants of the heathen. Act. xuj. and elsewhere. Once I was stoned. Act. xiv. Stoning. Thrice have I suffered shipwreck. And within two years Shipwreck. after, Paul suffered shipwreck the fourth time at the isle of Malta. Act. xxvij. For he written this Epistle at Philippos, the year of Chryste. 56. and sailed to Rome in the Winter time, 57 or. 58. In journeying often, that is too say, I have traveled much. Travel. Let the windlasse of Paul's travels be seen in the Table gathered out of the Acts of the Apostles, and out of his own Epistles. In jeopardy of mine own nation, that is too wit, for the jeopardy. trains that were laid for me by mine own kinsmen the jews. With singular diligence and cunning was all this Look for these names in the table in th'end of this book. sermon laid toogither by Paul, and distinguished with Comaze, Colons, and Periods, and flourished with Antitheses, Iscolies, Homoioptots, and Interrogations, that nothing could lightly have been more trimly compacted. Which thing also. S. Austin in his fourth Book of Christian Doctrine: Austin. Chap. 7. marketh & unfoldeth at large the cunning handling of this present place. God knoweth. A warrantise assured by taking the true God too witness. The lieutenant of Aretas king of Arabia, by the provocation Aretas. of the jews, laid wait for Paul. Act. ix. the third year after Paul's conversion. Herodes Antipas had taken the sister of this Aretas too his wife, and put her away upon his ravishment of Herodias: and for that cause there arose war betwixt them. Surely it is not expedient for me too boast, namely lest I may seem too feign these things of mine own brain for a certain desire of vainglory. Or else, for that it availeth nothing against the false Apostles, too glory of my labours and infirmities. I will therefore come too the visions and revelations of the Lord There are chiefly four sorts of visions or Revelations How many sorts of visions of revelations there be. from God. For either by his own son clad with image of man's nature: Or by the Prophets and Apostles inspired with his spirit: or by notable dreams: or else by visions or shows made too men awake, hath he discovered too his church what his will is. Of visions also there be chiefly three kinds. FOr either it is so, that Images and pictures of things too Visions of three sorts. come are showed too the eyes of men awake, as in the apocalypse of john: or that Angels appearing in visible shape forshew things too come, as Daniel vij viii. x. or that God offereth himself too men too be seen, as it is written of Moses that he saw God face too face. And in this place the whole Godhead seemeth too have showed itself too Paul too be discerned in the open light. I have known a man in Chryst, that is too say, a Christian man, A fourteen years ago. This Epistle was written too the Corinthians the xxij year after Paul's conversion, which was the lxu year after Christ's birth. Then was this vision showed unto Paul, not in his way too Damascus, but about the eight or ix year after his conversion. That such a one was taken up into the third heaven. Some interpret this of the heaven of heavens, in which God showeth himself too be seen of the blissed souls and Angels. For the Hebrews make a difference of three heavens. The first Difference of heavens. or lowest heaven is this compass or element of the air where in the clouds glide, of which it is said: look upon the birds of the heaven: and also, the way of an Eagle in the heaven. The second heaven is the sky, in which the Mathematicals reckon up ix several compasses, namely of the Moon, of Mercury, of Venus, of the Sun, of Mars, of jupiter, of Saturn, of the steady stars, and of the first mover. The third or highest heaven is supposed too be the heaven Heaven or Paradyse. of heavens, or the dwelling place of God & the blissed Angels which always behold the face of the father: and of the blissed souls, which enjoy the sight of God. Also they name the same place Paradise, as Christ sayeth too the thief. This day shalt thou be with me in Paradise, that is too say in heaven, which is spoken by a Metaphor taken of the pleasantness and goodliness of the garden into which our first parents were put. For the Greek word Paradise doth signify properly a garden or a field cunningly planted and well enclosed. Lest any man should esteem of me above that he seethe me too be or heareth of me. As the men of Listra did. Act. 14 who took Paul too be a God, clothed in the shape of man. There was given unto me unquietness of the flesh, the messenger of Satan to buffet me, lest I should be exalted out of measure. The Greek word Scolops signifieth a sharp stake: whereupon cometh the verb Anascolopizein which signifieth to gore with a stake. And hereupon Lucian termeth Chryst in mockage, the vizard of Palestine that was pricked on a post. But in this place of S. Paul, it seemeth too signify Metaphorically all singular torments or sharp griefs both of body & mind, or all kind of adversities, slanders, backbitings, reproach, necessities, persecutions, & such wrestlings or encounters of faith as are described in Psalm. 69. 38. and elsewhere, and such other like torments, which among other things put us in mind of the humility and obedience due unto God, and of God's power working salvation too every one that believeth, by weak and miserable instruments, and accomplishing his praise out of the mouths of babes and sucklings. Upon the Sunday called Quinquagesima. Sometime called Esto mihi, and of us commonly called Shrove sunday. ¶ The Epistle i Cor. xiii. Though I speak with tongues of men, and of Angels, and have no love, I am even as a sounding brass, or as a tinkling Cymbal. And though I could prophecy, and understand all secrets, and all knowledge: yea, if I have all faith, so that I could move Mountains out of their places, and yet have no love, I am nothing. And though I bestow all my goods too feed the poor, and though I gave my body even that I burned, and yet have no love, it profiteth me nothing. Love suffereth long, and is courteous, love envieth not, love doth not frowardly, swelleth not, dealeth not dishonestly, seeketh not her own, is not provoked too anger, thinketh none evil, rejoiceth not in iniquity. But rejoiceth in the truth, & suffereth all things. Though that prophesying fail, either tongues cease, or knowledge vanish away, yet love falls never away. For our knowledge is unperfect, and our prophesying is unperfect: But when that which is perfect is come, then that which is unperfect shall be done away. When I was a child, I spoke as a child, I understood as a child, I imagined as child. But assoon as I was a man, I put away childishness. Now we see in a glass, even in a dark speaking: but then shall we see face too face. Now I know unperfectly, but then shall I know even as I am known. Nowabydeth faith, hope, and love, even these three: but the chief of these is love. The disposement. THe Sunday of Esto mihi, took that name of the Introit which is taken out of the xxx Psalm, which beginneth thus. be thou too me my God of defence, and my place of refuge, too save me. For thou art my strong hold & my refuge, and thou for thy name's sake shalt guide me and nourish me. In thee O Lord have I trusted, and I shall not be confounded for ever. Deliver me in thy righteousness. So also the Sunday following is called Inuocavit, of the first word of the Introit taken out of the xc. Psalm. He hath called upon me and I will hear him, I will deliver him, and I will glorify him. And it is called the Sunday of Quinquagesima, (that is too say of fifty) because it is the fiftieth day before Easter, like as Pentecost or Whitsunday is the fiftieth day after Easter. The parts of this days Epistle are three. 1 The love of God and a man's neighbour, is too be preferred before all the gifts of tongues, eloquence, miracles, learning. etc. 2 A registre of the works of love containing xu special virtues or duties of love. 3 The difference between the knowledge of God in this life and in the life too come. PRincipally in all devices & doings, those things only are too be looked too and sought for, which God most straightly enjoineth too all men. But God enjoineth too all godly men the duties of charity towards their neybor. Deut. uj. Mat. xxij. The chiefest commandment is, love God above all things, and thy neighbour as thyself i Tim. j The sum of the commandment is love from a pure heart i joh. iij. He that loveth not abideth in death. Héeruppon Paul reasoneth, that the love of a man's neybor is too be preferred beforethe gifts of tongues, eloquence, miracles, learning, etc, which are not needful for all Christians. Strange and unknown languages are no more too the Languages. profit of the hearers, than sounding brass or a tingling cymbal, that lulleth the ears with a vain sound. again, the gifts of Tongues without charity, is not true godliness, ne Prophesying and faith. maketh a man a right Christian nor acceptable to God. So like wise Prophesying which is able too open even the darkest places of all the scripture, & faith or the gift of working miracles, & all understanding or the knowledge of all Arts, without lovingness, is not the chief and most excellent service of God. Much wrangling is there in the disputations of these days Mark well this discourse and bear it away. about this saying: If I have all faith, and yet have not love, I am nothing: and it seemeth that there is not any more notable saying that can be set against this proposition, Only faith justifieth. But I answer, First by the rule of Logic, The trueness of propositions Hypothetical (that is to say of sentences grounded upon if) is not too be measured by the untwyning of the proposition into his parts, but by the knitting together of his members matching rightly or otherwise among themselves. As for examples sake: If an Ass fly, he hath feathers. This proposition or ground is true, but the members of it being unknit, are most false, An Ass flieth, An Ass hath feathers. Also i Cor. xv. If Chryst be not risen, in vain is our preaching & vain is your faith. This proposition in the parts knit together is true, but the parts being unknit are most untrue. So also this proposition, I● I have faith and yet have no love, I am nothing, is very true. But if ye take asunder the proposition into his parts, and say the faith is nothing, or he that is endued with true faith is nothing, or is not a godly man in deed, & that love may be pulled away from faith: all men perceive that this dissolution or dismembering is false and too be found fault with. Other some answer that Paul in this place speaketh not of the justifying Faith, but of the gift of working miracles, which may be even in the ungodly. Matthew. seven. But were it so that Paul spoke of the justifying Faith: yet can it not be concluded thereby, that we are not justified by faith only, or for Chrystes sake only. For certain it is that the love True faith and true love are unseparable. of God and a man's neybor do of necessity go jointly toogither with faith. Like as with the rising of the sun, there goeth jointly of necessity the spreading forth of his beams or light: Even so of necessity love followeth Faith in those that are justified, in so much as he that loveth not, abideth in death. Like as that body wherein there remaineth no feeling or moving, liveth not: and yet it followeth not thereupon that feeling and moving are the cause of life, but life is the cause of moving: Even so the efficient cause of our justification is God for the obedience, passion and death of Chryst only. And faith is the instrument whereby we take hold of Chryst our ryghtuousnesse. Now must the love of God and a man's neybor of necessity follow Faith in him that is justified, like as moving and feeling do of necessity follow life. But love can not proceed, but of faith, like as there can grow no good fruits, but of a good tree. Of the second. A register of the works of charity, or of the virtues that flow out of the true love of God and a man's neybor, as out of a fountain. LEt them be conveyed into precepts agreeing too the ten commandments, & let them be set out by adding their definitions, and laying the vices too them. Love is long suffering. j Long sufferance or patience, is a virtue that represseth Patience. wrathfulness & desire of revenge: And though it have cause too hurt others, yet for God's sake & the common peace, it remitteth offences & beareth with him that did the displeasure, as Aristides bore with Themistocles, Scipio with the Tribunes, and David with Saul. It pertaineth too the fifth of the ten commandments. The vices that encounter it are desire of revenge, as in Marius and Sylla: also cruelty, as in Tiberius & Nero: And overmuch forbearing or silinesse. Courteous, or Gentle. ij Courteousnesse or Gentleness, not only letteth offences Gentleness. slip and forgiveth them, but also (by all means it can devise, as by counsel, travel, and aid) doth good to others as well friends as foes. For the Greek word Chrestos (which cometh of Chraomai, to use) doth properly signify such a one as easily and willingly yieldeth himself to other folk too use, as Aristides by his counsel and travel benefiteth the common weal of Athens, which had banished him. It pertaineth to the fifth and seventh commandments. The vices that encounter it are discourtesy or ungentlenesse, frowardness or chorlishnesse, also fond lavishness or wastfulnesse, and counterfeit courtesy or feigned gentleness. Love envieth not. iij Freendlynesse, modesty, or mildness, which acknowledgeth Freendlynesse, Modesty or mildness. and loveth God's gifts in other men, willing good too the good, and rejoicing in their prosperity. against this virtue fighteth Enuyousnesse, which is grieved that an other man should excel us or be preferred afore us, and longeth too remove him or take him away, to the intent we loose no part of our estimation: as Saul envy the glory of David. Pompey envy the power of Cesar. Marius repyneth for spite against Sylla. Love dealeth not frowardly, or is not given to lewdness or is not malapert and ungraciouse. iiij Good meening, modesty or mildness which lieth not Good meening in wait for other folks, like the brothers called Perperanes, who of a singular ungraciousnesse & lewdness laying wait for other men's lives, were at length taken by Hercules: and he hung them up at his back upon his club. It pertaineth to the fifth commandment Thou shalt not kill. Love swelleth not. five Lowliness, repressing pride, acknowledging a man's Lowliness. infirmity, submitting himself unto others, and employing his gifts to the behoof of others without disdain. It pertaineth to the first and four commandments. The vices that beset it are pride puffed up with over weening of itself, trusting in his own virtue, wisdom, wealth, & other gifts, and despising othermen. Every man may behold an example of pride in his own heart. Love is not disdeynfull, neither is she uncomely. uj Gravity, which is too do rightful & necessary things Gravity. constantly, & so to rule all the outward gestures & doings, that they may agree with the order of nature, of persons, and of places. The vices that encounter it, are lightness: & skornfulnesse, which proudly disdeyning others, doth with uncomlygestures express the pride or the hatred, or the comtempt, or the ribaudrie of them. Seeks not her own. seven Just dealing and Equality, which escheweth greedy encroaching, justdealing, & Equity. hath not an eye too one's own commodity, but prefereth the common profit & welfare of other men before his own avails, like as Paul seeketh not his own ease or advantage, but the soulehealth of his hearers. Love is not provoked too anger. viii Meekness or Softness, repressing wrathfulness & Meekness. desire of revenge, and not suffering itself to be put out of patience with reprocheful or revyling words. It pertaineth too the fift commmaundement. The vices that encounter it are wrathfulness and simpleness. Thinketh none evil. ix Freendlynesse, not nourishing mistrustfulnesse & malice, Freendlynesse. nor misdéeming othermen without a reasonable proof. As for example, Alexander thought none evil of his Physician Philip, who was reported to have go about too poison him. It pertaineth to the fifth and eight commandments. Rejoiceth not in iniquity. x Ryghtfulnesse and mercyfulnesse, not joying in the Ryghtfulnesse and mercy. misfortunes of good men, not delyghtning in dishonesty and wickedness, as the Devil rejoiceth at unryghtuousnesse, & is glad of otherfolks harms. It pertaineth to the fifth commandment. But rejoiceth in the truth. xj Ryghtuousnesse and truth, allowing the things that righteousness & truth. are rightful and true, and disaslowing the things that are wrongful and false. It pertaineth too the fifth and eight commandments. Bears with all things. xii Patience, bearing with other men's infirmities & Patience. blemishes: as with their waywardness, much meddling, overearnestnesse in matters, yrefulnesse, etc, for God's sake & common quietness. It pertaineth to the .v. commandment. Believeth all things, that is to wit, which are too be believed. xiii Freendlynesse, which is not suspicious, ne conceiveth Freendlynesse. any evil opinion without a weighty cause, nor believeth that another man lieth in wait for him: before he have assured proof of it. It pertaineth too the fifth and eight commanndements. The vices that encounter it are suspiciousnesse or mistrustfulnesse, and light belief. It hopeth all things, that is too wit, which are too be hoped. xiv Hope, of deliverance or assuagement of miseries according Hope. too the promises of God: or softness, which beareth with certain escapes of other men, in hope of amendment, for like as God beareth with our sins, granting us a space of repentance: so must Princes or private men hope well of the amendment of other men, till assured tokens of obstinate malice appear. It endureth all things. This is the property of patience. Patience. xv Love never faileth, it will endure for ever, it will continued in the saints for evermore, it will never cease, as will the gifts of healing, of learning of tongues, the office of interpreting Scriptures, and of ministering the Sacraments. Wither prophesying fail, the outward ministery of Prophesy. interpreting Scriptures and the foretellings concerning the falling out of things too come, shall be abolished. Tongues shall cease, there shall be no sundry and unknown Tongues. languages. Or knowledge vanish away. Faith is in this life a Knowledge. knowledge or a searching of things that are not too be seen▪ but in the eternal life, we shall presently behold the being of God and his will, and the natures of Angels, and our own souls, etc, of which we have had an unperfect knowledge in this life. The third. FOr we know after a sort. He showed three differences Differences of knowing God between our present knowledge of God, and our knowledge that is to come. First, our knowledge of God in this life is mayned or imperfect, dark, mixed with dimness and doubting But in the eternal life it shall be perfect, lyghtsome, clear, void of all mistynesse and imperfection. Secondly, Of Lykelynesse. In this life we are like children that begin to prattle and learn the Abcée of the heavenly wisdom. But in the life to come we shallbe mengrowen, we shall speak perfectly, and shall commence Masters and Doctors of Divinity, in the heavenly university. Thirdly, In this life we see Gods being and will in a riddle, that is to say, wrapped in his word: through a glass, that is too say, by the light kindled in us by the holy Ghost. But then we shall see him face to face. That is too say, we shall presently behold God without anymist. Then I shall know even as I am known. That is too say, There shallbe then in me a clear & bryghtsome knowledge of God, even such as is in God knowing me. Upon the Sunday called Inuocavit, or the first Sunday in Lent. ¶ The Epistle two Cor. uj. We as helpers exhort you, that you receive not the grace of God in vain. For he sayeth: I have herded thee in a time accepted, and in the day of salvation have I succoured thee. Behold, now is that accepted time: behold, now is that day of salvation. Let us give none occasion of evil, that in our office be found no fault: but in all things let us behave ourselves as the Ministers of GOD: In much patience, in afflictions, in necessities, in anguishes, in stripes, in prisonments, in strifes, in labours, in watchings, in fastings, in pureness, in knowledge, in long suffering, in kindness, in the holy Ghost, in love unfeigned, in the word of truth, in the power of God: by the armour of righteousness of the right hand and of the left: by honour and dishonour: by evil report and good report: as deceivers, and yet true: as unknown, and yet known: as dying, and behold we live: as chastened, and not killed: as sorowyng, and yet always merry: as poor, and yet make many rich: as having nothing, and yet possessing all things. THis Epistle pertaineth too the kind of cases that persuade. The state or sum of the Epistle is this: I exhort you that you here not in vain, the Gospel wherein God's free favour and ever lasting salvation are offered unto you: but that you embrace it and keep it with true faith, and that ye garnish it with godliness and innocency, and with examples of all virtues, but specially of patience and constancy, all your life long. The parts of this Epistle or the chief places are four. FIrst, a general exhortation to us too embrace with earnest faith the glad tidings of gods grace (the sum whereof Paul hath set forth in clear and lyghtsome words in the end of the foresaid first chapter. This exhortation he amplifyeth by the circumstance of the time, and by the testimony of Esay. xlix. because now is the time of well liking, and the day of salvation, namely when the Gospel of Chryste, or word of reconcilement is openly preached by the Apostles. The second concerneth the duties of the Ministers of Duties or points of a true preacher. the Gospel, out of which Paul in this place reckoneth up four things. First, they are God's fellow woorkmen, by whose preaching and ministery God offereth and imparteth his grace and all his benefits unto us, as he said in the end of the last Chapter before: we come of Ambassade for Chryste, as though God exhorted you by us. We beseech ye therefore on Chrystes behalf, that you be reconciled to God, Secondly, they must exhort by sound doctrine, and allure and incense their hearers to the earnest embracing and practising the righteousness of faith and of a good conscience, according as Paul exhorfeth and beseecheth the Corynthians in this place. Thirdly, they must beware that they estrange not men's minds from the Gospel of grace & from the ministery, by giving them cause of offence in their doctrine or conversation, as is said here, giving no cause of offence in any thing, lest the ministery be misreported. And fourthly, that they beautify the doctrine & ministery of the gospel, with examples of all virtues, and specially of patience under the cross, and of stedynesse in their profession: According as Paul sayeth in this place: setting forth yourselves in all things as God's ministers by patience. And it is a most weighty saying of Nazianzene: They that teach well & live amiss, snatch away that thing with the one hand, which they reach forth with the other. It is better not too teach at all, than too teach for a fashion. Thou must not pull too thee with the one hand, and thrust away from thee with the other hand. Thou shalt need too talk the less, if thou do as thou oughtest too do. The third part of the Epistle, is. ABundell or beadroll of the virtues, with which the ministers Virtues that aught too be in ministers. of the Gospel and all the godly, must serve God, and beautify the Gospel, and mortify and hold in the flesh, not only these forty days, but also all the whole time of their life. Paul reckoneth up in order ten virtues: the which (too the intent they may the easilier be discerned and applied to the precepts of the ten commandments agreeable to them,) I will set them down by tale. i Patience, that is too say, steadfastness in dangers & Patience. adversities that accompany the ministery of the Gospel. Of this virtue there be six objects or six kinds of miseries, in which patience is too be performed, which Paul gathereth toogither so as they may be discerned. ij Labour or peynfulnesse, performing continual diligence Painfulness. and earnestness in executing faithfully the duties of one's vocation. For honest labours are bridles of lusts. But idleness breedeth vices: and men by doing nothing, do learn too do evil. iij Watchfulness. iiij Fasting or soberness, and measure or abstinence from meat and drink. five Chastity. uj skilfulness or true knowledge of Gods being & will, disclosed in the Law and the Gospel, & wisdom able too judge what is too be earnestly followed, in what place, & afore whom. seven Long sufferance. viii Gentleness and Courtesy. ix Zeal of the spirit. x Love uncounterfetted. Unto these virtues he addeth in the end the touchstone The touchstone of Religion. and rule of religion and christian conversation The word of truth, which we must embrace, hold fast, & spread abroad by firm faith. And all these things may be brought to pass and performed of us, not by our own power, but by the might of God, who helpeth those that seek aid at his hand. The fourth place. Paul entreateth in this Epistle chiefly of Patience, which What patience is is too obey God in suffering miseries, plagues, stripes, imprisonment, poverty, revyling, slander, punishments of body, death and other dangers, which accompany the godly profession of the Gospel: and not too be so discouraged for these evils, that a man should cast away the Gospel, but too bridle sorrow, and too abide steadfastly in the acknowledged truth, and (by grounded faith and hope) too wait for deliverance and everlasting life. And this latter part of the Epistle is pullished and garnished by Paul with shining lyghts of figures, that is to wit, with ten Antithesies, and Look for these in the table at the end of this Book. as many Iscolies, and moreover with Homoeoptots, and Homaeoteleuts, and Anaphoraze. Also a little afore, with a long heaping up, or gathering toogither and a repetition, whereby one self-same word is repeated in the beginnings of eyghtéen Commaze. This is the brief disposement of this Epistle, which being well weighed there may be set forth too the here recerteyne notable places, as some Exhortation too faith, embracing the free favour of God offered in his gospel, or some Doctrine of patience and constancy in tribulation and adversity, which accompany faith, or some other of the virtues out of the register which we have reckoned up. I at this time will say some what of Fasting. FOr too this intent have our aunceters appointed this Epistle Why lent was ordained. in the beginning of Lent, because in it there is mention made of the fasting, watching, painestaking and other afflictions in which the godly show forth the true and earnest repentance of a sorrowful heart, and tame and subdue their flesh. And although the old primitive Church prescribed no forms or laws of meats and fastings: yet would it that during these xl days men should have more stay of themselves too live soberly, and to forbear even their lawful pleasures, that their minds might be more fit fit▪ and ardent in bending themselves too the consideration of God's wondered purpose concerning the passion and death of his son our Lord jesus Chryst, and also too true repentance and earnest Prayer. Afterwards also such as were defiled with outward offences & excommunicated, were wont this Lent time (before they were assoiled) too be chastyzed and tried with certain ceremonies, whither they repented in good earnest and amended from their heart or no. A description of these Ceremonies of open penance worth the reading, taken out of the ninetenth Chapter of the Agathine Counsel, is recited by Gracian in his fiftieth distinction, in the Chapter of Lent, & 33. q. 2. c. beginning with these words. Laborem praesentium etc. admonere. The Catechumeni also (whom it appeareth by the stories too have been baptyzed, only upon Easter day and Whitsunday, unto the time of Charles the great) were wont after that they had given their names, too be tried all the Lent season, and too be instructed and opposed in the true Doctrine of Chryste, and too be as it were purged with the Ceremonies of Fasting and other things, that they might come the more worthily and reverently too the Sacrament of Baptim at Easter. And they write that Telesphorus was he that first enjoined The first author of the Lenton fast. the forty days Fast before Easter: who was Bishop of the Roman Church about the hundred and thirtieth year after Chryst. But it appeareth plainly by Irenaeus, (who flourished about the two hundredth year after Chrystes birth) that as yet in those days men were utterly at their own choice for their Fastings. This man's words, which are worthy too be marked, are recited by Eusebius in the xxiiij chapter of his fifth book. Some are of opinion that the Fast Diversity in keeping the Lent. aught too be kept but only one day, some two days, some three, some more, and many also the whole forty days. And yet all these, notwithstanding that they disagree among themselves in keeping the fast, have always been and are at peace with us, and the disagréeablenesse of the Fast hath not broken the agreement of the Church. A like place is too be found in the Tripartite story, in the xxxviij chapter of the ninth Book. But in process of time custom took such strength, that this Fast was thought too be utterly of necessity, and that it could not be broken without deadly sin. And there Austin a mainteyner of the Lenton fast. is mention made every where of it in Austin, who pleasantly playeth the Philosopher even about the number of the forty days employed unto Fasting by Moses, Helias, and Chryst, in his second book of the consent of the Evangelists the fourth chapter, and in his hundred and nyneteenthe Epistle too januarie, and in his Sermons of the tyme. In the Greek Church the Wedensdayes and fridays were appointed too be Fasted as it appeareth by Epiphanius and others. Among the Romans, Bishop Innocent (who ruled about the year of Chryst. 420) is reported too be he that commanded first the Saturdayes fast, when as before him, Calixtus (who Saturdays and Emberdayes. was Bishop the. 220. year of Chryst) had ordained the ember days in the four seasons of the year. But too the intent the sum of the true meaning of Fastings Diversity of allegorical fasts. may be discussed, we will first distinguish the several kinds of it. For our disputation is not concerning the fast that is of necessity as some term it: nor of the Allegorical fast, which is too abstain from all offences and sins, (whereof mention is made in Esay. lviij. and oftentimes is spoken among the Fathers as Basill sayeth: The true Fast is the shunning of wickedness, the brydeling of the tongue, the restreyning of anger, the banishing of concupiscences, (as falls backbiting, lying, & swearing.) The clean riddance of which things is the true fast: nor of the continual fast or sobriety and staidness in the measurable use of meat and drink too be performed all the time of a man's life, (of which Hierom sayeth: Let thy fastings be pure, continual and moderate, and a repast shunning fullness: For it availeth thee nothing too carry thy belly empty two or three days toogither, if afterward thou stuff it as full as it can hold:) nor of all kind of abstinence from the outward commodities of the body, and from all affliction and outward gesture or countenance of mourning which proceedeth from the sorrow of a broken heart, and of one that in very deed and earnestly repenteth, Of which is spoken in joel. ij. Turn unto me with all your heart in fasting and weeping, and wailing, and rend your hearts & not your garments: & which in divers places elsewhere of the Prophets, signifieth true and earnest sorinesse of heart or repentance showed by outward mourning. As in Dan. ix. x. Leu. twenty-three. joh. iij. With which signification agreeth the original of the Hebrew word: for the word janah whereof they fetch their fasting, signifieth too afflict or punish. But properly in this disputation we entreat and argue of the days fast (if I may so term it) namely when as it falls out that men abstain from all meat & drink sometimes one day or more, or a whole day (that is too wit. 24. hours,) or but till the eventide. This manner of Fasting was used even in the new Testament, how be it in such wise, that neither the day nor any certain meats from which a man should abstain, were appointed, but the whole thing was left free too every good man's conscience, and the opportunity of the time. But afterward came in superstitious and tyrannical laws concerning certain meats and days, and ungodly opinions, which it behoveth too be reproved by the word of GOD. There are therefore two distinct questions concerning fasting. One of the difference and choice of meats and days: and the other of the abstinence of meats, or of other for bearing. For the Papists do not only command men too use a Papistical fast reproved. more spare diet, or utterly too abstain all the whole Lent time, and every week upon Fridays and Saturdayes, too the intent the mind may be more meet too think upon heavenly things: but also forbidden the eating of certain meats, as of flesh, butter, cheese, eggs. etc. And bear men in hand that it is deadly sin if any man in the time of fasting do eat flesh, imagining this forbearing of certain meats too be God's service, and a work of necessity, even though it tend too the offence of others. Also they taught in times past that sins were purged by fasting, or at lest wise that the merit of Chrystes Passion is applied to us for them. It was high time that these ungodly and Idolatrous opinions working reproach too the merit of Chryste, should be found fault with. For all men do right well know the texts of the Gospel, The judgement of god's word concerning fast. which expressly forbidden men too observe differences and choice of meats in the Church, with opinion of God's service or of necessity. Coloss. ij. Let no man judge you in meat and drink. Also, if you be dead in Christ from the elements of this world, that is too say, from the worldly ordinances, why (as though ye lived too the world) are ye led with the traditions (of them that say,) touch not, taste not, handle not. etc. Also i Timothy four Paul termeth it the Doctrine of Devils, which commandeth men too abstain from the meats that God hath created too be received with thanks giving. Matthew xu Not that which entereth in at the mouth defileth a man, but that which proceedeth out of the mouth. Romans xiv. The kingdom of god is not meat and drink, but true godliness, ryghtuousnesse, peace, and joy i Corinthians eight Meat commends us not unto God: For neither are we the godlyer if we eat, nor the ungodlyer if we eat not. And it appeareth not by the whole Doctrine of the Gospel, that either by Fasting our sins are purged, or remission of sins obtained, or the merits of Chryste applied to us: but clean contrariwise it teacheth that the sacrifice & death of our Lord jesus Chryst the son of God only purgeth and taketh away sin: And that this benefit is applied to us by faith alone without any works of the law, and much less by works of men's setting up without God's word and against God's word. Concerning the other question, that is too wit, abstinence How too observe the outward fast aright. from food, forpyning a man's self, and such like exercises of discipline, we also teach that it is free for every godly man too choose such exercises of temperance agreeable to his years and power, too this end, that his mind being sober, may be more fit and bend too think upon God, too call daily upon him, too study, and too go through with all the affairs of his vocation more rightly. But a man must not surmise these exercises too be of themselves the service of God, neither are superstitious laws too be made too bind men too certain days. The true and most weighty causes for which these exercises of soberness are too be taken in hand and practiced, may be fetched out of my exposition of the uj commandment in my Rules of life, and applied too this place. Upon the Sunday called Reminiscere, or the second Sunday in Lent. ¶ The Epistle. ●. Thess. iiij. WE beeseeche you brethren, and exhort you by the Lord jesus, that ye increase more and more, even as ye have received of us, how you aught too walk, and too please God. For you know what commandments we gave you by our Lord jesus Chryste. For this is the will of God, even your holiness: that ye should abstain from fornication, and that every one of you should know how too keep his vessel in holiness and honour, and not in the lust of concupiscence, as do the Heathen which know not God: that no man oppress and defraud his brother in bargaining, because that the Lord is the avenger of all such things, as we told you before, and testified. For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not man, but God which hath sent his holy spirit among you. The disposement. IT pertaineth too that kind which is persuasive. For it is an exhortation too new obedience or too good works. The chief places are three. 1 A general precept that we should direct our intents and doings according too the rule of the doctrine received of the false Apostles, yea and too abound (that is too say) too profit in true godliness, and too endeavour too surmount ourselves, or too be every day better than other. 2 Of chastity. 3 Of upright dealing which keepeth an even hand in all bargains. Of the first. IExhort you by our Lord jesus Chryst, that ye increase more and more even as ye have received of us, how ye aught too wakle and too please God. The rule of faith and Christian life is the doctrine delivered Scripture the rule of christianity. by Chryst and his Apostles, which only God will have us follow both in the true knowledge of his being and will, and in the ordering of our behavyour and life. He will not have us too wander and follow our own opinions, as the Heathen men, which devised sundry Gods and sundry woorshipping: neither will he have our devices and doings too be governed by our own policy, as the Heathen men's were, who in whoredom and other lusts, in deceytfulnesse of bargaining, in idleness, and in meddling with many matters, gave themselves scope too run at random without controlment. Therefore Paul by express words in this place sayeth: Christian's must proceed continually & not stay. we exhort you that according as ye have received of us: so ye walk as ye aught too walk, and increase more and more: As if he should say, let the Doctrine which ye have received of us Apostles, and not men's Traditions or will woorshippings be the unmovable rule and kéeplyne of the true knowledge and service of God: as is said in Ezechiel the twenty Chapter. Walk not in the commandments of your fathers. I am the Lord God. Walk in my commandments, and keep my judgements and do them. Also, look what I command thee, that only do thou unto the Lord Neither add nor diminish any thing. And Paul commandeth us not only too walk, that is too say, too live or too frame all the devices & doings of our life, according too the doctrine of the Apostles: but also too profit more and more, and too surmount and overcome ourselves in true godliness, which is in deed a victory of all others most goodly and most beséeming a man: according as is said. Too overcome a man's self, is of all victories the chief and the best. For a christian man can never long continued & abide in one self same state of godliness. But either faith, invocation, hope and the rest of virtues increase and augment in him: or else by slaking of their earnestness, they become more faint, and by little and little wax cold: specially in prosperity when the heart is open and not for closed with any sorrow, them the devil créepeth in and casts occasions of falling from without, too the intent he may shake of faith, as he overthrew David. Wherefore let every of us with singular care, earnestness, heed, and diligence endeavour to profit: let us with hearty request pray daily unto God, to rule us with his holy spirit: let us shun the dangers and occasions of back slydings: let us flee lewd company: let us love staidness: let us take upon us certain & profitable labours & exercises of godly discipline: and let us bear in mind this saying: In the way of the Lord, not too go forward is too go backward. The second part. THis is the will of God, even your holiness, that ye should abstain from fornication. Among the testimonies that are the marks of the true Chastity a mark of God's church, church of God, and that put a difference between it and Heathenish and ungodly routs, a notable and manifest sign is the true doctrine concerning chastity and the undefiled bond of wedlock, which is retained only in the church of God. All nations else have openly set loose not only whoredom or fornication, but all other more horrible and unspeakable lusts. In Asia and Africa even at this day the sect of Mahomet practyseth incestuous confusions without punishment. In Europe the Popish faction under the false pretence of Religion, hath forbidden a great number of men too marry, whereas Paul notwithstanding hath said before in express words, that it is the Doctrine of Devils too forbidden marriage. Forasmuch then as in our Churches the laws of Chastity and wedlock are by the benefit of God retained and maintained truly and sound, we may assure ourselves even by this sign, that we may the more certainly warrant ourselves to be the Citizens of the true Church of God. The cause also why Paul in this place urgeth so sore this commandment concerning Chastity and eschewing the lusts and vices encountering it, is for that at Thessalonica (like as at Ephesus and Corinth and other Heathen cities and famous mart towns to which great multitudes of men were wont to flock together from all Nations) there was chiefly great confusion of lusts, and unbrydled liberty of all vices which ryotousnesse and wealth breedeth. Paul therefore both in this place and i Cor. uj. & Ephes. u teacheth, that wandering lusts are not things indifferent, neither that there is any liberty granted in the Gospel, either of lustful likings, or of craftynesse in bargeyning: but that they are prohibited most straightly by the commandment of God, and are most sharply punished by God the just judge and revenger. For this is the everlasting & unchangeable will of God, sayeth Paul: even your holiness, which is in the true acknowledgement of God, that ye should keep yourselves clean both in body and soul according to Gods will, and abstain from all fornication and all concupiscences forbidden by god: and whither it be in single life or in the lawful bond of wedlock, every man to possess his vessel (that is too say his body (which is the dwelling place of the chaste and holy spirit of God,) in holiness and honour, that is, too maintain it chaste and holy, and not to defile it with lusts of concupiscence, as the Heathen have given themselves leave without controllement. In this place is to be repeated the whole doctrine concerning chastity & wedlock, and in especially the eight causes for which all the godly must with singular heed and diligence defend the honour of chaste shamefastness. Which causes are recited in the declaration of the virtues of the sixth commandment in my rules of Tertullian'S saying life. Now will I add but only one saying of Tertullian most worthy to be born away. Inasmuch as we all are the temple of God, by putting into us the holy Ghost, who halloweth us: the Churchwarden and chief chaplain of that temple is chastity, which may suffer no unclean or unholy thing too be brought in thither, lest GOD who dwelleth there, taking displeasure too see his abode defiled, should utterly forsake it. The third part concerning interchaungeable ryghtfulnesse, which shunneth deceit in bargaining. THis is the will of God, that no man deceive and beguile Buying and selling. his brother in chapmanship, because the Lord is the punisher of all such things. The proposition or ground is, Let no man deceive his brother in bargeyning, or be ye just in your bargaynings. The reasons are two. THe first reason is for that it is honest. This is the will of Honest. God, that no man misuse or deceive his brother. The second is for that it is profitable. Because God is the Profitable. punisher of all such things. Although the sent of lukre by any means, seem sweet for a while, and that they think it high policy that their craftiness is not espied: yet will god find out the offender: yet hath God a revenging eye: God the revenger seeth all things. And experience proveth the meaning of Hesiodus verse too be true: By evil means seek Good counsel. not too gain, such gain as rendereth loss and pain. God hath by wonderful forecast ordained and established lawful bargaining among men: and he hath so diversly distributed among them the goods that pertain too the maintenance Bargaining & merchandyse appointed by God for singular good purposes. of this mortal life, that each hath need of others help, too the intent, that in exchanging of things, and in bargeyning they should put in ure ryghtfulnesse, love towards their neighbour, and other virtues: and that many being knit & bond together with these bonds, should live in company and conversation toogither, and show the doctrine concerning God one too another and the examples of virtues one to another. Therefore God alloweth lawful bargening, & will have indifferency and uprightwiseness kept and used in them. And in this place by express words he forbiddeth defrauding, which keepeth not equality in bargeynes, but catcheth too himself a greater part than he aught of right too have. For the word that Paul useth, signifieth the same thing that it doth in the fifth book of Aristotle's Ethics, that is too wit, Pleonectein of pleon echein, which is as much too say, as too have more than right, or too take of another man's goods without recompensing as much for it, or too increase a man's own stock too another man's loss. The virtue that encounters it is interchaungeable uprightwiseness which in marchandyze or bargaining beguyleth not other men, but maintaineth proportionable indifferency according too the Laws of Nature. Thou shalt not steal. love thy neighbour as thyself. Do not too another which thou wouldst not have done too thyself. Upon the Sunday called Oculi, or the third Sunday in Lent. ¶ The Epistle. Ephes. u Be you the followers of God as dear children, and walk in love even as Chryste loved us, and gave himself for us an offering and a sacrifice of a sweet savour too GOD. As for fornication, and all uncleanness, or covetousness, let it not be once maimed among you, as it becometh Saints: or filthiness, or foolish talking, or jesting, which are not comely, but rather giving of thanks. For this ye know, that no whoremonger, either unclean person, or covetous person (which is a worshipper of images) hath any inheritance in the kingdom of Chryste and of God. Let no man deceive you with vain words: For because of such things, cometh the wrath of God upon the children of disobedience. Be not ye therefore companions of them. Ye were sometimes darkness, but now are ye light in the Lord: walk as children of light, for the fruit of the spirit consists in all goodness, and ryghtuousnesse, and truth. Accept that which is pleasing unto the Lord, and have no fellowship with the unfruiteful works of darkness, but rather rebuke them. For it is a shame even too name those things, which are done of them in secret: but all things when they are brought forth by the light, are manifest▪ For whatsoever is manifest, the same is light, wherefore he sayeth: awake thou that sleepest, and stand up from death, and Chryste shall give thee light. The disposement. THe state of this Epistle, is an Exhortation too new obedience or too good works, & by name it giveth precepts of these three virtues. 1 Of the love of God and a man's neighbour. 2 Of chastity which shunneth whoredom, filthiness and all uncleanness. 3 Of frankhartednesse or liberality esche wing covetousness which is the service of Idols. And in this exhortation▪ Paul useth six Arguments of which the first is gathered. 1 Of the example of God. 2 Of the duty of children. 3 Of the example of Chryste, who hath loved us in such wise that he hath given himself too be an offering and sacrifice for us. 4 Of the comeliness as it beseemeth the Saints. 5 Of the punishments of wickedness. For these things cometh the wrath of God upon all that be disobedient. 6 Of the final cause. Therefore are ye delivered out of the darkness of sin, and endued with a new light and with the holy Ghost, that ye should exercise gentleness, uprightwiseness, and truth. This disposement of the principal members of this Epistle being considered, there may a two or three of the notabler places be the easilyer picked out and entreated of. An exhortation too newness of life, or too good works in general. MAny when they here that a man deserveth not forgiveness of sins by his good works, what need we Confutation of merit-mongers. (say they) to employ any study or care to do well? Therefore let us give ourselves over to all entycements of pleasure and sin. The wicked and horrible talk of these men is plainly confuted by Paul in this Epistle. We are not able by our virtues to deserve forgiveness of sins and eternal life, but the only son of God our Lord jesus Chryste hath obtained these most high benefits for us by his obedience and death. Nevertheless, there are other four right weighty causes, for which we aught too strive against the entycementes of sin, and to exercise ryghtuousnesse, truth, liberality, chastity and other virtues. First necessity of the commandment and the debt. For this purpose were men created by God, and afterward redeemed Necessity of commandment. by the son of God our Lord jesus Christ, that they should obey God and set forth his glory by living virtuously. Ephe. ij. We are his work, created to do good works. And an eyghtdayes ago, we have herd: this is the will of God, even that you should be holy. john .v. This is my commandment that you love one another. And in this Epistle: be ye the followers of God, walk in lovingness, as the sons of light walk ye. Therefore are ye delivered from the darkness of not knowing God, and from the darkness of sin, and by the Gospel lyghtened with the light of knowing God aright, and endued with the holy Ghost, that ye should live in new knowledge of God, in righteousness, in pureness, in doing of good turns, in truth, and in all other virtues agreeing with the will of God. Nither may all precepts concerning good works be referred. Secondly, necessity of eschewing pains present & eternal, Necessity of eschewing pains. which unchangeably accompany such as are defiled with sins against conscience: as in this Epistle there be most grievous threats: Know you this, that no whoremonger and unclean person, or covetous person which is an Idolater, have inheritance in the kingdom of Christ and of God. Let no man deceive ye with vain talk (that is too wit, that simple fornication, covetousness, and usury are no sins) for these things cometh God's wrath (that is too say, horrible plagues) upon the disobedient. The horribleness of this threatening may be amplified by expounding the weightynesse of the words, and putting too of like sayings and examples gathered out of the History of the whole world. Thirdly, the necessity of holding fast faith, God's grace, Necessity of God's graces and gifts. the holy Ghost, and everlasting life. For all these good things are shaken of by evil works or simes against conscience. Fourthly, the rewards of good works promised by Rewards: God i Tim. iiij. Godliness hath promises of the present life and of the life too come. For although remission of sins & eternal life be given freely for Chrysts sake only: yet are good works recompénsed with other most bountefull rewards as well ghostly as bodily, both in this life and in the everlasting life. And Paul giveth commandment by name concerning love of our neighbour, which repressing bitterness, yrefulnesse, backbiting, and all malice, honoureth well doing, mercy, and frankhartednesse towards others. For the beginning of the fifth Chapter too the Ephesians hangs too this part of the fourth chapter. Therefore all the whole sum of the doctrine concerning the love towards a man's neighbour, etc, may be conveyed hither out of the exposition of the first, fifth and seventh commandments. Concerning Chastity which escheweth whoredom, uncleanness, Chastity. and filthiness, matter too entreat off may be taken out of the methodical exposition of Chastity which I have registered in the sixth commandment. Concerning Covetousness which fighteth with the first Covetousness. and vij commandments, let doctrine be sought out of the declaration of the virtues of the vij commandment. Concerning the sacrifice of Chryst who offered himself for us too the father an oblation and sacrifice of sweet sent, we will speak about a fortnight hence, upon the Sunday called judica. Now will I briefly expound the text. Be ye followers of God therefore, that is too say, in love & Followers of God. benefiting i john. iiij. herein is Love, not that we have loved God, but that he hath loved us, and hath sent his son, too be a reconcylement for our sins. dear-beloved, if God have loved us so, we also must love one another. GOD is love, and he that dwelleth in love, dwelleth in God, and God in him. Walk in love, toward God and your neighbour. Too Too walk. walk is too live, or to rule the will and outward doings in such wise, that we may love our neybor and do him good. And gave himself for us. That is also a witness of Christ's fervent love towards us, which is set out. Rom. u. An offering and sacrifice. The sacrifyse into which was Sacrifyse. conveyed God's wrath against our sins, whom it béehoved too be slain and put too death, too the intent we might be spared. For a sent of sweet smell. For a sweet savour and acceptable. Sweet smell. It is a phrase taken out of Moses. Levit. j The Priest shall burn it upon the Altar for a burned Offering and a sweet smell unto the Lord Genes. viii. The Lord smelled a sweet smell. God is wonderfully delighted in the obedience of his son the sacrifyse. And he showeth that for his sake our prayers also and our thanks giving and our almefdéedes are acceptable and sweet unto him, in like wise as we are delighted with the fresh sent of a Vyolet or a Rose. And all the sacrifyses and good works of the godly must be smells, that is too say a far spread and well scented fame concerning God. As it becometh Saints. The saints are clean. Whorehunting, Saints. filthiness, ribaudry. etc. are unclean, Ergo they become not Saints. A covetous man who is an Idolater. He is an Idolater Who is an Idolater. either which surmyseth that too be a GOD, which is not God: or which yieldeth to some other thing that is not God, the honour peculyarly due unto God, as faith, fear, and love above all things. So is a covetous person an Idolater, because he bestoweth his love above all things, and his trust (which are due only too God) upon his money, and setteth more by it than by God. You were sometime darkness, that is too say, without knowledge Darkness. of God, & nouzeling yourselves in all sins: ye were without true acknowledgement of God, without true ryghtuousnesse, and without life. But now you are light in the Lord Now ye are lightened with true knowledge of God: ye know what works please God, and what works displease him: ye are born again by the holy Ghost. Upon the Sunday called Laetare, or the fourth Sunday in Lent. ¶ The Epistle. Galath. iiij. FOr it is written that Abraham had two sons: the one by a bondmaide, the other by a freewoman. Yea, and he which was born of the bondwoman, was born after the flesh: but he which was born of the free-woman, was born by promise: which things are spoken by an allegory: For these are two Testaments, the one from the mount Sinai which gendereth unto bondage, which is Agar: For mount Sinai is Agar in Arabia, and bordreth upon the City which is now called jerusalem, and is in bondage with her children. But jerusalem which is above, is free, which is the mother of us all. For it is written: Rejoice thou barren that bearest no children: break forth and cry, thou that traveylest not: For the desolate hath many more children than she which hath an husband. Brethrens, we are after Isaac the children of promise. But as then he that was born after the flesh, persecuted him that was born after the spirit: Even so is it now. Nevertheless, what saith the scripture? put away the bondwoman and her son. For the son of the bondwoman shall not be heir with the son of the free-woman: So than brethren, we are not children of the bond woman, but of the free woman. The disposement. THis Epistle is of that kind that instructeth. For it is a Doctrine concerning the difference of the old Testament and the new, set forth with a similitnde of Abraham's two wives and their children, taken out of the xuj and xxj of Genesis. And therewithal are mingled places concerning the church, or the difference between the true church and the hipocritall church, and concerning christen liberty. The first place concerning the difference of the old Testament and the new. A Testament in general is a promise whereby one that is A Testament or last will. towards death leaveth his will unto others under witness, and bequetheth his goods too his heirs, and declareth what he will have performed on the behalf of the heirs. Paul in the ninth too the Hebrews sayeth: Chryste is the mediator of the new Testament, that through his death which befallen for the redemption of those transgressions that were under the first Testament, they which were called might receive the promise of everlasting life. For wheresoever is a Testament, there also must needs be the death of him that makes the Testament: for the Testament is not of authority and force till the Testator be dead. Christ therefore when he was ready too die for us, made his Testament, in which he witnesseth this too be the will of him and of his eternal father: that all which repent and flee too him by Faith, should obtain forgiveness of sins and endless salvation, for his bodies sake which was delivered for us, and for his bluds sake which was shed for us: and these his goods doth he distribute too us by his word and Sacraments. The new Testament, Then (too define it most properly) is nothing else but the gospel, that is too say, A promise of remission of sins, of the holy ghost, and of life and soulehealth everlasting, A definition of the new Testament. too be given freely too those that believe, for Chrystes sake who died and rose again for us. This definition is builded upon the words of our Lord's supper, and upon the eight and ix chapters too the Hebrues, and upon the three and four chapters too the Galatians. The mediator of this new testament is Chryste, because he hath uttered too men the promise of forgiveness of sins, and by his own bloodshed & death, fully discharged the ransom or price sufficient for the sins of men, which could not be purged by our own works and sacrifises, and hath performed such an obedience as is the very desert for which remission of sins, the holy Ghost, new ryghtuousnesse, & eternal life are bestowed upon us. These benefits applieth he unto us by his intercession, and the outward means of his word and sacraments. The old Testament is properly a publishing of the law, A definition of the old Testament. or a covenant whereby God bound the people of Israel too keep the law delivered by Moses, & on the otherside promised them the land of Canaan, & a certain common weal & defence, and all good things, and added ceremonies and sacrifyses, too be figures of the person and benefits of Chryste, for whose sake only, the believers are at all times received into the league of eternal salvation. For there is but one self-same principal and everlasting Testament or covenant of God, by which all the patriarchs, Prophets, Apostles, and the rest of the choose at all times are received, that is too wit, The promise of God's favour or of forgiveness of sins too be given freely for Christ's sake. Act. xv. Rom. iiij. By these definitions it appeareth The difference between the old▪ Testament and the new. that the difference between the old Testament & the new is in manner the same that is between the law and the gospel. In another place we have recited uj differences of the law and the gospel, among which the chief are these two. The first is in the manner of the promises. The law or the old Testament promises good things, but unto such only as keep the law uncorruptly. But the Gospel or the new Testament promises remission of sins and everlasting life freely for Chryst. The second is of the effects. The law or old Testament delivereth no man from sin and death, ne giveth inheritance of eternal life, but denounceth us the bondslaves of sin and death, accusing and increasing our sin, & casting us into endless damnation. But the Gospel or promiss of the new Testament, delivereth the children of the promiss from sin and death, and maketh them heirs of everlasting life and of all heavenly good things. This difference of the old Testament & the new, or of the law and the Gospel, or of the people of the law and the people of grace, is chiefly set out by Paul in this Epistle and garnished with the Allegory of Abraham's two wives and their children, which Allegory is brought in this place not too confirm, but too beautify and garnish the matter: For like as Abraham had two wives, Agar a bondwoman, Agar, Sara, Ishmael, and Isaa● and Sara a fréewoman, by whom he had two sons, Ishmael bond, and Isaac his heir: Even so God delivering too men two kinds of doctrine the law and the gospel, or the old and the new Testament, hath two peoples among mankind, of which the one embracing only the law seeketh ryghtuousnesse and eternal salvation by observing the law delivered by God in mount Sinai, and proudly despiseth the glad tidings of Gods free favour and of faith, like as the most part of mankind, and specially the ●ewes & other hypocrites which know none other ryghtuousnesse than the ryghtuousnesse of the law, the image of which people is Ishmael born as touching the flesh without God's promise, of the handmaid Agar (by which name the Arabians are wont too call mount Sinai) Gen. xuj. who imagineth that the true children of Abraham or heirs of God, are made or begotten, by the fleshly regeneration and by the law, or by deserts and works of men. This people being begotten too bondage upon Agar, or by God's law published upon Mount Sinai, extendeth even too the same City which is now called Jerusalem, or too the sinagog of the jewish people, which although it vaunt itself stoutly too be the true Church and people of God, descended from Abraham, having the law and Ceremonies delivered them by God: yet is it in bondage with the children thereof: that is too say, is not by the law delivered from sin and death, nor made heir of ryghtuousnesse and eternal salvation, but continueth oppressed with the thraldom of sin and death, and is cast out of the heavenly house or Church into endless damnation. Now if the very law of God delivered by God himself A very good argument. upon mount Sinai, begetteth none but bondmen, ne delivereth any man from death and sin: much less can the works of men's traditions procure ryghtuousnesse and inheritance of eternal life. The other people or son of God by Sara the free woman born again of the free promise of the gospel, trusteth too no works or merits of his own, nor too any prerogative of the flesh: But rests by faith upon the only and free mercy of God promised for Chrystes sake, accounting his own ryghtuousnesse which is of the law, too be but dung, so he may win Chryst, and obtain God's ryghtuousnesse by Faith. This Church embracing the free promise of the Gospel by The heavenly jerusalem. Faith, is that heavenly or spiritual Jerusalem dispersed through the whole world, and the mother of us all, bearing new children and new heirs too God, from time too time, by the ministery of the gospel without the law & without works. Now albeit that this true church which without the law & without works is madè heir of ryghtuousnesse and everlasting life, be despised before the world, and oppressed with persecution, and hath not the law too her husband, and therefore seemeth utterly barren, and hath not so many disciples nor so many sons as Agar hath or as the law hath that was made upon mount Sinai: yet is she before God most glorious and most fruitful, and daily (not by her husband the law but by the gospel and spirit of Chryst,) conceveth, beareth, and bringeth up children without number, exempted from the bondage of sin and death, and set free from the tyranny of the law, and made heirs of all God's benefits. Of this free woman Sara and this heavenly Jerusalem, we know ourselves too be Citizens and the heirs of God, when we embrace the promise of the Gospel by true and effectual 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 counterfeit Church, it is no hard matter too espy after what fort each member in the text agreeth too this Doctrine, and how the phrases are too be understood. Upon the Sunday called judica, or the fifth Sunday in Lent. ¶ The Epistle. Heb. ix. CHrist being an high priest of good things too come, came by a greater and a more perfect tabernacle, not made with hands, that is too say, not of this building, neither by the blood of Goats and Calves, but by his own blood he entered once into the holy place, and found eternal redemption. For if the blood of Oxen and of Goats, and the ashes of a young Cow when it was sprinkled, purified the unclean as touching the purifying of the flesh: how much more shall the blood of Chryst (which through the eternal spirit, offered himself without spot too God) purge your conscience from dead works, too serve the living God? And for this cause he is the mediator of the new Testament, that through death, which chanced for the redemption of those transgressions that were under the first Testament, they which are called, might receive the promise of eternal inheritance. The disposement. THis Epistle is of that kind that instructeth. And the state of it or the matter whereof it entreateth, is a doctrine concerning the préesthod and sacrifice of Chryst. The chief places are three. 1 Of Chrystes priesthood, and of the benefits of his préesthode. 2 The four differences between Chrystes sacrifice and the sacrifyse of the Levites. 3 Of the difference between the old Testament and the new. The first place concerning Chrystes preesthod. FIrst and formest let us consider the definition. A priest in What preesthod is in general. general is a person ordained of God too teach the gospel, and too offer Sacrifyses & too pray too God both for himself & for others, having God's promise whereby he may warrant himself that he is herd. By this description there appear too be three chief duties of a priest. First too teach, not only the law, but also the Gospel concerning Chryst. Secondly too offer Sacrifyses commanded by God. For a Sacrifyse is a ceremony or work commanded of God, which we yield unto God too honour him withal, that is too say, too witness that he is the true God whom we worship after that sort. That priest doth offer God a sacrifyse, That shows the Gospel forth in rightful wise. These offices are common too all priests. But in this Epistle A definition of the highest priest or of Chryst. is entreated of the highest priest, of whom let this definition be fastened in mind. The high priest Christ is a person immediately ordained by the eternal father, & anointed with the fullness of the holy Ghost, too the intent he should bring forth the Gospel out of the secret bosom of the everlasting father, and make intercession for the whole Church, having promise that he shall assuredly be herd, and too offer sacrifice, (that is too wit himself) once for all: By which sacrifice he deserveth remission of sins, righteousness, and everlasting salvation too the whole Church. This whole definition may be builded and warranted out of the texts of the Epistle to the Hebrews. But this days lesson of the ninth chapter, entreateth chiefly of the third part of Christ's préesthod, that is too wit, of his Sacrifice. And too the intent this doctrine concerning the sacrifice God's justice meddled with mercy, was the cause of Christ's sacrifice. of our high priest Chryst may be drained from the very springs: first let us consider that God is verily and unchangeably just, and that it is an everlasting and unchangeable rule of God's justice, that the reasonable creatures should either perfectly and thoroughly agree with God's wisdom & righteousness, or (if they agreed not,) that they should suffer punishment accordingly, and be horribly destroyed. Therefore in as much as the first man and woman had offended & foregone the ryghtuousnesse and soundness that was given them in their creation: they were too be cast away into eternal damnation. But of his unmeasurable mercy, the son of GOD made intreatance for mankind, and too the intent God's justice might be satisfied, he offered himself too punishment and too make amendss too Gods most rightful wrath. And so upon the wonderful tempering of God's justice and his mercy toogither, there was a decree enacted of receiving men into favour for the sacrifice of the son of God, whereby God's wrath was too be pacified, and righteousness and everlasting salvation too be recovered too mankind. For this sacrifice of the son of God, all the elect have at all times obtained remission of sins and inheritance of eternal life, as is said. Acts. iiij. There is none other name under heaven, in which we must be saved, than the name of jesus Chryst. And too the intent men should be put in remembrance, & Why the sacrifysing of beasts was ordained. taught of this sacrifice of Chrystes, God ordained the sacrifysing of beasts even from the beginning of the world, which in no wise purchased remission of sins, (as is said in this Epistle, It is impossible for sins too be taken away by the blood of Bulls and Goats:) But were figures or images of Chrystes true sacrifice, by which is obtained continual and everlasting redemption from sin, and the heritage of eternal life. This doctrine concerning Chrysts sacrifice, which is the foundation of righteousness, salvation, faith, and christian Invocation, let us myndfully think upon: not only these few days, but in all our whole life, and in our daily prayers. Yea and at all times there hath been sacrifysing in the The sacrifises of the Henathen. world, even among the Heathen, not only of beasts but also of men: as, Calchas, Alexander, lulian, the Frenchemen at their passing over Po, and others slay men and offered them in sacrifice. These customs were borrowed out of the church of the Fathers, (which had spread abroad the doctrine concerning the sacrifysing of the man Chryst that was too come,) and of evil zeal in counterfeiting the example of Abraham. And here unto were added superstitious opinions, that God was pacified and made at tone with us for the preciousness and woorthynesse of the sacrifyses. But in deed there is but one only sacrifyse of Chryste that reconcileth too God, the merit and recompense whereof pacifyeth God's displeasure, of which the other sacrifyses of the Fathers and of the Levites were but shadows. The second place. Paul therefore in this Epistle compareth the figurative Differences of Chrystes sacrifice and the levitical sacrifises. préesthod of the Levites with the préesthod of Chryste. And before in the seven. chapter he rehearsed eight differences which I have expounded in another place. In this days lesson are reckoned up four differences between the sacrifyse of Christ and the levitical sacrifyses: of which the chiefest is. First, Chryst being a high priest of good things too come, Eternal salvation. (or of eternal good things,) that is too wit, of blessing, and deliverance from sin, which the Fathers by their sacrifyses witnessed themselves too look for:) found everlasting redemption (that is too say, deliverance from sin, from god's wrath, and from everlasting death) and atonement with God, and clenzing of the conscience from dead works (that is to say from sins, for which we are subject too death) and also the free giving of the heritage that was promised. But the levitical priests by their sacrifysing of cattle, Levitical sacrifises are figures. of Calves, and of Goats, deserve not eternal redemption, but only are figures of the true priest Chryst, and make men holy only concerning the outward cleanness of the flesh. Secondly, Chryst offered but once only, and but one sacrifyse, Chrystes sacrifice once for all by which he purged all sins of the whole world. But the levitical priests offer sacrifyses daily, and enter into the holy of holies every year, and can not deliver those from sin for whom they offer, as is said more at large in the beginning of the ten chapter. Thirdly, Chryste is entered in by his own bloodshed, or Christ purgeth by his own blood. hath purged the sins of all men by his own bloodshed, as is said i john i The blood of Chryste clenzeth us quite from all sinfulness. But the Levitical priests sprinkle the altar with the blood of Calves and Goats, which purgeth not sins: but all the bludsheds of beasts in the levitical sacrifises were only figures of Christ's bloodshed, by which only the church is redeemed: as in Act. xx. Ephe. j Col. j j john. j Rom. u and elsewhere is written. Fourthly, the levitical priests when they should make Chryst is entered into heaven. sacrifice, entered yéerly into the holy place or temple made with man's hand. But Chryste is entered even into heaven, that is too say, into the sight of GOD, and is privy too Gods secret purpose concerning man's redemption. Upon Palms Sunday. ¶ The Epistle. Philip. ij. LET the same mind be in you, that was also in Chryste Iesu: which when he was in the shape of God, thought it no robbery too be equal with God: nevertheless, he made himself of no reputation, taking on him the shape of a servant, and become like unto man, and was found in his apparel, as a man. He humbled himself, and become obedient too the death, even the death of the cross. Wherefore God hath also exalted him on high, and given him a name which is above all names: that in the name of JESUS, every knee should bow, both of things in heaven, and things in earth, and things under the earth: and that all tongues should confess, that jesus Chryste is the Lord, unto the praise of God the Father. The disposement. THis Epistle is of that kind that is persuasive. For it is an Exhortation too lowliness or humility, taken of the examples and rewards of Chrystes humility. The places of doctrine are these: 1 A notable witness of the two natures in Chryst, very God and very man, to be joined too the rest which are gathered toogither in the place concerning the son of God. 2 Of Chrysts passion and death. 3 Of the advancement or glory of Christ reigning. 4 Of humility or lowliness. The text of the Epistle. THe ground of the exhortation which Paul purposeth, is set down next before the words of this days Epistle. Let every one of you through lowliness think another man better than himself. be lowly. Too this proposition he addeth a reason grounded upon the example of Chryst. Let the same mind be in you, that was in Iesu Chryst: that is too say, Let there be true lowliness of mind in you as was in Chryste, who being in the shape of God, (that is too say being God in very deed and by nature) did notwithstanding abase himself before the eternal 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 Greek word Morphe signifieth a substantial shape or express and personal image, and not a proportion, figure, or counterfeit waving before one's eyes. This therefore is the meaning: Chryste when as he was in the shape of God, that is, when as he was in deed and by nature God: or, whereas he was the shape and lively image of God the father, begotten of the substance of the father, and equal too God the father in power, majesty, and glory: Thought it no robbery too be equal with God. The Greek phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is, too commit robbery. Like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too make a passage, or too pass. So like wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too count it robbery, that is too say, too rob. So is there a very like phrase, Heb. x. Treading the son of God under foot, and accounting the blood of his Testament unholy, that is too say, dishonouring it. The meaning therefore is: He thought it no robbery too be equal with God, that is too say, He usurped not equality with God. In this his calling when it was decreed that the son should béecomme a sacrifyse and obey God in suffering death, he used not his power against his calling, nor was proud or haultye for this his equality of the Godhead, which he usurped not, ne possessed too the wrong and dishonour of the other, but obtained it by birth as a good thing of nature. But humbled himself, that is too say, he exercised not his godly power, but humbled and abased himself in such wise as he took upon him▪ the shape of a servant, that is too say, the substantial shape of man, or the very nature of man body and soul. He is termed a servant, both for taking upon him man's nature, subject to death and other miseries: and also for his seruisablenesse in teaching and suffering, as he himself sayeth Math. xx. The son of man is not come too have service done unto him, but too do service himself, and too give his life as a ransom for the whole multitude of mankind. Also let the younger sort bear in mind that this most common and ordinary manner of speech of the Church, whereby we say that the son took upon him the nature of man, is taken out of this place of Paul, and out of the second too the Hebrews: for he took not upon him the Angels, but the seed of Abraham, that is too say, he coupled not too himself the nature of Angels, but the nature of man, of the posterity of Abraham. Framed after the likeness of men, that is too say, he become Martion & the Manichees. altogether like other men. He was no Ghost or counterfeit of a man as Martion and the Manichees surmysed: but a very man and in all things like his brethren, yea and mortal also, sin 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 body, but also in inclinations and motions of mind, in fearfulness, sorowfulnesse, joyfulness, and other affections, which notwithstanding were well ordered in Chryste, and conformable too his heavenly mind. He humbled or cast himself down, becoomming obedient Chrystes humility. too death, even too the death of the cross. This notable sentence hath Cyprian expressed with great lyghtsomnesse of words, in his sermon of Almesdéeds: Chryste the son of God would become the son of man, that he might make us the sons of God. He brought himself low, that he might lift us up which lay under foot, he took upon him the shape of a servant, that he might make us free. He was wounded, that he might heal our wounds. He was contented too dye, that he might give us mortal wyghtes immortality. Wherefore God hath also exalted him on high. God hath exalted Chryst the man, and servant that was crucified and dead for us as in respect of his manhood. He hath given him a name which is above all names, that is too wit, jehova, or the Lord, which is the peculiar name of the only true and most high God the maker of heaven and earth: as is said in Esai. xlij. I am the Lord, this is my name, and I will not give my glory too another. This name jehova or Lord, is not only attributed too his Godhead, which had it from everlasting, but also too his manhood, the which is jointly worshipped and served in one self-same worship and service, toogither with the son of God, the word to which it is united. That in the name of Iesu every knee should bow. Some JESV. derive the name Iesu of the Hebrew word jehovah which being unutterable of itself, is (as they write) made utterable by putting in the letler jeschua, and so by contraction Iesu, that is too say, the Lord incarnate or God become man. Paul taketh these words out of Esay. xlv. Turn unto me and ye shall be saved all the ends of the earth: for I am the Lord, and there is none other, unto me shall every knee bow, and unto me shall every tongue swear. That JESUS Chryste is the Lord, that is too say, that he is the Lord, or in very deed and nature GOD. By this Grammatical declaration of the words, the ruder sort may the ryghtlyer understand the Text of the Epistle. Which, in as much as it is read upon this day, chiefly in this respect, because it maketh mention of the wonderful abacement and death of the son of GOD, the memorial whereof is celebrated by all the Christian Churches of the whole world as the next week. Let a sum of the doctrine concerning the passion and death of our Lord jesus Chryste included in the usual questions of Methodical order be repeated in this place. The consideration of the wonderful purpose of GOD concerning the redemption of mankind wrought by the son of God our Lord jesus Chryste, who suffered and was crucified for us, far surmounteth the wisdom of all Angels and men. Too this end hath God by the wonderful temperature Why Chryst was made a sacrifice. of his justice and mercy established this secret decree, and made his son (who is the Mediator) a sin offering and sacrifyse: too the intent that we men being set free from God's wrath, from sin, and death, might be made the righteousness of God, as is said two Cor. u And in consideration of this marvelous benefit, let us acknowledge the horrible wrath of God against our sins, and the unmeasurable largeness of God's mercy towards us, and also let us stir up the fear of God, faith, and thanksgiving in our hearts. It is an eternal and unchangeable Maxim of God's justice, that the reasonable creatures, should either thoroughly agree with the wisdom and righteousness of god, or else suffer due punishment and be horribly destroyed for not obeying. Forasmuch therefore as the first man and woman had of their own frank & free-will cast from them the righteousness and pureness which God had given them in their creation: they again on the other side were too be cast into eternal pains. But the son of God of his unmeasurable goodness pitying mankind, made intreatance for us, and too the intent God's wrath might be satisfied, he offered himself too punishment and too make amendss unto Gods most just displeasure: and so in that secret counsel of the Godhead, this decree was made, that the son of GOD taking man's nature upon him, should become a sacrifice, and by his passion and death pacify Gods dreadful wrath, and satisfy his justice, and restore forgiveness of sins, ryghtuousnesse, and everlasting life too all those that flee unto him by faith. Now, the passion of Chryst, is first a feeling of God's dreadful The first part of Chrystes Passion. wrath against all the sins of mankind, which were poured out upon Chryst as upon a sacrifyse, which great burden of God's wrath enforceth Chryst too say thus: My soul is heavy even unto death. And again: my God my God why hast thou forsaken me. men's minds are not able▪ too see thoroughly the greatness of this extreme & unutterable sorrow of Chrystes, because they understand not she greatness of sin and of God's wrath which is a consuming fire. Notwithstanding, men's minds are too be stirred up too consider truly and earnestly the horrible wrath of God against sin, both by the miseries of all mankind, and the examples of the consciences of wicked men, and also by the testimonies of God's word: too the intent that they on their behalf may the cléerlyer perceive the greatness of the mercy and benefits of Christ, who hath undertaken that dreadful burden of God's wrath for us. Notable testimonies of the true & horrible wrath of God, Testimonies of gods wrath against sin. are first the innumerable calamities of all mankind, as the death of all men, swarms of diseases, floods, burnings, wars, destructions of Cities, and other innumerable miseries of all men, and the slaughters of all the Saints, (as of Abel, and john Baptist,) by which notwithstanding, God's wrath could not be pacified, but that the son of God must be made a sacrifyse. again the greatness of God's wrath is after some manner showed by the examples of many men, who for the conscience of one wickedness, have been stricken with most heavy fearfulness which hath driven them too fordoo themselves: As the examples of Orestes, of Aristobulus king of the jews, of judas the traitor, of Theodorich of Verona and of divers others. Now if the feeling of God's wrath against one sin alone, do breed so bitter sorrow in the heart, that it dispatcheth a man of his life: What an unmeasurable huge heap of God's wrath and of horrible sorrows (think you) were thronged upon Chryst, who sustained, not one sin alone, or the sins of some only one man, but mine and thy, yea and all men's offences, Idol gadding and murders: all their sinful inclinations, affections, and outward faults: toogither with the fire of God's wrath against these sins? Being overwhelmed with this huge burden of God's wrath, he crieth out. Psalm. xxij. O God my God, why hast thou forsaken me? My heart is become like melting wax, my strength is withered like a potsherd, and thou hast brought me down too the dust of death. This feeling of the huge and horrible wrath of God against all the sins of all men, was the first and chiefest part of Chrystes passion. The second part was the heaviness and exceeding great The second part of Chrystes passion. torment rising in his heart for the feeling of God's wrath against sins and for the fear of death and tearing of his body, which so appalled all the parts of his body, that he sweat drops of blood. The third and lightest part of all, was the tearing of his The third part of his passion. body and streyning of his sinews, when he was whipped▪ & buffeted and fastened too the cross with nails. The causes of Chrystes passion. IT is not the wisdom of any creature, that can search out the causes of Gods wonderful purpose concerning the redemption of mankind, too be brought too pass in this wise, that the son of God should make intreatance for us, & take our nature upon him, and be sacrificed for us: nevertheless, God will have the consideration of this wonderful Decree begun in this life. The principal efficient cause is the will of God's son The love of God's son. making intercession of his own mere motion, for mankind fallen into sin and death, and offering himself too this obedience and punishment, whereby he might make satisfaction for mankind. john ten I am the good shepherd, and I give my life for my sheep. The inward cause that moved or enforced him too do so, God's mercy tempered with justice. is the unmeasurable mercy of God tempered with his justice. For sith that God is unchangeably just, he is in deed and horribly angry with sin, and destroyeth sinners like a consuming fire. Neither relenteth he his anger against sin, of a fondness & lightness: but unchangeably & most straightly keepeth this rule of justice, that men shall either perform due obedience, or else abide the fire of God's wrath. Therefore God receiveth not men that are fallen without equal and sufficient amendss: which forbicause mankind was not able to yield, & therefore was too be cast into endless torments: the son of God being inflamed with unmeasurable love and mercy towards mankind, maketh intretance for us, and too the intent God's justice should be satisfied, he undertaketh himself the punishment & amendss making for our sins, & taking our nature upon him, becometh a sacrifice sustaining Gods dreadful wrath against sin, & payeth too God's majesty a ransom too the full value of our sin, vanquishing sin and death, and restoring men too ryghtuousnesse and eternal life. The outward cause that moved or enforced him so too do, The fall of Adam. was the fall of our first parents, & the sin that from thence did shed itself into all us, who for the same must have perished in everlasting pains, had not the son of God been sacrificed. The instrumental and outward working cause, are the The fiends & the jews. Devils and their instruments the jews, who burning in hatred against Chryste, for finding fault with their wickedness and false opinions, coveted too rid him away and too destroy him, too the intent they might without check maintain their hypocrisy and wicked lusts. These enforcing and final causes make an infinite difference between the will of the jews crucifying Chryste, and the will of God: Who being moved by his own exceeding mercy toward mankind, and through the entreatance of his son, would have Chryst too suffer, too die, and too rise alive again, too the intent he might restore men too life and everlasting salvation. The matter wherein as in moulds Christ's Passion was The matter of Chrystes Passion. The form or manner. wrought, are the mind, will, heart and body of Chryste. The form or manner, is the very feeling of God's horrible wrath, and the anguish as well of Chrystes mind as of his body, and his chyldly obedience, through which he willingly submitted himself with true reverence and wonderful lowliness too the eternal father, and without grudging or repining endured Gods wrath poured out upon him, and most bitter formentes, for the love of God's justice and man's salvation. The end of his Passion is, first, that mankind being redeemed The ends too which Chryst▪ suffered. with sufficient ransom from God's wrath and everlasting damnation, might be rewarded with ryghtuousnesse and everlasting life. john three Like as Moses lifted up the Serpent in the wilderness: so must the son of man be lifted up, too the intent that all that believe in him should not perish but have life everlasting. Secondly that we might become conformable too the image of God's son, (that is too say that we might be like the son of God our pattern) in bearing the Cross. Romans eight Thirdly that we should follow the example of Chrystes patience and meekness i Peter. ij. Fourthly, that we in all our life should express the humility that Chryste performed in his passion. Philip. ij. Through lowliness of mind, let every man esteem others better than himself. And let the same mind be in you, that was in jesus Chryst. Fifthly that being dead to sin, we might live uprightly and blameless. For like as Chryst carried down our sins into his grave, and abolished them by his death: even so we mortifying the dregs of sin as yet sticking in our flesh, must perform new obedience and ryghtuousnesse agreeing with the will of God. j Peter. ij. Chryste bore our sins in his body upon the tree, that we being dead to sin, should live too ryghtuousnesse. The effects of Chrystes passion, are all his benefits, which for instruction sake we will distribute into eight forms. FIrst the redemption of mankind from God's wrath, sin, Redemption. death and the devils tyranny. j Tim. ij. There is but one mediator between God and man, the man jesus Chryste, who gave himself for us too redeem us. The second benefit Remission of sins. is remission of sins. Ephes. 1. and Col. 1. In whom we have redemption & remission of sins by his blood. The third is reconciliation or atonement with God. Rom. viii. When Reconciliation. as we were enemies too God, we were reconciled to him by the death of his son. Eph. u Making peace, that he might reconcile the jews and gentiles in one body unto God▪ by his cross. The fourth is justification. Rom. iij. We are justified justification. freely, by his grace, through the redemption made by jesus Chryst, whom GOD hath appointed a seat of mercy through faith in his blood, too declare his ryghtuousnesse in that he forgiveth the sins which are past. The fifth is the giving of the holy ghost & of holiness. Gal. iij. Chryst hath redeemed The holy Ghost. us, and is become accursed for us, that we might receive his spirit by faith. john. uj. If I go not away, the comforter shall not come too you. The sixth is the destruction of the devils The destruction of the devils kingdom. kingdom. Hebr. ij. By death he hath abolished him that had the power of death, (that is too wit the Devil) and reconciled those that for fear of death were in bondage all their life long. The seventh is the abolishing of sin & death. j Cor. xv. Abolishment of sin and death. Death is swallowed up into victory. O death, where is thy sting? O Hell, where is thy victory? For the sting of death is sin, and the power of sin is the law. But thanks be unto God, who hath given us victory by our Lord jesus Chryste. The eight is everlasting life and salvation. Everlasting life and salvation. john. iij. The son of man must be lifted upon the Cross, too the intent that every one which believeth in him should not perish, but have life everlasting. The application of these benefits is made by true repentance How Chrystes benefits may be applied too us. and faith. That is too wit, when acknowledging gods wrath, and the horiblenesse of our sins, we are earnestly afraid and heartily sorry that we have offended God: and by faith acknowledge that Chryst the son of God suffered and was crucified & made a sacrifice for us, & persuade ourselves assuredly, that for this sacrifyse of Chrystes, our sins are forgiven us, & ryghtuousnesse and everlasting life given us. Of this Application there are testimonies too be seen every where. And notable is this saying of Chryst. john. xvij. I sacrifyse myself for them, that is too say, I offer myself for them, that they also may be holy in deed. And I pray, not for them only, but for all that shall believe in me through their prayer. In this prayer Chryst our bishop or priest executeth the chiefest duty or office of a high priest, and applieth his sacrifyse too the whole Church. Therefore in this place the whole Doctrine concerning the préesthoode and sacrifyse of Chryst, is too be thought upon and repeated. Upon Easter day. ¶ The Epistle. j Cor. xv. PVrge therefore the old leaven, that ye may be new dough as ye are sweet bread. For Chryste our Easter Lamb is offered up for us. Therefore let us keep holiday, not with old leaven, neither with the leaven of maliciousness and wickedness, but with the sweet bread of pureness and truth. The disposement. THe foundation of our faith and salvation, and the end and Our haven and comfort. mark of the whole story of the gospel, & the chief haven of comfort in which only our hearts may rest in all troubles & in death, is the most joyful resurrection of the son of God our Lord jesus Chryst, where through he being conqueror of sin, death, hell, and the fiends by him vanquished, leadeth a glorious triumph, and imparteth unto us that flee unto him, ryghtuousnesse & eternal salvation, calling again even our bodies from death unto life. This exceeding great and wondered work of God, and benefit towards us worthy too be had always in memory, let us embrace and set out continually with thankful heart and voice. This Epistle is of that kind that is persuasive. For it is an exhortation too the true celebration of the feast of Easter, that is too say, too the true acknowledgement of the person and benefits of the sacrifyse or Lamb Chtyst, slain and offered up for us upon the Altar of the Cross: and too true repentance, or acknowledgement of our own sin & of God's wrath conveyed into this Lamb: too true faith (in the griefs which rise upon the feeling of God's wrath, and the beholding of our own sin, death and other calamities) assuredly believing that our passover is slain and offered up already for us, & that our sins are taken quite away by this Lamb of God, and that even when we be dead, life and joy everlasting shall doubtless be restored to us with Christ who is risen again. Upon which Faith there must ensue new obedience, or cleansing from the sin that yet remaineth in our nature, and a beginning of new light, ryghtuousnesse, and conversation wholly agreeing with the will and word of God, and continewally setting forth these incomparable benefits of Chryst with godly mind and voice. This is the true Celebration of the Passeover in this life, yea and for evermore: Untoo which Paul exhorteth us by a representation of leavened bread, taken of the custom of the jewish Passeover. Now too the intent the sum of the most large Doctrine set forth in this Epistle may the easilyer be comprehended in mind. Let us distribute it into three places. 1 Of the word Pascha or Passeover. 2 A conferring of our Passeover with the Passeover of the old Testament, which carrieth with it the doctrine of the benefits of Chryste the Lamb that suffered for us, and rose again for us. 3 How we may celebrated this feast of Passeover aright in this life. The first place. THe word Pascha which is an Hebrew word, derived of Pascha or Passeover. the verb Pasah, signifieth in English a Passingby or a Passingover, namely in that the Lord passing through Egypt, slay the firstborne of the Egyptians, and spared the Israelites whose door poostes were sprinkled with the blood of a Lamb. Exod. xii. Secondly it signifieth the holiday wherein the remembrance of that Passeover is continued by kill of a Lamb. Luke. xxij. The feast of sweet bread drawn nigh, which is called Easter. Thirdly in this Epistle it signifieth the Paschall Lamb which was a sign or remembrance of the Lords passing through Egypt, and of the passing of the Israelites through the read Sea: And it was a figure of Chryst the true Lamb that was offered up for us, and passed by death too the eternal Father, that by his passage he might obtain us deliverance out of the bondage of Egypt, that is too say of the Devil, sin, and death, and restore us ryghtuousnesse and everlasting life. Now assoon as Chryste the true Passeover was once offered, the figuring passover ceased, and there was instituted The true passover. a new Passeover, the name where of doth properly agree too that day in which the son of God our Lord jesus was offered up for our sins upon the Altar of the cross. But the Christians (to the intent they would descent from the jews, who kept their Passeover the xiiij day of the moon of the * March●. first mooneth) did (after the time of the Apostles) remove the feast of Easter unto the Sunday that followed next after the said foortéenth day of the moon, or the full moon of the first mooneth, upon which day Chryst rose again from death. Therefore in this saying (Our Pesseover for us) the word Passeover is in the Predicament of Relation: the foundation whereof the person of Chryste, and the bound is that Chryst is appointed too be slain & too pacify God's wrath against our sins, which are conveyed into this Lamb, or laid upon this Lamb too bear. Let the younger sort at the beginning consider this signification of the word Passeover, and therewith all let them also mark the times. The first passover was instituted at the passing of the Israelites out of Egypt, the year of the world. 2453. From the first passover or from the departure of Israel out of Egypt unto this Easter of the year after Chrysts birth. 1570. are passed. 3079. years. From the first passover unto the passion of Chryst the paschal Lamb that was offered for us, are, 1542. years. From the last jewish passover which Chryst held with his Disciples before his passion, are passed. 1537. years. And from the beginning of the world unto this present year. 1570. are accounted. 5532. years. The second place. A comparing of the jewish Passeover with passover of the Christians. THe Story of the institution of the jewish passover and the ceremonies▪ of the same are described in Exod. xii. which in very goodly portraiture peynteth out the doctrine concerning the person and benefits of Chryst, & concerning the new obedience that is too be yielded too God. All the said comparison may for instructions sake be divided into six Articles. The marking out of the tyme. For as in the first mooneth The tyme. (the beginning whereof was always the conjunction or meeting of the Sun and the Moon next too the equinoctial of the spring time) the tenth day of the mooneth, the paschal Lamb was too be choose out of the whole flock, and too be kept till the xiiij day or full moon: So Chryste the tenth day of the first mooneth, that is too wit, upon Palm-Sunday entered into the city of Jerusalem, and the xiiij day was taken in the Garden, and sacrificed for the salvation of mankind. 2 Of the person of Chryst. As the Lamb was too be Chrysts person choose without spot, a Male, and a yéerling: So is Chryst a Lamb without spot, without guile, undefiled, and clearly without all sin and blemish. j Pet. j Hebr. seven. 3 Of the sacrifice of Chryst. Like as it behoved the Lamb Chrysts sacrifyse. too be slain and offered by the whole multitude. So was Chryst our Passeover offered for us. Hither may all the doctrine concerning the passion and sacrifyse of Chryst offered upon the Altar of the cross, be referred. 4 Of the benefits of Chrysts sacrifice. Like as God spared The benefits of Chrystes sacrifyse. the Israelites whose posts were sprinkled with the blood of the Lamb, even so all they that are sprinkled with the blood of jesus Chryst, obtain forgiveness of sins and everlasting life, according too this saying: Behold, the Lamb of God which taketh away the sins of the world. j Pet. j ye are redeemed with the precious blood of the immaculate Lamb Chryst. 5 Of the applyment of Chrystes benefits. Like as the The applyment. posts of the Israelites were sprinkled with a bundle of Isop dipped in the blood of the Lamb: So is the virtue and working of Chrystes blood or sacrifice, offered and applied to us, by his word, & by the sacraments of Baptim and the Lords Supper. Psalm. lj. Thou shalt sprinkle me with Hisop O Lord, and I shall be made clean. 6 Of conversion or new obedience. Like as it behoved New obedience. the dough too be taken out of the houses of the Israelites, and that they should eat unleavened bread: So Paul willeth us too put away the old leaven, that is too say, sin, false opinions, and lewd lusts: and earnestly too practise sincere faith, prayer, and all virtues that please God, and so to keep a continual feast of Passeover in unleavened bread of uncorruptnesse and truth. The benefits of Chrysts resurrection, are chiefly three. FIrst, glorious deliverance from the tyranny of the Devil, The benefits of Chrystes resurrection. sin, and death: and restorement of righteousness and everlasting life, which Paul setteth forth with excellent lyghtsomnesse of words and figures. Col. ij. ye are risen again in Chryst through faith in God's power, who hath raised him from death, and with him also quickened us who were dead in our sins, forgiving us all our trespasses, and putting out the handwriting that was against us in the law written, which he hath taken away & fastened too his cross, and hath spoiled rule and power, and made a show of them openly, and hath triumphed over them in his own person. Let us always have before our eyes this most beautiful description of the victory and triumph of Chryst rising from death. And because he termeth it a Triumph, let us consider the comparison. When the Roman Captains made war with puissant A description of a Triumph. Kings and overcame them in battle, they were wont too be carried into the city of Rome sitting in a chariot of gold, and a chair of juorye, which was drawn by four white horses. Before the Chariot were led and set out too the show, the vanquished enemies & Kings that were prisoners. And aloft before the chariot were carried tables in which were painted the battles, the winnings of Cities, and the other things done by the conqueror. After the chariot followed the soldiers by whom the conquest was made. Unto them were rewards given. The Graundcaptein that was the Conqueror, being crowned with bayleaves or fig leaves was led into the Capitol, where kneeling down before the Altar of the most mighty and most merciful jupiter. he gave him thanks for bestowing that victory upon the Romans, and when he had made his sacrifice, departed too the court. So when Paulus Aemylius had vanquished Persey, King of Macedon, he led him prisoner in Triumph, & his son also who afterward become a Clerk in Rome. Of this manner of the Roman triumph doth Paul take pattern in this place. Chryst our king hath held continual and sore war with The Triumph of Chryst. the whole kingdom of Satan, which is divided into certain principalities, Potestates, and degrees. At length by his own death he hath overcome death, by his passion he hath taken away sin, by becoming accursed he hath set us free from the curse of the Law. These three enemies, sin, death, and the curse of the law or the handwryting of our own conscience, are the chiefest sinews of the devils power. These hath Chryst vanquished and taken away, not with guns, swords and spears, but with his own cross. This carrieth he in Triumph, and upon it fasteneth he our enemies the Devil, sin, and the accusation of the Law or the handwryting of our conscience: and of the subduing of these doth he make his show. Of this most high benefit of Chrystes resurrection speaketh Paul, the greatness whereof no tongue of man is able too utter. All goods, all Lordships, all kingdoms are nothing in comparison of this benefit. For whereas all men must needs dye: yet shall those that flee unto Christ's death and Resurrection with faith, be delivered from death, and shall be crowned with ryghtuousnesse, life, and glory everlasting. The second benefit is true comfort and joy of heart in all The true joy and comfort. miseries, too those that uphold themselves with assured hope of the resurrection and the everlasting life with Chryst. Art thou poor, despised, sick, banished, & c? Chryste who is risen from death, will defend thee, comfort thee, govern thee, and at length tender thee eternal life. All men saeke and wondrously covet gladness and joy in this life, and comfort in adversity. The covetous pesone delighteth more in his money than in God. The Marchantman joyeth in his gain. Kings and Princes make wars too enlarge their Dominions, that they may afterward take their pleasure with ease. But there is but only one joy and comfort that is stedye, namely Chryst rising from death, and raising us up toogither with himself and quickening us. The third benefit is Resurrection of our bodies, whereof we will (by God's help) entreat too morrow. Of the third place. THe true keeping of the Easter feast, is all the whole time The true keeping of Easter. of our life too acknowledge Chryst our passover offered for us, taking upon him the sins of the world, and earnestly too repent us of our sins which are put over too this Lamb: and in our anguishes (which rise by the feeling of God's wrath, or by beholding our own sins, death, or other calamities,) stedely to believe that Chryst our passover is offered up for us: and that our sins are taken away by this Lamb of God: And that (even after we be dead) we shall doubtless be restored too life and joy everlasting with Chryst. And too the intent we may be thankful too Chryste for these his so exceeding great benefits: we must again on the other side with reverent mind and voice set them forth, and so frame and govern our whole life, all our intentes, endeavours, and doings, that they may please Christ and agree with his will and word. In this meaning Paul sayeth that too keep the passover is all one as too purge the old leaven, (that is too say sin, or the old man, or forworne & false opinions concerning God,) lusts, vicious inclinations, affections, and out ward actions fighting against the Law of God. He borroweth his manner of speech, of the jewish Passenuer, in which they were compelled for seven days toogither too eat unleavened or sweet bread, whereupon it was also called the feast of sweet bread. And thereupon cometh the custom the is used at this day too distribute unleavened bread in the lords Supper. Also oftentimes elsewhere in the leaven. scripture leaven betokeneth false doctrine or faulty behaviour and sins, which make other folks the worse & mar (or make sour) all the meal or lump of dough. Paul therefore willeth the old leaven too be purged away, that is too wit, that false doctrine and other sins should be cast out and taken away by repentance. That ye may▪ be new dough, that is too say, a new New dough. lump or new men, sprinkled and clenzed with the precious blood of the Lamb Chryst, and having new light, new ryghtuousnesse, and new obedience acceptable too God. As ye are sweet bread, that is too say, unleavened, or Sweet bread. without the leaven of sin, or righteous and holy, namely by imputation of Chrystes ryghtuousnesse & holiness, and by beginning new obedience, but not as yet by accomplishing it. And therefore there is as yet need of continual purging the remnants of sin. There remain in all the Saints in this life, great weakness, and much filthiness of sin. The mind is still stained with the dregs of the leaven of many doubtings and false imaginations concerning God: against which, those that be born again by the holy Ghost, do keep continual war by help of the holy Ghost. faith, fear, love of GOD, and the rest of virtues are very faint and feeble in the will. And on the contrary part, there be many sinful inclinations and vehement enforcementes too carelessness, distrust, and pride: many burning flames and heats of lewd lusts, and many furious fierce of affections in the heart, against which they strive that are regenerated by the holy Ghost. These dregs and filthiness of the old leaven doth saint Paul will us too clenze out continually during our whole life, and in the mean while too assure ourselves by faith, that though we be both unworthy and unclean: yet for the son of GOD our Passeover offered up for us, (who is the roof that covereth our filthiness,) we are through exceeding great mercy received, and by imputation of his cleanness and holiness unto us, are accepted for pure sweet bread, that is too say, for ryghtuouse and holy, as fully as if there remained no dregs at all of the old leaven in us. But we have spoken of this principal meaning of this Epistle, a little before. Now let us go through with the Exhortation too the true keeping of this Feast of Passeover. Therefore let us make good cheer. In the Greek it is What it is too keep holiday. Heortazomen, which is as much too say, as let us keep holiday, either of the word Rhezo, too do holy things, or of the word Agora, which is a congregation or assembly, or else of the word Ageiro, which signifieth too come toogither or too assemble. Heortazein therefore signifieth, not too eat or too drink, and too spend the time in fond and slothful idleness, but too celebrated a feastful day, or too allow a Saboth, or too assemble too the ministration of the Gospel: too here the doctrine concerning the person and benefits of the Lamb jesus Chryste, who suffered for us and is risen again: too have a feeling of Repentance: too believe that we are accepted of GOD for this only lambs sake: And upon trust of this Lamb, too demand and look for all good things at gods hand: too acknowledge him: too give him thanks: too mortify the remnantes of the leaven or of sin sticking still in us: and with new light, righteousness, and obedience, too glorify God both all the time of this life and evermore. Not with old leaven, that is too say, not with following sin Old leaven. against conscience. Nor in the leaven of maliciousness & wickedness, that Greek word Kakia is a general name of all vice, & signifieth the sins of oversight or done willingly, which are committed by negligence, lightness, or wantonness: As, Honorius offendeth through negligence or slothfulness. Yea and sometime even a good man may do amiss and yet be a good man still. But the word Poneria is a more sore and heinous name of singular and prepensed malice and of desire too do harm, which even delighteth in wickedness, too whom it is even meat and drink too do another man displeasure and to hurt him wickedly, as in Nero, Diocletian, and julian, etc. But with the sweet bread of pureness and truth, that is too say, with the pure doctrine concerning God, and with pure acknowledgement and confession of the doctrine, and with true faith, true fear of God, true invocation, true and unfeigned love of God and one's neighbour, thanksgiving, and continual obedience, which is not counterfeit, nor hypocritish, but void of craft, guile, and lewd lusts, pure and true. And so doth Paul in these two words pureness and truth, comprehend the whole life of a Christian man, and all the duties of godliness, or all virtues. Upon the second and third holidays in Easter week. ¶ The Epistle. j Cor. xv. Brethrens, as parteyning too the Gospel which I preached unto you, which ye have also accepted, and in the which ye continued, by the which also ye are saved: I do you too wit, after what manner I preached unto you, if you keep it, except ye have believed in vain. For first of all, I have delivered unto you, that which I received: how that Chryst died for our sins, agreeing too the scriptures, and that he was buried, and that he rose again the third day, according too the scriptures: and that he was seen of Cephas, then of the twelve. After that, he was seen of more than five hundred brethren at once, of which many remain unto this day, and many are fallen a sleep. After that appeared he too james, than too all the Apostles. And last of all he was seen of me, as one that was born out of due time. For I am the lest of the Apostles, which am not worthy too be called an Apostle because I persecuted the congregation of God. But by the grace of God, I am that I am. And his grace which is in me, was not in vain, but I laboured more abundantly than they all, yet not I, but the grace of God which is with me. Therefore whether it were I or they, so we preach, and so have ye believed. If Chryst be preached how that he rose from the dead: how say some among you, that there is no resurrection of the dead? If there be no rising again of the dead: then is Chryst not risen. If Chryst be not risen, then is our preaching vain, and your faith is also in vain, yea, and we are found also false witnesses of God. For we have testified of God, how that he raised up Chryst: whom he raised not up, if it be so that the dead rise not again. For if the dead rise not again, then is Chryst not risen again. If it be so that Chryst rose not, then is your faith in vain, and yet are ye in your sins. Therefore they which are fallen a sleep in Christ are perished. If in this life only we believe on Chryst, then are we of all men the myserablest. But now is Chryst risen from the dead and is become the first fruits of them that sleep. For by a man came death, and by a man came the Resurrection of the dead. For as by Adam all die: even so by Chryst, shall all be made alive, and every man in his own order. The first is Chryst, than they that are Chrystes at his coming. Then cometh the end, when he hath delivered up the kingdom too God the father, when he hath put down all rule, authority, and power. For he must reign till he have put all his enemies under his feet. The last enemy that shall be destroyed, is death. For he hath put all things under his feet. But when he says, all things are put under him, it is manifest, that he is excepted, which did put all things under him. When all things are subdued unto him: then shall the son also himself be subject unto him that did put all things under him, that God may be all in all things. Else what do they which are baptized over the dead, if the dead rise not at all? Why are they then baptized over the dead? Yea and why stand we in in jeopardy every hour? Be my rejoicing which I have in Chryst Iesu our Lord, I die daily. That I have fought with beasts at Ephesus after the manner of men: what avantageth it me, if the dead rise not again? Let us eat and drink: For to morrow we shall dye. Be not deceived: evil speakings corrupt good manners. Awake truly out of sleep, and sin not. For some have not the knowledge of God, I speak this too your rebuke. But some man will say: how arise the dead? with what body come they? Thou fool that which thou sowest, is not quickened, except it die. And what sowest thou? Thou sowest not that body that shall be: but bore corn (I mean either of wheat, or of some other) and GOD giveth it a body at his pleasure, to every seed his own body. All flesh is not one manner of flesh, but there is one manner flesh of men, another manner flesh of Beasts, another manner flesh of fishes, another of birds. There are also celestial bodies, and there are bodies terrestrial. But the glory of the celestial is one and the glory of the terrestrial is an other, there is one manner glory of the Sun and an other of the Moon, and an other glory of the Stars. For one Star differeth from another in glory. So is the resurrection of the dead. It is sown in corruption, and riseth in incorruption. It is sowed in dishonour, and riseth in glory. It is sown in weakness, & rises in power. It is sowed in a natural body, & rises a spiritual body. There is a natural body, and there is a spiritual body, as it is also written: the first man Adam was made alyving soul, and the last Adam was made a quickening spirit. Howbeit, that is not first which is spiritual, but that which is natural, and then that which is spiritual. The first man is of the earth earthy: the second man is the LORD from heaven. As is the earthy, such are they that are earthy. And as is the heavenly, such are they that are heavenly. And as we have born the Image of the earthy, so shall we bear the image of the heavenly. This say I brethren, that flesh and blood can not inherit the kingdom of GOD. Neither doth corruption inherit uncorruption. Behold I show you a mystery. We shall not all sleep: But we shall all be changed, and that in a mooment, in the twinkling of an eye (at the sound) of the last trump. For the trump shall blow, and the dead shall rise incorruptible, and we shall be changed. For this corruptible, must put on incorruption, and this mortal, must put on immortality. When this corruptible hath put on incorruption, and this mortal hath put on immortality then shall be brought too pass the saying that is written: Death is swallowed up into victory. Death where is thy sting? Hell where is thy victory. The sting of Death is sin: and the strength of sin, is the law. But thanks be unto God, which hath given us victory, through our Lord jesus Chryste. Therefore my dear brethren, be ye steadfast and immove able, always rich in the works of the Lord, for as much as ye know how that your labour is not in vain in the Lord. The disposement of the xu Chapter of the first Epistle to the Corinthians, which is the seat of the Doctrine concerning the Resurrection or rising of the dead. THe most joyful end and haven of the whole Christian life and Faith, and the sovereine and most assured comfort in all the miseries and sorrows of this most flightful and wretched life, is the Resurrection from death and the blissed and everlasting life with God: In which not only our souls remaining after death shall enjoy the beholding of our Lord God in quiet peace & joyfulness: but also our bodies which were rotten and consumed in the dust of the earth, shall live again, and be repaired, and being joined with their soul's again and set free all sin and death, shall be glorified and receive immortal honour. And where in death they heretofore were drowned, they shall hereafter wear the raiment bright Of true renown, and evermore be found before the Lord in endless life and light. This doctrine concerning the Resurrection of our bodies (which is the peculiar wisdom of the christian church) is evidently confirmed and lyghtsomly set out by Paul in this xv. chapter of his first Epistle too the Corinthians. Therefore it is of that kind of cases that instruct. The chief parts of the whole disputation are three. 1 Wither there be any rising of the dead. 2 What manner a one it is, or what manner of bodies they shall rise with. 3 Of the cause of the rising of our bodies which is Chrystes victory, in which he swallowed up sin, death, and hell by his death, and restored eternal life and glory too his Church by his Resurrection. THe entrance into the matter putteth us in mind that the true and needful Doctrine concerning the chief articles of the Christian faith, is often & continually too be repeated and beaten into the hearer's ears: Even in this consideration, because the Gospel is the power of God effectual in working salvation too every one that believeth. I do you too understand, or I put you in mind of the Gospel which I have preached unto you, which you have embraced by faith, by which also you be saved if you hold it fast by faith, unless peradventure by this time having shaken off faith, you have believed in vain: This self-same gospel (I say) do I put you in mind of, that you may bethink you, wirh what words I have preached unto you. For I have delivered. etc. The proposition, state, or ground of the first part is, The dead shall undoubtedly rise again. THis proposition doth he warrant by six Arguments. First, of the efficient cause. The total or sufficient cause The efficient cause of our resurrection, which argument holdeth of consequence of a thing being set down, the effect followeth of necessity, in such time and manner as the cause or the will of God hath appointed. Chryst who is the cause of our Resurrection and life, is verily risen in his very body from death, and hath promised of certeyntie that he will raise unto life the bodies of all men that be dead: Ergo without any doubt even our dead bodies shall also rise again. Paul concludeth this argument in the form of an Ethuthymema. Chryst who was dead is risen again in very deed. Ergo we also shall rise again when we be dead. The consequent is of force, holding from the efficient and sufficient cause, too the effect: which he will accomplish as he hath promised. This reason of the consequence, Paul himself pointeth out a little after. For seeing 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 be called again too life. The Antecedent, (which is the ground work of the Resurrection of our bodies, and of our whole Faith and salvation,) That Chryst is risen. is confirmed at large by Paul. First by witness of the Scripture, which testifieth that Chryste died for our By testymonies of the prophets. sins. Esay. liij. Daniel. ix. Zach. iij. and xiij Psalm xxij And that he rose again the third day. Osée. uj. in the story of jones. Psalm xu Zach. xiii. Esay. xj. Acts xiij Secondly by the record of many that saw Chryst after he was risen, By record of such as saw him. and were familiarly conversant with him full forty days. Chryst the same day that he rose from death, appeared, not only too Cephas or Simon Peter, and the twelve Apostles, of whom Paul maketh mention in this place, but first of all too Marie Maudlin. john twenty Mark xviij next to the rest of the women. Math. xxviij. Thirdly too a couple walking into the fields, whom the Apostles believed not. Mark xuj Fourthly too Cephas or Simon Peter. Fifthly too Cleophas and Nathanael as they were going toowards Emaus, to whom at their return, all the Apostles give credit. Luke the two and twentieth. Sixthly too all the Apostles as they were assembled toogither, saving Thomas. Luke the four and twentieth. john the twentieth. j Corinthians. xv. And all these appéerings were made the very day of his Resurrection, upon which day also S. Hierom is of opinion that Chryst showed himself too james the less, of whom Paul maketh mention in this place. Afterwards he showed himself sundry times too the Apostles when Thomas was with them, and at the sea of Tyberias. john xx. xxj. Also in Galilie to more than five hundred brethren at once. And also too his Apostles, or too the three score and ten and too all the rest of his Disciples. Finally after his Ascension Chryste showed himself too Paul also, that he was risen again. Paul's second argument. WE see the Apostles do preach that Chryste is risen Of the authority of the Apostles. from death: Ergo there is in very deed a rising again of the dead. The consequens holdeth of the authority of the Apostles who are sent from God, and are assured that they cannot err. The third argument is a bringing back by impossibility. An argument by impossibility. It is impossible that two full contraries should both at once be true or false. This Exposition, The dead rise not again, or no dead folks rise again, is false: Ergo the contradictory or full contrary proposition, The dead shall rise again, is true and certain. The minor or Second part of the Argument is proved thus: of truth there can come nothing but truth. But of this proposition No dead folks rise again, follow things manifestly false and irksome too here, namely, that not even Chryste is risen again, and that the preaching of the Apostles is vain, which are false witnesses of GOD, and so GOD himself who hath avouched that he raised Chryst already and will hereafter call all the dead again too life, should be a liar. But for as much as these things are manifestly false and impossible, it followeth that the proposition out of which these things ensue, is false. And therefore the plain contrary is true, namely that the dead shall rise. The fourth argument. IT is impossible that the best and holiest part of mankind An argument of right and reason. should be created only too the miseries of this present life and too eternal destruction. For seeing that God is righteous, and also a judge: it must needs fall out, that the godly and the righteous must at one time or other be in good case, and the wicked in ill case. But those that live godlily in Chryst Iesu, are of all men most miserable in this life: Ergo it must needs be that there remaineth an other haven and another life, in which the godly being raised from death, shallbe set free from all misery, and be crowned with eternal bliss and glory. The fifth argument. But now is Chryst risen from death, and is the first fruits of the dead. Fifthly he repeateth the first Argument and reason which A repetition & confirmation of the first argument which holdeth of consequence or of necessity. holdeth of consequence, expounding and enlarging the consequence with many words: Chryst is risen again: Ergo all the dead shall rise. He proveth the consequence. For like as by Adam death entered upon all men: So by Chryste the cause and author of life, all men shall be called too life again. In this order, that the first fruits or first of them that rise again from death, be Chryst himself. Then those that be Chrystes, or which have departed out of this life in the faith of Chryst, shall rise at Chrystes coming too judgement. Afterwards shall be the end of the world or of worldly things, when he shall deliver up his kingdom too God the father, that is too say when he shall bring unto his Father all the whole Church gathered toogither on earth by the ministery of the Gospel: too the intent that all kingdoms being abolished, and all power as well of Devils as men suppressed, yea and the ministery of the son of God (whereby he gathered his Church in this world cessing,) only GOD without other means may reign in the godly, and be all in all, filling all things with his light, wisdom, ryghtuousnesse, life, blissednesse, and glory unspeakable. The sixth Argument. THe very manner of Baptim whereby we are first graffed An Argument taken of our profession and order in baptim. into the church or body of Chryste, betokeneth that we look assuredly for the resurrection from death: for they are baptised over the dead, or over the graves of the dead, as it is used in these days also: protesting in the behalf of the dead, that they believe of a certainty that they shall return too life again, according as the creed which we hold professeth in our Baptim. And the very dipping in the water and taking out again, is a token and representation, not only of the abolishment of sin, and of the regeneration and renewing of the soul, but also of the death of our bodies and the rising of them again. The vij Why are we also in danger every hour. HErepeteth the four Argument and amplifyeth it by an A repetition of the fourth argument which holdeth of right & reason: absurdity of Epicure heathnishnesse ensuring it, which he describeth in words taken out of the xxij of Esai. And he expresseth the reproof of it in a verse of Menander's. Evil communication corrupteth good manners. With which agreeth this saying of Theogius: Thou mayst lern good of the good, but if thou keep company mith the wicked, thou marrest thine own mind. The eight Argument, of a like. LIke as seeds that are cast into the ground do rot there An Argument taken of the like thing. and spring up again, and each of them yield forth most goodly fruit in their kind: So our bodies being sown into the ground and buried, shall certainly live again & rise again much more beautiful and bright than they were here upon earth. This comparison hath Stigelius expressed in very trim verses. This corn that grows of body void of blood, in lively plight, Immortal honour after death our bodies doth behyght. Deep underneath the turned clod the dried seeds lie hide In which a man would ill suppose that any strength abide. Yet growing up by secret mean they rise again, and bear A greater strength increased too more than heretofore they were. Even so our courses being laid too rot in hollow grave A lively beauty afterward in glorious state shall have When death hath held them down awhile, anon they shall arise▪ Eternally to live in light with God above the skies. Right many and notable tokens of the resurrection hath Tokens of the resurrection impressed in nature. God imprinted in the whole nature of things, which too consider after a reverent and godly fashion, it is behoveful. The day doth daily fade into night, and is buried in darkness. But in the morning kill his death, and breaking out of his grave of darkness, it becometh alive again as Tertullian sayeth. And this intercourse of days and night's is finely expressed in this Greek riddle: A father there is that hath sons nine and three, And each of those sons eke hath children thrice ten: Not one like another, some fair and white be, Some black, all immortal, yet dead now and then. The Moon dying every mooneth quickeneth again and The Moon. recovereth her light that she had lost. The beams of the Stars which are dimmed by the The Stars. rising of the Sun, are kindled again in the night. The four seasons of the year, Lenton, summer, Harvest The seasons of the year. and Winter do fade and return by mutual course. In Springtyme the earth that was dead and barren in the winter, becometh lively again & bringeth forth herbs, grass, flowers and fruits. The trees are clad again with leaves, flowers and fruits. The swallows which were dead and buried in the waters Swalowes. in wintertyme, recover life again in the Springtyme. Flies also and other Cutfoules which were killed with Flies. cold, recover their former force and life by warmth. The Phoenix breedeth again with fire, and her own ashes: The Phoenix. For she perisheth too live, and yet she engenders hirself, attaining immortality by the benefit of death, as Lactantius sayeth. Finally, all this most beautiful Theatre of heaven and earth which was made of nothing, giveth us to understand that God who made all things of nothing, may with much more ease at the latter day restore our flesh or bodies again, which have been somewhat before, than he made them at the beginning. But in thinking upon this Article, let us always This is the surest ground & Argument for a Christian. have our minds and our eyes fastened upon our Lord jesus Chrystes death and resurrection, and upon the promises concerning the restitution of our bodies and the eternal life too ensue without fail after this life, warranted by the Resurrection of himself and the raising up of Lazarus and others. john. xj. I know he shall rise again in the resurrection at the last day. jesus said unto her: I am the resurrection and life. He that believeth in me, yea though he were dead, he shall live. john. uj. This is the will of my eternal Father, that every one which seeth the son & believeth in him should have life everlasting, & I will raise him up at the last day. john. u The hour shall come that all that are in their graves shall here his voice and come forth, those that have done good, too the resurrection of life, and those that have done evil, too the resurrection of judgement. Io. nineteeen. I know that my Redeemer liveth, and I shall rise out of the earth in the last day, and shall be compassed again with my skin, and in my flesh shall I see my God. I shall see him myself, mine own eyes shall behold him, and none other: this hope is laid up in my bosom. This restitution of dead bodies, and commencement of Sufficient warrant for a true Christian. new and everlasting life, is not only warranted by evident texts very openly and clearly in the sermons of Christ and his Apostles: but also was manifested too the eyes of the Apostles and the rest of God's church that was at those days in jewrie, when by the space of full forty days, Chryste being risen again and many of the patriarchs and Prophets that were risen with Chryste, were openly and familiarly conversant with the Apostles and Marie his mother, and a great company that was joined with them, (for Paul in this Chapter witnesseth that he was seen of more than five hundred brethren at once) and talked with them of the kingdom of God. Act. j of the wonderful state and redemption of the Church, of heavenly revelatious, of the promise of the seed that should crush the Serpent's head, or of the person, office, and benefits of Chryst, of the abolishement of sin & too the restorement of our bodies & of the life everlasting. Upon these heavenly revelements warranted by sure and evident records, let us set our eyes when we think upon the resurrection of our bodies, and the life too come. Philosophy knoweth utterly nothing of the restorement Philosophy knoweth nothing of the resurrection. of the dead bodies, but holdeth opinion that they perish, and are resolved into the stuff whereof they were first made, & utterly come too nothing, after the same sort that the bodies of brute beasts do. Neither hath it any sure and stable belief at all concerning the immortality of the soul and the everlasting conversation with God and the blissed wights. But as in a double and doubtful matter, it disputeth too and fro of it, and reasoneth that (whither men's souls remain after death, or whither they die and perish with their bodies) yet there is none evil at all in death. And the chief reasons whereby men's souls are avouched too be immortal, are gathered toogither by Cicero in his first book of Tusculane questions: which it is good too consider, too the intent, the conferring of them may bring some light too both the kinds of doctrine. The first reason is of Authority. Antiquity, the nearer it was from the creation and from Antiquity. the offpring of GOD, so much the better did it see what things were true. All Antiquity was of opinion that men's souls are immortal: and that man by departing out of this life is not so clean swept away, that he should utterly perish: Ergo, it is true that men's souls are immortal. He proveth the minor or second part. 1 By natural instincts. 2 By the Law of their priests. 3 By the ceremonies of burial. 4 By Canonization. The second reason. IN all matters, the consent of all Nations, is too be accounted Consent of all Nations. the Law of Nature. All men, wheresoever they be, do agree in this, that there is somewhat, which pertaineth too those that are departed out of this life. Ergo, we also aught too be of the same opinion. The third reason. THe proof of Nature must be taken of every such nature The best natures. as is best. The best of all sorts of men, as Princes, Poets, woorkmen, & others do hold most steadfastly the hope of immortality. Ergo, men found by nature that men's souls are immortal. The fourth reason. EVery thing that moveth itself, is ever moved, and is everlasting: Selfmoving. The soul of man moveth itself. Ergo, it moveth ever, and is everlasting. The fifth reason. THat which is not compounded of the Elements is not corruptible: Simpleness uncompounded. man's soul is not compounded of the elements. Ergo, man's soul is not corruptible or mortal. He proveth the minor thus: NO nature compounded of the Elements, hath engraffed in it instincts of knowledge, power too search secrets, memory able too conceive and bear away things most diverse, foresyght of things too come, so many Artes. etc. Man's mind hath engraffed in it instincts of knowledge, ableness too invent new things, too call too mind things past. etc. Ergo, man's mind is not compounded of the elements. The sixth reason. IT is an unmovable maximée of Gods providence & justice, Right and reason. that good should befall the good, and evil should befall the evil: But in this life the good far worst, as Socrates. etc. Ergo, there must needs remain another life, in which the good may receive good, and those that in their human bodies have led their life like Gods, may return too the Gods from whom they came. These foresaid six Arguments are the Arguments of Cicero. The second part of the Chapter. IN what sort shall the dead rise, and with what manner a body come they? Paul answereth, that the word of the Almighty GOD God's almyghtynesse. aught simply too be believed, though we know not the manner how God will bring too pass the things he promiseth. For (as saint justine sayeth) It is an evident token of unbelief, too demand (as too Godward or in God's matters,) how any thing is or may be done. For faith alone aught too dispatch all doubts in us. Paul therefore in this place rebuketh such as be inquisitive of the manner how dead men's bodies rotten in their graves and consumed too nothing shall come too life again: commanding them too settle their minds by faith simply in the promise and word of the almighty God. And against our distrustfulness he setteth an Example most ordinary in nature, concerning the growing of corn which springeth up of the seed cast into the ground and dead and consumed into fine cinder. Therefore can God easily raise our buried corpses out of the dust into which they be turned and build up the whole body again, making it much more beautiful and glorious than it was before: like as thou sowest not the same body that shall grow up, but bore corn which rotteth in the ground, and yet there springeth up other corn of the same kind and substance, much better and more full of sap, clad, garnished, and sensed with spindle, ear, husk, ails, etc. All flesh is not a like, but there is one flesh of men, an other Diversities of glory in the resurrection. of beasts, etc. That is too say, All the dead shall not rise with like honour, but there shall be a difference, howbéeit, not in the substance but in the glory of them that rise. Also there be heavenly bodies and there be earthly bodies, Living soul. that is too say, there shall be a difference between the bodies of the godly and the bodies of the ungodly. There is one glory of the Sun, and another glory of the Moon, and another glory of the stars, that is to say, even among the godly and the Saints in heaven there shall be a different of glory. For like as one Star excels another in brightness: so shall Chryst, the Prophets, Apostles, and other constant Martyrs and acknowledgers of the son of God, shine brighter than the other common sort of the godly, as is said Dan. xii. Then shall the learned shine like the brightness of heaven, and those that have instructed many in ryghtuousnesse shall shine like the Stars for ever and ever. Then declareth he by four Iscolies set one against another, The state of our bodies in the resurrection what manner of bodies the bodies of them that rise again shallbe: verily even the self-same that they be at their burial as touching their substance, but immortal, made bright, and glorified. Wherein the phrase of Paul's writing is too be considered, how the noun adjective in form of a substantive is joined too the subject by the preposition In. It is sown in corruption, that is too say, it is buried in the ground a mortal or corruptible body▪ It riseth in incorruption, that is too say, it riseth an incorruptible or immortal body. It is sown in dishonour, that is too say, a foul or ylfavoured body, stinking and crawling full of worms. It riseth in glory, that is too say, glorious, shining, cleared, and pure from all blemish. It is sown in weakness, that is too say, weak, frail, transitory, of a days continaunce, a shadow, a froth, a Ghost, a esteem, a blast, a feather, a breath, a puff, a dream, a bubble, a flood, a temple, a strydey, a wind, a dust. It riseth in power, that is too say, mighty, strong, florisshing, and free from all infirmity. It is sown a natural body, that is too say, living the natural life by reason, sense, and nourishing power, which is sustained with meat and drink, and is increased, and begetteth, and may dye. It riseth a spiritual body, that is too say, living the spiritual life, kindled by the holy Ghost, which is not maintained with meat & drink, ne begetteth, ne dieth, but is like the life of the Angels, Math. xxij. and like the life of God. The first man was made a living soul. Gen. ij. That is too Living soul. wit, not simply as the beasts live: but such a one as Chryst should also with his spirit quicken without meat and drink, too the spiritual and everlasting life. The first man is of the earth earthly. He alludeth too the The first man. original of the word Adam, which signifieth earth or clay, whereof he was made, like as also among the Latins, man is called Homo of Humus, which signifieth the earth, as if he had said, made of the earth, clay, and earthly. The second man is the Lord from heaven. Chryste being The second man. risen from Death, hath now a heavenly, immortal, and glorious body, too which our bodies shall in all respects be like and conformable, when they are raised again from Death. Phil. ij. Like as before Death they were altoogither like Adam's body, which was subject too Death and other miseries. Flesh and blood cannot inherit the kingdom of God, that Flesh & blood. is too say, this corruptible body defiled with sinful inclinations and fleshly affections and subject too death, cannot possess the kingdom of God, unless it be altered, (& of a body mortal, defiled and stained with sin) be made a body pure and clean, and fined from all filthiness, & immortal. The same flesh that is buried shall rise again, and the same substance of flesh and blood shall remain still, as job saith: I shall see God in myself, whom I myself shall see, and none other for me. For as Tertullian reasoneth plainly in his bóoke concerning the resurrection of the flesh, God forbidden that God should for evermore abandon too destruction man's flesh which is the work of his hands, the care of heart, the case of his breath, the Queen of his works, the heir of his liberality, the priest of his religion, the soldier of his warfare, and the sister of his Chryst▪ etc. Behold I show you a mystery, that is too say, I will more plainly expound and declare that which I told you more darkly in my former words, when I said: that flesh & blood should not possess the kingdom of God. For that saying is too he understood, not of the substance of flesh and blood, but of the exchange of their properties. For it behoveth this corruptible body which we now bear about us, too put on incorruption: and this self-same mortal body too put on immortality, before it can obtain possession of God's kingdom. Some also shall not die at all, whom the son of God shall found alive at his coming too judgement: but they shallbe suddenly changed, & endued with new light, glory, power & immortality. The third part of the Chapter. THen shall the saying be fulfilled which is written. Esay. twenty-five Osee. xiii. Death is swallowed up into victory, O Death where is thy sting, O Hell where is thy victory? The sting of Death is sin, and the strength of sin is the law. But thanks be to God who hath given us victory by our Lord jesus Chryst. The efficient cause of the raising of our bodies, and of restorement The efficient cause of our resurrection. of ryghtuousnesse and everlasting life: is the son of God our Lord jesus Chryst, who in his Death hath swallowed up our Death, and by his ryghtuousnesse & obedience hath purged our sins, and pacifying God's wrath & taking away the curse of the law, hath gotten us victory against sin, death, and the curse of God's law. For these three are the cruelest enemies of mankind, and the chief mischiefs & plagues which most cruelly and féersly make havoc of all mankind, without difference, kill them and devouring them everichone. Therefore Paul in this place by feigning a person, peinteth Death and sin. out death like a most mischievous outlaw or cruel soldier armed with a pike or a dart, that is too wit with sin, wherewith he assaileth all mankind without gainsaying, and pusheth all men through and killeth them. For by reason of sin all men are subject too death, and are slain by death, as is said. Rom. u By one man sin entered into the world, and by sin death. And so death ran over all men, because all men have sin. Also, sin reigned by death, slaying all men. The very same is the meaning of the words in this text, the sting of Death is sin, that is too say, all men are slain by Death because of sin. Now when this sting or spear of Death waxeth dull and blunt, so as sin cannot execute his full force upon us and be felt: God's law like a whetstone sharpeneth sin, and both showeth the greatness and horribleness of sin, and also maketh God's law. it more heinous: so as sin may become out of measure sinful, and being fully felt too be so, may strike dreadful fears and astraughtments into men's consciences: which immediately upon the stirring up and discovering of sin by the law, do give sentence of death against themselves, & found themselves guilty of eternal damnation. Too this meaning it is said, The power of sin is the law, as in Rom. u. The law entered in that sin might abound. Also. Rom. seven. I had not known sin but for the law. For when the commandment came, sin revived, and I am dead: that is too say, the law showed the hugeness and heinousness of sin, and of God's wrath against sin: and assoon as God's wrath was once known, sin which heretofore slept in quietness, was stirred up and become more strong and effectual, and overwhelmed man with the feeling of God's wrath, and with horrible dreadfulness and endless Death. For the law exacteth always of us such an obedience and conformablenesse as is unpossible too man's nature, and too those that are not conformable, it thundereth out this thunder bolt, Cursed is he that continueth not thoroughly in all things that are written in the law. And so there was no shift but that all mankind being subdued and oppressed by these most cruel enemies, sin, Death, and the curse of the law, which are the chief sinews of the devils The chief finewes of the devils kingdom. kingdom, must have perished utterly. Neither could he by any power of man or succour of Angels, have rid himself out of this cruel Tyranny, unless these mighty and dreadful enemies of mankind had been vanquished and overthrown by the Son of God our Lord jesus Chryste, who was born to us & given to us, who died for us and rose again for us, & that his victory had been bestowed upon us by faith. j joh. u Heb. ij. By his own death he put down him that had Lordship over death, that is too say the devil: and reconciled those which through fear of death were all their life time oppressed with bondage. Coloss. ij. ye are risen again with Chryst through faith, that is wrought by the operation of God Our victory in Chryst. which raised him from death. And with him he hath quickened us also that were dead in our sins, and hath forgiven our trespasses, and put out the handwryting that was against us in the law written, and hath taken it away, and fastened it too his cross, and spoiled rule and power, and made a show of them openly, and triumphed over them in his own person. Esay. ix. For the yoke of his burden, (that is to wit, death and all calamities wherewith mankind is overloden) & the staff of his shoulder, (that is too say sin, which is the thing, the staff or the dart with which death pusheth all men through & killeth them) and the sceptre of his exaction, (that is too say, the law which exacteth perfect obedience, & with horrible wrath condemneth all men that are not conformable unto it) hast thou overcome or vanquished, as in the day of Madian. For like as Gedeon did put the Madianits to flight, not with bodily armour and weapon, but only with the sound of a trumpet, and by putting them in fear with burning cressets: even so the son of God vanquisheth his enemies, sin, death and the devil, with none other weapons than a trumpet, that is to say the sound of his Gospel, and the fire of his holy spirit which kindleth in men's hearts the light of true faith, settled upon the son of God the conqueror of sin and death, as is said. j joh. u This is the victory that overcometh the world, even your faith. And i Peter. u. Whom resist you strong in Faith. This excellent doctrine in all miseries and sorrows, the most soverein and assured comfort whereupon our whole salvation is stayed, Paul setteth forth in this place, beautified with two testimonies. Esay. twenty-five. Death is swallowed up into victory. Ose. xiii. Death, where is thy sting? Hell, where is thy victory▪ Now too the intent these texts alleged by Paul may be understood the better, and the largeness of the Doctrine and comfort comprised in them be looked the nearer unto and the easilyer considered: I will add the grammatical exposition of them. The words of Esay are these. In this mountain shall he swallow up or devour the wrapping Esays prophesy of the taking away of death by Christ. of faces wherein all people are wrapped, and the covering wherewith all nations are covered. And he shall swallow up death into victory. And the Lord God shall wipe away the tears from all faces, and shall take away the rebuke or reproach of his people out of all the earth. Esay preacheth of the benefits of the son of God, that he most pvissantly delivereth his Church both from all other most sorrowful and principal evils, and in especially from Death, which no force and wisdom of man can overcome: When as by his Death he not only vanquisheth and overthroweth our Death, but also utterly abolisheth it, and swalloweth it up: and wipeth away and crosseth out the reproach and tears of his people, that is too wit, sin, and all other miseries and sorrows. But in the beginning he speaketh figuratively, when he sayeth that the wrapping of the face wherewith all people are wrapped shall be devoured. For by the figure Metonimya (which is a transposing of names) he noteth the thing signified by the name of the thing that betokeneth it. For the faces of dead folks are wont too be wrapped and hidden in clotheses. These wrappings shall be taken away, that is too say, death itself shallbée taken away or devoured according as Esay himself anon after expoundeth that properly, which he had spoken erst figuratively, as the Prophets are accustomed too do. He shall devour or swallow up death into victory, or by swalowing up death the son of God shall get the upper hand, and shall reign and triumph, like as death had erst reigned over mankind, and made havoc of all men and none could withstand him. The three score and ten interpreters have translated these Esays prophesy expounded by Paul. words of Esay, thus. And Death prevailing devoured, because Death wastes away & devoureth all men. But Paul too the intent too set forth the true and native meening of Esay, and too show that it aught not too have been translated, Death prevailing devoured, But he (that is too say the son of God) devoured Death: changeth the verb actyve into a passive, and so expresseth the same meaning, how be it much more plainly and piththely. Death is swallowed up into victory, that is too say, Death which heretofore devoured all men, is now itself devoured and swallowed up into victory by the son of God the conqueror of Death, so as now from henceforth the son of God is a continual conqueror and everlasting tryumpher over Death. For the Hebrew word Nitzach, is as much too say as too vanquish, too prevail, too triumph, and now and then it signifieth also everlasting, continual, and for evermore. Therefore in the Latin translation of Esay, we read: He shall overthrow death for evermore. But we may most safely follow Paul's translation. The other place is in Osee. xiii. I Will redeem them from the hand of hell, I will deliver them Osees prophesy expounded. from Death. where are thy plagues O Death? where is thy destruction O hell? Oseas' also preacheth of this most soverein benefit of the son of God, that although his Church in this world be oppressed with manifold persecution and miseries as well as the rest of men that are ungodly: yet will he undoubtedly deliver it from Death and out of the very jaws of hell, and will endue it with new life and everlasting joyfulness. For the Hebrew word Scheol▪ (which usually they translate hell,) doth properly signify the grave wherein the bodies of dead folks are bestowed, & also the place in which men's souls departing from their bodies, are reserved till the last judgement day. The Prophet therefore promises deliverance too the godly members of the church, not that they shallbe privileged in this life from all miseries and from death itself: but that when they are dispatched out of this life and buried in their graves, even than he willeth them too look for assured deliverance or resurrection, & a much better life which shall continued for ever, because Death (which héertoofore was the plague and destruction of all mankind and devoured all men) is now again devoured and swallowed by Chryst our redeemer, who paying the full price or ransom for us, hath borrowed us out, for so do the Hebrew words Pada and Gaal signify, which the Prophet useth in this place. And as touching the words that ensue, (which Hierom Interpretation of the grammatical sense of the words. hath translated thus: Ero mors tua o Mors, Ero morsus tuus o Inferne. That is too say, O Death I will be thy Death, O hell I will be thy sting: and which Paul hath expressed by an Interrogation, O Death where is thy sting? O Hell where is thy victory?) It is evident that the diversity of the interpretations riseth of the Hebrew words which have many significations. For the word Ehe, and the future tense Cal is of the verb Haiah by Apocape (which is a figure that taketh away a letter or a syllable from the end of a word (for the whole word is Ehieh I will be.) And so is the adverb where, which also by transposition of letters is read Aieh. It appeareth therefore why Paul and the lxx Interpreters, and Aquila of Sinope, and the fifth edition (all which jerom citeth,) have translated the word Ehe where, and not I will be. Where is thy indictment or accusation? The word following Devareca (which S. jerome translateth Mors tua, thy Death) the three score and ten Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy accusation or indictment, and Aquila, sermons tui, thy sayings,) is likewise of many significations. For the word Dibber signifieth too speak, and also too kill or destroy. ij. Reg. xxij. Athalia Dedabber slay all the king's stock. Héeruppon Deber is as much too say as a plague, a murrain, or a destruction. Exod. ix. ij. Reg. ult. iij. Reg. viii. And the other word Keleb in the part following is almost of the same signification, for it signifieth a wasting plague, or destruction, and rooting out. As in the Psalm xcj Thou shalt not be afraid of Deber, the plague that rageth in the dark, nor of Keleb, the destruction that wastes at the noon day. Where we in our Latin translation have, A negocio perambulante in tenebris, ab incursu & a Daemonio Meridiano. Which is, of the business walking in the dark, of the sudden rushing in, and of the Devil of the noon day. Therefore the proper meaning of Osée is (out of all doubt) The proper meening of Osce. this Where are thy plagues O death? where is thy rooting out O hell? Death and Hell did héeretoofore bring plague and utter destruction upon all men, through sin wherewith all mankind is horribly atteinted and appaired: And then chiefly is this plague felt, then doth it show itself, then doth it strike a man into horrible fearfulness and sorrows, (which are the entrances into everlasting Death,) when sin is stirred up and roused by the law of God, as Paul sayeth. Rom. seven. But Chryste by his death and gooing down into hell, hath brought a plague and destruction upon death and hell. So that from hence forth not only Chryst himself, but also all the godly that believe in Chryst, may vaunt themselves over vanquished Death and destroyed Hell, with these words: Death where is thy plague or sting? wherewith thou haste heretofore murdered all mankind? Hell, where is thy victory: whereby thou hast vanquished all men? Thanks be unto God who hath given us victory by our Lord jesus Chryst, for God so loved the world, that he gave his only begotten son, too the intent that all that believe in him should not perish but have life everlasting. For like as Moses lifted up the serpent in the wilderness: so behoved it the son of man too be exalted, too the intent that all that believe in him should not perish but have life everlasting. Therefore my deerbeloved brethren, be steadfast, unmovable, and always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord He concludeth his disputation with a short Exhortation, An exhortation to steadfastness. that they should steadfastly hold them too the true doctrine concerning the Resurrection of the dead and the other Articles of the Christian faith which they had received of Paul, and not suffer themselves too be drawn away from it by any likely persuasions of the false Apostles, but endeavour too profit in true godliness and full assuredness of faith, and the spreading abroad of the true doctrine, and in executing the residue of the labours of their vocation, upon trust of God's help, and hope of lucky success and such as may be too the welfare of the Church, according too this most sweet promise. Your labour shall not be in vain in the Lord Upon the Sunday called Quasi modo geniti, or the first Sunday after Easter. IT took this name of the Introit taken out of. j Pet. ij. As The custom of baptizing in old tyme. newborn babes desire the reasonable and pure milk, that you may grow in it, if so be you have tasted that the Lord is sweet. For in the ancient Church when in manner men grown were baptised, it was a custom too baptise on the Easter holidays, and too give milk to taste, too those that were baptised and a white garment too put on, which was a token of freedom and innocency. Whereupon the week is called yet still in Albis, and the Sunday is called the Sunday in Albis, or white Sunday, and it is that which followeth next after Easter. And the verses out of the hymn Salue festa dies are known. Behold oh holy King great part of thy renown is seen When sacred baptim doth advance the souls by thee made clean. Thy soldiers from the silver stream come pure and white of hue Clean washed from their ancient sin with water fresh & new. Their raiment white betokeneth eke the brightness of their mind It is the shepeherds joy so fair and white a flock too find. Therefore also were the reading of this days Epistle and the Introit in which mention is made of regeneration, ordained, that the baptised might be instructed concerning their regeneration or newbirth, and of their encounters and victories against the Devil and the world. ¶ The Epistle. j john. u ALl that is born of God, overcometh the world. And this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that jesus is the son of God? This jesus Chryst is he that came by water and blood, not by water only, but by water and blood. And it is the spirit that beareth witness, because the spirit is truth. For there are three which bear record in heaven: the Father, the word, and the holy Ghost, and these three are one. And there are three which bear record in earth: the spirit, and water, and blood: and these three are one. If we receive the witness of men, the witness of God is greater. For this is the witness of God that is greater, which he testified of his son. He that believeth on the son of God, hath the witness in himself. He that believeth not God, hath made him a liar, because he believeth not the record that God gave of his son. And this is the record, how that GOD hath given unto us eternal life, and this life is in his son. He that hath the son, hath life: and he that hath not the son of GOD, hath not life. The disposement. THis Epistle is of that kind of caces that instruct. The state of it is a doctrine concerning faith, leaning upon the son of God our Lord jesus Chryst, which faith overcometh sin, death, and receiveth righteousness and everlasting life. The chief places are these. 1 Of faith whereby we are born of God. 2 Of the object of faith, or of the person and benefits of Chryst. 3 A testimony that the three persons of the Godhead are all of one substance. 4 Of the ministery of the Gospel, and of the Sacraments of Baptim and the Lords Supper. The first place. THe wellspring and soul of godliness and Chrysten life The commendation of faith. and the original and head of our endless welfare, is faith in the son of God our Lord Iesu Chryst our Mediator, King, and Priest: which faith is in no wise an idle and vain persuasion, but the lively and effectual instrument of our salvation, whereby we receive into us the true knowledge of God, forgiveness of sins, and all God's benefits, yea and even God himself, and overcome sin and death, and obtain righteousness, life, and glory everlasting. Of this true and effectual faith there is a notable description A description of faith. in this days Epistle, which we will unfold in these words. Faith is a true perceverance of Chrysts person and benefits & of all the whole doctrine delivered by God, and it is an assent whereby we persuade ourselves that all the Articles of the doctrine are true, and in especially believe that jesus is the son of God, and Chryst or the anointed of God, that is too say, our King, High priest, Mediator and Redeemer. And it is an assured trust steadfastly settled in the son of God our Lord jesus Chryst, the vanquisher of sin, death and the Devil, assuring a man for a certainty that for Chrysts sake his sins are released, and himself set in gods favour who receiveth, heareth, helpeth, defendeth, and freely rewardeth with life and glory everlasting. This faith in Christ overcometh the world, that is too say, sin, and the entycementes of sin, and the Devil himself the Prince of the world, and death which is the chief sinew of the devils power, as is said. j john. ij. If any man love the world, the love of the Father is not in him, for every thing that is of the world, (as the lust of the flesh, the lust of the eyes, and pride of life) is not of the Father, but of the world. Now the life of man upon earth is a continual warfare Man's life a warfare. and deadly food against four cruel and mighty enemies, that is too wit, the Devil (who is furnished with a thousand policies too annoy) the sinful provocations of our own nature rebelling against the Law of God, the persecutions of Tyrants: and the afflictions of all sorts both of mind and body. With these four enemies must all godly folk fight continually as long as they are in this world. Neither is any man able too overcome them, save he that is born of God. But they are born of GOD, that believe in Who are born of God. Chryst, (as is said in the beginning of this Chapter. Every one which believeth that jesus is Chryst, is born of God) and which with stedye faith embrace and hold fast the word that is delivered by God, and in whom the holy Ghost dwelling, purgeth and putteth away the old leaven, or false opinions, and sinful inclinations and affections: kindleth in them a new light, new ryghtuousnesse, new life, and new obedience agreeing with Gods will. For in as much as all men are conceived in sin, and How folk are born a new. born the children of wrath and bondslaves of the Devil: they can not become the sons of God and inheritors of everlasting life and salvation, before such time as they be born again or begotten again of GOD, that is too say, endued with true faith, or new righteousness and life. God regenerateth or begetteth men a new, by two means: by the Gospel concerning Chryste, or by the word received by faith, and by the Sacrament of Baptim. j Pet. j ye are born again of uncorruptible seed by the word of the living God. john. iiij. Except a man be born again of water and the holy Ghost, etc. Tit. iij. He hath saved us by the fountain of the newbirth. And these words or terms, just, ryghtuouse, godly, holy, believing in Chryste, born of God, child or son of GOD, new man, perfect, sweet or unleavened bread, etc, signify in a manner all one thing. The second place. THe chief object of faith is our Lord jesus Chryst. And it The chief object or thing whereon faith rests. standeth the godly in hand too have a right opinion and belief concerning the person, office and benefits of Chryst, according as john sayeth in this place, that we must believe that jesus is the son of God, and that he is Chryste, and that he came by water and blood, like as also in this days Gospel he appointeth the same end and shooteanker of the story of the Gospel and of the whole sacred Scripture. These things are written too the intent ye should believe that jesus is Chryst the son of God, and that by believing ye might have life in his name. The name of Son showeth that Chryst is in very deed The name of Son. and by nature God, & begotten of the substance of the eternal father, as it is said in the Psalm. Thou art my son, this day have I begotten thee. And in the Gospel he putteth a difference between this only begotten son & the Saints which are his sons by adoption, and are beloved of the eternal father, and taken in place of God's sons and heirs of the life and blissednesse that is with God, for the intercession of this only begotten son. Chryst or the anointed, signifieth the high Priest, or teacher The name Chryst. of the Gospel, the Spokesman and Redeemer of the Church, the King and conqueror of sin, death, & the Devil, and the restorer of righteousness and life everlasting. This Chryst came by water and blood: not in water only, Water & blood. but in water and blood, for he bringeth the doctrine of the gospel out of the bosom of the eternal Father, concerning the forgiveness of sins, righteousness, comfort, the holy Ghost, and everlasting salvation too be bestowed upon all that are thoroughly put in fear, which wrestle with the terrors, with God's wrath, with sin and with death, and thirst or with earnest desire long after comfort and life, and are washed with the water of Baptim in token of remission of their sins, as is said in Esai. lv. All ye that thirst, come too the waters: and john. iiij. and vij If any man drink of the water that I shall give him, it shall become a fountain of water flowing unto everlasting life. Neither is he come in water only, that is too say, he is not To come in water. only a teacher of the gospel wherewith the thirsty hearts of the godly are refreshed, but also he is a Redeemer which hath with his blood pacified the wrath of the eternal father against our sins, & redeemed the whole church from sin, death, & everlasting damnation. And this holy blood of his doth he distribute too us in his holy supper. Ebr. ix. By his own blood hath he entered into the holy place once for all, and hath found eternal redemption. Rom. iij. We are justified freely by the grace of God, through the redemption made in Iesu Chryste, whom GOD hath set forth a mercy seat by faith in his blood. Math. xxuj. This is my blood of the new Testament which is shed for many in remission of their sins. And it is the spirit that beareth witness, that is too say, the The spirit is a witness of Chryst and his doctrine. holy ghost beareth witness of the person & office of Chryst, namely that this jesus is Chryst, the son of God. & the redeemer that was promised too the church, as is said john. j Upon whom thou seest the spirit descending & abiding upon him, the same is he that baptizeth with the holy ghost, and I saw & bore witness that this is the son of God. Rom. j Who was certainly showed too be the son of God, by the spirit of sanctification, in that he is risen from death. again, in the public ministery, the holy ghost preserveth, spreadeth abroad, and by testimonies of miracles confirmeth the doctrine concerning the person and benefits of Chryst. joh. xv. When the comforter shall be come, even the spirit of truth whom I will sand you from my Father, he shall bear witness of me, and you also shall bear witness, because you have been with me from the beginning. Because the spirit is truth, or the witness of the holy ghost is true like as in john. xv. and xuj he is called the spirit of truth, because he is soothfast, and maketh folks soothfast, & kindleth true knowledge of God, true righteousness, & true life in the believers. Of the third place. THere be three that bear witness in heaven, the Father, The three persons of the Godhead. the Word, and the holy Ghost, and these three are one. Let this evident witness of the one substance or only one self-same being, godhead, power, majesty, & glory of the three persons of the godhead, be considered in this place: and also let the descriptions & differences of the three persons, namely of the father, & of the son (who in this place and in joh. j & Apoc. nineteeen. is named the word) & of the holy ghost, be repeated out of the place concerning God: the chief points whereof I will anon after expound upon Trinity Sunday. The fourth place. THere are three that bear witness in earth, the spirit, and The end why the ministery was ordained. water, and blood, and these three are one. God hath ordained the public preaching of his Gospel, too the intent, the true doctrine concerning the son of God our lord jesus Christ who suffered death & rose again for us, might be known, and many men be converted too God by the voice of his Gospel, and so become heirs of ryghtuousnesse and life everlasting. For God gathereth too himself an everlasting Church by the sound of his word, whereby he both rebuketh men's sins, and allureth them too repentance: and also giveth remission of sins and everlasting salvation too such as repent and believe the word. And always too the word God hath annexed outward signs, which light into the eyes, as pictures of his promises: which signs have all one meaning, all one strength, all one use, and all one effect or working with the word. For by these two means, namely the word and the outward signs or Sacraments, doth God bear witness of his son, and offereth too us forgiveness of sins and everlasting salvation for his sons sake: and also kindleth increaseth, and strenghtheneth faith in our minds. And therefore Austin termeth a Sacrament, a visible word. And like as Chryst sayeth that the holy Ghost reproveth What the word spirit signifieth in the foresaid text. the world of sin, and beareth witness of him: and like as it is said in Genesis, My spirit shall not judge in man, because he is flesh, that is too say, I will take away the ministery or use of the holy Ghost from men. So in this place the word Spirit must most simply be understood of the holy Ghost reproving the world of sin by the ministery of the Gospel, and bearing witness of Chrystes person and benefits, and of the eternal life. Water and blood signify the Sacraments of Baptim, What water and blood signify. (which is the Laver of water clenzing us clean by the word from all iniquity) and of the Lords Supper, in which the body and blood of Chryst that was shed for us, is distributed in assurance of remission of sins. And these three are one, that is too say, they are directed all too one end and have all one self-same force, use, and effect. For the means by which God witnesseth of his sons benefits, and by which he imparteth remission of sins and everlasting life to us, and whereby he raiseth up, increaseth and confirmeth our faith, are always toogither. Upon the Sunday called Misericordia, or the second Sunday after Easter. The Introit. THe earth is full of the Lords mercy. Praise ye the Lord The heavens are established by the word of God. Praise ye the Lord Rejoice ye righteous in the Lord, praising becometh the righteous. etc. Psalm. xxxij. ¶ The Epistle. j Peter. ij. CHryst also suffered for us, leaving us an ensample that ye should follow his steps, which did no sin, neither was there guile found in his mouth: which when he was reviled, reviled not again: when he suffered, he threatened not: but committed the vengeance to him that judgeth ryghteously, which his own self bore our sins in his body on the tree, that we being delivered from sin, should live unto righteousness. By whose stripes ye were healed. For you were as sheep going astray, but are now turned unto the shepherd, and Bishop of your souls. The disposement. THe state of it is an exhortation to patience and meekness taken of the example of Christ who was patiented & méek. And therewithal is annexed a doctrine concerning the merit and benefits of Chrystes passion. The chief places are four. 1 Of patience in troubles which are not procured by a man's own fault, but happen too him undeserved. It belongeth too the first commandment. 2 Of meekness repressing desire of revenge, & forgiving even open wrongs for God's sake & the common quietness. Which pertaineth too the fifth commandment. 3 Of the causes and effects of Christ's passion, or of remission of sins, and of the health of our souls restored by Chrystes passion. 4 Of true turning unto God. The first place. COncerning patience and meekness, and putting up of reproaches quietly, let the Methodical or orderly expositions be rehearsed out of the declaration of the virtues of the first, fifth, and eight commandments. Concerning the passion of our Lord jesus Christ, and the causes and effects of his passion, which is the chief place of this Epistle, I have entreated already the last Sunday after Easter. Now therefore we will unfold the last sentence of the Epistle of this day, which containeth the Doctrine concerning true conversion, and the right applyment of the benefits of Chrystes passion. Ye were as stray sheep, but now you are turned to the shepherd and bishop of your souls. These words are taken out of the liij of Esay, and out of the parable of Christ concerning the lost sheep. Lu. xv. and out of this days Gospel. john. x. and out of Ezech. xxxiiij. and out of Psalm. twenty-three. and therefore by conferring these places toogither, there may be gathered a clear proposition. All man kind without Christ, wandereth in the thick mist Mankind with out Chryst. of ignorance of God, and in sorrowful darkness of sin and death. And the wiser and more religious that men be, and with how much the more earnestness and endeavour they go about too know God and too worship him aright: so much the more do they stray aside from the true God and true godliness, and from the ryghtuousnesse which pleaseth God. The heathen wisemen, Philosophers, Poets, and the followers Error touching Gods being. of Mahomet do openly err: first about the being of God. For either they allow and worship a monstrous multitude of Gods & surmised powers: or at leastwise they deny him that is the father of our Lord jesus Chryst, too be the only true God creator of heaven & earth. Yea they utterly abhor this son of God who is all one substance with the father. Secondly they err about the will of God. For although Touching Gods will. they understand after a sort, that the will of God revealed in his law, is this, that we should live honestly and uprightly, & eschew the outward offences of slaughter, whoredom. etc. yet are they able too determine nothing of certainty concerning gods love towards us, concerning remission of sins, & concerning Errors of the papists in serving God. life, without the gospel of Christ. After all this, not only they, but also even those that boast themselves to be the chief members of the true church, do err manifoldly in doing service to God, and specially in praying: while some choose the monkish services & works, some pilgrimages to Saints, some masses, some pardons, some other sacrifices, & some one work, and some another, every man according too his own fancy, trusting thereby too pacify God, & too earn life and salvation everlasting. The heathen also offered men in sacrifice, & burned their own children in the fire, to the intent by so hard & bitter a work, to open to themselves a nearer access unto God. But all these run very far a stray from the true way that leadeth too Chryst is the only way too▪ God and godliness. the true God & to eternal salvation. Neither can they by their own power, devices, or endeavour return again into the way, unless Chryst the shepherd and Bishop of souls seek them out, and laying them upon his shoulders, carry them home too his flock and shéepfold, that is too say, unless they be turned too Christ, who only is the way that leadeth, bringeth, & conveyeth us unto God, and by which alonely we may come too the true acknowledgement and worshipping of God, and too the blissed and eternal company with God. He is the truth or the wellspring & founder of the true doctrine concerning God and our own soulhealth, & he bendeth our minds to give assent too the true doctrine, and kindleth true faith, and true everlasting good things in the hearts of the godly. He is Life, that is too say, the author and giver of life and Chryst is life. salvation everlasting, who by his Death hath pacified God's wrath, and restored ryghtuousnesse and eternal life unto us. Neither cometh any man too the father, that is too say, No man acknowledgeth, calleth upon, & woorshippeth God aright, ne becometh heir of salvation and eternal life: unless he be turned by him and too him who is the shepherd and Bishop of our souls. Therefore the Hebrews term repentance (or the amendment Repentance. and changing of a wicked life into a life that is virtuous and acceptable too God,) by the notable & pithy word T●s●ubah, which signifieth turning back or retiring, of the original word Shub, which is as much too say as, he is returned, he is come back he hath called himself home. For all men being turned from God, have strayed like sheep every man away by himself, as Peter sayeth in this place. But by the infinite mercy of God, they are called too repentance, that they should return unto God, and by coming home too their shepherd Chryst, be coupled too Good again through Faith, and obey him in new light, ryghtuousnesse and conversation. In general there be two chief points belonging too a Points of a good shepherd good shepherd. The one is to feed his sheep or too lead them too wholesome feeding: and the other is to defend them from the wolves. For unto these two points may the other things be referred which are spoken of in Ezech. xxxiiij. & Psal. twenty-three. So good Princes which maintain their subjects in honest Good Princes be shepherds. awe, peace, and foyzon, (the chiefest benefits in this civil society of men) and which defend them against outlaws and foreign enemies, are shepherds of the people. Good and faithful Bishops or ministers of Churches, are Bishops and ministers are shepherds. shepherds, which lead their hearers into wholesome pastures of the evangelical doctrine, and of the Sacraments, whereby God imparteth remission of sins, ryghtuousnesse & everlasting salvation to the sheep that embrace their voice by faith: and drive away the Wolves, that is too say, Heretics and Tyrants by fervent prayer, stout standing too the truth, and evident disproving of errors. But the son of God our Lord jesus Christ is not a shepherd How Chryst is a shepherd. and Bishop of our souls, 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 priest and sacrifice taking up the lost sheep upon his shoulders, and transferring all our sins, making satisfaction for them with his death & passion, and even by his own proper power restoring everlasting life and righteousness unto us. He giveth us the holy ghost: he kindleth in us new light, comfort, life and joy settled in God: he defendeth us from all dangers: he upholdeth such as are oppressed with persecution and miseries: he heals our misdeeds and wounds: he ruleth the purposes of our vocation: he giveth healthful success: he disapointeth the lets and snares of the Devil: he represseth the rage of Tyrants: and in the end delivering us from death and all miseries, he raiseth us up too everlasting life & glory. And so we see that in this short text of Peter's, there are contained the chief and most ample places of Christian doctrine, concerning sin, true repentance or turning unto God, the office and benefits of Christ, and the health of our souls: A more large and full declaration of which things, may be repeated out of my writings that comprehend the sum of the doctrine, and out of the proper and peculiar exercises of repentance and faith. Upon the Sunday called jubilate, or the third Sunday after Easter. The Introit. Be joyful unto the Lord all the earth. Halleluia. Sing Psalms unto his name. Halleluia. Give glory unto his majesty Halleluia. Say unto God, how dreadful are thy works O Lord in the abundance of thy power. etc. Psal. lxv●. ¶ The Epistle. j Peter. ij. dearly beloved I beseech you as strangers & pilgrims, abstain from fleshly lusts which fight against the soul: and see that you have honest conversation among the Gentiles, that whereas they backbite you as evil doers, they may see your good works, and praise God in the day of visitation. Submit yourselves therefore to every man for the Lords sake, whether it be unto the king as unto the chief head: either unto rulers, as unto them that are sent of him for the punishment of evil doers, but for the laud of them that do well. For so is the will of God, that with well doing, you may stop the mouths of foolish and ignorant men: as free, and not as having the liberty of a cloak for maliciousness, but even as the servants of god. Honour all men, love brotherly fellowship, fear God, honour the king▪ Servants obey your masters with all fear, not only if they be good and courteous, but also though they be froward. For it is thanks worthy if a man for conscience sake towards God endure grief, 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 live honestly, and too be obedient too your superiors. The places are three. 1 A general precept concerning good manners or new obedience. 2 Of obedience too be performed too the magistrate, & laws of the country, & of bearing the burdens of the common weal, yea though they be somewhat too sore. 3 Of Christian liberty, and the abuse of the same. The first place. I Beseech you as strangers & pilgrims▪ that you abstain from fleshly lusts which fight against the foul. This first part of the Epistle is a general exhortation too the desire and diligence of doing well, or of repressing sinful lusts, & to govern all the intents & doings of our life after a godly & holy manner. Therefore the whole doctrine concerning good works or new obedience, as what it is, why it is to be performed, how it may be done in this our weakness, and in what wise it pleaseth god, may be repeated in this place. The proposition is, Be of good conversation among the Gentiles, that is to say, live honestly or govern your life & behaviour honestly. For conversation signifieth the same thing that life or the purposes & doings of a man's life. This proposition doth Peter confirm and enlighten: first, by entretance: and secondly by setting down the contrary. Abstain from fleshly lusts, that is to say, eschew sin, or feed not the sinful inclinations & affections of the flesh, that is too say of nature corrupted and marred with sin, which like enemies keep war against the mind lightened with the spirit, or against the law of God, as is said. Ro. 8. The meaning of the flesh, or what soever man's flesh meaneth, thinketh, & desireth of itself with out the holy ghost, is enmity against God. Ro. seven. I see another law in my members (the same law is it that he calleth here fleshly lusts) fight against the law of my mind (renewed by the holy ghost) and subduing me to the law of sin which is in my members. Gal. u The flesh lusteth against the spirit. Now the fleshly lusts signify not the very desires themselves Fleshly lusts what they be. created in the will or sense by god, but the headiness of the wicked desires, affections & doings, raging with great violence against the law of God: as, in the mind, darkness & doutfulnesse concerning God: In the will, distrust, fleshly carelessness, pride. etc. and in the heart, unlawful loves, heats of irefulnesse, of hatred, of lusts, of desire of revenge, of ambition, of covetousness, of singularity and such other: out of which as out of a fountain flow all outward offences and mischiefs, according as it is truly said. The grounds from whence all evils do commence, Is heady lust or foul concupiscence. And in the first of the Epistle of S. james. Concupiscence conceiving, bringeth forth sin. Peter useth a very notable and veheemnt kind of speech when he saith that the fleshly lusts or sinful affections do keep war against the soul: that is to say, like sturdy & cruel soldiers march forth with violent and enemylike rage against the judgement or commandment of reason renewed by the holy Ghost. Which encounter or deadly ●●●d between the flesh and the spirit, even in those that be regenerated, Paul describeth with notable words and sentences. Rom. seven. Gal. u And the encounter of faith and virtues kindled by the holy Ghost, against vices and lusts bidding them battle, is excellently described in most lively manner by Prudentius in the battle of the soul: which encounter the godly do every one of them daily feel within their own hearts. 3 Peter enlargeth his proposition with making mention of the enforcing cause, I beseech you as strangers and Pilgrims. For seeing we have not in this world a continuing City or a quiet seat and place of rest, but that our home is in heaven: let us also cast away the desires and lusts of this world, and lead a holy and heavenly life acceptable too God. 4 He maketh mention of one of the final causes of good works: Namely, too the intent the slanders of the ungodly which father horrible wickednesses upon the Christian religion, might be proved untrue: and by our godliness, modesty, and other examples of virtues, many may be alured too learn and love the Doctrine of the true Church, and thereupon turning unto Christ, glorify God, as is said in the fifth of Matthew. Let your light so shine before men that they may see your good works, and glorify your father which is in heaven. The second place, of the civil Magistrate. NOT worldly power, no armies do more strongly fortify Magistrates ordained by God. and maintain the authority of the civil ordinance and the obedience due too the magistrate, than these commandments of God. j Peter the second, and Romans the xiii. which do most streytly charge men too obey the magistrate, and all man's ordinance or civil order, which in deed is the work of God, and a singular witness of his wisdom, ryghtuousnesse, and goodness. For God by his wisdom hath made differences in the degrees of persons which rule and are ruled: as of Magistrates and subjects, Husbands and wives, parents and children, etc. Also he hath by his own voice set forth Laws of virtues▪ and of all duties to be performed, too Godward, too the Magistrates, and too other men: and hath appointed and established a form of judgements which are the defence and execution of the Laws, a Rule of uprightwiseness too be observed in bargaining, handycraftes needful for the life, Laws of successions, punishments of transgressers, defences of good men, lawful taxes and tallages, warfare and the law of arms, and all other parts of evil order and policy▪ too the intent he may be known too be present in all common weals: and that the duties of justice may be understood and executed, and that honest discipline, peace, the Universities and Schools of learning, and other good things may be maintained among mankind. This civil order is with great ●●ede too be discerned from the vices and confusions which the fiends and their instruments, (that is too wit, ungodly and Tyrannical Governors) do foist into the order appointed by God. And let the definition of a Magistrate be considered, which Paul Rom. xiii. and Peter in this Epistle have set forth. A Magistrate is a Minister appointed by God's ordinance The definition of a Magistrate and armed with Laws and sword, too be the keeper of outward discipline and peace, and too punish th' 〈…〉 doers, and too defend and praise the well doers. Peter willeth men too obey the worldly Magistrate, and Magistrates must be obeyed as God. the ordinances and laws made by man that is a Lawful Magistrate, for the Lord God's sake, who most straightly commandeth obedience, and will have Magistrates too be his deputies and ministers, and the setters forth of his wisdom, and the executors of his divine justice: and therefore he vouchsaveth Magistrates the name of Gods. Psal. lxxxij. I have said ye are Gods. And hereuntoo also may the most grave sentence of Plutarch be referred: justice is the end of the Law, the Law is the work An excellent saying. of the Governor, the Governor is the Image of God who beautifieth all things, and by virtue the governor maketh himself like unto God. Wherefore, for God's sake who is the author of civil government, let us be subject too our King and his Capteyns which are sent by him, that is too say, by God or the King too punish the ungracious, and too maintain the good, and too honour them with rewards. For in that respect are they called gracious Lords. Luc. xxij. And men must patiently obey, not only the good, courteous, Obedience too Princes, Lords, and Masters for conscience sake. and gracious, but also the rough, hard, crabbed, and froward Lords or Masters: yea and bondage (even though it be somewhat with the streyghtest) is too be endured, as long as we may obey without sin. But all services become harder and grievouser in this old age of the forworne world: for as the sins of the world increase, so also the punishments and miseries as well public as private are heaped one upon another. Therefore we must the more patiently bear the burdens of the Magistrates though they be even with the forest. And although we have before God deserved all punishments: yet notwithstanding when we have unjust burdens laid upon us by the Magistrate or by others, we may bear the burden with so much the more quiet mind, because our conscience is assured that we are blameless. For what soever a man suffereth unwoorthily, is to be born patiently: But when the pain ensues desert, it comes too work thee woe and smart. And therefore S. Peter in this place sayeth: It is worth thanks if a man suffer punishment for conscience sake to Godward. That is too say, it deserveth thanks or praise, or it is acceptable too GOD, when a man beareth out injuries patiently in a just quarrel or in God's behalf. For it is the cause that makes a Martyr, and not the martyring of him. The third place. CHristen liberty is not a lawlesnesse too follow all kind Christian libē●tie. of concupiscence and wickedness, & to do what a man listeth, as the seditious Bowers dreamt, who thought themselves exempted from payment of tributes & from obedience too be performed too the civil Magistrate, because all Christian men are in●raunchysed into the liberty of the sons of God through Chryst. verily these men made the Christian liberty a cloak of their malice. For the christian liberty is a clear riddance from sin, from God's wrath, from curse of the Law, and from endless death, given to us by and for the son of God, who was as a servant and died for us: and not an exemption from the obedience that is too be performed too God or too the civil Magistrates, as is showed more at large in an other place. Upon the Sunday called Cantate, or the fourth Sunday after Easter. Sing unto the Lord a new song, etc. Psal. 97. ¶ The Epistle. james. j EVery good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of change. Of his own will begat he us with the word of truth, that we should be the first fruits of his creatures. Wherefore (dear brethren) let every man be swift too hear, slow to speak, slow too wrath. For the wrath of man worketh not that which is righteous before God. Wherefore say a part all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls. The disposement. The chief places are five. The first place is AN evident proof that God is not the cause of evil. For Not God but we ourselves are cause of evil too ourselves. the beginning of this Epistle matcheth with the discourse going before, in which james hath taught that God tempteth no man, that is too say, enforceth no man too sin or too fall, but that each man is tempted of his own concupiscence, (that is too say of his own sinful inclinations) or of the darkness and unrulynesse of all the powers of man raging against the Laws of God. This concupiscence like a wellspring breedeth and bringeth forth actual sins even in the regenerate, when (over and besides the mistinesse of mind, and the sinful inclinations, and the sudden braids of affections,) there cometh also an assent or agreement of the will, and a full purpose too commit the sin even in outward work. And so hath sin his being, not of God, but of concupiscence sticking in us, or of original sin which is bread and born with us. And therefore doth james right sagely affirm, that nothing cometh from God but good, as is said in Genesis, God saw all things that he had made, and behold they were exceeding good, and Psalm. 91. They shall declare that our Lord GOD is ryghtuouse, and there is no iniquity in him. The same is the meaning of james in this place: Every good gift is from above, and cometh from the Father of light with whom there is no variableness nor shadowing of change, that is too say, like as God is good: so there proceedeth nothing but good from him. Yea, all good things, virtue, wisdom, and happiness in compassing things, are the gifts of God only, according too this text, what hast thou which thou hast not received? And godlily and sagely sayeth one in Plutarch: God hath made these things, and he doth lend his hand unto me. All good things come down from the Father of light, Good things are all of God, and none evil cometh of him. that is too say from God who is the soverein and eternal light, or the fountain of light and of all good things. And in as much as he is unchangeable and always good without alteration, and shining with light of ryghtuousnesse and uprightwiseness, he is never turned or shadowed with the darkness of sin, or at any time the cause of sin, as is said in Deut. xxxij. God is void of all iniquity, upright and ryghtuouse. Let this text therefore be joined with the rest which avouch God not too be the cause of sin: and against all the sleyghtye disputations concerning God's foresight, and sufferance of sins, and maintenance of the nature that sinneth, set this one true, certain, and unmovable sentence, with which the sounder sort even of the Heathen also do agree. As Euripides in his Bellerophon sayeth: If the Gods peocure any dishonesty, then are they no Gods. And Plato also most reverently in the second book of his Common weal the. 390. page, sayeth: It is too be endeavoured with all earnestness, that inasmuch as God is good, no man may (in this common weal which we will have too be well governed,) say that he is cause of any evil▪ neither young man nor old man, either in Poetry or in other Discourse. The second place: Concerning regeneration. GOD of his own good will hath begotten us with the word of truth, that we might be the first fruits of his creatures. God by his word or by his law hath kindled in men's Regeneration or newbirth. minds a knowledge of their sins, and a fearfulness and grief rising of the feeling of God's wrath against sin. And afterward by showing in his gospel the remission of sins too be given freely for Chrystes sake, he kindleth faith in their hearts, whereby they persuade themselves assuredly, that their sins are released: and into the hearts of them that believe he poureth the holy Ghost, who by little and little mortifieth the remnant of sin, and worketh new light and new ryghtuousnesse or obedience agreeing with the will of God. This whole conversion of a man wrought by the ministery of the word or Gospel, and of Baptim, is called Regeneration, of which is spoken in john. j and three j Pet. j and elsewhere more at large. For as by Adam men are begotten of mortal seed of the A similitude. flesh too this bodily life subject too sin and death: So are we begotten a new of pure and uncorruptible seed by the word of the living God, and as it were created a new, too a new and spiritual and eternal life, which is the true knowledge and calling upon God, true confidence settled in god, and true and earnest love and obedience, which are the sacrifice and services most acceptable too God. john. xvij. This is the eternal life, that they acknowledge the true God, etc. We are his work created too good works. Too the enlightening of this short saying of james, there may be brought in the sermons that are in john. j As many as received him, he gave them power too become the sons of GOD, too them that believe in his name, which are not born, neither of the seed nor of the will of the flesh, nor of the will of man, but of God. joh. iij. unless a man be born from above, he can not see the kingdom of God. The third place is A Precept concerning willingness to lern, and the shunning Against rash speaking, and hasty judgement. of heady judgement, and babbling which giveth sentence rashly of god's sufferance or determination concerning sins and fallings. And it is a general warning that we should be swift and vns●outhfull too here, but slow to speak and well advised ere we judge. Which warning pertaineth too the whole life of man, and specially too the study of divinity & of other, in which nothing is more hurtful, than to● be ripe too soon, & to carry about a vain persuasion of learning, & to determine upon most weighty controverfies rashly and headely. Therefore did Pythagoras enjoin fyveyéeres silence too his Disciples, that they should not rashly burst forth to teaching others, before they had furnished their own breast with true and substantial learning, yea and grounded themselves in their doctrine by practice of certain years. And Nazianzene wittily reproveth the fondness or pride of those that become teachers upon the sudden, as the Giants in the Fables of the poets are said too be bread and born upon the sudden. These as a most noisome plague doth Plato in Thaeeteto will men too shun, describing them among their things in these words. None of these heareth another man too the intent too learn, but they breed of their own accord, and burst out with sudden brayed when the toy takes them in the head: and they think no man knows aught but themselves. For as much as such selfelerned and self-willed Doctors import very great harm and assured destruction too the Church, let us with all earnestness, diligence, and heed, obey this rule of james, that we be swift, quick, chéerful, and always ready too here & learn: but in speaking and teaching slow & circumspect, or (that I may use Plato's words) desirous too learn, desirous too here, and always inquisitive. For therefore hath God given us two ears & but one tongue, that he might do us too understand how there be more things too be herd than too be spoken. The fourth place is of of bridling yrefulnesse, and specially Against a●ge● and trea●nesle. of bridling impatience or grudge and repining against God in adversities o● when things go against us, of which is spoken in the first and fifth commandments. Men offend very sore in all their life, but specially in their adversities, hurting themselves and others through impatience. Therefore let us have before our eyes, the admonishements of other wise men, as O fool, anger in adversity availeth not. And in the same Tragedy: Thou givest place too anger which always undooth thee. And also inespecially this saying of james, The wrath of man worketh not the things that are rightful before God, like as Theodosius in his anger flew five thousand guiltless people at Thessalonica. job, Jeremy, and many other godly persons offended in their troubles through wrathfulness. Therefore let us bridle wrath, partly with thinking upon other caces and perils, and inespecially with the example of Chryste, who sayeth: Learn of me, for I am meek and lowly of heart. The fifth is: A general exhortation too eschew sin, and too embrace and hold faithfully the word of God, which is the power of God. Therefore laying aside all uncleanness (that is too say, sin that is bread and born with us) and abundance of malice, that is too say, the maliciousness and actual sins that flow out of it. Embrace ye faithfully & keep ye the seed of God's word sown in you, of which you be born a new, as he said afore: Of his own good will begat he us with the word of truth, by which only and none otherwise God imparteth forgiveness of sins and everlasting salvation unto us. Upon the Sunday called Vocem jucunditatis, or the .v. Sunday after Easter. Utter ye the voice of gladness, and let it be herded. Halleluia. Show it forth too the uttermost bounds of the earth, for the Lord hath delivered his people. Halleluia. ¶ The Epistle. jacob. ●. SEe that ye be doers of the word, and not heerers only, detaining your own selves. For if any man hear the word, and declareth not the same by his works, he is like unto a man beholding his bodily face in a glass. For assoon as he hath looked on himself, he goeth his way, and forgetteth immediately what his fashion was. But who so looketh in the perfect law of liberty, and continueth therein (if he be not a forgetful hearer, but a doer of the work) the same shall be happy in his deed. If any man among you seem too be devout, and refraineth not his tongue, but deceiveth his own heart, this man's devotion is in vain. Pure devotion, and undefiled before God the father is this: to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world. IN the Sermon of this day, Tauler expounding this most sweet promiss of Chrystes. How much rather shall your heavenly father give the holy Ghost too those that ask, reciteth that excellent saying which is cited in the place concerning Invocation, and which otherwise also is wont too be often repeated and beaten into men's heads in our churches, Man's mind is never so greedy too receive, but that God is much more ready too give, for he is soothfast and a keeper of his promises. It was the custom of all Christendom a late years, too Rogation week. make public processions these two days following, into the fields near unto their Cities and toun●s, and too make solemn prayers for obteinment of lucky increase of the fruits of the earth, and for peace, and other good things at gods hand. And thereupon it was called Rogation week or the wéek of public prayers, and the Sunday was called the Rogation day. Now forasmuch as true invocation is the chiefest & highest Of Inuocatio● and prayer. worshipping of God and the chief buttress and wall of the Church and of all the godly: and in those Litanies or open Rogations there were many corruptions of true invocation, and in especial Idolatrous worshipping of Saints received and established: it is be hoveful too open too the hearers, a sound sum of the true doctrine concerning the right invocation of God comprehended in this most sweet saying of this days gospel, Verily, verily, I say unto you, whatsoever you ask of the father in my name, he will give it you. Ask and you shall receive, that your joy may be perfect. Therefore I exhort the well minded, that in the public exposition of this days gospel, they diligently consider the doctrine of true invocation, and often beaten upon it, and daily apply the same to their use. For Invocation is the chief & most highest honouring of God, whereby our hearts being stirred through the instinct of the holy ghost, do with true and earnest motion (upon trust of our mediator Chryst) ask and look for all good things both ghostly and bodily, present and too come, at the true God the father of our Lord jesus Chryst, assuredly warranting ourselves that we are herd, and obtain the good things which we ask, according too his promises. The parts of all true Invocation or Prayer, are six. FIrst the calling upon the true God the eternal father of our The parts of true prayer. Lord jesus Chryst made manifest in his church by his assured word, and by his son now sent: Not feigned Gods, not jupiter, Apollo, or Pallas, not holy men that are dead: but the only true God, the father, the son and the holy Ghost must be called upon. Secondly the consideration of Gods most straight commandment, which willeth the good things that are promised, too be demanded and looked for at God's hand: as in this days gospel, Ask and you shall receive. Luke▪ xviij. Pray always. Psal. xlix. Cal upon me in the day of thy trouble. Thirdly, repentance or acknowledgement of our sins and of our own unwoorthinesse, as Daniel confesseth himself in his ix. chapter: we have sinned, we have done amiss. To thee O Lord be righteousness, but unto us confusion offace. Fourthly, the calling too mind of the promises concerning remission of sins, & the hearing of our prayers for Christ our mediators sake, as is said in this days gospel: whatsoever you shall ask of the father in my name, he will give it you▪ if ye ask it in such manner as he hath expressed in his word: Spiritual benefits peremptorily and without any condition: and temporal or worldly benefits and deliverance from troubles with exception: first of our own profit & welfare, if he of his fatherly wisdom shall think the thing too be profitable and wholesome which we ask. Secondly of▪ the cross or chastisement of the godly, as is said in Mark, they shall receive house and lands, howbéeit with tribulation. Thirdly we must not appoint God the manner and time of our deliverance, according too this saying: if the Lord make taryance, abide thou his leisure. And fourthly, bodily benefits are not too be got by our own devices, before God bestow them upon us. Fifthly, faith embracing gods promise, and assuring itself certainly that a man's sins are released and his prayers herd for Chryst the mediators sake. Sixthly, the reckoning up of the things that are too be asked as well Ghostly as bodily, which by Chryst himself are included in seven petitions. This profitable and necessaris What divinity is. Doctrine: let the well minded diligently and earnestly learn and exercise▪ For the whole divinity or doctrine concerning God, is not a contemplative science, whose end consists only in knowledge: But it is also a woorkfull conscience which consists in daily exercises of repentance, faith, Invocation, adversities and comforts: and is too be practised and put in ure in all the devices and doings of our life, like as james admonisheth us in this present Epistle, that it is not enough too here the doctrine of the gospel, and too allow of it: and that they are deceived which bestow the whole effect of their godliness upon that point: But that there must be joined unto it faith & obedience as well of the heart as of outward works, & (that I may use the words of Herodotus) thou must make thy deeds like unto thy words. Now are there, of the whole Epistle of this day, two parts. THe first warneth us that we have need of new obedience or amendment of life according too God's word, as Christ sayeth, blissed are they that hear the word of God and keep it, by faith with a good conscience. james compareth God's word too a glass, in which we behold God's word a looking glass both the filth of our sins, which is too be scoured of & cleused: and also the rule of God's will, according too which all the devices and doings of our life are too be directed. They therefore that here the word of God and do it not, or which endeavour not too wash of the filth and uncleanness of their nature, and too eschew sins, and too begin a new and fair life agreeing with the word of God, they (I say) are like a man that beholdeth his bodily shape in a glass, and thinketh no whit of changing the faults of his countenance. But he the looketh into the perfect law of liberty, that is too say, he that diligently heareth, learneth, and considereth the doctrine of the gospel, by which we are delivered from death, and continueth in steadfast faith and obedience of life: he (because he is not a forgetful héerer but also a performer of the work,) shallbe blissed in his work, that is too say, shall witness and declare himself too be blissed, because he expresseth true faith in his deeds. For it is not the meaning of james, that we become righteous before God, by our own works and well doings, for he himself in the Synod of the Apostles. Act▪ xv. ratifieth this decree, we believe ourselves too be saved by the grace of our Lord Iesu Chryst. And all the whole Doctrine of the Prophets and Apostles, witnesseth us too be made blissed or saved through free mercyfor Chrystes sake only. Therefore the true blissednesse and christian Religion, is True blissednesse. too acknowledge God and his son our Lord jesus Chryste aright, according too his word, & too have remission of sins for Chrysts sake, and through this knowledge of Christ foreshyning in us, too bridle our tongue by faith in our talk concerning God, God's services, and other things, that it speak not things repugnant too the word of God, and too do good too the fatherless and widows, and too keep ourselves undefiled from the world, that is too wit, from all sin. Upon the day of the ascension of God's son into Heaven. ¶ The Epistle. Acts. j IN my former treatise (dear Theophilus) we have spoken all that jesus began too do and teach, until the day in which he was taken up after that he through the holy Ghost, had given commandments unto the Apostles, whom he had choose, too whom also he showed himself alive after his Passion (and that by many tokens) appearing unto them forty days, and speaking of the kingdom of God, and gathered them toogether, and commanded them that they should not departed from jerusalem, but to wait for the promiss of the father, whereof (saith he) you have herded of me. For john truly baptized with water, but you shall be baptized with the holy ghost, after these few days. When they therefore were come toogether, they asked of him, saying: Lord, will't thou at this time restore again the kingdom of Israel? And he said unto them: it is not for you to know the times or the seasons which the father hath put in his own power. But you shall receive power after the holy Ghost is come upon you. And ye shall be witnesses unto me, not only in jerusalem, but also in all jewry, and in all Samaria, and even unto the world's end. And when he had spoken these things, while they beheld, he was taken up on high, and a cloud received him out of their sight. And while they looked steadfastly up toward heaven as he went, behold, two men stood by them in white apparel, which also said; you men of Galilee, why stand you gazing up into heaven? This same jesus which is taken up from you into heaven, shall so come, even as ye have seen him go into heaven. The disposement. A sum of the doctrine concerning Chrystes Ascension, out of the reading upon the Acts of the Apostles. The chief places are four. 1 The story of Chrystes Ascension and triumph is too be considered. 2 A doctrine of the use and fruit or benefits of the Ascension of our Lord Iesu Chryst. 3 A description of Chrystes kingdom. 4 An exposition of the phrases in the Articles of our belief: he ascended into heaven, and sitteth at the right hand of God the father almighty. The first place. THe foundation of the Christian faith, of true comfort in The Anker●old of christian welfare, death and all adversities, and of the resurrection of our bodies and of everlasting salvation, is the story of the resurrection & triumph of the son of God our Lord jesus Christ ascending into heaven, leading captivity captive, & sitting at the right hand of God, as Paul showeth evidently. j Cor. xv. If Chryst be not risen from Death, then is our preaching in vain, and in vain is your Faith, and you are still in your sins. And if we trust in Chryste but in this life only, then are we most wretched of all men. Therefore let those that be well minded diligently and heedfully read the whole story of Chrystes resurrection and Ascension, and gather the testimonies or proofs (as Luke nameth them in this place) which avouch Chryst too be in his own very body and in very deed risen from the dead, and ascended into heaven. As for the record of those too whom Chryst showed himself after his rising from death, they are declared in the holy days of Easter last passed. Again, that he might not seem too have been a ghost, but might Chrystes conversation with his disciples after his resurrection. show himself to be risen in deed with his true body, he was visibly conversant by the space of whole. xl. days toogither, with the Apostles & a great congregation of that time, (for Paul declareth that he was seen of more than five hundred brethren at once) and in his company a great sort of the fathers & prophets that were raised with him, as Matthew says, that many bodies of Saints which had slept rose with Chryst, and came into the holy City, and were seen of many. And Epiphanius declareth that our first father Adam arose with Christ. It is a good likelihood therefore that these Saints which rose age in with Chryst, were the first fathers & prophets too whom the promise was first made of the séed that should crush the serpent's head and vanquish sin & death, & restore righteousness and life ever lasting: as Adam, Abel, Seth, No, Abraham, Isaac, jacob, joseph, Eve, Sara, Rebecca. etc. With these did Christ and his Apostles, and Mary the mother of Christ, and other godly folk of that time talk toogither by the space of full. xl. days concerning the kingdom of God, divine revelations, the fall of the first man, the promise of the séed, the wondered gathering and defending of the Church, the ministery of the Gospel, the redemption of mankind, & the restorement of righteousness & everlasting life, as is expressly said in this place: He was visibly conversant with them by the space of xl. days, talking of the kingdom of God. Also the contents & sum of these sermons of Chrystes, which he made those xl. days, are noted in Luk. xxiv. where it is written that he expounded all the testimonies concerning Christ which are written in Moses, the Psalms & the prophets, & commanded repentance & forgiveness of sins too be preached in his name. john. xx. As my father sent me, so sand I you. Receive ye the holy Ghost. etc. And in Math. xxviij. and Mark. xuj. the commission of preaching the gospel and of Baptim, are repeated. After this scholing by the space of. xl. days, in which (by many most clear certain, credit worthy, and unfallible testimonies) he showed himself too be risen in his own very body and in very deed, and that the doctrine of the Gospel concerning the kingdom of God is true and from heaven: He led his Disciples into Bethanie, and from thence to Mount Olivet, where lifting up his hands he had his Disciples farewell. Luke. xxiv. and in most glorious triumph accompanied with an innumerable multitude of Angels, and with that great train of holy fathers which were risen with him, was carried up into heaven in the sight of his Disciples, where he hath set himself down at the right hand of God, reigning in equal power and majesty with God the father almighty. j Pet. iij. Mark. xuj. Act j Luk▪ xxiv. And too the setting forth of this story of Chrystes Ascension, let the description of his triumph ascending into heaven, he added which is written by David in the Psal. lxviij. The chariot of God with thousands of thousands rejoicing, God is among them upon the holy hill of Sinai. He is ascended into heaven, he hath led captivity captive, & he hath given gifts too men. Our God is the God of salvation, & our Lord is the Lord that delivereth out of death. For like as they that triumphed at Rome, were carried Chrystes triumphant Ascension. in triumphant Chariot through the City too the Capitol, upon which attended many thousands of men, and Kings and Princes were led before the Chariot as prisoners, and rewards were wont too be given among the Souldyoures: So the Psalm peynteth out Chryste (the conqueror of Death and the devils kingdom,) sitting in a triumphant Chariot, too be carried up into heaven, before a great host of the Church of that time, with clapping of hands of thousand thousands of Angels: and the fiends and all the kingdom of hell too be led prisoners before his chariot, (as it is said in the second too the Collossians, that he spoiled rule and power, and made a show of them openly, and triumphed over them in his own person,) and most large and bountiful gifts of the holy Ghost and of everlasting salvation be poured out by the king Chryste, who giveth, some too be Apostles, some Prophets, some shepherds, and some Teachers, too the intent we may all come into the unity of faith, and of the acknowledgement of the son of God, as is said more at large. Ephes. iiij. The second place. We will recite six of the chief benefits of our Lord Iesu Chryst, builded upon this saying of the psalm cited by Paul Ephe. iiij. He ascended up aloft, led captivity captive and gave gifts too men. The first and peculiar benefit of Chryste the Redeemer Deliverance from sin, death, & the Devil. ascending up aloft, is too deliver the Church from the captivity of sin, death, the Devil, and the whole kingdom of Hell, wherein all men are held prisoners. That Chryst hath brought this deliverance too pass, he showeth evidently, when by the power of his Godhead having vanquished death and the kingdom of the Devil: he ascendeth into heaven and leadeth captivity captive. Psal. 68 Ephe. iiij. Hereuntoo may be 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 redeem them from death. O death I will be thy death, O Hell I will be thy sting. Psal. xiii▪ Who shall give salvation too Israel out of Zion, when the Lord shall have turned away the captivity of his people. Psal. lxxxiiij. Thou hast turned away the captivity of jacob. Secondly, he ascended into heaven, too the intent that executing Mediatorship. his peculiar office of Mediatorship and high Priest in his own very temple, he may make intercession for his Church too the eternal father, and perform the duty of an advocate and Patron, as it is said Hebr. ix. Chryste is entered into heaven itself, that he may appear in the sight of God for us. Roma. viii. Chryste being raised from death, sitteth at the right hand of the father too make intercession for us. j john. ij. If any man sin, we have an Advocate with God the father even jesus Chryst the ryghtuouse. Hebr. iiij. Therefore seeing we have a high Priest who hath pierced the heavens, even jesus the son of God, etc. Let us approach with boldness too the throne of grace, that we may receive mercy. Thirdly, he is ascended aloft, that he may give gifts unto Giving of gifts unto men. men, namely that upon such as believe the gospel he may pour out the holy ghost, who kyndleth true knowledge and calling upon God in all the godly, and garnisheth the church with sundry gifts needful to the spreading abroad of the gospel, and sendeth forth Apostles, Evangelists, shepherds, and Teachers into the work of the ministery for the restorement of the Saints, etc. Ephe. iiij. Fourthly, by Christ's ascension into heaven, the way Opening our way into heaven. thither is set open for us also. And like as Chryste in his own body or in his human flesh is ascended into heaven, where his godhead was before: So our bodies being raised out of the dust of the earth unto immortal life, shallbe carried up into heaven, and there be garnished with everlasting life, and glory. j Thes. iiij. Those that die in Chryste shall rise first: then we that are living, shallbe taken up with them in the clouds, too meet the Lord in the air, and so we shallbe with the Lord for ever. joh. xiii. In my father's house be many dwellings, I go too prepare you a place, and john. xvij. Father, I will that those which thou hast given me, be where soever I am etc. This fourth benefit doth Tertullian set forth with a most grave sentence. jesus sitteth at the right hand of the father: Man, though also God: The last Adam though also the first word: flesh and blood, though purer than ours, yet notwithstanding he is the self-same both in substance and shape, in which he ascended, and such also shall he come down again as the Angels affirm. He being termed the umper between GOD and man, and having committed to him a pawn of either part too keep, keepeth also the pawn of flesh in himself, as a scantling of the whole piece. For like as he hath left us the scantling of the spirit: so hath he also received of us the scantling of our flesh, and carried it up into heaven in token that the whole piece shall be brought thither in time too come. be of good cheer flesh and blood, for you have got both heaven and the kingdom of God in Chryst, etc. Fifthly, Chrystes ascending up into heaven, warneth Putting away of worldliness. us too lay a side all desire of earthly things, and too set all our care upon this point, how we may come too our celestial country of the kingdom of heaven. Math. uj. First seek the kingdom of God. Coloss. iij. Seek for the things that are above, where Chryste sitteth at the right hand of God: regard heavenly things and not earthly things. Sixthly, the cause why Chryst went up visibly, was too Too raise our minds towards heaven. show unto his Disciples, that he vanished not away like a Ghost, and that they should not thenceforth enjoy Chrystes visible company: and that his kingdom should not be worldly, wherein there should be one visible head guarded with armour and armies. The third place: Of Chrystes kingdom. LVke writeth that Chryste forty days full after his Resurrection did talk with his Apostles concerning the kingdom of God, and that the Apostles dreaming yet still of a bodily kingdom of the Messiah, asked Chryst, whither that were the time that he would restore the kingdom of Israel. And therefore I will in this place repeat the whole definition of the kingdom of God. The kingdom of Chryst or the kingdom of God, in this The kingdom of God or of Chryst. life, is God's government, whereby he not only maintaineth and preserveth all things by him created, and specially mankind, and punisheth the wicked: but also through the preaching of the Gospel done by Chryst and the Apostles & other Ministers, gathereth too himself a Church, that is too say, a company of men rightly acknowledging and calling upon God, who forgiveth their sins, and delivereth them from the devils Tyranny, not by politic Laws and bodily weapons, but by the holy Ghost and his word, defending them wondrously when they are oppressed with persecution in this life, and at length raising them up from death and crowning them with glory and life everlasting. By this definition it appeareth that Chrystes kingdom is not bodily or worldly, as the Apostles dreamt, that the time was now at hand in which the Israelites should have the sovereignty of all nations: but that it is spiritual, which shallbe governed & maintained by the only word of the gospel & the working and power of the holy ghost, and not by force of arms and man's power, according as Chryst interpreting the sayings of the Prophets concerning the kingdom of the Messiah, sayeth in this place: ye shall receive power or strength and ableness too spread abroad and too establish Chrystes kingdom, of the holy Ghost, whose gifts shallbe sheaded out abundantly upon you, and you shallbe unto me, not Captains or warryours, but witnesses, that is too say, Preachers of the evangelical doctrine, whereby you shall enlarge the bounds of Chrystes kingdom throughout all jewrie and Samaria, yea and too the uttermost costs of the earth, and subdue men unto Chryst, that they may obey and believe his Gospel. Unto this place may the like sayings be referred, john. ix. My kingdom is not of this world. Lur. xxij. The Kings of the gentiles are Lords over them▪ but you shall not be so. Saint john saith in his twentieth Chapter of his Gospel: As my Father hath sent me, so sand I you. And under the name of God's kingdom are comprehended these things following. First, the preservation and maintenance of the whole nature of things created by God, or Gods general operation and working. Secondly, the gathering of the Church by the ministery of the Gospel. Thirdly, the very doctrine of the gospel itself, by which the kingdom of Chryst is maintained. Fourthly, all benefits which Chryst bestoweth upon his Church, as true knowledge of God, forgiveness of sins, deliverance from sin and death, and the heritage of eternal life. And fifthly, the beholding and company of GOD, as life, light, ryghtuousnesse, wisdom, and joy everlasting wherewith all the godly shall be filled in heaven. By this declaration of the word it appeareth, that when Chryste talked full forty days with his Disciples, he instructed his Apostles ●ath diligently and at large in all the points of Christian Doctrine, and in all such things as are necessary too the true knowing of God, too the government of the Church, and too true godliness and our eternal welfare. The fourth place. AN exposition of the phrases, He ascended into heaven, and sitteth on the right hand of God the Father almighty. The Article of our faith concerning the Ascension of Chryst into heaven, is set forth in the word of GOD with many notable records. As in the four and twentieth Chapter of the Gospel of Saint Luke the Evangelist. Further in the sixteenth Chapter of Saint Marks Gospel. And in the three score and eight Psalm of David 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 twentieth Chapters of Saint john the Evangelist. And forasmuch as I have a little afore spoken of the benefits in Chrystes Ascension, too the intent the Phrase may be the ryghtlyer understood, I will now declare the significations of this word Heavens. For the first Heaven in the holy Scripture, signifieth the sky, or the nine Celestial compasses: That is too wit, the first movable or mover, the Firmament or compass which is decked with the fixed Stars, and the seven compasses or welkin's of the Planets, which stars the Scripture calleth the powers or host of heaven. As is said by the holy Prophet David in the thr●● 〈…〉 thirteth Psalm. By the word of the Lord the heavens are established, and all the powers or host of heaven by the breath of his mouth. The second Heaven signifieth the air. As it is written in the sixthe Chapter of Saint Mathewes Gospel. Behold, the Fowls of heaven, that is too say, that fly in the air. And in the third Chapter of Salomons proverbs. The way of an Eagle in the Heaven. And in the eight Chapter of the third book of the kings. If the heaven be shut up and it rain not. Thirdly, too be in Heaven, is too enjoy the sight of GOD, too please GOD, and being delivered from sin and Death, too enjoy the wisdom, ryghtuousnesse, life, and joys of GOD, which are begun by Faith here on earth, and finished in the everlasting life in Heaven. As Saint Mark in the tenth Chapter of his Gospel writeth. Suffer children too come unto me, for of such is the kingdom of heaven. Fourthly, Heaven signifieth the seat and dwelling place of God and of Souls and Angels, namely where God offereth himself too the blissed Angels and souls too be seen face too face. As is said in the hundred and three Psalm of the Prophet David. The Lord hath prepared his seat in Heaven. And in the sixte Chapter of Saint Mathewes Gospel: Dure Father which art in Heaven. This heaven in which GOD showeth himself too the Angels and blissed souls openly, some learned men write too be called the heaven of heavens, as is said in the hundred and thirtéene Psalm of the Prophet David: The heaven of heavens, too the Lord, but the earth he hath given too the sons of men. Also, the third heaven in the second Epistle of Saint Paul too the Corinthians the twelfth chapter where he writeth, that he was caught up above the airy heaven or Element, and above the sky, into the third heaven, that is too wit, the heaven of heavens, or the Crystal heaven, where he saw things unspeakable. They are of opinion, that Christ ascended into this heaven, and that there he imparteth himself in his true body too be seen of the blissed Angels and Saintes. As the Prophet David sayeth in his three score and eight Psalm. Sing unto GOD, who is ascended into the Heaven of Heavens. Ephe. iiij. He is ascended above all heavens, that he might fill all things. The right hand of God, doth in the Scriptures most The right hand of God. usually signify, God's eternal almyghtynesse, majesty, and glory. It is written in the hundred and eighteen Psalm of David: The right hand of the Lord hath done mighty things, the Lords right hand is exalted. And in the second Chapter of the History of the Acts of the Apostles: Being exalted by the right hand of God, he poured out upon us the holy Ghost that he had promised. Also in the three score and six Chapter of the prophecy of Esai: Heaven is my seat, and the earth is my fotestoole. All these things hath my hand made. And in the fifteenth Chapter of the second book of Moses called Exodus: Thy right hand is magnified O Lord Too sit, signifieth too reign and too execute the power Too sit. and office of a King. As in the ninth Chapter of the Prophet Esai: Upon the throne of David and upon his kingdom shall he sit. Hereupon cometh the seat or Sea of Rome. Therefore too sit at the right hand of the Father almighty, is the same thing that too reign in equal almightiness, majesty, and glory with him, is. The Prophet David in his hundred and tenth Psalm sayeth thus: The Lord said unto my Lord, sit thou at my right hand till I make thine enemies thy fotestoole. This expoundeth the blessed Apostle Saint Paul in the fifteenth Chapter of his first Epistle written too the Corinthians, in these words: Chryste must reign till he have made his enemies his fotestoole. Sometime also, but very seldom, the right hand 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 everlasting bliss: Like as Christ is said too have set the Sheep on his right hand and the Goats on his left. But this signification pertaineth not too this place. Texts in which the Apostles and Prophets speak of Chryst reigning at the right hand of the eternal father, and making intercession for us, may be gathered out of Psal. cx. Rom. viii. j Pet. iij. Eph. j Col. iij. Heb. j x. and twelve Mark. xuj. Luke. xxij. etc. Upon the Sunday called Exaudi, or the Sunday after the Ascension. ¶ The Epistle. j Peter. iiij. Be ye therefore sober, and watch unto prayer. But above all things have fervent love among yourselves: for love shall cover the multitude of sins. Be ye harbourous one too another without grudging. As every man hath received the gift, even so minister the same one too an other, as good ministers of the manifold graces of God. If any man speak, let him talk as the words of God. If any man minister, let him do it as of the ability which God ministereth to him: that God in all things may be glorified through jesus Chryst: Too whom be praise and dominion for ever and ever. Amen. The disposement. THis Epistle is altoogither instructive, containing precepts of good works. And in order it entreateth of. uj. virtues. 1 Of sobriety or staidness. 2 Of watchfulness. 3 Of praying. 4 Of earnest love. 5 Of hospitality. 6 Of diligence faithfully executing the labours of a man's vocation, and employing the gifts that God hath lent him, too the profit of others, or too the common welfare of the Church and his Country, and specially too the advancement of God's glory. And there may be propounded too the people sermon wise three places. FIrst concerning prayer, unto which the virtues of sobriety and watchfulness are very necessary. Secondly of loving a man's neybor, whereof hospitality is a part. Thirdly, faithfulness in doing aright the labours of a man's own vocation, for the glory of God and the welfare of his neybor. The first. THe definition and parts of true calling upon God, were A commendation of prayer. resited an eight days ago: which are needful too be repeated and beaten into the hearers heads, because Prayer is the highest worship of God, and the chief 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 virtues for the most part, and the practise of the whole doctrine of divinity. And as there is need of faith persuading a man's self for a certainty that he is in God's favour, & that his prayers are herd for the mediator Chrystes sake: and also of patience which is not dismayed with long tarianee in afflictions: and of hope awaiting for deliverance or assuagement▪ So also is their need of fobrietie & watchfulness, too make true calling upon God. For when the body being burdened with the former days against drunkenness. vices, doth also overlode the mind, and beat down too the ground that part of the heavenly spirit: there can no earnestness in Prayer, or in any thought concerning God or godly matters be performed of men that are drunken and disordered, whom we find by experience not too be meet too perform aright the lesser purposes and duties of man's life. Besides this drunkenness expulseth the spirit of grace & prayers out of men's hearts, as Basil hath truly said: Drunkenness expelleth the holy Ghost. And like as smoke driveth out Bees: so Gluttony expulseth the gifts of the holy Ghost. Therefore some define sobriety or staidness too be a virtue Sobriety which is a spice of stay▪ ednesse. that ruleth the desires and the use of meat and drink, so as we neither hinder prayer by too much cramming, nor hinder sleep by too much for ●earing. Watchfulness also is necessary unto praying, which not Watchfulness only measureth the sleep of the body in such wise as it alloweth not more time too it than is requisite too maintain health: but also shaketh off the restinesse of mind, and drowsy sluggishness which neglecteth the exercises of true godliness: and performeth due heed, earnestness, business, & diligence in daily prayer, and in ruling the rest of the attempts and purposes of a man's life. It neglecteth not, ●e consumeth the time in sleep or idleness, which is too be employed in prayer and minding of godliness. It babbleth not the words of the prayer with the lips alone, coldly and yauningly, and with a wandering mind, but it is settled and busy occupied. For how can he hope too be herd of God, which heareth 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 times immediately before dinner and supper, as it is said in the Psalm, Early in the morning will I cry unto thee, early in the morning shalt thou hear me. Also Peter and john go up into the temple the ninth hour too pray, which answéereth too our three or four of the clock in the after noon. The second place. COncerning the loving of our neybor there is spoken more Of Lou●. largely of it upon the four Sunday after epiphany, and the first and second days after Trinity. Therefore I give but this lesson concerning the Phrase, Love hideth the multitude of sins, it is not too be understood of hiding a man's sins before God (of which is spoken in Psal. xxxj. and Rom. iiij. Blissed are they whose sins are covered, that is too wit under the shadow of the Son of God our mediator) but of other men's or of our neybors sins, infirmities and blemishes, which are too be forgiven and covered with mutual lovingness, according to this saying: Love suffereth all things, love beareth all things, love worketh his neybor no harm. Also, forgive, and ye shallbe forgiven. Also know thy friends conditions, but hate them not. He that hateth vices, hatethmen. etc. One spice of loving a man's neybor is of hospitality, Hospitality. which he will have too be used without grudging, that is too say, willingly, and with a chéerfull mind, according too this saying, God loveth the chéerful giver. And the Greeks have given the three graces their names of chéerfulnesse: that is too wit * Pleasantness Aglaia▪ * Gladsomues. Euphrosyne, & * Merinesse. Thalia, meaning thereby that good turns are too be done unto others with a glad heart and chéerfull countenance. The third place. GOd framed man in such wise, and distinguished man's Doing of good ●urnes. life into sundry degrees, duties and gifts, that every one hath need of others help, and each one too show his lovingness and liberality towards other by frank and free imparting his gifts among them. And in deed, the best of all labours is too help a man by such means as he hath and can. And therefore in this place Peter willeth all men too employ the gifts which they have, not too vainglory and pride, but too this end that they may serve our neybors turn, and set forth the glory of God: Like as Paul. j Corinthians. xii. and xiv. willeth all gifts too be employed too edifying▪ and too the profit of the church. If any man speak, let him speak as the answers of God. That is too say, he that is a Preacher, let him teach faithfully, and let him handle the word of God aright, and not teach Philosophy nor the traditions of men. If any man ministereth, let him do it according to the ability that God dareth him. That is too say, let every one that serveth in any other service or office, abide within the bounds of his vocation, which God furthereth, & let him acknowledge God to be the efficient cause and end of all wholesome doings: Let him do all things too the glory of God. Upon Whitsun Sunday. ¶ The Epistle. Acts. ij. ANd when the fifty days were come to an end, they were all with one accord together in one place. And suddenly there came a sound from heaven, as it had been the coming of a mighty wind, and it filled all the house where they sat. And there appeared unto them cloven tongues, like as they had been of fire, and it sat upon each one of them: and they were all filled with the holy ghost, and began to speak with other tongues, even as the same spirit gave them utterance. Then were dwelling at jerusalem jews, devout men out of every nation of them that are under heaven. When this was noised about, the multitude came together and were astonished, because that every man herded them speak with his own language: They wondered all and marveled, saying among themselves: Behold, are not all these, which speak, of Galilee? And how hear we every man his own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the inhabiters of Mesopotamia, and of jewrie, and of Capadocia, of Pontus and Asia, Phrigia and Pamphilia, of Egypt, and of the parties of Libya, which is beside Siren, and strangers of Rome, jews and Proselytes, Greeks and Arrabians, we have herded them speak in our own tongues the great works of God. The Doctrine concerning the feast of Pentecost or Whitsuntide, may be included in four places. 1 Of the word Pentecost, and the stories of Gods showing of himself, which were done in the Church upon Whitsun Sunday. 2 The Doctrine concerning the person of the holy Ghost. 3 Of the office and benefits of the holy Ghost. 4 Too whom the holy Ghost is given, and how he is received or foregone. The first place. PEntecost is a Greek word and signifieth the fiftieth day, Pentecost. that is too wit from Easter day. For the fiftieth day after the first passover and passage of the children of Israel out of Egypt, the law of God was published upon Mount Sinai. And the same day a thousand five hundred forty and two years after, (being the fiftieth day after that our passover Chryst was offered in sacrifice upon the altar of the cross) the holy Ghost was poured out upon the Apostles. Now, from the creation of the world unto the first Pentecost (in which the ten commandments were delivered upon Mount Sinai,) there passed two thousand four hundred and three and fifty years. From the first Pentecost or deliverance of the ten commandments, unto the Pentecost of the new Testament, in which the holy Ghost in the visible shape of fire was shed upon the Apostles, are. 1542. years. And from the first Pentecost in which the ten commandments were given by God, unto the Pentecost or Whitsuntide of this year from Chrystes birth. 1570. are passed. 3079. years. Why Easter, Whitsontyde, & other feasts were ordained of God. God ordained among the people of Israel the feasts of Easter, Pentecost, Tabernacles. etc. that they might maintain the memory of the benefits that he had bestowed upon the Israelites in conveying them out of Egypt, and in publishing the law, & in defending them in the wilderness: And too the intent the people might be instructed concerning the benefits of the son of God our Lord jesus Chryst, for whose sake they being delivered out of the thraldom of sin and endless damnation, were governed by the holy Ghost, and made heirs of the everlasting and heavenly Tabernacle. Therefore it was God's will that the people also should keep the Feast of Pentecost chiefly for three causes. First that the marvelous publishing of God's law which Why Whitsun tide was ordained too be continually kept. he had set forth that day upon the top of mount Sinai with notable tokens, might the more certainly be spread abroad. For although he had sowed into men's hearts a perceiverance of his law before from their first creation: yet notwithstanding he repeated it again upon mount Sinai, lest being darkened in this sorrowful mistinesse which followed man's fall, it might have been utterly quenched in us: and too the intent we should know that this natural perceiverance of the law, was spread into our hearts by God himself: and specially that the dreadful judgement of God against sin might be manifested too mankind by the law shooting forth the thunderbolts and lightnings of God's wrath. Another cause was, for that God would have new loaves of bread made of the corn that grew the same year, offered to him at the feast of Whitsuntyde, too the intent his presentnesse and goodness in cherishing and maintaining this bodily life, might be acknowledged also. Thirdly, God would that the people should be put in mind of the Whitsuntyde of the new Testament which was too come, and of the shedding forth of the holy Ghost into the hearts of the believers, by whose help the law of God (which otherwise were utterly impossible too man's nature) is begun, & new righteousness, comfort, & life everlasting kindled in our hearts. Of wondered purpose would God have the times or days in which the law was delivered, and which the holy Ghost was shed forth, and the manner of the manifestation of both, too agreed. For look on what day the law of God was published with flames of thunder and lightning upon mount Sinai, the sameday was the holy Ghost also sheaded forth upon the Apostles in the likeness of flames of fiery tongues. For the holy Ghost by fiery tongues, (that is too say by preaching the word of the law and the Gospel,) gathered a Church too God out of nations of sundry tongues, and is effectual in it. And he kindleth in men's hearts, first a fire or a beholding of God's dreadful wrath, which is a consuming fire: and secondly the light of faith, comfort, joy, and life, promised for Christ's sake, and the fire of burning love towards God, and of all other virtues. Hereby also is somewhat meant concerning the person of the holy ghost, namely that he is the flame of that mutual love wherewith the eternal father and the son embrace each other, and wherewith they afterward join the Church to them. But in especially, in the story of this feastful day, let the comparison of either of the Pentecostes be considered. Of which the first doth with darting the thunderbolts & lightning of God's law, so fray the multitude of folk standing by, that with quaking and astonied minds they flee from the sight and speech of God. But at this other Pentecost, the holy Ghost is poured out upon the Saints, and he moveth their hearts not too flee from God, but too approach unto God upon trust of his son, and too cry Abba Father. Romans the eight. The second place: Of the person of the holy Ghost. THe holy Ghost began not then first too be, nor was then The holy Ghost. first shed into the hearts of the Saints, when he sat upon the Apostles in shape of fiery tongues the fiftieth day after Christ's Resurrection: but he was with GOD the Father and the son from everlasting, & created all other things of naught, and imparted life and power too thrive and increase too all things growing in their first creation. And afterward at all times in the Church, he kindled the light of faith or true acknowledgement of God, and spiritual righteousness, and eternal life in all the elect, as is said in Gen. j The Spirit of the Lord cherished the waters. Psal. xxxiij. By the word of the Lord the heavens were established, and all the host of them by the breath of his mouth. j Pet. j The spirit of Christ in the Prophets, foretold the passion of Chryst. Acts xxviij. As the holy Ghost hath spoken by the Prophet Esai. Now there are an eight hundred years or there abouts from Esai too the shedding forth of the holy Ghost upon the Apostles. Neither may we surmise that the Apostles did then first receive the holy Ghost, when (the tenth day after Christ's ascension) he was shed out upon them in the visible shape of fiery tongues, for in the twenty of john it is said expressly: Take ye the holy Ghost. And this general rule is well known. Rom. viii. They that are led by the spirit of GOD, are the sons of GOD. If any man have not the spirit of Chryst, he is none of his. But there are two manner of gifts of the holy Ghost. Two sorts of giving the holy Ghost. One sort is common too all the godly, of which is spoken Gal. u The fruits of the spirit are faith, joy, peace, and love etc. another sort are singular and as it were peculiar privileges of some certain persons, as the sudden knowledge of diverse tongues, unappalled courage of mind in professing and spreading abroad the Gospel, the gift of healing, and of working other miracles. Now upon Whitsun Sunday there were poured out upon the Apostles, not only those common and ordinary things, (which were also begun in them before,) but also these wonderful gifts of the holy ghost and such as were granted too few by special privilege of God. And this marvelous and visible shedding forth of the gifts of the holy ghost, was then done at that time, too the intent it might be an assured witness, that the holy Ghost is at all times afterward by the preaching of the gospel, (without fail) sheaded invisibly into the hearts of the believers, and that he kindleth in them true invocation, joyfulness, hope, and other motions pleasing God, and transformeth them to the image of God. Now let this ensuring (such as it is) suffice for a description of the person of the holy Ghost. The holy Ghost is the third person of the Godhead proceeding A description of the holy ghost from the Father and the son of one substance and of one everlastingness with the father & the son, which in the first creation together with the father & the son did cherish and quicken all things that breed, and afterward at all times is sent into the hearts of those that believe the gospel, too kindle in them light too the true knowing of God, and too be their Advocate, cherishiug, comforting, & quickening their hearts with spiritual righteousness and everlasting life. This description is builded out of the Texts following. Proofs of the godhead of the holy Ghost. For, that the holy ghost is a person of the Godhead, or verily and in nature God, of one substance with the father & the son: the institution of our Baptim doth evidently confirm. Mat. xxviij. Baptizing them in the name of rhe father and the son, and of the holy ghost. For in Baptim the true and almighty God is called upon, and a record is uttered, that the baptised person is received into God's favour, and washed from his sins, and endued with righteousness and everlasting salvation. And that on the other side he aught too acknowledge this only true God, and too call upon him and worship him. Now sing that in Baptim the father, the son, and the holy ghost are called upon toogither, and joined in one self-same fellowship of honour: the Godhead, might, majesty, & substance of all the three persons must needs be all one: like as also it is said. j john. u There are three that bear witness in heaven, the father, the word, and the holy ghost, & these three are one: that is too say, they are of one self-same being or substance. Basill: We must be baptised according Basill. as we have received of Chryst, and we must believe as we were baptised, and confess as we believe, the father, the son, and the holy Ghost. Eusebius Palestinus: We call upon Eusebius Palestinus. the holy God the fountain of light, by our Saviour jesus, toogither with the holy Ghost, etc. And there be many Arguments avouched else where, which confirm that the holy Ghost is verily and by nature God. Act. xxviij. The holy Ghost spoke by the Prophet Esai: Go and speak too this people & say to them, hearken, etc. But Esai in his. uj. chapter sayeth, he herded the voice of the Lord God saying, Go & tell this people, etc. Ergo, the holy ghost is the Lord God, or verily and by nature God. Act. u Peter sayeth that Ananias made a lie too the holy ghost: and anon after he saith, Thou hast not lied to men but to God. hereupon it followeth that the holy ghost is God. Also, the holy ghost is every where, yea and he dwelleth substanciallyin the hearts of the godly, & filleth all the saints by imparting his being unto them, & he teacheth, regenerateth, and sancti●ieth them: all which things are the properties of the Godhead too do. That the holy ghost proceedeth from the father & the son, & yet is Proofs that the holy Ghost is a distinct person from the father and the son. a distinct person from the father & the son, there be many proofs. joh. xv. When the comforter shalbecomme whom I will sand you from the father, the spirit of truth which proceedeth from the father. john. xv●. When that spirit of truth shallbe come, he shall take of mine, because all things which the father hath are mine: that is too say, I am of the same substance with the father, I have the same power, majesty, glory & being, that the father hath And this my being do I communicate to the holy ghost, who though he take of mine, that is too say, of my substance: yet is he a distinct person from me, according as it is said a little erst, If he come, not I, etc. Roma. viii. And oft elsewhere he is named the Spirit of Chryst and the spirit of the Son. Therefore he is in very deed the spirit of the son, and proceedeth from the son as well as from the father, as in john. xx. Chryst breathing upon his Disciples, meaneth that he will impart too the Apostles the spirit proceeding out of his own bres●. That in the first creation, the holy ghost cherished things growing, and ever since hath been present too the Church and governed all the godly: it is evident by the Texts cited in the beginning of this second place. And the rest of the members of this definition, which rehearse the operations and benefits of the holy Ghost, shall be declared forthwith. The third place. THe office and chief benefits of the holy Ghost are comprehended The office and benefits of the holy Ghost. by Chryste in two terms, when he nameth him the spirit of Truth, and the Comforter: And therefore we will unfold these two Terms shortly. He is termed the spirit of truth, first because he is not The spirit of Truth. only soothfast and void of untruth, but also is the author and preserver of the true doctrine concerning God, in the public ministery, and the shower of the true interpretation and discernement of all sects and opinions. john. xiv. The holy Ghost shall teach you all things. j joh. ij. These things have I written concerning them that seduce you. And the anointing which you have received of God, abideth in you, and teacheth you all things, and is true, and there is no untruth with him. Secondly, because that in the hearts of them that believe the Gospel, he kindleth the light of the true knowledge of Gods being and will and true acknowledgement of sin, and true faith 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 us by his spirit. For the spirit searcheth all things, yea euèn the bottom of God's secrets, concerning our redemption and salvation. Thirdly, because he stirreth up true in●o●ation in men's hearts. Zach. xii. I will pour out the spirit of Thanks giving and prayer upon the house of David. ●oma. viii. ye have re●eyu●● the spirit of adoption of sons, by which we ●●ye ●bba father. Fourthly, by cause that in the ha●●●● of the godly he kindleth the fire of true love or lovingness towards God and our neighbour, out of which flow all other virtues. ●ō. u The love of God is shed in our hearts by the holy Ghost, which is given us. Gal. u The fruits of the spirit are joy. peace, lovingness. etc. The Greek word Paracletus signifieth an Advocate or Paracletus. comforter. For like as an Advocate in court matters is at hand with his client, counseling, heartening, and comforting him: so doth the holy Ghost play the same parts in the myads of the godly. For in so great darkness of men's minds, and so horrible falls even of the wise ●or●, the holy Ghost had need too stand continually too the helm, in all the intentes and doings of this life, according as David prayeth psal. lj. A pure heart created in me O God, and renew a right spirits in my bowels. Give m●● the comfort of thy help again, and establish me with thy free spirit. Let us har●e upon these requests daily. For in so great confusion of doutfulnesse, in the griefs of conscience, in the perils of profession, in poverty, in contempt, in most bitter hatreds, and in torments of body. It is impossible that faith and godliness should stand stedye and unmoved, if men's minds were not strengthened by the holy Ghost. That Steue● went with joyful mind too his punishment, and eased his harms with hope. That Laurence say upon the gredyron broiling on the coals that were underneath him, with glad and cheerful heart, and scorned the Tyrant both in countenance & voice. That Agatha, Agnes, and such other ●●●ie Wenches laughed in the mids of most bitter torments, and were not overcome with any terrors or tortures, too renounce the profession of the truth. All these things are the benefits and gifts of the holy Ghost. And this benefit of the holy Ghost in erecuting the office of an Advocate in the minds of men that are afflicted, is with most singular and sweet lightsomeness both of words and figures expressed in the ancient prayer directed too the holy Ghost, which I would wish young men too write, yea and daily too use it in their prayers. Come holy Ghost and God of might, Sand down from heaven on every wight The beams of thy eternal light. Come Father of the poor in smart, Come thou that all good gifts dost part, Come only light of lyghtlesse heart. Of comforters thou art the best, Of human soul the gentle guest And sweet refresher of th'oppressed. In labour, rest and quietness: In swelting heat, cool tempratnesse: In morning, comfortablenesse. O light most blissed too behold Fulfil with grace most manifold The hearts of all thy faithful fold. unless thy working it begin, Man hath not aught at all within: Man hath not aught but only sin. Wash clean what ever filth is found, And moist again each droughty ground, And heal each thing that is not sound. Subdue the sturdy stiff and hold, Relieve the things fernoo●●d with cold, And on the strays lay steadfast hold. On such as by their fruits do show The trust and faith which they thee ●we▪ Thy sacred namber seven bestow. Give them the hire of righteousness, Give them the end of blissfulness, And ever lasting joyfulness. Now whereas in this Hymn is said, Thy sacred number seven bestow. And in another Hymn, Thou sevenfold giver of thy gift▪ etc. These words allude to the place of Esai. x●. out of which they commonly reckon up seven gifts of the holy Ghost. Esai. xj. A rod shall spring out of the stock of jesse, and a The seven gifts of the holy ●host. branch shall grow out of his root. The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of the fear of the Lord shall fill him. This place of Esai is a prophesy concerning Chrystes kingdom, whom he foretelleth to come of the stock of Esai or jesse, or of the lineage of Daui● now sore decayed and in manner past hope: and that this kingdom shallbe spiritual, in which Chryst the king and head of the Church, shall bestow spiritual and everlasting gifts upon his body or church, not by worldly force, but by his spirit and woor●. First, the spirit or gift of wisdom, is the true knowledge The gift of visdome. of God and of his s●n●e ●ur Lo●d jesus Chryste, and a faith understanding and embracing all the whole doctrine concerning God, which is set forth and is necessary too be known for the health of the soul. Secondly, the spirit of Understading is that whereby w●● discern opinions, and find out the true doctrine from the false and from that which is shadowed with the sleights of Sophistry. Thirdly, the spirit of Counsel is that which in the labours The spirit of Counsel. of a man's vocation, in dangers, in sorrows, and adversities, governeth the godly with counsel, and sustaineth them with comfort, and playeth all the other parts and duties of an Advocate. Fourthly, the spirit of Strength or Manlynesse, harteneth The spirit of Strength, or Manlynesse. and strengtheneth men's minds, and fenceth the godly with those weapons that are described, Ephe. uj. least being vanquished either with entycements of pleasure, or with the trains of the Devil▪ or with adversity, they may fall away from true godliness. Fifthly, the spirit of Knowledge doth in our co●●on conversation The spirit of Knowledge. so mark the differences of persons, times, and places, and so rule a man's devices and doings too the reason of the circumstances or incidentes, that he neither offendeth others, nor withdraweth them from the true doctrine. Sixthly, the spirit of Godliness kindleth in our will●s ● The spirit of Godliness. fréeharted willingness too obey God, or ●n universal obedience according too the commandments of God, and dryneth all our doings too this end, that GOD▪ may be rightly worshipped, glorified▪ a●d magnified at allhands. seventhly, the spirit of the Fear of GOD, ruleth our The spirit of the Fear of God. ha●●es that they may reverently 〈◊〉 themselves to god, and stand in awe of the Lord God as of a kyndharted father, not with slavish fear, but with chyldly affection, being loath with all our hearts too ●ffend this heavenly Father, or too be cast o●● of his f●uou●. ●●d although there be mo●enefites attributively the holy Gho●● in the scriptures, & these self se●en gift●● of the holy Ghost ●ay be drawn ●● fewe● kinds▪ yet notwithstanding in as much as this distribution is accustomed in the church, I thought good ●● repeat a short 〈◊〉 ●● it in this place. The fourth place how the holy ghost is received, and how he is foregone. THe holy ghost imparteth unto us both himself & his gifts by two means which he hath ordained & established: that is too wit, by the word of the gospel, herd, read, or thought upon: and by the Sacraments of Baptim, and the Lords supper: as is said in the Epistle of to morrow. Act. x. The holy ghost fell upon all that herd the word. And in the sermon of Peter which he made as upon this day at Jerusalem, when his hearers asked him: What shall we do that we may obtain the holy ghost? Peter answered: Repent, & be baptised every one of you in the name of jesus Chryst, & ye shall receive the gift of the holy ghost. There is no man that can obtain the holy ghost, by his own power or desert: but the spirit of God of his own infinite goodness preventeth us, & offereth himself too us by the word of the Gospel, and kindleth the true knowledge of God & faith in our breasts, and regenerateth & renueth our mind and wil Therefore being helped of the holy ghost, we both can & must stir up, nourish & increase in ourselves the kindled sparks of faith, & the beginnings of all other virtues: And also must desire of God, that this spirit may be the director of all our devices and doings. hereunto pertaineth that most sweet promise. Luke. xj. How much more shall the heavenly father give the holy ghost to those the ask him. Therefore let this most large promise stir us up to sue daily unto God with most hearty and earnest entreatance that this governor the holy ghost may be sent into our hearts, & his gifts be increased in us. And let us with so much the more heed, circumspectnesse, & modesty rule our behaviour, lest through our offences committed against conscience, the holy ghost be grieved, and so taking displeasure, departed out of the temple of our heart, & utterly forsake us. Finally let us continually recite this prayer of David's. A clean heart created in me O God, & renew a steadfast spirit in my bowels. Cast me not away from thy face, and take not thy holy spirit from me. Restore to me the gladness of thy saluatino, and strengthen me with thy free spirit. Upon Whitsun Monday. ¶ The Epistle. Act. ij. But Peter stepped forth with the eleven, and lift up his voice, and said unto them: Ye men of lewry, & all ye that inhabit Jerusalem, be this known unto you, and with your ears hear my words: These are not drunken as you suppose: for it is yet but the third hour of the day. But this is that which was spoken by the prophet joell: It shall be in the last days sayeth God, of my spirit I will pour out upon all flesh. And your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And on my servants and on my handmaidens I will pour out my spirit in those days, and they shall prophesy. And I will show wonders in heaven above, and tokens in the earth beneath, blood and fire and the vapour of smoke. The Sun shall be turned into darkness, and the Moon into blood, before that great and notable day of the Lord come. And it shall be that whosoever shall call on the name of the Lord, shall be saved. Ye men of Israel, hear these words: jesus of Nazareth, a man approved of God among you with miracles, wonders and signs, which God did by him in the mids of you (as ye yourselves know) him have you taken by the hands of unrighteous people, after he was delivered by the determinate counsel and fore knowledge of God, and have crucified and slain: whom God hath raised up, and loused the sorrows of death, by cause it was unpossible that he should be held of it. For David speaketh of him. A fore hand I see God always before me, for he is on my right hand, that I should not be moved. Therefore did my heart rejoice, & my tongue was glad. Moore over also, my flesh shall rest in hope, because thou wilt not leave my soul in Hell, neither wilt suffer thine holy too see corruption. Thou haste showed me the ways of life and shalt make me full of joy with thy countenance. Men and brethren, let me freely speak unto you of the patriarch David. For he is both dead and buried, and his sepulchre remains with us unto this day. Therefore sing he was a Prophet, and known that God had sworn with an oath to him, that Chryst (as concerning the flesh) should come of the fruit of his loins, and sit on his seat: he knowing this before, spoke of the resurrection of Chryst, that his soul should not be left in hell neither his flesh should see corruption. This jesus hath God raised up, whereof we all are witnesses. Since now that he by the right hand of God is exalted, and hath received of the father the promise of the holy ghost, he hath shed forth that which, you now see and hear. For David is not ascended into heaven but he said: The lord said to my Lord, sit on my right hand until I make thy foes thy footstool. So therefore, let all the house of Israel know for a surety that God hath made that same jesus (whom you have crucified) Lord and Chryst. When they herded this they were pricked in their hearts, and said unto Peter, and unto the other Apostles: Ye men and brethren, what shall we do? Peter said unto them: repent and be baptised every one of you in the name of jesus Christ, for the remission of sins, and you shall receive the gift of the holy ghost. The disposement of Peter's Sermon taken out of the reding upon the second chapter of the Acts of the Apostles. THe state of Peter's first Sermon which he made upon Whitsun Sunday, is a doctrine concerning the holy ghost & of the manner how to obtain everlasting salvation. The parts of this Sermon are chief three. FIrst of the principal efficient cause of our conversion and salvation, that is to wit of the holy ghost, by whom the eternal father kindleth in man's hearts the true knowledge of himself, and true faith and Invocation. Secondly of the forcing cause or the deserving of our salvation: that is too wit, of the death and Resurrection of our lord jesus Chryst, by whom and for whom only, forgiveness of sins, the holy ghost, rightnousnesse and salvation everlasting are given to them that bel●eue. Thirdly of the means by which the holy ghost worketh and by which he offereth and applieth unto us, Chrysts benefits or everlasting salvation. Which are the Word Of the law, Repentance. Of the Gospel, Faith. Sacraments Of Baptim. Of the Lord's supper. THe entrance of his oration though it b●e short, hath nevertheless the two places of Benevolence and attentiveness. He seeketh benevolence or the favour and good will of Benevolence. his hearers, by a most honourable title, & such a one as was well liked of among them. Ye men of jury and you that dwell at jerusalem, For like as Demosthenes doth oftentimes speak to his countrymen by these words, You men of Athens because they thought themselves far to excel the inhabiters of all other cities of Grece for many gifts: so it liked well the people of jerusalem to be termed by the name of jews, as whereby was ment, that they were the professers of the true God, and of the true doctrine & worshipping of God, and that they were better than all other nations. And he procureth attentiveness in these words: Let this be known unto you, and give ear unto my words. This done, like as Cicero in his oration for Milo, before ●e entreat of the matter, doth dispatch certain doubts out of the judges minds, and preventeth certain foredéeming. So Peter first of all displaceth out of the minds of his hearers, that brute which wandered far abroad, & that opinion that the Apostles were drunk with wine. Afterwards be steppeth too the case itself, and that it may be of the more authority, he useth the saying and witness of the Prophet joel, which in singular lightesomnesse of words comprehendeth the doctrine, concerning the person and benefits of the holy Ghost. Of which doctrine for as much as the chief points are touched in the story of Whitsun Sunday, I will now briefly declare the weight and pithinesse of the words. I will pour out my spirit upon all flesh. first and foremost must be considered the person of him that speaketh, which is the son of God our Lord jesus Christ, for, so do the words going next before, evidently declare. And ye shall know that in the mids of Israel, I, even I the Lord your God, and none other. etc. By which words may be gathered notable proofs of the two natures in Christ. For seeing he shall devil in the mids of Israel, after Proofs of Christ's Godhead. a far other nierer sort, than be dwelled in the Tabernacle: he must needs be very man, 〈…〉 is ●ayde john. ●. The word become flesh and dwelled among us. Also, he is in the mids of you, who though ●e were before me, yet came he after me. Again, in as much as he is called jehova, he must needs be very God by nature, which thing is also gathered manifestely by this, that he poureth out the holy Ghost upon all that call upon the name of the Lord For to give the holy Ghost, is the property of the only true God the Lord Christ giveth the holy Ghost▪ joh. xx. receive you the holy Ghost, john. xv. whom I will sand you from my Father: Ergo etc. Secondly the pointing of the time must be understood aright. And it shall be in the later days not in the end of the world, but at the last cast of the jewish common weal, and of the law given by Moses. Now there are from the publishing of Moses' law unto the pouring out of the holy ghost upon the apostles, a thousand five hundred and two and forty years. Thirdly is to be considered the pithinesse of this word Power by which God meant to betoken great abundance and large plentuousnesse of a most bounteous gift. For whereas before that time, the gifts of the holy ghost flourished only among the jews: in the latter days, not only these gifts of the holy ghost which are common too the godly, but also those peculiar and wonderful gifts shall be poured by heaps upon all flesh, and upon all nations that believe the gospel. And here withal the Prophet alludeth too the custom of anointing the priests, which was a foreshadow of the giving of the holy ghost, as appeareth in. j john. ij. Fourthly the testimony concerning the person of the holy ghost in the pronoun My is to be observed. For there Proofs of the Godhead of the holy ghost. is nothing in the godhead of the father & the son, which is not divine, everlasting and almighty. This spirit which is powered out upon all flesh, is the spirit of the Lord God, and is poured out of the being of the father and the Son. Ergo he is very God by nature, of one one selfsame substance with the father and the son. Although that in the Hebrew it be written Ruhi, my spirit, yet notwithstanding the same thing altogether is in the word of Peter, I will power out my spirit, which things agree with the manner of speech that Chryst useth in john. xuj. The spirit of truth shall take of mine. All things that my father hath, are mine. Therefore said I, that he shall take of mine, and show unto you. For as the father hath a being everlasting, almighty, incomprehensible, true, good of itself, and standing by itself: So also hath the Son the self same things taken of the Father. And the holy Ghost is said to take the same being of the father and the son, that in the trinity we may believe the nature of the holy ghost too be the same that the nature of the father and the son is. Fifthly is to be observed the most sweet comfort set forth in this universal piece upon all flesh, which teacheth that God is not an accepter of people, but upright to all men that behave themselves uprightly. For as it is his will to have all men saved: so also poureth he out his spirit up-all that repent and believe the Gospel. Sixtly there is also set forth a sweet comfort in this word Flesh. flesh to be set against the temptation of unworthiness. Whereby the prophet meaneth that this heavenly gift of the holy ghost is poured out, not only upon angels or holy men, and such as excelled in virtue, but also upon the weak & wretched, that are subject unto death, & defiled with sins, how be it repenting & fleeing unto Chryst by faith and prayer. seventhly in these words following: And your sons & No accepting of persons with Chryst. daughters, your young men & your old men, your bondmen & your handmaid shall prophesy, is declared by a distribution, the universal parcel all flesh, for the differences of sexes, ages & estates are taken away: for in Christ Iesu there is no male or female, no bondman or freeman, no jew or Greek Gal. iij. but all are one in Chryst, all become partakers a like of the benefits of Chrystand the holy Ghost. Eightly, these speeches, Your sons shall prophesy, see visions & dream dreams, are as much to say in this place, as they shall know god aright, & also his son our lord jesus Christ, they shall rightly understand, & in their room & calling teach the gospel: they shall direct all their devices and doings by the word of God: & they shall be heirs of eternal salvation. joel speaking of the benefits of the new testament, useth the words that were best known in his time, like as in an other place, the true knowledge of God, faith, prayer, and praising of God, are termed by Malachi, a pure incense and a clean sacrifice. And this phrase of joels is taken out of Moses the Prophesying in the old Testament. schoolmaster of all Prophets. Num. xii. If there be any prophet of the Lord among you, too him will I appear in vision, or else I will speak unto him by dream. And prophesying in the old Testament, signifieth revelation or foretelling of things to come, or of Chrystes kingdom, or of Empires, or of other things. These revelations did God disclose to the Prophets, Diversities of appeering. either by the ministery of his word, and the promises written before by Moses, kindling a clearer light in their minds: or else by showing himself in the shape of man's nature, which afterward was too be taken upon him, and by talking with Moses and the fathers, as jacob sayeth, I have seen God face too face. Or else he cast shapes, pictures, and images of things Dreams. before the eyes of the prophets being awake: as Esai see the glory of Chryst. Daniel in his. seven. chapter seeth four beasts, which painted out the four monarchies of the world. Dan. seven. being awake he seeth a Ram and a goat, by which were signified the Monarchies of the Persians' and of Alexander. Hereafter in the ten of the Acts, Peter seeth a linen sheet let down from heaven. Hereto pertain the visions of Ezechiell in his. j x. and xl chapters, and the apocalypse of john. Or else in dreams, (either by himself, or by his good Angels) he imprinteth in man's minds evident and notable betokening or images of things to come, whereunto he added assured records (as the gifts of interpretation and other things, which confirmed that those dreams were sent from God. such were the dreams of joseph. Gen. xxxj. Of Pharaoh. Gen. xlj. Of Nabuchodonosor, Dan. ij. and four Of joseph the husband of Mary. Math. j and two etc. These were the chief ways by which God revealed to his prophets the things that were to come. But in this saying of joels, these words prophecy, visions, and dreams, betoken the very gift of the holy ghost, whereby he with a new light cleareth the minds of those that believe the Gospel, and governeth them. And in the new Testament, prophecy oftentimes signifieth Prophesying in the new testament. nothing else but a light rightly understanding the doctrine of the Gospel, and the gift of expounding or opening the prophetical Scriptures, as may be gathered by the texts. Rom. xii. j Cor. xiii. &. xiv. and in other places. And if any man now a days will surmise himself to have Prophetical dreams, or visions, let them be compared with the word delivered by God. For if things striving with the doctrine of the law or the Gospel be commanded in those dreams: no doubt but they be fantastical and accursed. And in general let the saying of Solomon concerning dreams be always had in sight. Where as be many dreams there be many vanities. But fear thou God. Ninthly the wonders which joell writeth shall go before the great day of the Lord, dreadful too the wicked, (that is to say, the day of Chrystes Resurrection or of the Revelation of the holy ghost,) are thought of the learned sort too be utterly the self same, which are reported by the Evangelists too have happened at the time of Christ's passion: when the son in the firmament was over cast with darkness from above, as with the lay of a smoke: and the earth quaked, and the stones clave in sunder. And it is a likelihood that in the moon also appeared sorrowful and bloody spots. The fire is expounded by Hierom, of the fiery tongues that sat upon the heads of the apostles. Other some are of opinion that in the time of the Eclipse which happened at the passion of Chryst, the heaven also flashed fire, and flames leapt out of the cleft stones. Tenthly, let this last sentence in especially be fastened The only way too salvation. in the innermost bowels of the heart, Every one that calleth upon the name of the Lord shall be saved. This is the only way and means of obtaining remission of sins, the holy Ghost, and eternal salvation, namely, too ask these benefits at God's hand for Christ's sake, and too apply them too a man's self by faith. This place doth Paul cite. Rom. x. and addeth a most learned exposition, in these words: There is but one Lord of all, rich to all that call upon him, for every one that calleth upon the name of the Lord shall be saved. But how shall they call upon him, in whom they have not believed? how shall they believe on whom they have not herded? how shall they hear without a preacher. etc. Therefore with this place, let the studious sort confer all that Sermon of Paul, which comprehendeth a most large doctrine, concerning the manner of attaining too everlasting saluacion● of invocation: of the ministery of the word by preaching, through which faith and invocation are kindled in the hearts of the faithful: of the workfulnesse of the word: of Apostles: of the universal calling of all nations, and of the cause of the rejecting of the wicked. The second part of Peter's Sermon. WHich containeth the doctrine, concerning the cause The cause of our eternal salvation. of eternal salvation, that is to wit the death & resurrection of our Lord jesus Christ, for whom and by whom alone, remission of sins, righteousness, the holy Ghost, & everlasting salvation are bestowed upon us men. Afterwards Peter in a short abridgement comprehendeth the chief articles of our faith, concerning the Son of God our Lord jesus Christ. Whereas in our creed we say: I believe in jesus Christ the only son of God our lord, who suffered under Ponce pilate, was crucified, dead and buried, he descended into hell & rose again the third day from the dead, he ascended into Heaven, & sitteth on the right hand of God the Father almighty, from thence he shall come to judge the quick & the dead, I believe in the holy ghost: All these articles of our belief doth S. Peter set forth with singular light somnes of words in this part of his sermon. Repent. THe third part of Peter's Sermon containeth the doctrine justification. concerning the manner of justification, or of the means whereby God offereth & applieth unto us the benefits of Christ. that is to say, forgiveness of sins & everlasting salvation. For like as Christ in the last chapter of Luke, commandeth the Apostles to preach repentance & forgiveness of sins in his name: so in this place Peter (when his hearers demanded of him, by what means they might obtain forgiveness of sins and everlasting salvation) willeth them to repent & to believe that for & by Christ, their sins are released, the seal of which releasement is Baptism. Assuring them that they also shallbe partakers of the gift of the holy Ghost, who purging away the dregs of their sins, shall begin a new light, righteousness, & life in the hearts of the believers. And it is not to be doubted, but that Peter did in this place set out with many more words, the doctrine of faith which receiveth forgiveness of sins for Christ's sake, who was crucified for us, according as he saith hereafter in the ten Chapter. Vnt●● this man do all the Prophets bear witness, that every one which believeth in him, receiveth forgiveness of sins by his name. Upon Whitsun Tuysday. The Epistle. ●●●. x. ANd he comaded us to preach unto the people, & testify that it is he that is ordained of god, a judge of quick and dead. To him give all the prophet's witness, that thorough his name, all that believe in him, shall receive remission of sins. While Peter yet spoke these words, the holy Ghost fallen on all them which hard the preaching. And they of the circumcision which believed, were astonished, as many as came with Peter, because that on the Gentiles also, was shed out the gift of the holy Ghost. For they hard them speak with tongues, and magnify God. Then answered Peter, can any man forbid water, that these should not be baptized, which have received the holy Ghost aswell as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry a few days. The places are four. 1 A notable saying, containing the sum of the doctrine of man's justification before God. 2 Of the holy Ghost, what he is, why and too whom he is given, that is too wit, those that hear the word. 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 briefly. The first place. THere have been great disputations and controversies Diversity of opinions concerning justification. at all times, both in the Church and among the Heathen, concerning this question, which of all others is of greatest weight: how men may be justified afore God, or by what means men may attain forgiveness of sins, and everlasting salvation. divers have dreamt that they might pacify God's displeasure, and obtain his favour, and endless bliss by certain Ceremonies and sacrifises. Many have believed that they should be righteous and blissed before God, by their honest behaviour in outward conversation, or by shunning outward offences, and by doing good works. Some again have imagined that they should become righteous by virtues poured into them, and some by ravishements and inspirations, and other some by other means. But Peter in short sentence compriseth a most learned discussement of this controversy, and a sum of all the whole doctrine concerning justification, in this place when he sayeth: All the Prophets bear witness unto Christ, that every one which believeth in him, receiveth remission of sins by his name. Now, that the largeness of the doctrine, contained in this short sentence, may in some sort be considered and understood, I will expound the words in order. First of all therefore, lest any man might doubt of the certainty of this doctrine, Peter alleged the authority of the Synod, or general determination of all the Prophets and Apostles, and the consent of the universal Church, which now also may be set against our adversaries, when they yell out that they are the church of God, and that they follow the consent of the Church. And we may know that one self same doctrine concerning righteousness or remission of sins, too be given freely for Christ our mediators sake, was always preached in the church of the Fathers and the Prophets, and that for the same cause chiefly, God raised up Prophets, that they should be witnesses & interpreters of the promise, according as the testimonies of Moses & the rest of the Prophets did show. john. u If you believed Moses, ye would believe me, for he hath written of me. Goe iiij. & xxij. & Heb. xj. By faith Abel offered a better sacrifice than Cain, by which he was pronounced righteous by the witness of God. Gen. xii. & xxij. & Gal. iij. In thy seed shall all nations be blissed, not in seeds as in many, but in thy seed, as in one, which is Christ. Genesis. xv. Abraham beleéeved God, & he was accounted righteous. Deut. xviij. The Lord shall raise you up a prophet, hear him. Psa. xxxij. Blissed are they whose sins are forgiven. Esa. xliij. I am he that wipeth out thy iniquities, for mine own sake, & I will not remember thy sins any more. jer. xxxij. & xxxiij. The Lord is our righteousness. Dan. ix. Hear us for the lords sake. Also, everlasting righteousness shall be brought in. etc. Rom. j The Gospel which the Lord promised by his Prophets. etc. Secondly, he defineth man's righteousness before God, Ryghtuousnesse what it is. to be forgiveness of sins, given freely for Christ's sake: and that too be justified is the same thing that to receive remission of sins, or too be acquit and set free from sin, as Paul saith. Act. xiii. Through Christ is remission of sins preched unto us, & by him is every one that believeth, justified from all things, from which you could not be justified by the law of Moses. Also, Ps. xxxj. Blissed are they whose iniquities are released, & whose sins are covered. Blissed is the man to whom the Lord imputeth not sin. Then is not the righteousness (whereby the sinful man is reputed just before god) a quality or virtue in ourselves, nor the essential righteousness of god: but a relation or imputation, wherethrough we are acquit & reputed righteous for Christ's sake. Now let us consider how great a benefit is the remission of sins, which Christ bringeth. For what should it profit a man, though he won the whole world, if he lost his own soul. The efficient forcing cause of iustificacation. Thirdly he expresseth the efficient forcing cause of justification, when he sayeth, that we receive forgiveness of sins by his name, that is to say, not for our own sorowfulnesse, for our own virtues, for moonkish merits, for Masses or other works. This Antithesis or matching of contraries, & this exclusive or disbarring, is to be fastened in man's minds with great heed, to the intent the honourable title of redeemer & justifier (which is due only to the son of God our Lord Iesu Christ) may be given unto him, and that the consciences which are thrown down, may have assured and steady comfort too hold by. Fourthly let the universal part of speech which teacheth that God in is very deed, upright to all men, be set against the temptation of particularity. And let such like sayings be joined with it, as show that all which repent not, are rejected of God together: & that on the contrary side, all that resort unto Christ, do assuredly obtain remission of sins. j Ti. ij. God will have all men saved. Io. 3. So god loved the world, that he gave his only begotten son, to the intent that every one which believeth in him should not perish, but have life everlasting. He that believeth not in the son, the wrath of God shall abide upon him. The mean or Instrument of our salvation. Fifthly, the instrument or mean whereby we may acknowledge Christ's person & benefits, & both receive & apply to ourselves the forgiveness of sins offered to us by him, is only faith, according as Peter says here, that every what it is to believe. one which believeth in him. Now, to believe on the son of God, is, first to acknowledge aright the person & benefits of Christ crucified, & raised again for us, that he is verily & by nature God, & the saviour promised by the Prophets, pacifying God, & giving peace, righteousness & salvation everlasting to those that believe. Secondly, to assent to all the whole doctrine delivered us by Christ, or with a steady assent to embrace all the articles of the Christian faith, & among the rest, this also: I believe remission of sins to be given me freely for Christ's sake. Thirdly, it is to rest upon Christ the Mediator, with steadfast trust, & to assure a man's self for a certainty, that his sins are forgiven him for Christ's sake, & that he is in God's favour, & that God accepteth him, heereth him, & receiveth him to everlasting life for Christ's sake, who hath suffered and is risen again for us, and not for our own virtues or good works. Sixthly, let the object of faith & the sum of the whole Gospel (which is learnedly & briefly comprehended in this sermon of Peter's) be considered. For he says that 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 jehova in very deed, and by nature God, the maker and Lord of Heaven and earth, & of all things that are in them, as it is said, I am the Lord, and this is my name, I will not give my glory too an other. Now the name of jehova is attributed too Christ in jere. twenty-three, & xxxiij. Dan. ix. Num. xxj. Therefore Christ is verily, & by nature God. Again he comprehendeth a sum of the doctrine concerning these two words: Remission of sins, and peace purchased by Christ, Wherein he meaneth not bodily and worldly peace, but the appeasement of God's wrath against our sins, atonement with God, quietness and joy of conscience in all adversities and in death, and lastly desire too maintain outward concord and peace. Thirdly, that faith is not only a bore knowledge of the person and benefits of Christ, but also a trust settled in Christ, it appeareth openly be this phrase, All that believe in him. For it is well done in the schools, that they make this distinction in the manner of speeches following, that too believe of God, is to believe him too be, to believe God, is to give credit to him and to believe his word, and to believe in God, is to trust in him, too stay upon him, and too repose the whole hope of our salvation in him. These six places contained in this notable sentence of Peter: To him do all the Prophets bear witness. etc. Let the studious sort consider, and join thereuntoo a sum of the doctrine, concerning the justifying of man before God, out of the writings that comprehended the substance of the Christian doctrine. Upon Trinity Sunday. The Epistle. Rom. xj. O The deepness of the riches both of the wisdom and knowledge of God, how unsercheable are his judgements, and his ways past finding out? for who hath known the mind of the Lord, or who hath been of counsel with him? Either who hath given unto him first, and he shall be recompensed again? For of him, and through him, and in him are all things. Too him be glory for ever. Amen. The disposement of this Sermon concerning the Trinity. THe first and chief care of all men aught too be too know What aught too be the chief care of men. God aright, too call upon him, and too set forth his praise. For too that end chiefly were they created and redeemed by the son. Neither is there any other higher or greater wisdom than the true knowledge and worshipping of God, which bringeth most assured comfort in all tribulations, and government of life in greatest affairs, and salvation & glory everlasting both of body and soul. Now forasmuch as upon this day, the Doctrine concerning the unity of the being of the Godhead, and the Trinity of the people, is wont too be set forth in the Churches, we will distribute this days doctrine into three places. 1 What God is. 2 That there is but one God only. 3 That there are three people in the one being or in the one substance of the Godhead, the father, the son, & the holy ghost, and of either of their properties and differences. First, what God is. GOd will have his being and will known too men this only How God will have his being known. one way, according as he hath manifested himself in his church by the certain word, that is to wit, by the law and the gospel, & the notable records delivered by Chryst, the prophets & Apostles. And there is very great odds in the difference béetwéen the heathenish knowing of God, & the christian. For although the heathen by the natural light shed into their minds, and by this most beautiful Theatre of natural things, do after a sort know God too be a mind everlasting, wise, well doing, just, the beholder of things, and the iudger of men's doings, too whom (according too that light engraffed in man's minds which discerneth honest & dishonest things a sunder,) obedience is too be performed: yet have they not known, either the difference of the three people, or the will of God revealed in his gospel. Yea and contrary too this knowledge engraffed in them by nature, they allow the Idolatrous worshipping of the monstrous multitude of Gods: and because in the confusion of this present life they see the good oft times in ill case, & the ill in good case, they are overwhelmed either with Epicurish or with Academish doutfulnesse, wherethrough all that religion of there's is appalled and falls too the ground. But the sum of the Doctrine concerning the being of the Godhead which the usual description of God compriseth, is this. God is a being or substance spiritual, understanding, everlasting, What God is. soothfast, good, righteous, merciful, chaste, most free, of infinite power and wisdom, and another from the bodies of the world. The everlasting Father, who begat the Son his image from before all worlds: and the Son the coeternal image of the Father and the holy Ghost proceeding from the Father and the Son: According as the Godhead hath disclosed itself: which toogither hath created and maintaineth heaven and earth, and all creatures: and in mankind gathereth too itself a Church, too the intent that by the same, this one and true Godhead (which is manifested by assured testimonies and by the word delivered too the Prophets and Apostles,) may be acknowledged and called upon, and glorified in the eternal life. This definition is compacted out of many records of God's word, which may be plenteously enlarged. And it consists of four members. First it reckoneth up in order the twelve properties peculiar too the being of God. Secondly, it reciteth the three people & the differences of them. Thirdly it declareth the operations of God and his creation, & preservation of all things. And fourthly it showeth the choosing of his eternal church, by which he will be known & magnified. The second place. THat there is but one God, even the sounder sort of the heathen (being convicted by demonstrations taken of the orderlynesse of causes in nature,) have taught. And worthy of remembrance are these sentences. There is one God only, and there is none other God. Also, there is but one God, wise, mighty, and there withal blissful. And again: there must needs be some one thing, and that immortal, who was the first mover of all things, and which preserveth them now in good governance. The rule of many is not good, let there be but one governor. Notwithstanding, contrary too this opinion known too The Gods of the Heathen. nature, the Heathen men admitted an abominable sort of Gods, which (as Paul saith truly, an idol is nothing in the world) are not everlasting Gods, but either surmysed and vain names, or very fiends, or else other things created by God. Again in the very church also the Manichées imagined two Gods, both of them mighty and eternal: the one good and the cause of good in nature: the other the cause of evil. against these madnesses let this doctrine be most firmly held, that there is but one God, almighty, everlasting, good, righteous, the judge, the maker, and the preserver of all things, manifested in the Church by the son our Lord jesus Christ sent among us, and by his Gospel delivered to us, according too the sayings of Esay. xliij. xliiij. and xlv. Before me there is no God creator, neither shall there be after me. I am the first and I am the last, and besides me there is no God: Am not I the Lord, & there is none other God save I? Turn unto me & you shallbe safe, all the coasts of the earth. For I am God and none other. j Cor. viii. There is none other God but one. Deut. 4. hearken O Israel, the Lord thy God is but one god. And this one true God the Scripture nameth the father, the son, and the holy Ghost. Math. xxviij. baptize them in the name of the father and of the son, & of the holy ghost. These three being in very deed of one substance, fully and perfectly endued all with one Godhead, power, glory, and majesty, and yet verily and really distinct one from another, are named in the Church the three people. The third place, concerning the three people in the one, being or substance of the Godhead. NOw although man's reason be offended, and cannot understand The unity and trinity of the Godhead. how the three distinct or several people the father, the son, and the holy ghost, are but only one God: yet notwithstanding we must so think and speak of God, as he hath manifested himself in his word, which openly witnesseth that there be three several people of one substance, & of one continuance, as they are called upon toogither in baptim, and equal power and honour is attributed to the father, the son, and the holy ghost. And i john .v. it is said. There are three that hear witness in heaven, the father, the son, & the holy ghost, & these three are one. john ten I & the father are one. But the chiefest confirmation of this article that the son of God our Lord jesus Christ is verily & by nature God, equal with God the father, is written in the first & fifth chapters of john, where there be ten proofs recited in order. Now let the godly in their prayers & in all their thoughts upon God, have before their eyes the descriptions and differences of the three people. The father is the first person of the Godhead, which from The first person. everlasting begat the coeternal son, the image of himself, and toogither with the son and the holy Ghost, made all things of nothing, and preserveth them. The Son is the second person of the Godhead, begotten The second person. of the eternal father, & is the substantial & full image of the everlasting father, which son become afterward the spokesman between God and the first men when they were fallen, and being ordained mediator, took man's nature of the virgin Marie, and become a sacrifyse for us, and by him and for him only, the father giveth remission of sins, ryghtuousnesse and everlasting salvation. The holy Ghost is the third person of the Godhead, everlastingly The third person. proceeding from the father and the son, and is sent into the hearts of the believers, too kindle in them the light of knowing God aright, and true motions, love, life, and joyfulness settled in God, and too repair all the powers, that they may be conformable with God himself. The differences of the people which God hath disclosed in his word, are of three sorts. The first is taken of the properties of the peculiar marks of the people, or of their works inwardly, or their inward operations. The father is the wellspring of the Godhead, having his The mark of the Father. being, not of any other person but of himself, and communicating his being unto the son his image, begotten of him, and too the holy Ghost proceeding from him. john .v. Like as the father hath life in himself: So also hath he given too the son, too have life in himself. But the son hath his being communicated to him of The mark of the Son. the father, and is the image of the father, begotten without beginning. Psal. ij. Thou art my son, this day have I begotten thee. Heb. i He is the brightness and express image of the father's substance. And the holy Ghost hath his being communicated of the The mark of the holy ghost. father and the son, and proceedeth everlastingly from the father and the son. john xu He shall take of mine. The second difference is of the outward manifestation of them, made in the Baptim of Chryst and at other times. The eternal father disclosed himself & made a difference between himself and the son by this saying: This is my beloved son in whom Idelyght. The Son took upon him man's nature, and dwelled among us, and béecame a Sacrifyse, and rose again from Death. The holy Ghost appeared in the shape of a dove, and in the likeness of fiery tongues. Act. ij. The third is of the office of each person. The father sendeth the son and the holy Ghost, & worketh The office of the father. effectually by their ministery, to the salvation of every one that believeth. Rom. j The son is sent by the father, too bring abroad the gospel The office of the son. out of the secret bosom of the father, too make intercession for mankind fallen into sin, to be made a sacrifice for men's sins, and by his obedience & bloodshed too redeem the church, and in this life too rule it and defend it, and afterward too raise it up again, and too deck it with life and glory everlasting. The holy Ghost is sent of the father and the son, that The office of the holy ghost by the gospel he may kindle in men's hearts the light of the true acknowledgement of the father, of the son & of himself, and true righteousness and life, & that he may comfort and strengthen the godly in all adversities and sorrows. joh. xv. Whom I will sand you from the father. But forasmuch as the whole doctrine of this feastful day concerning the unity of being, and the trinity of people in the Godhead all of one substance and one everlastingness, is comprehended and set out with singular lyghtsomnesse of words, in the creed which is used in the Church under the name of Athanasius: I exhort my hearers too learn that whole creed by heart, and too set it continually before their eyes, as the rule of the true meaning and of the Faith of this Article. The Creed of Athanasius. Whosoever will be saved▪ before all things it is necessary that he hold the catholic Faith. Which faith except every one do keep holy and undefiled: without doubt he shall perish everlastingly. And the catholic faith is this: that we worship one God in Trinity, and Trinity in unity. Neither confounding the people: nor devyding the substance. For there is one person of the father, another of the son: and another of the holy ghost. But the Godhead of the Father, of the Son, and of the holy Ghost is all one: the glory equal, the Majesty coeternal. Such as the father is, such is the son: and such is the holy ghost. The father uncreate, the son uncreate: and the holy ghost uncreate. The father incomprehensible, the son incomprehensible: and the holy ghost incomprehensible. The father eternal, the son eternal: and the holy ghost eternal. And yet they are not three eternals: but one eternal. As also there be not three incomprehensibles, nor three uncreated: but one uncreated, and one incomprehensible. So likewise is the father almighty, the son almighty: and the holy ghost almighty. And yet they are not three almighty's: but one almighty. So the father is God, the son is God: and the holy ghost is God. And yet are they not three Gods: but one God. So likewise is the father Lord, the son Lord: and the holy ghost Lord And yet not three Lords: but one Lord For like as we be compelled by the Christian verity: too acknowledge every person by himself, too be God and Lord. So are we forbidden by the Catholic religion: too say there be three Gods or three Lords. The father is made of none: neither created nor begotten. The son is of the father alone: not made nor created, but begotten. The holy ghost is of the father and of the son: neither made, nor created, nor begotten, but proceeding. So there is one father, not three fathers, one son, not three sons: one holy Ghost, not three holy Ghosts. And in this Trinity, none is afore or after other: none is greater nor less than an other. But the whole three people: be coeternal together and coequal. So that in all things as is aforesaid: the unity in Trinity, and the Trinity in unity, is too be woorshypped. He therefore that will be saved: must thus think of the Trinity. Furthermore, it is necessary too everlasting salvation: that he also believe rightly in the Incarnation of our Lord Iesu Chryst. For the right Faith is, that we believe and confess: that our Lord jesus Chryste, the son of God, is God and man. God of the substance of the father, béegotten before the worlds: and man of the substance of his mother, born in the world. Perfect God, and perfect man: of a reasonable soul: and humane flesh subsisting. Equal too the father, as touching his Godhead: and inferior too the father, touching his manhood. Who although he be God and man: yet he is not two, but one Chryst. One, not by conversion of the Godhead into flesh: but by taking of the manhood into God. One altoogither, not by confusion of substance: but by unity of person. For as the reasonable soul and flesh is one man: so God and man is one Chryst. Who suffered for our salvation: descended into hell, rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of the father, God almighty: from whence he shall come too judge the quick and the dead. At whose coming all men shall rise again with their bodies: and shall give account for their own works. And they that have done good, shall go into life everlasting: and they that have done evil, into everlasting fire. This is the Catholic faith: which except a man believe faithfully, he can not be saved. Upon the first Sunday after Trinity. ¶ The Epistle. j john. iiij. dearly beloved, let us love one another: for love cometh of God. And every one that loveth, is born of God, and knoweth God. He that loveth not, knoweth not God: for God is love. In this appeareth the love of god to us ward, because that God sent his only begotten son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his son too be the agreement for our sins. dearly beloved, if God so loved us, we aught also one to love another. No man hath seen God at any tyme. If we love one another, GOD dwelleth in us, and his love is perfect in us. Hereby know we that we devil in him and he in us, because he hath given us of his spirit. And we have seen, and do testify that the Father sent the son too be the Saviour of the world: whosoever confesseth that jesus is the son of God, in him dwelleth God, and he in God. And we have known and believed the love that God hath too us. God is love, and he that dwelleth in love, dwelleth in God▪ and God in him. Herein is the love perfect in us, that we should trust in the day of judgement. For as he is, even so are we in this world. There is no fear in love, but perfect love casts out fear: for fear hath paynefulnesse. He that fears, is not perfit in love. We love him, for he loved us first. If a man say: I love God, and yet hate his brother, he is a liar. For how can he that loveth not his brother whom he hath seen, love GOD whom he hath not seen? And this commandment have we of him: that he which loveth God, should love his brother also. The disposement. THe state of this Epistle is a doctrine concerning the love of God and of our neighbour. The greatest part of johns' whole Epistle is employed upon two places: In exhorting too faith which is settled in the lovingness or mercy of GOD, who forgiveth sins for his son our Lord jesus Chrystes sake, and escheweth corruptions of the true doctrine concerning the son of god: And unto new obedience or love towards GOD and our neighbour. For too this purpose chiefly did john write this Epistle, too root out this common error out of men's minds, who (when they here that we are justified by faith alone for Chrystes sake) do gather thereupon, that good works are not needful, and that it skills not after what sort we live, john therefore teacheth that we attain remission of sins and are clenzed from our sins, not for our own good works, but by faith through the free love & mercy of God, and the only blood of the son of God: howbeit that this faith must of necessity work effectually by love towards God and our neighbour, as is said more at large in the doctrine of justification and good works. Now there are in the Epistle of this Sunday, three places too be chiefly considered. 1 Of God's love toowardes us, which is the foundation of our righteousness and everlasting salvation▪ 2 Of our love towards God and our neighbour. 3 Of the childly awe and the slavish fear. The first place. MOst grave and most worthy too be imprinted in the iunermost bowels of our hearts, is the first sentence of this Epistle, which setteth forth a sum of the whole Gospel, and a most sweet comfort in all troubles and sorrows. God is love, and he that dwelleth in love dwelleth in God, & God is love. God in him. But first and foremost let the Readers consider, that this saying of johns' agreeth fully with Chrystes sermon, joh. iij. God so loved the world that he gave his only begotten son, too the intent that all which believe in him should not perish, but have life everlasting. God is love, that is too say, God loveth mankind in very deed and earnestly, and hath uttered his infinite and unspeakable love toowardes us, by this notable token, that he hath not spared his only begotten son, but hath given him for us all. Like as a little before the words of this days Epistle, it is said, Herein is the love, not that we loved God, but that he loved us, and sent his only begotten son too make agreement for our sins. This exceeding great goodness Our only haven and fortress. and mercy or love of God toowardes us, is the only fortress of our ryghtuousnesse, & haven of our welfare. Too which, who soever flee with steady faith, are reconciled too God, or have God's favour, and devil in God, & God dwelleth in them, bestowing upon them all benefits, comfort, righteousness, life, joy, & heavenly light. These are verily and earnestly or perfectly beloved of GOD, and at the day of judgement have a steady trust settled in his fatherly good will, & fear not that they shall be condemned, but know themselves too be clothed with the righteousness of the son of God, and that they are reputed and become as righteous and holy as if they themselves had performed the perfect love and obedience due too the Law. This trust settled in the love or good will of God embracing The physic of our souls. us for his sons sake, is the physic of the mind, taking away fond thoughtfulness, ridding us of lusts, driving away fear, and making the heart quiet and peaceable. It is not full of thought and anguish, or it doth not tremble or despair in dangers which are bend against it, but is subject too God, and persuading itself too be verily beloved of God, it craveth and waiteth for help at his hand, and obeyeth him, and is not discouraged with the hugeness of miseries, that it should fall from God: according as S. Paul sayeth▪ Roma. viii. Who shall separate us from the love of God, shall affliction, or anguish, or persecution, or hunger, & c? I am well assured, that neither death, nor life, nor any creature can pluck us from the love of God, wherewith he loveth us for his son our Lord jesus Chrystes sake. So Moses standing at the read Sea, so Ezechias and Esay Examples who loveth God. being besieged by Sennacherib, so Steven when he was going too execution, through faith assuring them that God loved them for his sons sake, did put away the fearfulness, anguish, and torment of conscience, under which Saul, judas, and innumerable others did sink, of which sort is said in the Epistle. But he that fears, is not perfect in love, that is too say: he that yieldeth too distrust, too fearfulness, and anguish, and despayreth in sorrow and tribulation, he believeth not that God loveth him in deed, neither dwelleth he in God, nor God in him. The second place, Of loving God and our neighbour. LEt us love him, because he hath loved us first. By wonderful Sparks of knowledge in nature, & why they were given. providence hath God so framed man's nature, that in his mind there should shine certain sparks of knowledge too be as governors of all his devices and doings, and in his will and heart there should be both the rest of affections, and also charity or love, whereby the heart doth with a certain gladness long for, and draw unto it, and endeavour to knit unto itself the good thing which it liketh, that it may enjoy it, and that as it were one thing may be made of two. Like as the son of God being led with exceeding great love, united man's nature too himself. Too this end than is nature created in this wise, that men should before all things, long after God as the soverein good thing, and settle themselves upon him, and joy in him: and that men being coupled in God, should also be linked one unto another, and being joined toogither, should be all one, teaching all one thing, and professing all one thing. For there is no bond of man's fellowship more strong, than the flames of love▪ sown in men's hearts by the operation of God, and afterward kindled and strengthened by the likeness of natures and conditions, and by consent as touching God and other matters. Love towards God, is a burning fire of longing, wherewith Love towards God. men's hearts (upon knowledge of God's hearty love towards us, which he hath showed by sending his son) do on their behalf again embrace God, and with a certain gladness settled upon him, submit themselves too him, and obey him according too all his commandments, as is said in the chapter following: This is the loving of God, that we keep his commandments. And there be three causes recited in this Epistle, where Causes of loving God and▪ our neighbour. by all the godly aught too be stirred and inflamed too the true and earnest love of God and our neighbour. The first is the true, earnest, and infinite love of God towards God's love towards us. us, which he hath showed by sending his only begotten son, who died and rose again for our salvation. Wherefore the order of right, and the eternal and unchangeable necessity of debt requireth at our hands, that we should not be thankless too God that loveth us so heartily, but that we should tender love for love, and be obedient to him, according as it is said in the Text, let us love him, because he hath loved us first. The second is the most streigth commandment of God Commandment. as it is said in the Text: This commandment have we of God, that he which loveth god should also love his neighbour. The third is the most ample dignity and profitableness. Worthiness and profit. For this is the highest and chiefest worshipping of GOD, wherein God is most specially delighted, who dwelleth in the hearts of those that love one another and agree toogither, as in a house or temple that he liketh well of, as is said in this chapter. If we love one another, God dwelleth in us. On the contrary part, he shaketh of God from governing him, whatsoever he is that soweth discord, or nourisheth and confirmeth hatred, yrefulnesse, desire of revenge, discord, and wars. The love of a man's brother or neighbour comprehendeth What is comprehended in the love of our neighbour. in a manner all the virtues of the second table: as in the fourth commandment, brotherly love, kindhartednesse, duetifulnesse towards a man's parents and teachers, love of man's children, and kinsfolk, of the magistrates, etc. In the fifth commandment, endeavour too keep concord, friendship, meekness, mercy, uprightness which hurteth not another man's body or good name, but doth good unto others. In the sixth commandment, the love of married folks, eschewing whoredom and adultery, etc. In the seventh commandment ryghtfulnesse which impeacheth not another's man's goods nor defraudeth another man in bargaining, & liberality towards the poor. In the eight commandment, fréendlynesse, faithfulness, soothfastnesse which hurteth not another man by slanders, bakbyting, railings, etc. Of all these virtues which are apparent too be parts of neyghbourly love, a man might speak in order, if this place were appointed for the full opening of them. But as now it sufficeth too have pointed out the chief points of this most large doctrine, as they are applied too the Text of this present Epistle. Upon the second Sunday after Trinity. ¶ The Epistle. j john. iij. Marvel not my brethren, though the world hate you. We know that we are translated from death unto life, because we love the brethren. He that loveth not his brother, abideth in death. Whosoever hateth his brother, is a manslear. And ye know, that no manslear hath eternal life abiding in him. Hereby perceive we love, because he gave his life for us, and we aught too give our lives for the brethren. But who so hath this worlds good, and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him▪ My babes, let us not love in word, neither in tongue: but in deed and in verity. The disposement. THis Epistle is of those sort that persuade. For first, there is a comfort too be set against the hatreds of the world. Secondly, there is an Exhortation too lovingness and liberality towards a man's neighbour. The first place. Marvel not my brethren though the world hate you. The hatred of the world against the godly. Man's reason judgeth of the tooyles and troubles of the godly, and specially of the contentions among the teachers, even for all the world after the same manner, as Sallust sayeth in his preface too the wars of jugurth: Too labour in vain, and too preach nothing else by overtooyling a man's self, but hatred and slander, is a point of utter madness. For all the godly, and specially the Ministers of the Gospel, who perform the deeds of most singular lovingness, and most earnestly seek the everlasting welfare of their hearers, and execute their duty most faithfully: do reap in manner none other reward, than most bitter hatred, and utter unthankfulness at the hands of those upon whom they have bestowed greatest benefits. against this temptation and the bitter fordoomes, spyghts, and hatreds of the wisemen of the world, whereby many are wont too be withdrawn from the ministery, john comforteth us in these words: Marvel not my brethren though the world hate you, as if he had said, the judgement of God and of the godly is far of another sort, than is the judgement of the wicked world. The greater that any man is before God, the more contemned and abject is he before the world. And sing that at many men's hands there is no token of a thankful mind rendered too God for his exceeding great benefits which he poureth out by heaps upon all men, but all kind of spite: Let not us wonder if the world hate us also. For the Devil envying us this so great felicity, that we are conveyed from death too everlasting life, stirreth up his instruments, and inflameth men's hatreds against us. Therefore against the most bitter hatred of the world and of the ungodly, let us set Gods good will and fatherly love towards us, which the son of God hath showed by this notable token, that he hath spent his life for us, and delivering us from death by the death of himself, hath restored us to the possession of eternal life. Wherefore let each of us be so disposed in mind, that they may with a true heart say thus: It is sufficient for me having my full delight in Chryst, too do those things which are godly, and to speak such as are godly. The second place. AN exhortation too lovingness and liberality towards a man's neighbour: and the arguments of this exhortation are three. Of the honestnesse of it. Of the profitableness of it. And of the example of Chryst. FIrst of the honestnesse or the necessary coupling of the This following is worth the beating away. cause and the effects. I know that we are translated from death too life, because we love the brethren, or because our faith is effectual by love. For too this end are we washed from our sins by the blood of Chryste, and translated from death into life: that we should hereafter eschew sin, and earnestly execute love towards God and our neighbour, which is the fountain of all virtues. Now like as moving in a man's body is an undoubted token & effect of life yet left in the body: even so lovingness is the next effect and an unfallible sign of faith shining in the heart, whereby we are translated from death unto life. And like as in this Euthymeme, I know there is life still in him, because there is stirring yet left in his body: it followeth not that stirring is the efficient cause of life, but by the effect I gather according too reason, that the cause is present: so in this place of johns', we know we are translated from death to life, because we love the brethren, this part of speech because, betokeneth not the efficient cause (of which is spoken in the fifth of johns' Gospel in this wise, He that believeth in the son, is passed from death unto life,) but it betokeneth the effect, whereupon the argument is gathered that we are verily translated from death unto life, like as Luke in his. seven. Chapter reasoneth upon the effect, that many sins are forgiven too the sinful woman, because she loved much. Likewise as if I should say, I know for a certainty that the Sun is up, because I see the sun beams glaring in my chamber. And in this self-same Epistle is said, In this have we known his love because he hath spent his life for us. The second argument of the profitableness, or of the Necessity. necessity of holding fast Faith, life, and everlasting salvation. For he that loveth not, hath not life everlasting abiding in him, but he continueth in death, according also as Paul saith. j Cor. uj. Not whoremongers, Idolaters, abusers of themselves with the mankind, pillars, etc. shall inherit the kingdom of God. Therefore too the intent we loose not the remission of sins received, the deliverance from Death, the grace of GOD, and the everlasting life: we must of necessity fall to lovingness and new obedience agreeable with Gods will. And yet it followeth not thereupon that our lovingness or new obedience deserveth forgiveness of sins, and eternal life. For this lovingness cannot so much as be begun, neither pleaseth it God, except remission of sins be first freely given for Chrystes sake, and that faith shine in the heart. briefly, even altoogyther after the manner of Logic hath john included this argument in the form of reasoning agreeing to the mood Celarent. But in the first place he hath put the conclusion, in the second the minor, and in the last the mayor. Ce Every murderer, hath not life everlasting abiding in him: or abideth in death. lafoy Every one that hateth or loveth not his brother is a murderer before God. Math. u. rend Ergo he that loveth not his brother, abideth in Death, or hath not eternal life abiding in him. The third Argument. OF the example of Chryste, who spent his soul or his Example of love. life for us, as he saith in john. xv. Greater love than this can no man have, than that a man should give his life for his friends. Paul Rom. u GOD commends his own love towards us, in that when we were his enemies Chryst died for us. Unto these three arguments john addeth a warning, Hypocrisy to be eschewed. that our love should not be hypocritish or coloured, Neither must our bowels, that is too say, our true and hearty good will, and mercy, and well doing which proceedeth from a true heart, be shut up against our neighbour that hath need, as the rich man did forclose the fountain of his courtesy against Lazarus whom he loathed. And let us show our lovingness toward our needy neybor, not in words and tongue only, but in very deed, with our counsel, our money, our travel, and our true seruisablenesse. I do not in words show goodness, and in deeds noughtynesse (as sayeth Sophocles) but I show deeds like unto my words. For (that I may use the words of Plautus) he is a friend, that at the pinch helpeth me in deed when I have need of his deed. In this place may be set forth a sum of the doctrine concerning Almesdéedes and Liberality towards the poor, out of the Exposition of the vij commandment, and also concerning the other parts or duties of neybourly love, the chief points whereof are declared already upon the Sunday called Quinquagesima, and an eight days ago. The third Sunday after Trinity. ¶ The Epistle. j Peter. u SVbmit yourselves every man one to an other: knit yourselves together in lowliness of mind. For God resisteth the proud, and giveth grace to the humble. Submit yourselves therefore under the mighty hand of God, that he may exalt you when the time is come. Cast all your care upon him: for he careth for you. Be sober, and watch: for your adversery the devil, as a roaring Lion walketh about, seeking whom he may devour, whom resist steadfast in the faith: knowing that the same afflictions are appointed unto your brethren, that are in the world. But the God of all grace which hath called us unto his eternal glory by Chryste Iesu, shall his own self (after that ye have suffered a little affliction) make you perfect, settle, strength, and stablish you. To him be glory and dominion for ever and ever. Amen. The disposement. THis Epistle pertaineth to the kind of cases that persuade or dissuade. For it is an exhortation to practise lowliness, and to beware of the devils snares. The arguments are taken of the honestnesse, of the profytablenesse, and of the easynesse or possibleness of the matter. The chief places of doctrine are two. 1 Of lowliness whereof a part is Faith settled upon God, and believing that God hath care of a man in his troubles. 2 Of the crafts of the devil, which are too be kept often by sobriety and watchfulness, and driven away by steadfast faith and prayer. The first place. An exhortation too Lowliness. THe pride which the devil breathed into our first parents Sel●e love and selfweening. in saying too them, ye shall be as Gods, sticketh hard too our ribs, and is as it were tied or fastened with nails too the bottom of man's hearts. For all of us by nature do love ourselves and make much of ourselves, coveting to excel others, and to be preferred afore others, and that other should be counted inferiors and underlings too us. And we trust much to our own wisdom & strength, and when God casts us down, & pincheth us with miseries and calamities, we are angry and we fret against God as if we were put too wrong at his hand. This pride comprehendeth a great sink of vices. For all proud folks Vices accompanying pride. Careless. Stately. are first blind, not perceiving their own infirmity and filthiness, nor considering that God is the author of those gifts. They are careless without fear of God's displeasure or judgement. They are stately, ambitious, enuyers, buzy bodies, scornful, impatient in trouble, quarrelers, malicious, makebates, stirrers of sedition and wars in the church and in realms. Lowliness. against this vice is set the virtue Lowliness, or humility, which Peter in this place willeth us to pitch down into the very bottom of our hearts, and too keep it in our mind as it were fast tied with a sure knot. And humility or lowliness is a virtue whereby we acknowledging our own infirmity in the fear of God, are not proud: but with a true heart do submit ourselves too God, both in executing the duties of our vocation upon confidence of God's help, and in performing obedience in punishments & tribulations, and also in yielding due honour unto others. Virtues contained in lowliness. By this definition it is evident, that in this one word humility or lowliness are contained many virtues: that is to wit. j The fear of God. ij. Modesty or mildness. iij. Faith settled upon the good will & help of god. iiij. Diligence. u Patience obeying God meekly & with a quiet mind in bearing out adversities. uj. Reverence. Of every one of which let the methodical or orderly expositions be fetched out of the declaration of the ten commandments. From thence also to the setting forth of this sermon of Peter's, let there be fetched the eight causes or arguments which aught to move and inflame every man to the earnest embracing of true lowliness, and too the utter eschewing of pride. Peter useth in this place three arguments. First, of honestnesse, or the commandment of god. Have Causes that should mo●e to Lowliness. lowliness fastened in you, humble yourselves under the mighty hand of God. For sing that God through his wisdom & righteousness hath established this order in man's life, the one should serve an others turn & be subject one to an other, as Peter said a little afore, submit yourselves all of you one to another, & sing that of determinate purpose according to his fatherly goodness, he either punisheth us instly for our deserts, or else exerciseth us with tribulations for our trial: It is our duty, not to strive against God, but patiently & with a willing & quiet heart to submit ourselves to his fatherly good will, & to obey his almighty power. For God's hand is strong enough, not only to beat down the proud, but also too lift up the lowly and afflicted, like as he overthrew the proud & stiff-necked Pharaoh, & raised the lowly joseph out of prison to the height of the kingdom of Egypt. Of the profitableness. For God giveth grace to the lowly, The profit of Lowliness. that is to say, he favoureth them, & bestows his gifts upon them, furthering them, helping them & exalting them in time convenient, like as he advanced the lowly Marry to this most high honour that she was the mother of god. He called David from that shepherds fold to the kingdom of jury. When he had humbled Manasses, Nabuchodonosor, & the deposed David, he restored them to their kingdoms from which they were cast. On the contrary side, God resisteth the proud, & tumbling them God resisteth the proud. down from the highest top of their power, riches & glory, overthrows them quite, like as the dreadful falls of Pharaoh, Sennacherib, Ajax, Apryes, Pompey, Cesar, Antony, and others without number, show. For as Christ saith in Luke. xuj. It is abomination before God what soever is lofty in this world. And God delights to overthrow all clymbers up on high. Of the easynesse or possibleness. For whereas in troubles & misery's men's hearts tremble, & through thoughtfulness for their deliverance & getting out again, & for other things that may befall them afterward, are tormented with fearfulness & sorrow: It is a very hard thing to be humbled under the mighty hand of God with a peaceable & quiet mind, & to obey gods will without grudging or repining. Peter therefore willeth us to cast out of our minds this thoughtfulness & trembling of heart distrusting in God, & with steadfast assurance of heart to settle ourselves upon gods mercifulness & favour, & without trembling or fearfulness in perils to lean unto the sound rock Christ with a quiet & gladsome heart: & not to step aside from god's commandment, & the needful duties of our calling for uncertain hope or fear of the falling out of things: like as Moses standing at the read sea, Daniel when he should 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 upon the Lord, and went manfully through with the works of their vocation. Thesame thing doth Christ command. Math. uj. First seek the kingdom of God, and be not thoughtful for to morrow, sufficient for the day is the travel thereof. Of present things have thou regard, Let God alone with afterward. The second part of the Epistle. YOur adversary the devil goth about like a roaring lion seeking The Devil. whom he may devour, whom resist you sound in faith. The devil keepeth continual unproclaimed, & unreconcilable war against the church, & every godly person, whose destruction he practiseth both of body & soul by most traitorous crafts and unmeasurable cruelty, like a hungerstaruen Lyon. Therefore every godly man must (like a good soldier) stand continually in battle ray, armed with the complete harness of God, the description whereof must be borrowed out of the sixth chapter of the Ephesians to set out this place of Peter. There are five special kinds of policy wherewith Satan goeth about to assault men unwares, and too drive them into sin and fallyng, and into eternal destruction, and so too devour them. First, he puts into their minds ungodly thoughts, as Snares wherewith the devil entangleth folks. Epicurish or Academical doubts concerning the providence, the certainty of the doctrine, and the soothfastnesse of the promises, or threatenings of God: or else he stirreth false opinions and errors in conceit, whereby men are driven to meddle with unnecessary or unrighteous matters in which they perish. Like as into the head of julian the renegade, and of many other worldly wise men, he dropped in Epicurishe doubts and contempt of religion. And he prompted Samosetanns, Arius and Fotinus, with colourable and false opinions concerning the Son of God. Secondly, in man's wills and hearts he nourisheth and confirmeth the sinful inclinations and affections of corrupted nature, as carelessness and neglecting of God's wrath and judgement, distrust in God, pride, enuyousnesse, lewd love, hatred, slothfulness. etc. Like as in Cain and Saul he increased spytefulnesse and malice: In judas covetousness: In Paris the heats of lechery: In Tiberius' dissimulation and cruelness: In a scholar, loitering and lazynesse. etc. Thirdly he trumpeth in their ways with enticements & occasions of fallings, that is too wit, agréeablenesse of people, and fitness of times and places, which stir up the sinful inclinations of Nature, and minister easy and speedy way too offend: as unto scholars he offereth lewd company, whereby they are often led away from applying & continuing their studies into vitteling houses, too feasts, games, gadding too & froo a nights, and other foul disorders. When David was idle, he set before him Bethsabée washing herself. And he egged ambitious Absalon forward, with hope of obtaining his Father's kingdom. Fourthly, he endéevereth to quench the faith of most men by adversities, as by poverty, contempt, diffamations, diseases, banishmentes, torments of body, and all the persecutions that tyrants and the world can devise. Of these kinds of policies chiefly, doth Peter make mention in this place, & he comforteth the godly, both by the example of all the brotherhood in the world, or of all the Church and the godly: and also with the short continuance of their troubles: & specially with the help of God who undershoreth, hartneth & strengtheneth man's minds, that they should not faint, as it is said, j Cor. x. God is faithful, who suffereth us not too be tempted above our power, but with the temptation maketh a way out, that we may endure it. Fifthly, the Devil weakeneth and overthroweth many more with prosperity, favour of Noble men, wealthynesse, proinotion, idleness, pleasures. etc. For in prosperity by little and little the regard of God's displeasure, and the fear of his judgement ware faint and are quenched. Wherefore when the fear of God (which is as it were the keeper of all the other virtues) is removed, men's minds do easily give bridle too their sinful lusts, and yield to the Devil who plyeth them with occasions of fallings, as David, Solomon, & others without number have fallen in idleness and prosperity. And these sayings are well known: prosperity weakeneth the minds even of the wise. Also idleness breedeth sin. Moreover, The sin of sloth hath many a snare, to snarl in those that careless are. And again. When men be void of grief, and set upon the merry pin. Their hearts open, & the fiend with pleasant craft's creepesin. Hitherto we have spoken of the manners of the temptations Fortification against the devils trains. or policies of Satan, as shortly as might be. Now let the godly think upon the fortifications and armour wherewith too furnish ourselves that we may be able to beware of the force, & crafts of Satan, & to disappoint them. The first of these is watchfulnesie which must rid a Watchfulness man's mind of carefulness, dullness, and drouzynesse in neglecting the policies and power of Satan, & persuade itself that the name of Devil or fiend, is not a vain scarbug, or a painted viser, but must advisedly & earnestly look too the sleights of him as of a most subtle and cruel enemy, & endeavour to withstand, & cut of the beginnings of his temptations, like as joseph with singular watchfulness had an eye to the devil, when he laid the bait for his chastity, & so withstood the beginnings of his allurements. So in the first kind of temptations, when the Devil Remedyageynst the entrance of despair. putteth into man's heads heavy & blasphemons thoughts, which tend either to the confirmation of Epicurish carelenesse or to the stablishmét of despair: the safest way is, by and by at the beginning, either by reading the word of God, or by some manner of communication or play with a man's friends, whatsoever it be, to drive those troublesome thoughts out of his mind, as much as may be possible, before they be strengthened and take root. The second. Many slyghtes of that Devil, & many sins Sobriety and stayedensle. and backesliding, specially in the third kind of temptations, may be eschewed by sobriety & staidness. For drunken folks do soon slip unwares into great offences, & by quenching their faith & earnestness in prayer & in their studies and affairs are even laid like naked & unarmed folk in danger of their most cruel enemy the Devil. The third & chief defence against the slights of sathan, (& faith. specially against the first kind of temptations which are most perilous of all) is sound faith, not giving way to the thoughts which the devil or our own flesh putteth in our heads, but fastening most steadfastly the eyes both of body & mind, upon the only word which god hath delivered us: which is the only Anchor of our life and welfare: from which it must not suffer itself to be pulled by any thoughts, by any prosperity, or by adversity. The fourth is, the example of brotherhood, or of all the Example. brethren and godly men in the world, who sustain the same temptations and sleyghts of the Devil as well as we, and yet overcome them, and put them to flight by the help of God's son, and by faith staying upon the word of God, and by the comfort of the godly brethren. The fifth is, the God of all grace, who hath called us to God's grace. his everlasting glory by jesus Christ, who suffereth us not to be tempted above our power, but raiseth and settleth, and strengtheneth, and stablisheth the building of our faith, that it sink not, but continued and stand steady and unmonable against all the storms of temptations, that the very true God may be truly honoured. Upon the fourth Sunday after Trinity. ¶ The Epistle. Rom. viii. IF we be sons, we are also heirs, the heirs I mean of God, and heirs annexed with Christ: if so be that we suffer with him, that we may also be glorified with him. For I suppose that the afflictions of this life, are not worthy of the glory which shallbe showed upon us. For the fervent desire of the creature, abideth looking when the sons of God shall appear, because the creature is subdued to vanity against the will thereof: but for his will which hath subdued it in hope. For the same creature, shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. For we know that every creature groaneth with us also, and travaileth in pain even unto this time. Not only it, but even we also which have the first fruits of the spirit mourn in ourselves, and wait for (the adoption) even the deliverance of our bodies. For we are saved by hope. But hope that is seen, is no hope. For how can a man hope for that which he seethe? But and if we hope for that we see not: then do we with patience abide for it. Likewise the spirit also helpeth our infirmities. For we know not what to desire as we aught: but the spirit maketh intercession mightily for us with groanings, which can not be expressed with tongue. And he that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh intercession for the Saints, according too the pleasure of God. The disposement. THis Epistle is persuasive. For it is a comfort of the Church under the Cross in this life. The proposition or ground of it, is. The godly must bear the cross or suffer tribulation patiently and quietly. The arguments of comfort are six. THe first is upon the efficient cause or the order established by God, and also upon the example of God's son. All godly men are bond to obey God's wisdom, and justice meekly and reverently. But God's wisdom hath appointed this order, that all God's order to be followed. the children of God and heirs annexed with Christ should be made conformable too their pattern the son of God our Lord Iesu Chryst, who suffered exceeding great miseries, persecution, and death before he was glorified: Ergo all the godly must reverentely obey this order of God's wisdom, and become like their pattern the Son of God, in persecution, & patiently abide the small troubles of this life, which are the wicket to life and glory everlasting. Now this conditional phrase, If we suffer with him, signifieth not a cause or desert, but the order established by God, that he which desireth to come to the mark of life and glory everlasting, should patiently endure the pains and troubles of so short and needful a journey. For eternal life is given freely for the son of God's sake, as it is said in Ro. uj. john. iij. and uj etc. And in this place he saith expressly, that our afflictions are not worthy or deserve not the glory to come. The second & chief argument is grounded upon the end This argument holdeth of right and equity. of persecution, or upon our most gladsome riddance out of all miseries. Light discommodities, which shall fall out in the end to our welfare, and be recompensed with exceeding great and endless glory, are to be endured with a manly and a quiet mind. After the cross & tribulations of the godly, there shall assuredly ensue to them a most joyful end, and eternal gladness and glory, wherewith we shallbe crowned after we have wrestled out of all miseries: and enjoying the sight & company of God & his Church, we shall be filled with the light & wisdom of God everlastingly: For to all those that exercise godliness, the end shall be most sweet. Ergo we must in this very short race of our life, patiently and with willing minds, endure some troubles of so needful a journey. Paul enlargeth the minor by a comparison of things A comparison of unequalitie. that are not matches, that is too wit, of the miseries of this life, & the glory to come. For as there is no comparison of one little waterdrop, to the whole huge Sea, or of one small grain of dust to the mountain Imaus: even so the light & short troubles of this most short race, are not worthy to be compared with the great & eternal glory of the life to come, as is said. ij. Cor. iiij. The small continuance & lightness of our afflictions procureth an exceeding & eternal weight of glory unto us, while we consider not the things that are seen, but the things that are not seen. So sayeth he here, that the glory of the godly which is to come, is not seen with eyes, but that the revelement thereof is to be waited for, by faith and hope. The 3. argument is grounded upon an example of the whole nature of all things, or of the frame of the whole world. The harms that are common to many are to be born Common harms aught too grieve the less. the more quietly, because it is ageinste right to covet odds, and to refuse such burdens as other men that are much better than ourselves, are compelled to bear. All the whole world is subject to the fondness or abuse of the ungodly, & to the thraldom of corruption, and carefully waiteth for deliverance, to the intent it may serve to the glory of God's children, for whom it was made. Therefore let us also suffer the common miseries the quietlyer, & bear with the delay. For afterward no doubt but the revelation of the glory of God's children shall follow, though it be put off for a while. Have patience then a while and stay: great profits springs of small delay. He enlargeth this minor by the figure Expolition, & by feigning a person, in that he sayeth, that all creatures do groan & endure throws like women labouring of child, which creatures notwtstanding do want sense. But the feeling of the pain cometh to the church & the godly, which groan for the sorrow of joseph, & are sorry that the ungodly abuse the creatures, & that the godly are afflicted & murdered, as if I should say, that the very walls of the church bewail 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 upon the example of the Apostles. The Example of the Apostles. sorrows & miseries common to men with the chiefest lights of the Church (that is to wit the Apostles, who had the first fruits of the spirit, or the more excellent gifts of the holy Ghost,) are to be born patiently. The miseries & griefs of the godly the mourn in themselves & with earnest longing look for the glory that shall be showed openly upon Godschildrens, are but the same that the Apostles suffered. Ergo they are too be endured patiently. The fifth argument is grounded upon the manner of The manner of salvation. salvation, or of the full deliverance of all troubles. The manner of salvation appointed by God is this, that in this present life, we should for Christ the mediators sake receive forgiveness of sins, imputation of righteousness, inheritance of the glory to come, and the holy Ghost the comforter the earnest penny thereof: & that in the mean season we should in this life be subject too the Cross and to death, and patiently by hope look for our full salvation or deliverance from the present miseries. We are saved by hope, that is to wit, the full deliverance How we be saved by hope. from sin, death, and all miseries is yet too be hoped for and looked for, but the hope that is seen, (that is to say, of things present that are seen with the eyes,) is no hope. Or the object which is seen before us, is not hoped for. But the full deliverance or glorification of the godly is hoped for, Ergo it is too be waited for by patience. And whereas the Papists argue in this wise▪ Salvation is justification: We are saved by hope, Ergo we are justified by hope, and not by faith only: I answer: I deny the consequent: because there is a guile in the double meening of the word Salvation. For in the mayor or first proposition it signifieth remission of sins, or reconcilement to God, & the heritage of eternal life. And in the minor or second proposition, it signifieth full deliverance from all evils or everlasting glorification, as with the mouth is acknowledgement of salvation, the is to say, he that will be glorified, must needs persever. Argument of possibility. The uj. argument is grounded upon the efficient, or furthering cause or upon possibility. For man's minds can not of their own strength only yield quiet, or by any means willing obedience too God, specially in great troubles. And therefore the holy Ghost the comforter aideth us wretches and weaklings, and as it were stretcheth out his hand to us as we are falling, and holdeth us up, and stayeth us, and strengtheneth us, that we may be able to bear out the burden laid upon us, like as he strengthened Steven, john Husle, Laurence, & others. He kindleth our minds to true prayer, and ruleth the sighs and groanings of our hearts that desire too be soon dispatched out of these miseries, inclining them to their obedience due to God, that we may pray too be delivered according too God's fatherly good will, and not after our own devices. For we know not what to pray as we aught to do. But he taketh pity of our ignorance, (as Bernard sayeth) and accepting our prayer gently, giveth not that thing which either is utterly unprofitable for us, or not needful to be granted so soon. But as for the prayer, it shall not be unfruteful. For either it shall obtain that which we demand, or else that which shall be more for our profit: like as a Father or Physician do gently grant, not all things that the child or the sick person desire, but such things as they know be meet for them. Upon the fifth Sunday after Trinity. ¶ The Epistle. j Pet. iij. BE you all of one mind, and of one heart, love as brethren, be pitiful, be courteous (meek) not rendering evil for evil, or rebuke for rebuke: but contrariwise bless, knowing that you are thereunto called, even that you should be heirs of the blessing. For he that doth long after life, and loveth to see good days, let him refrain his tongue from evil and his lips that they speak no guile. Let him eschew evil and do good: let him seek peace and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers. Again, the face of the Lord is over them that do evil. Moreover, who is he that will harm you, if you follow that which is good? yea, happy are ye if any trouble happen unto you for righteousness sake. Be ye not afraid for any terror of them, neither be ye troubled, but sanctify the Lord God in your hearts. The disposement. THis Epistle is exhortative containing precepts of good works, or the duties of many virtues, of which divers pertain too the fifth commandment. From thence therefore may the orderly expositions of every of them be fetched into this Epistle. The first is of one myndednesse or desire of concord: to the One myndednesse. maintenance whereof there are three virtues chiefly necessary, of which is spoken Ephes. iiij. With all lowliness, meekness, longsufferance or patience, endeavouring to keep the unity of the spirit in the bond of peace. The vices that encounter it, are quarellousnesse which soweth discords and debates, & cowardness which fighteth not even for things needful, as in defence of the truth of God's doctrine, & the glory of god. etc. The second is of like affectionednesse, which is touched Like affectionednesse. with the feeling of other folks estates, rejoicing in the prosperity of good men, and lamenting their adversities: Or as Paul saith: which is merry with them that be merry, & weepeth with them that weep. But (as Pindarus saith) the most part of men are grieved with their own affairs, & have no care for others. Peter therefore commandeth like affectionednesse which consists of two parts. First of fréendlynesse which nourisheth not maliciousness, spitefulnesse, & enuiousnesse, but willeth well too the good, and is glad of their welfare. And secondly of pitifulnesse which is touched with the feeling of good men's miseries, & is sorry that they should far amiss. The vices that encounter it, are devilishness, which is too rejoice at good men's harms, and stonehartednesse, which is to be touched with no feeling of another man's misery. The third is of brotherly love or christen friendship, which Brotherly love pertaineth too the four and .v. commandments. The vices that encounter it, are hatred or enmity, and counterfeit good wil The fourth is mercyfulnesse or frankhartednesse, which mercifulness. with a willing heart or with a ready & chéerfull mind endevereth to his power, to do good to others with his counsel, travel, money. etc. It pertaineth to the .v. and vij commandments. The vices that encounter it are churlishness, which either doth no good to others, or else doth it not with a willing heart & a chéerful countenance, & lavishness, which doth above measure. The fifth is of gentleness or courtesy, which in familiar Gentleness. meetings, in talking with men or in héering them, in answering them, & in performing all other points of friendly behaviour, showeth a good will towards them with a certain pleasantness in countenance & gesture, without churlishness or disdain. It pertaineth too the .v. &. viii. commandments. The vices that encounter it are churlishness and lightness. The sixth is of meekness, which is a virtue that executeth no Meekness. private revengement, but suffereth wrongs, reproaches, and other displeasures for gods sake, and for the quietness of the church & the common weal. And it pertaineth too the .v. commandment. And unto this part of his exhortation he addeth arguments grounded upon honestnesse & profit. You know how you are called to this purpose, that you should be heirs of blissednesse: that is to say, seeing that you are blissed of God for the blissed seeds sake, that you may enjoy the heritage of eternal bliss: It standeth with honesty & right, or it is good right & reason that you also on your behalf should bliss others, & requited other man's slaundering and wrongs, not with railing & hatefulness, but with courtesy and well doing▪ For in any wise it becometh Christians too speak & do as Gelon king of Syracuse says to the ambassador of Lacedaemon in Herodotus. Gelons answer too a railer. Surely thy delight to rail thus in thy talk, shall not 'cause me to serve thy turn in requiting thee with reproach. The other argument grounded upon the profitableness is expounded with the most sweet words of the xxxiiij Psalms, the which I would wish yoongmen to learn whole without book, and to cun it by heart. Now whereas the words of the Psalm do in general promiss rewards to the godly, who in religion & in their daily conversation, exercise truth, which eschew lying, railing, slandering, backbiting, deceits, sophistry. etc. and practise ryghtfulnesse which doth no man any evil, but all men good, and endevereth too maintain peace and concord: Peter in this place restreyneth them too a certain peculiar kind of folk, and behighteth quietness of life, success of welfare, & God's care and defence in all perils, too the meek and mild which bear wrongs and reproaches patiently. And unto the unrighteous and such as are desirous of revenge, he threateneth the countenance (that is too say the wrath) of God and horrible punishments. The seventh is of patience or peaceable manliness or constancy, Patience. which shunneth not the profession of the truth, nor the defence of a rightful case, nor any doings that be honest and helpful unto others, for any fear, revilings, threats, slanders, or reproaches: but with a stout courage suffereth for the right, and awayteth for the rewards that are behyght the patiented in heaven: according too this saying. Math. u Blissed are they that suffer persecution for ryghtuousnesse sake, for there's is the kingdom of heaven. Blissed are you when men revile you. etc. It pertaineth too the first and fifth commandment. And the vices that encounter it, are faint hartednesse, Faint hartednesse. which is so discouraged with fearfulness or with reproach, that he forsaketh the profession of the truth, & rightful cases, or the duties of his vocation that are necessary and behoveful unto others: but (as jerom saith) the fear of God must work this in us, namely too set light by all other fears: And wilfulness or stiffness in defending untrue, needless, Wilfulness or stiffness of opinion. or wrongful cases. etc. The words are taken out of Esay the eight Chapter. The eight is of noble and steadfast profession of the true Steadfast profession of the true doctrine. doctrine concerning God. Sanctify the Lord god in your hearts and be ready at all times too tender a reason too every one that asketh you of your faith. It pertaineth too the second precept of the ten commandments. The vices that encounter it, are utter renouncing of God, or hiding of a man's profession when it is needful too be showed: And ungodly rashness or wilfulness in maynteining errors. These places of this days Epistle have I divided as shortly as I could, the full setting out of which at large may be fetched out of my declarations of the virtues. First concerning endeavour too exercise concord, courtesy, and liberality towards others. Secondly of meekness which restreyneth desire of private revengement. And thirdly of constancy in profession, and in enduring the troubles that accompany the profession. Upon the sixth Sunday after Trinity. ¶ The Epistle. Rom. uj. WHat shall we say then? Shall we continued in sin, that there may be abundance of grace? God forbidden: How shall we that are dead as touching sin, live any longer therein? Remember ye not, that all we which are baptized in the name of Iesu Chryst, are baptized too dye with him? We are buried then with him by baptim, for too die, that likewise as Christ was raised up from death by the glory of the father: even so we also should walk in a new life. For if we be grafted in death like unto him: even so shall we be (partakers) in the resurrection: knowing this that our old man is crucified with him also, that the body of sin might utterly be destroyed, that hencefoorthe we should not be servants unto sin. For he that is dead, is justified from sin. Wherefore, if we be dead with Chryst, we believe that we shall live also with him, remembering that Chryst being raised from death, dieth no more. Death hath no more power over him. For as touching that he died, he died concerning sin, once. And as touching that he lyuteh, he liveth unto God. Likewise imagine ye also, that ye are dead concerning sin, but are alive unto God through jesus Chryst our Lord The disposement. THis Epistle is of those kind of cases that instruct. And the state, proposition, or matter whereof it entreateth is this: New obedience is needful: or, As many as are baptized Christians, and justified by faith for Chrystes sake, must all from henceforth eschew sin, and yield new obedience agreeing with God's will, or else, Those that are regenerated must do good works. This proposition confirmeth he with three arguments gathered out of the place of causes: and he setteth it forth with as many similitudes taken of the Baptim, of death, and burial of Chryst. The first argument is of the final cause of justification. The final cause of justification. For when wicked men objected unto Paul, if good works deserve not forgiveness of sins, justification and salvation: there is no need why we should regard too do well: or it needeth not too do good works: Paul turneth this objection upon them, and raesoneth thus. For this cause doth grace surmount above sin, and for this cause are forgiveness of sins and the holy Ghost given us through free mercy: that sin and death should be taken from us, and new ryghtuousnesse and life be kindled in us. All Christians or as many of us as are baptized into jesus Christ, have obtained remission of sins through free mercy for Christ's sake: and sin is dead & buried in us by baptim. Ergo it is of necessity that all Christians, or all those that are baptized, must no more sin hereafter: but must begin a new obedience and life agreeable with the will of God. The second argument is of the efficient cause. The efficient cause of justification. That which is dead doth nothing, and so sinneth not. We 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 free remission of the sin, and by the imputation of Christ's righteousness, & by the beginning of such mortification or abolishment of sin, that henceforth although sin be not utterly suppressed, yet withstanding, it may not reign any more. Ergo sin must not hereafter be effectual and woorkfull any more, in these that be baptized: or those that be baptized must not sin any more. The third argument is of the efficient cause also. That which liveth and reigneth is woorkfull and effectual, that is too say, is always doing of somewhat. Newness of life or righteousness is kindled by the holy ghost in those that be born a new, or justified by faith. Ergo the regenerate must needs from henceforth walk in newness of life, that is too wit, in new light and knowledge of God, and in new ryghtuousnesse and obedience, according too all the commandments of God. Then follow three similitudes or rather arguments grounded upon the effectualness of the baptim, and of the death, burial, and resurrection of Chryst. First of his Baptim. Like as in baptim a man is ducked A similitude of baptim. into the water, and ducked out of the water again: so likewise sin or the old man is by the effectualness of baptim drowned in us, and the new man or new life and obedience aught too rise out, and fiorish again. Secondly of the death and resurrection of Chryst▪ Like as Of Chrystes death and resurrection. Chryst being raised from death liveth unto God: so we also being set free from sin in true repentance or mortifying of sin by Chryst, or in the effectual working of Chrystes death and resurrection, must hereafter not sin any more, but live unto God, that is too say, enter into a new life and obedience acceptable too God. Thirdly of Chrystes burial. Of Chrystes burial. Like as Chryst being buried rose again: so we also being buried with Chryst, (or having killed and buried sin in ourselves through Chryst,) must rise again, and yield unto him the serviceableness of a new life acceptable too God. These arguments grounded upon the effectualness of baptim, and of Chrystes death, burial, and resurrection, are repeated four times by Paul with exchange of words in this Epistle. As many of us as are baptized in jesus Chryst, are baptized against Libertines & carnal Gospelers. too dye with him. Then are we buried with him by baptim for too die, that like as Chryst was raised up from death: so we also should walk in newness of life. That is to say, all that be born again by baptim through faith, or all Christian folk, are by the merit and operation of Chrystes death dead and buried unto sin, or set free from sin: and by the operation of Chrystes resurrection, new ryghtuousnesse and life is kindled in them. Therefore like as Chryst rose again from Death, and from his grave: So we also having death killed and buried in us by Baptim and Faith, that leaneth upon the Death and Resurrection of Chryst, must walk in newness of life, that is too say, in new light or knowledge of God, and in new ryghtuousnesse and obedience acceptable too God. He repeateth the same sentence with exchange of words in the next process following. For if we be graffed in death, or be made partakers of death like unto him, we shall be partakers of his resurrection also: knowing this that our old man is crucified with him also, that the body of sin might be utterly destroyed: that we should no more be feruaunts unto sin, for he that is dead, is justified from sin. That is too say, like as Chryst having been dead is risen again: So also our nature being dead in Baptim and by true conversion from sin unto God, and set free from sin by the merit of Christ's death, must rise again and not sin any more, but lead a new life, such a one as pleaseth God. Our old man, or sin sticking in us, or our sinful nature, is crucified, dead, and buried with Chryst, (that is too say, is cleansed and set free from sin by the merit and operation of Chrystes death and resurrection) and is mortified by true repentance, persecution & troubles, that the body of unnne (or our sinful nature) may be put away, not so as it should utterly perish, but that it should no more be subject too sin. For he that is dead too sin, is justified or set free from sin: or, sin which is dead and put away, and buried with Christ, must not from henceforth work and be effectual any more. The third time he repeateth the same sentence in other exchange of words thus: For if we be dead with Chryst, we believe that we shall live with him also. And the fourth time he repeateth even the self same sentence in somewhat more evident words. Knowing that Christ being raised from death, dieth no more. Death hath no more power over him. For in that he died too sin, he died once, and in that he liveth, he liveth too God. So think you also yourselves too be dead as touching sin, but too be alive unto God in Chryst Iesu our Lord: that is too say, like as Chryst having died once for our sins and risen again, dieth no more, but liveth too God: So we being dead unto sin, and being set free from sin through the operation of Chrystes death, by baptim and faith: must not sin any more, nor live in subjection too sin, but unto God in Christ Iesu, who kindleth new life and righteousness in us, and maketh the same acceptable and pleasant unto God. This is the disposement, & as it were a short enlargement of the text of this Epistle, in which we see set forth the doctrine concerning the new obedience, which of necessity is too be performed by those that are born a new. And therefore a sum of the whole place concerning good works may be opened too the full unto the people. Wither good works be needful. What they be. What kinds there be of them. What are the efficient causes of them, or in what wise they may be wrought. What is the formal cause, or, how they become good and acceptable too God. Of the final causes, or, wherefore they are to be done: And of their effects or rewards both in this life & in the life too come. Upon the seventh Sunday after Trinity. ¶ The Epistle. Rom. uj. I Speak grossly, because of the infirmity of your fleslie. As ye have given your members servants too uncleanness and too iniquity, (from iniquity unto iniquity) even so now give your members servants unto righteousness, that you may be sanctified. For when ye were the servants of sin, ye were not under ryghtuousnesse. What fruit had ye then in those things, whereof ye are now ashamed. For the end of those things is death. But now are ye delivered from sin, and made the servants of God, and have your fruit that ye should be sanctified, and the end everlasting life. For the reward of sin is death: but eternal life is the gift of God through JESUS Chryst our Lord The disposement. IT entreateth all of one matter with the Epistle which we herd upon this day sevennyght. The ground thereof is this: All that be born a new, or all that be set free from sin by free given mercy through Chryst, must not sin any more, but must begin a new life or obedience agreeing with the will of God. The principal reasons are grounded, First upon the honestnesse of the matter. EVery man must obey him whose servant he is. You that be born again have renounced the service of sin, and are become the servants of righteousness. Ergo, ye must no more yield yourselves too sin, but must begin new righteousness or obedience agreeable to gods wil A kin to this reason is the Argument of co-incidents. THe righteous man doth ryghtuouse things. Christian folk are righteous. Ergo, They must live rightuously and not sin any more. The third is upon the profitableness. ALl christen folks must with earnest endeavour seek eternal life, & by all means strive too shun eternal death. The reward of righteousness or of new obedience is eternal life, and the hire of sin is eternal death. Ergo, rightuousenesse or new obedience towards all gods commandments, is by all earnest endeavour too be followed of the godly, and disobedience or sin is by all earnest endeavour too be eschewed. By these three Arguments doth Paul confirm his proposition. The chief places of doctrine are three. FIrst, of the the necessity of weldooing or of new obedience, Necessity of weldooing. which is a steady and continual will (through a forelyght of the true knowledge of Chryste and faith,) too eschew all sins, and too obey GOD according too all his commandments, too this end, that God may be honoured. This definition may be most plenteously enlarged, by declaring in order through every of the ten commandments, the sins against which the godly strive, & the good works or virtues in which they utter their obedience. And also by reckoning up the causes of this new obedience and of the effects of the same. Secondly, concerning Christian liberty, which is a setting Christian liberty. free from sin, from death, from the curse of the moral Law, from the obedience that was too be performed too the ceremonial and politic laws of Moses, and from men's traditions out of the case of offence giving. And christian liberty is not a looseness of lusts and wickedness, or an exemption from the obedience that is due too the law of God or good manners. But we are set free from sin and from the condemnation of the law by Chryst, too this end, that we should from hence forth serve righteousness, or God and our neighbour: like as Paul sayeth here: Now being set free from sin, ye are made the servants of God. And Gal. u. Brethrens, ye are called too liberty, now see that ye turn not your liberty into an occasion of fleshlynesse, but serve one another through mutual lovingness. j Pet. ij. Not as making your liberty a cover of maliciousenesse, but as the servants of God, honour ye all men, love the brethren, fear God, and honour the King. Thirdly, of this saying which comprehendeth a sum of the whole Gospel. Eternal life is the gift of God in Chryst Eternal life is Gods free gift. Iesu our Lord For like as remission of sins and imputation of ryghtuousnesse, and the holy Ghost, are of free mercy given too the believers for Chrysts sake: so also everlasting life is not due too any deserts of our works as a wages, but is the mere gift of GOD, which we obtain by only faith for Chrystes sake. john iij. and uj He that believeth in the son hath life everlasting. Now, although eternal life be given freely for Chrystes sake: yet is it also the wages of good works, not due by our deserts, but promised of God's free mercy. For godliness hath promises of the life present and too come. j Tim. iiij. The darker sort of phrases in the Text, may be understood in this wise: I speak grossly for the weakness of your flesh, that is too say, I will use a similitude which you of the ruder sort may understand, taken of the most customable usage of man's life, by which servants are compelled too obey their Masters. Like as you have yielded your members, that is too wit, the powers of your soul and the instruments of them, namely, your mind, your will, your hearts, tongues, hands, feet, & the rest of your limbs unto unryghtuousnesse, that is, too the committing of it. For the Greek word Anomia, (which is as much too say as lawlessenesse) signifieth all affections and deeds that fight against the law of God. Servants of righteousness unto sanctification, that is too say, too the doings of holy works and virtues that please God: or, that ye may live holily and purely, and serve god in all virtues or good works kindled in your hearts by the holy Ghost. Ye were free from righteousness, that is too say, ye obeyed not righteousness. The end of them, that is too say, the reward, payment, or uttermost wages of sin, is death. You have your fruit too holiness, that is too say, you have holy and acceptable works unto God, and he will recompense them with most ample rewards in the eternal life. The wages of sin, is death. The Greek word Opson signifieth properly all kind of meat that is dressed with fire, saving bread, and specially fish. We call it in some places of England Suwle. In old time there was given unto soldiers for their pay, not only coin of brass or of silver, but also victuals, as flesh, fish, horsecorne, etc. hereupon cometh the latin word Obsonium, which signifieth, not only all kind of food and vittelles, but in general, the same thing that the word Stipendium doth: which is as much too say, as a Pay. Upon the eight Sunday after Trinity. ¶ The Epistle. Rom. viii. Brethrens, we are debtor, not too the flesh, too live after the flesh. For if ye live after the flesh, ye shall dye. But if ye through the spirit do mortify the deeds of the body, you shall live. For as many as are led by the spirit of God, they are the sons of God. For ye have not received the spirit of bondage to fear any more, but you have received the spirit of adoption, whereby ye cry: Abba Father. The same spirit certifyeth our spirit, that we are the sons of GOD. If we be sons, then are we also heirs, I mean of God, and heirs annexed with Chryste, if so be that we suffer with him, that we may be also glorified together with him. The disposement. THis Epistle pertaineth too those kind of cases that are persuasive. For it is an exhortation too new obedience. The ground thereof is, We are debtors, not too live after the flesh, or new obedience is needful, or those that be reconciled too God by faith, must needs from henceforth fight against sin, and begin a new obedience agreeing with the will of God. The arguments of his exhortation are seven, drawn out of the places that are of the persuasive kind. The first is of the impulsive cause. THat which is due must of necessity be performed. New obedience is due unto God. Ergo, New obedience must needs be performed. Or thus: ALl reasoneble creatures must needs reverently obey the everlasting and unchangeable order of God's wisdom and justice. But it is the everlasting and unchangeable order of God's wisdom and righteousness, that men who are created by God, and by the son of GOD redeemed, should obey God their creator and redeemer, and eschew sins which fight against the will of God. Ergo, we must needs reverently obey our creator & redeemer, & no more live after the flesh, or yield ourselves too sin. The second is of the effect of sin, or of the unprofitableness. ALl that live according too the flesh, (that is too wit, which willingly and wilfully follow sin or wicked inclinations and affections) become guilty of God's wrath and of endless death and damnation. All those that be born a new by faith, must not again procure themselves God's wrath and everlasting death. Ergo, they must not live any more after the flesh, but must perform new obedience agreeable with the will of God. The third is of the profitableness or of the rewards of new obedience. ALl that are born a new by faith, must with all endeavour and diligence hold fast and mayntein the everlasting life which is given them freely for Chrysts sake. All that mortify the deeds of the flesh by the spirit, (that is too say, which bridle and repress their sinful inclinations and affections, and mortify them, not only by philosophical diligence, but also by the spirit, or by true faith, prayer, and héedfulnesse stirred up and furthered by the holy ghost, do hold fast God's grace and everlasting life. Ergo, all that be born a new, must mortify or bridle & put away the deeds of the flesh or the sinful inclinations, and affections of corrupt nature, or must eschew sin. The fourth is of the efficient cause. THe holy Ghost worketh such motions in them that be born a new, as he himself is. The holy Ghost is not the spirit of bondage, sin, & death, but is the spirit of the adoption of God's children, the spirit of true invocation, of virtue, of love, and of soberness, as is said, ij. Tim. j Ergo, in all that be born again of the holy Ghost, there must needs be kindled such motions as he himself is, that is too wit, childly obedience, invocation, and love of God, eschewing all sins that displease GOD their Father. The fifth is of the honestnesse of the matter, or of the duty of sons. CHildren do by God's ordinance own honour & obedience too their parents: Christen folk or those that be received by Chryst and born a new by the holy Ghost, are the children of God: Ergo, they are bond by God's ordinance too perform obedience too God their father. The sixth is, Of the possibleness of the matter. THe holy Ghost confirmeth our minds that we may persuade ourselves for a certeyntie that we are the children of GOD, and helpeth our weakness, that we may be able too stand stedily against the sleyghts of the Devil, the assaults of our sinful nature, and the enticements of pleasures, and be able too eschew sin, and exercise virtue. The seventh. HE repeateth the Argument of the profitableness or of the rewards by faith and new obedience in eternal life, whereof although we be made heirs freely for Chrystes sake: yet is it there withal a recompense or wages, which is yielded too our works, not of desert, but of promise. j Timot. iiij. Godliness hath promises of the life present and too come. These are the chief Arguments wherewith Paul in this Epistle exhorteth all men too eschew sin warily, and too do good works. And there withal are propounded many notable places of doctrine, which I will pick out as briefly as may be. The first is, of the necessity of new obedience and of the Necessity of obedience. endeavour too do good works, and of sinning no more after the receiving of remission of sins, and the holy Ghost. The second is, of the difference of deadly sin and venial Difference of deadly sin and venial sin. sin. There remain in all men, (yea even in the Saints that are born a new) many evils that fight against the law of God (against which sins they that be born a new of the spirit do notwithstanding strive, that is too wit) great dimness, and doubts concerning God and gods promises and threatenings, which doubts do from time to time break in upon the mind many evil inclinations, fleshly carelessness, selfover weening, sinful flames of affections, & many defauts of ignorance & oversight. Paul himself complaineth of the remainder of these evils in him, even after he was born a new. Rom. seven. The good that I would do, that do I not, but the evil that I would not, that do I I see another law in my members fighting like an enemy against the law of my mind, & subduing me unto sin. Eccl. seven. There is no righteous man upon the earth the doth good, & sinneth not. Again, it is certain that there be some kind of sins where withal if the saints defile themselves, they loose the holy ghost & eternal life, like as Saul forewent Grace: and it is said of Aaron, that the lord would beaten him into powder. Therefore it is needful to consider the difference between the sins or defaults & evil inclinations that remain in the saints, and other sins or offences against conscience which make of saints no saints, but thralls of God's wrath and endless damnation: Which thing is advouched in this saying: If ye live after the flesh ye shall dye: but if ye mortify the deeds of the flesh by the spirit, ye shall live. The third is an evident testimony concerning the holy Testimony concerning the holy Ghost. ghost & the office and benefits of the holy ghost, whereof there be reckoned three in the lesson of this Epistle. first the holy Ghost leadeth and ruleth the minds, wills, counsels, endeavours & doings of the godly, so as they may please God & become conformable to the will and law of God, as it is said. ij. Cor. iij. We are transformed into the same likeness by the spirit of the Lord Secondly he is the spirit of the children of adoption witnessing in our minds that we are the children of God, and that the everlasting father adopting us for his natural & only begotten son our Lord jesus Christ's sake, loveth us with a true & fatherly affection, and that we are heirs of all Gods good benefits. Thirdly he kindleth in our minds faith & prayer, by means whereof we do not any more shun God through slavish fear, as though he were an angry judge, but approach unto him as to a kyndeharted father, and in all perils do (through steadfast faith) look for succour and all good things at his hand. These two benefits of the holy ghost doth Zacharie comprehend in two words in his. xii. chapter. I will pour out the spirit of thanksgiving and prayer upon the house of David. The fourth place is a difference of slavishe fear, wherethrough Difference of slavish fear and childly awe. men that are slaves of sin and death, being dismayed at the beholding of God's wrath and endless damnation, do dreadfully shun God, and specially in trouble fret at him and hate him as a cruel tormenter, as it appeareth in Saul, judas, and innumerable others. And of the chyldly fear, wherethrough man's wills and hearts submit themselves to God with a childely awe love, preaching unto God by faith, and obeying him, and resting upon his fatherly good will promised for his son's sake. The fift place, concerneth the true calling upon God. The sixth place is of the everlasting life. Upon the ix. Sunday after Trinity. ¶ The Epistle. j Cor. x. THese are ensamples to us, that we should not lust after evil things as they lusted. Neither be you worshippers of images as were some of them, according as it is written: The people sat down to eat and drink and rose up again too play. Neither let us commit fornication, as some of them committed fornication, and were destroyed in one day twenty-three. thousand. Neither let us tempt Christ as some of them tempted and were destroyed of serpents. Neither murmur you as some of them murmured, and were destroyed of the destroyer. All these things happened unto them for ensamples, and were written too put us in remembrance whom the ends of the world are come upon. Wherefore let him that thinketh he standeth, take heed jest he fall. There hath none other temptation taken you, but such as followeth the nature of man. But God is faithful, which shall not suffer you to be tempted above your strength: but shall in the mids of temptation, make a way that ye may be able too bear it. The disposement. THis Epistle is of those sort that are persuasive. For it is a dehortation. The proposition of this Epistle and of the whole. viii. and ix and ten chapters to the Corinthians is this: Flee from idolatry and things dedicated too Idols. And there withal is set forth a general exhortation to shun backeslydings against conscience. The arguments of his dehortation are taken of four places. First of the examples of the Isralits' in the wilderness who by defi●ing themselves with worshipping the golden calf, & Baal Peor, and by tempting God with grudging against him, or with impatience in their troubles, were horribly plucked from god, & overwhelmed with dreadful punishments. These punishments (saith Paul) are set before us as figures & examples to warn us of God's wrath, & to shun like sins, for fear of eternal punishments. The second is of the effects or punishments which light on those that defile themselves with idols, & such like fallings. The third is of possibleness, or of gods help, who suffereth not those that are newly entered into true godliness, & the exercises of repentance & faith, to be tempted beyond their strength, but withholdeth from them the greater dangers, that is to wit, the temptations of the devil, & aideth them in their encounters that they may be able to withstand the allurements of falling, and avoid the snares of the devil. The four is of the honestnes of the matter, or of God's commandment, who giveth most straight charge to eschew with all diligence the infections of worshipping idols, and of other fallings against conscience. The chief places of doctrine are these. THe first and chiefest is a dehortation from the infection against abuse of liberty. of worshipping Idols, and specially from eating meats offered unto idols. The occasion whereof is this: It was a custom in sacrifises too burn part of the offering upon the Altar, and to set part of it too eat before them that bestowed the offering. Unto these feasts resorted certain of the Corinthians that were converted to the true knowledge of Chryst: who vaunting of their learning and wisdom, reasoned that Idols were nothing, and that it was lawful too use indifferent things as men listed: and that it is a thing indifferent to eat flesh offered too idols, or not to eat it. That this is the occasion of all this whole discourse and the mark whereat it shooteth, it appeareth by the beginning of the eight chapter, & by the latter part of this tenth chapter. For Paul answereth that the godly aught in no wise to be present at such feasts where flesh sacrificed to idols is set upon the table, because that by their example the worshipping of Idols might be confirmed, and the consciences of the weak might be offended and wounded. For it is the most straight commandment of God which willeth men to eschew idolatry & all the infections of idol service. But in this Epistle, Paul reasoneth chiefly upon the discommodity, or the examples of punishment, which lighted upon the Israelites for lusting to eat of Idoloffrings & for eating & drinking at the feast of the Idolatrous offerings to the golden Calf. Exo. xxxij. and when they were bidden by the Moabits to the sacrifises of Baal Peor. Num. twenty-five. Idolatry is not only the worshipping of images, or of Idolatry what it is. the heathen Gods: but also of man's own brain & wilfulness without gods words, either to imagine some thing to be a God which yet is no God: or too yield to any creature which is not God, the honour and seruites due too the only true God, as Invocation and other sacrifices: or to worship God with the works of man's hands, as Paul speaketh in Act. xvij. that is to say, with images and pictures, and to bind God too those images: or to choose and set up services and ceremonies at a man's own pleasure, and to imagine that God is thereby appeased and made favourable to us: or to confirm other idolaters by his example, and by observation of outward ceremonies. A larger opening of this description may be taken out of the exposition of the virtues of the first commandment, & out of the xxxu chapter of Exodus. The virtue that encountereth Idolatry True godliness. is true Godliness, 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 heaven and earth, aright: and to call upon him, and to worship him with true faith & obedience, according as he hath showed himself in his own word of the law & the Gospel. The second place. OF whoordom, which always is joined with miswoorshipping, Whoredom. & oftentimes in the prophets is put for idolatry itself. The virtue contrary too whoordom, is chastity, the orderly exposition whereof may be repeated out of the sixt commandment. Now Paul alludeth to the story of the Israelites, who being called to the sacrifises and feasts of the Idol Peor, did eat of the Idolofferings, and committed fornication with the Idol Peor, and with the daughters of Moab. Num. twenty-five. The third place. OF tempting God, which is, not to obey God patiently Of tempting God. in suffering calamities and troubles, like as the Israelites grudged at the trouble somnesse of their journey, and were therefore slain by fiery serpents, Num. xxj. and not to stay a man's self upon gods word & ordinance, but either to deny God and his works, which notwithstanding we know to be done by God. As the Pharisies Luck. xj. attributed unto Belzebub the miracles wrought by Chryst, and the Israelites Exod. xvij. deny that the Lord God brought them out of Egypt: or to correct God's commandments and ordinances, upon a man's own rashness & upon trust of his own wisdom and strength, as if a man would go over a great river a foot, whereas god hath appointed this order, that it should be passed by bridge or by boat. The Enthusiastes leaving God's word by which only he imparteth his light and benefits unto us, seek new enlightenings. The Isralites in Num. xiv. and xxj. despising Gods ordinance and commandment determine too make themselves a new captain too convey them again into Egypt. When Chryste was willed to cast himself down from the pinnacle of the Temple, he answered that God was not too be tempted, who appointed this order that men should go down by gréeces. The whole exposition of the story concerning the fiery serpents, & the brazen serpent set up by Moses in the wilderness (which Paul citeth in this place,) may be fetched out of my exposition of the one and twentieth chapter of Num. & of this saying, john iij. Like as Moses lifted up the serpent in the wilderness. The fourth place. OF grudging or repining which is a fretting & chafing Murmuring or grudging & a disobedience against God in troubles & punishments, as the Isralites in Num. xj. and xiv. murmured and grudged, taking the labour and paynfulnesse of their journey impatiently, & like thankless people forgetting all the benefits and promises of God, distrusting him, & as it were reproving him of untruth for not performing the food & defence which he had promised, ●othing his present benefits, & lusting after flesh and other ●iner fare. Of which lusting Paul but even a little afore, said: Lust not after evil things as they did. And in general, the doctrine concerning lust & concupiscence, or the hedynesse of all our inclinations, affections & powers, to which right well agreeth this verse of Crates, Fowl lustfulnesse is even the ground, of evils all that may be found. And also the doctrine of patience and ryghtfulnesse which loatheth not good things present, & beareth discommodities incident: may be repeated in this place. Concerning which, these sayings are usual. Sufficient for the day is the travel thereof. Also, content thyself with things that come too hand. And again, An Ass is he in deed whom hard mischance can make an Ass: But wise is he that patiently hard storms can overpass. But properly Grudging fighteth against the first commandment, and the countervertue unto it is patience. The fifth place. IT is a general lesson concerning punishments or miseries, Punishments and miseries. that they be examples which warn men to shun God's displeasure and such other penalties. For whereas the Israelits were destroyed in the wilderness by the destroying Angel, or by the minister and executer of God's wrath & punishments: all these things befell them, that they might be as patterns and examples unto us, upon whom the ends of the world are come, too put us in mind of God's dreadful wrath against sin, and of eschewing such like fallings which procure God's displeasure & of the endless punnishements that shall ensue without doubt. Therefore who so thinketh himself too stand, (and specially which déemeth it lawful for him to eat of Idolofferings,) let him look to it, that he fall not into Idolatry & dreadful punishments, like as the children of Israel & Aaron himself and Solomon also did. Therefore we had need to use singular wakernesse and heed, and earnest prayer, lest through fond persuasion of our own knowledge, through the craft of the devil laying snares for us in our own infirmity, we be throwneheadlong into Idolatry and other horrible calamities. For even This place would be read with discretion. those that be born a new and are in very deed godly, may slide, and by losing grace & the holy ghost, may fall into everlasting destruction, like as Saul, judas, and others perished. The sixt place COncerning temptations, and the manner how to put them away, and overcome them, I have given some incling upon the four chapter of Matthew. Temptation is a provocation or motion to sin and Temptation what it is. wretchedness, rising of man's infirmity, that is to wit, of doubtings and miswéening of the mind, and of sinful inclinations and affections of the heart, or of outward enticements & occasions, which stir up those sinful inclinations, as, David by lighting upon the beautiful shape of Bersabée, is tempted of his own concupiscence, and yet is not driven by the devil utterly to despise and hate God, as Nero, Saul and judas were. But unto those that have the first beginnings of true godliness, true fear of God, & true faith, there is a most sweet comfort set forth in this saying: God is faithful who suffereth us not to be tempted above our strength, as if he should say, God loving us heartily, and with steadfast good will embracing all such as have the beginning of true godliness, suffereth us not too be overcome and too sink under the allurements of sin, neither will he lay greater burdens upon us, than we be able to bear through, but distributeth troubles by geometrical proportion. Upon the stout and manly saints, (such as jacob and David were) he layeth a sorer weight: and upon them that be weaker he layeth a lighter weight and strengtheneth and confirmeth our hearts with the holy ghost, that they may be able to endure out the pain. And he ruleth the fallings out, that they may be too the welfare both of ourselves and of others: according as it is said, to the godly all things work too the best. Also, To those that follow godliness, The end brings always sweet success. Upon the tenth Sunday after Trinity. ¶ The Epistle. j Cor. xii. COncerning spiritual things (Brethrens) I would not have you ignorant. You know that you were Gentiles, and went your ways unto dumb images, even as ye were led. Wherefore, I declare unto you, that no man speaking in the spirit of God, defieth jesus. Also no man can say that jesus is the Lord, but by the holy Ghost. There are diversities of gifts verily, yet but one spirit. And there are differences of administrations, and yet but one Lord And there are divers manners of operations, and yet but one God, which worketh all in all. The gift of the spirit is given to every man to edify withal. For to one is given thorough the spirit, the utterance of wisdom. To an other is given the utterance of knowledge by the same spirit. To another the gift of healing, by the same spirit. To another power to do miracles. To another prophesy. To another judgement to discern spirits. To another divers tongues. To another the interpretation of tongues. But these all worketh the self same spirit, dividing to every man a several gift even as he will. The disposement. THe Epistle is of those sort of caces that instruct. For it is a doctrine concerning the gifts of the holy Ghost in the Church. The chief places are four. 1 A definition of the gifts of the holy Ghost, consisling of a reckoning up of ten sorts of them. 2 Of the efficient cause of the gifts, all which are distributed by one self same spirit, who divideth them to every man according as he listeth. 3 Of the final cause, or of the use of gifts, which must be employed not too boasting, or to nourishment of drawing aside, and of sects, but too the common profit of the whole Church. 4 A testimony concerning the three people of the Godhead, and in especially concerning the person, office, and benefits of the holy Ghost. The first place. THere is one first and principal gift of the holy Ghost, True godliness, or true Religion. which must needs shine forth in all the saints without fail, namely true acknowledgement and profession of our Lord jesus Christ the son of God, or true faith believing that jesus is the Lord, or in very deed, and by nature, God, and that he is Christ our only redeemer and Saviour, and disliking and eschewing the worshipping of Idols. Of this first and principal gift, which is common to all saints, speaketh Paul in this place: Not man speaking by the spirit of God, sayeth that jesus is accursed, that is to say, all that curse Christ as a mischievous plague condemned of God, and as a thing too be taken out of the world, (as the jews in these days, the Turks, and the Heathen men do,) or which blasphemously slander and corrupt the true doctrine concerning the person and benefits of Christ, (as the Arians and Papists do) are no members of the true Church, or are not governed by the holy Ghost. And no man can say that jesus is the Lord, but by the holy Ghost, that is too say, no man can rightly acknowledge and with stedye faith embrace, and constantly (even to the last gasp of his life) confess jesus Christ too be the only and true redeemer, and giver of eternal life, except he be governed and stayed by the holy Ghost. For he meaneth not of the bore profession of the name jesus, but of the whole doctrine and the continual sticking too the faith of Christ, which john expoundeth in his. x. Chapter, these things are written too the intent you should believe that jesus is that Christ the son of God, & that by believing you may have life in his name. This faith is the first and principal gift of the holy Ghost, which must shine forth and appear in all the godly. Besides this, there be several gifts of the holy Ghost, Diversity of the gifts of the holy Ghost. which are not distributed too all the members of the church together, nor are behoveful too be in all a like, but are given to some several persons by the free will of God, that they may use them, not to vaunting or too stir up debate and envying. But to the common edifying and welfare of the church. And therefore Paul sayeth here. There are diversities of gifts, that is to say, the gifts are diverse or sundry, which be distributed freely by the holy Ghost. And there be differences of administrations, like as the duties of the members of a man's body are divers and several one from another. And there be divers manners of operations of the holy Ghost in us, or divers executing of administrations. And yet there is but one Ghost the holy Ghost, who distributeth the gifts not to each man all, but to every man some. But unto every man is given a manifestation of the spirit, that is to say, the gifts of the holy Ghost do utter and show themselves apparently in every man, according as is to the behoof, both of the party himself, and of the whole Church and of the common weal. Homer in his seven. book of Ulysses. God giveth not all good gifts too all men. And in the xii. book of his Iliads. To some God giveth warlike works, to other he giveth a wise mind, which gift many men enjoy: and he saveth Cities. Paul in this place reckoneth up nine kinds of seveuall Utterance of wisdom. gifts of the holy Ghost. Of which the first is, the utraunce of wisdom, or wisdom, that is to say, a perceyveraunce of all the Articles of the Christian doctrine, joined with true and earnest godliness, or with the true fear of God and faith, & with the framing of all a man's devices and doings agréeably to the will of God. For all man's wisdom (as sayeth Lactantius) consists in this one point, that he acknowledge God aright and worship him aright, now besides the true knowledge of God, and honest behaviour, which be common to all the members of the Church, Wisdom, in this place comprehendeth also a peculiar and more perfect light, which not only understandeth the true doctrine aright, but also knoweth and cunningly discerneth errors and false opinions. And such a kind of spiritual wisdom shone forth in Paul, Austin and Luther, kindled by the holy Ghost, and confirmed by exercise of temptations, and encounters, and terrors and comforts. ij. The utterance of knowledge, or cunning too understand Utterance of knowledge. & discern what thing, what time, before whom and in what wise, is too be chiefly done and followed, what is meet and behoveful too be done in consideration of the place, time, and other circumstances: where consideration is too be had of the weak in bearing with things indifferent, and where a man may use liberty. etc. iij. Faith or an assured trust settled in God, and faith. working great and wonderful things, with a mighty and invincible courage, and obtaining deliverance out of great dangers, which too put away, seemeth no less difficult to man's reason, than to remove mountains out of their places. Of this faith he speaketh thus in the chapter following: If I have never so great faith, yea that I can remove mountains out of their places. Such faith was in the Apostles, and in our days with Luther, who with a stout and unabashed courage of heart did spread abroad the doctrine of the Gospel when all the world was against him. iiij. The gift of healing, as the Apostles healed the The gift of healing. diseased, and S. Pantaleon restored health to many that were sick in Maximilians Court. u Operations, of power or mighty operations, or Working of miracles. working of miracles and wonderful deliveraunces, as Esay delivered Jerusalem from beséeging: or of the duties of a man's own calling, like as Paul is painful and laboursome in his vocation, and spréedeth the Gospel further abroad, than the rest of the Apostles. uj. Prophesying, that is to wit, the gift of foretelling Prophesying things too come, such as was in Agabus, Act. xj. and xxj and in the daughters of Philip the Gospeller. Act. xxj. or else a singular aptness and fitness in expounding the prophecies of the scriptures, and such a singular aptness was there in Luther, even by the witness of Erasmus. seven. judgement to discern spirits, or discernement of judgement to discern spirits. opinions which are decked with a counterfeit colour of truth, like as Malchion was the first that discovered the slights of Samosetane, Alexander spied out, that Arius taught false doctrine, and Hilarius found fault with the crafty conveyance of Auxentius. viii. Diversity of tongues, as jerome was seen in divers Tongues. tongues, as in the Latin, Greek, Hebrew, Slavonish, and the Chaldey tongues. ix. The interpretation of tongues, or the ableness too Interpretation of tongues. translate foreign languages, properly, and expressly into a man's own tongue, as Luther with a singular clearness turned the Psalms and the Prophets into the Dutch tongue: or generally it is an eloquence, or gift of utterance, and handsome expounding of entangled opinions in controversy, whereof many rise only of the ignorance of the tongue and of the phrases of the same. Hitherto I have reckoned up a beadroll of the chief gifts of the holy Ghost. The second place. THe efficient cause or author and giver of all spiritual The efficient cause of all gifts. gifts, is the one and self same holy Ghost, which distributeth severally to each man according as he listeth. Then it is the greatest folly in the world too be proud of an other man's goods, which neither are in our power, nor can be got by our own cunning, and too vaunt one's self above 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 goodness have bestowed any gifts upon us, How Gods gifts are too be used. they are to be used reverently, not to boasting, or to the disdain and contempt of other folks, & the nurrishment of such like fond affections, but too the common profit & welfare of the whole Church: like the members of man's body, which though they be one unlike another, and some have more excellent offices than the rest, yet strive they not ambitiously among themselves, but employ all their workings to the common welfare of the whole body. And hereuntoo may this most honest sentence of Euripides be referred. If every man taking the benefit or good gift of God bestowed upon him, would regard it and employ it too the common profit of his country, then should Cities be afflicted with fewer inconveniences, and become happy hereafter. The fourth place. LEt the notable testimony concerning the person and benefits of the holy Ghost set forth in this Epistle be considered. For by express words the title of Lord and God, and the peculiar works of the divine and almighty nature are attributed unto him, which do convince that the holy Ghost is God in very deed and by nature, and that he is of one substance and of one continuance with God the Father and the son. But a more plenteous and full declaration of this doctrine, may be fetched out of the place that concerneth the holy Ghost. Upon the xj Sunday after Trinity. ¶ The Epistle. j Cor. xv. Brethrens, as pertaining to the Gospel which I preached unto you, which you have also accepted, and in the which you continued, by the which you are also saved: I do you to wit after what manner I preached unto you, if you keep it, except you have believed in vain. For first of all I delivered unto you that which I received, how that Christ died for our sins, agreeing to the scriptures: and that he was buried, and that he rose again the third day according to the scriptures: And that he was seen of Cephas, then of the twelve. After that he was seen of more than five hundredth brethren at once, of which many remain unto this day, and many are fallen a sleep. After that appeared he too james, then to all the Apostles. And last of all he was seen of me, as of one that was born out of due time. For I am the lest of the Apostles, which am not worthy to be called an Apostle, because I have persecuted the congregation of God. But by the grace of God, I am that I am. And his grace which is in me, was not in vain. But I laboured more abundantly than they all: yet not I, but the grace of God which is with me. Therefore, whether it were I or they, so we preached, and so you have believed. The disposement. ALl the whole xv. Chapter of the first Epistle too the Corinthians, pertaineth too those kind of cases that instruct. For it is a doctrine concerning the resurrection of the dead. And the parts of the whole discourse are three. 1. Wither there shall be any rising again of the dead. 2. What manner of rising that shall be, or what manner a bodies they shall rise withal. 3. What is the cause of the rising again of our bodies, that is to wit, the death and resurrection of Christ, whereby he hath swallowed up our sin and death, & restored life and glory everlasting to his Church. The first part of this discourse, (namely that there shall be a rising again of the dead) is confirmed by Paul with four reasons, of the which the first in this days Epistle is taken of the efficient cause. Christ having been dead is risen again, Ergo we also shall rise again. He proveth the antecedent, first by the holy scripture, Texts that prove Christ's resurrection. as Psal. xv. Esa. liij. Ose. uj. and also by the story of jonas. And secondly by the record of many that with their eyes see Christ risen from death. For Christ the same day that he rose again to life, appeared first too Marie Mawdline alone. john. xx. Mar. xuj. Secondly to the rest of the women together. Mat. xxviij. Thirdly too the two men that were going into the fields, whom the Apostles believed not. Mar. xuj. Fourthly too Simon Peter or Cephas. Luk. xxiv. j Cor. xv. And sixthly to all the Apostles at once as they were gathered toogither saving Thomas. john. xx. Luk. xxiv. and i Corinthians. xv. And all these discoveries were made in one day, on which day jerom supposeth that Christ showed himself to james the less also. Afterwards he showed himself certain times too the Apostles when Thomas was with them, and at the sea of Tyberias, john. xx. and xxj Also in Galilée too more than five hundred brethren at once. Mat. xxviij. j Cor. xv. Also he appeared too all the Apostles or Disciples. And this is the proof of the Antecedent. And the consequent of this argument is evidently confirmed by this Syllogism. Whatsoever Chryst both will and can bring too pass, shall out of all doubt take effect. Chryst both will call the dead too life again as the sayings of john do witness. john. u uj. and xj And also he can restore life too the dead: for by his death he hath swallowed death into victory, and by his Resurrection be restoreth life everlasting to us when we be dead. Ergo we also shall out of all doubt be called too life again. The chief places. THe first and most principal place is the doctrine concerning The chief comfort of Christians in all cases. the rising again of the dead, which pertaineth to the Article of our creed, I believe the resurrection of this flesh, and the life everlasting. This is the end & mark of the whole life and faith of christian folk, and the chiefest and most stayed comfort in all the tribulations of this most miserable and flyghtfull life, yea and in death also: that we for a certainty persuade ourselves & believe, that we are not created too the miseries of this troublesome and mortal life only, but that after the death of this body, there remains assuredly a blessed and everlasting life, in which receiving again the same bodies, (howbéeit renewed) and the same flesh which we now bear about us, and that being set utterly free from all sin, labour, and sorrow, we shall face to face enjoy the sight of the whole Godhead, and so being filled with heavenly light, righteousness, life and gladness, shall praise God for evermore. The doctrine of this Article is most evidently confirmed by many Sermons of Chryst, of the Prophets, and of the Apostles, and most bryghtly set forth in this fifteen Chapter Texts confirming the said comfort. of the first too the Corinthians. Too the intent therefore that we may surely fasten in the inward bowels of our hearts this wholesome and most effectual comfort in all miseries: Let the chiefest texts be always in our sight. As these job. nineteeen. I know that my redeemer liveth, and I shall rise out of the earth in the latter day, and shall be compassed again with my skin, and in my flesh shall I see my God: whom I shall behold, even I myself, and mine eyes shall behold him, and none other for me. This hope is laid up in my bosom. john. u The hour shall come that all which are in their graves. etc. john. uj. This is the will of the father that sent me, that every one which seeth the son, & believeth in him, should not perish but have life everlasting, and I will raise him up at the last day. joh. xj. I know that he shall rise again at the last day. The foundation and cause of the rising again of our bodies, The cause of our resurrection. and of life and salvation everlasting, is the Resurrection of our Lord jesus Chryst the son of God, whereby he hath swallowed up sin, death, hell, and the devil into victory, and conveyeth all those that flee unto him, from death, unto a blessed and endless life. And this is the cause why Paul in this Epistle confirmeth this sentence with so many words: that Chryst is risen from death in deed. I do you too wit of the Gospel. The second place. THe entrance into this Epistle doth us too understand, Good things cannot be repeated to often. that the true, wholesome, and necessary Doctrine concerning the chief Articles of the christian faith, aught oftentimes and continually too be repeated, yea and the self same things too be beaten into the hearer's ears in the self same words, that they may deeply sink and steadfastly stick in their minds, as Paul saith. Phil. iij. It is no pain unto me, but it is for your welfare that I write one thing oftentimes: béeware of dogs which change and mar the doctrine of the Gospel which I delivered you. Therefore let those that teach faithfully, repeat often time's one doctrine that is profitable and necessary, as that wise man said, that he speaketh the self same things too the self same people. And this most profitable rule of studies, given by Epictetus is well known. Know thou that it is not easy for a man too be learned, unless that he do every day either hear or read such things as he would be grounded in, and likewise use them in this life. So Paul in this place sayeth: that he delivereth not a new Doctrine to them, but that he putteth them in mind of the Gospel by the same words that he had preached it too them before. The third place. OF the effectualness of the Gospel, or of the lively word The effectualness of preaching. sounding in the mouth of the ministers, by which word only and not otherwise, God imparteth the true knowledge of himself, true faith, the holy Ghost, and everlasting welfare too those that believe. Therefore saith Paul in this place, by the Gospel which I have preached unto you, which you have embraced, and by which you are saved, if ye hold it fast by faith, unless perchance (which God forbidden) ye have now shaken of the faith, and believed héeretoofore in vain. And it agreeth fully with this sentence. Rom. j The Gospel is the power of God too the salvation of every one that believeth, & Act. xj. Peter shall speak words too thee, by which thou and thy house shalt be saved. Such other texts as these, we shall here in the Epistle of the next Sunday which are too be set against the Enthusiastes, who embrace the working of the word & sacraments, and look for new enlightenings and heavenly trances without the word. 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. xiii. in which places Chrystes death and passion is foretold: and of the causes & benefits of Chrystes death, which things we have made mention of already upon good Friday last. The fifth place. OF Paul's modesty in boasting, who termeth himself the lest of the Apostles, and unworthy the name of an Apostle, & yet declareth of himself that he hath laboured more than the rest of the Apostles. Modesty or mildness, and true glory, are cousin virtues, like as sparingnesse and liberality, uprightness & straightness true, dealing and straight justice. Modesty acknowledging a man's own weakness and What modesty or mildness is filthiness, is not proud, ne exalteth himself either in conceit, or in talk, or in doings above that he is able too perform: but upon trust of God's help, diligently executeth the necessary duties of his vocation, and ruleth all his sayings and behaviours by grave judgement. True glorying or boasting, is (as Paul defineth it) the True boasting. witness of our own conscience, too acknowledge and maintain the righteousness of a good conscience, and Gods gifts, and the virtues & well doings and successes given us of God, and too set ourselves against the leasings of slanderers, that God may be glorified, and other folks may not be withdrawn from the ministery by our misreport & dishonesty, but rather, may be alured too the knowledge of the gospel, and too true godliness by the avouchment of our good name and our good examples. Paul therefore sayeth that he is unworthy the name of an Apostle, that is too wit, as in respect of his own desert, or as pertaining too his own infirmity and sins: And again he glorieth that he hath laboured more than they all, that is too wit, as in respect of the gifts and good success of his vocation, given unto him by the free favour and aid of God. The sixth place. COncerning the free favour and help of God needful too the right and prosperous performance of all the works of our vocation. And also concerning the difference of God's grace working in us and with us, (which the schools have taken out of this place of Paul's) is spoken in the xxu and xxuj. distinctions of the second book of sentences. Upon the twelfth Sunday after Trinity. ¶ The Epistle. ij. Cor. iij. Such trust have we thorough Chryst too Godward, not that we are sufficient of ourselves to think any thing as it were of ourselves, but our ableness cometh of God, which hath made us able too minister the new Testament, not of the letter but of the spirit. For the letter killeth, but the spirit giveth life. If the ministration of death thorough the letters figured in stones was glorious, so that the children of Israel could not behold the face of Moses for the glory of his countenance (which glory is done away) why shall not the ministration of the spirit be much more glorious? For if the ministering of condemnation be glorious: much more doth the ministration of righteousness exceed in glory. For no doubt that which was there glorified, is not once glorified in respect of this exceeding glory. For if that which is destroyed was glorious: much more shall that which remains be glorious. Seeing then that we have such trust, we use great boldness, and do not as Moses, which put a vail over his face, that the children of Israel should not see for what purpose that served which is put away. But their minds were blinded. For until this day remains the same covering untaken away in the old testament when they read it, which vail in Chrystis put away. But even unto this day when Moses is read, that vail hangs before their hearts. Nevertheless, when they turn to the Lord, the vail shall be taken away. The Lord no doubt is a sprite. And where the spirit of the Lord is, there is liberty. But we all behold in a mirror the glory of the Lord, with his face open, and are changed unto the same similitude, from glory to glory, even of the spirit of the Lord The disposement. THis Epistle is of those kind that instruct, for it is a Doctrine concerning the ministery of the Gospel. The chief places are three. 1 Of the effectualness of the ministration of the gospel, by which there is a new light or knowledge of God, new ryghtuousnesse, and life kindled in the hearts of the hearers. 2 Of the efficient cause of conversion or quickening, and of all spiritual doings, that are stirred up in us by the Gospel. 3 Of the letter and the spirit, or the difference of the ministration of the old testament and the new, or of the law and the gospel. Now forasmuch as the manner of speech and phrase in this whole third Chapter of the second Epistle too the Corinthians, is somewhat dark and uneasy: I will (toogither with the exposition of the places) declare the full text of the whole chapter in a brief paraphrasis. The first place, concerning the effectualness of the ministration of the Gospel. THe most part of the second Epistle too the Corinthians is spent in this avouchment which Paul setteth against the slanders of the false Apostles. I avouch that I Paul am not a deceiver or a huckster, that corrupteth the truth for ambition or gains sake: but a faithful minister, and that I have faithfully delivered too you the sincere and pure Doctrine of the gospel without corrupting it. Concerning this avouchment, he appealeth too the Corinthians themselves for record in the beginning of this Chapter. You are our Epistle written in our heart, which is known and read of all men, in that ye are manifested too be the Epistle of Chryst, ministered by us, and written, not with ink, but with the spirit of the living God, not in tables of stone, but in fleshly Tables of the heart. As if a man should say, I confirm not mine avouchment with foreign and far fet testimonials or letters of commendation in behalf of my ministery. But you yourselves bear witness with me in my heart, that I have delivered unto you the uncorrupted word of the Gospel faithfully, as long as all men know and see, that you having forsaken ungodliness and heathenish Idols, are turned too the true knowledge of Chryst by my ministration: and as long as you yourselves show that your hearts are Chrystes Epistle or the tables wherein Chryst himself is imprinted, dwelling in you, and working in you, & that there is kindled in you true knowledge of God, new ryghtuousnesse, and life, by the spirit of the living God who is effectual by my ministery. And so the lively law and obedience agreeing with God's law, is not graven in tables of stone, or in the tables of Moses, wherein were graven the letters or words of the law written with the finger of God, but in your fleshly or obedient hearts, with the finger or spirit of the living God: as is said jer. xxxj. I will put my law in their minds, and in their hearts will I write it. This effectualness of my ministery is an evident token, that I am a faithful minister of the gospel: and that the word of the gospel sounding in the mouth of me and of all faithful ministers is not a fond tale, or empty words, and a fable as good as a sick man's dream, but a thing effectual that worketh salvation in deed too every one that believeth, as is said Rom. j Let such like testimonies full of comfort be always in sight, which avouch that the church is verily gathered too God by the voice of the gospel, and that by this ministery God worketh in deed, and imparteth the true knowledge of himself, ryghtuousnesse & life everlasting too those that believe. j Thess. ij. ye have received, not the word of man, but (as it was in deed) the word of God, which is woorkfull in you that believe. ij. Cor. u God hath reconciled us too himself by jesus Chryst, and hath béetaken unto us the office of preaching the atonement. Therefore are we messengers in the room of Chryst, even as though God did exhort you by us. j Cor. j It pleased GOD through foolishness of preaching, too save them that believe. Act. xj. Peter shall speak words unto thee, by which thou shalt be saved, both thou and thy household. Esay. lv. The word that passeth out of my mouth, shall not return empty unto me, but shall work all things that I have sent it unto. Rom. x. Faith cometh by hearing, and héering by the word of God. Rom. xv. Whatsoever things be written. etc. john. xvij. I pray not for the Apostles. etc. john. xv. You are made clean by the word. The second place, Of the efficient cause of the woorkfulnesse of the ministery and of all good and healthful deeds. NOt by man's power doth the preaching of the Gospel work salvation too every one that believeth: neither is true knowledge of God, and righteousness and eternal life wrought in the hearts of the hearers by the word of the Gospel, for the worthiness and virtues of the ministers or preachers: but by the working of God himself who through the ministery and preaching of his word kindleth godly thoughts, or the light of the true knowledge of Chryst which is faith, and quickeneth or transformeth our hearts and minds into the same likeness, that they may be made partakers of the light and life of GOD. And therefore Paul sayeth, Such trust have we through Chryst to Godward, not that we are sufficient of ourselves too think any thing as of ourselves, but all our ableness cometh of God: As though Paul should say, Whereas I avouch that you Corinthians being converted by my preaching, do bear witness of my faithfulness, and disprove the slanders of the false Apostles: I say so, not trusting too mine own strength, but only unto God, who wrought mightily by my preaching. And herewithal, this sentence of Paul's concerning the weakness of free will or of man's own power, doth us too understand, that it is so poisoned, weakened, and foredone with the venom of sin, that of it own strength it can neither work the righteousness that liketh God, nor attain forgiveness of sins and salvation, nor think any thing that pleaseth God or may be helpful too itself in the conversion or justifying of itself: and much less can work toward it: like as also he sayeth. j Corin. ij. The natural man perceiveth not the things that are of God's spirit. For unto him they are foolishness, and he can not understand them, because they are too be weighed spiritually▪ Thirdly also he doth us too wit in general, that nothing can be done, either in the spiritual life to soul health, or in the civil life rightly and fortunately, but by the help and gift God: as it is said john iij. A man can not take aught too himself, except it be given him from heaven. And Nazianzene: unless God give, labour availeth nothing. The third place, Of the Letter and the Spirit, or the difference between the ministery of the old Testament & of the new, which is taken of the effects or formal cause. THe new Testament doth most properly betoken the same The new Testament. thing that doth the Gospel or the promise that concerneth the son of God, our Lord and redeemer jesus Christ, and God's grace, remission of sins and everlasting salvation too be given freely for Chrysts sake only, too those that believe: by the ministery of which promise, the holy Ghost worketh, and kindleth new light, new righteousness, and everlasting life in our hearts. The Letter signifieth the law of Moses both ceremonial The Letter. and moral, written with letters in tables of stone: and all obedience or endeavour of doing the ceremonial or moral works of the Law, without the holy ghost or without true faith kindled by the holy Ghost. The Spirit signifieth Chryst himself, or the holy spirit of The Spirit. Chryst, who by the preaching of the gospel kindleth true light of the knowledge of God, true comfortablenesse, righteousness, and life in men's hearts, as is said. j john. u This is the witness of the Gospel, that God giveth us eternal life of free gift, and this life is in his son. He that hath the son, hath life, and he that hath not the son of God, hath not life. Therefore the Spirit and life of the whole doctrine delivered by GOD in each of the Testaments, yea and of all good works, ceremonies, and good intentes, is all only Chryst. And therefore sayeth Paul, that God made him a Minister of the new Testament, or of the Gospel, and not of the Letter, or of the Law only, or of figures and works what soever, etc. But of Chrystes Spirit which worketh by the Gospel. For the Letter, that is too say, God's Law, and all manner of doctrine or imitation and obedience and good intent of doing the Law without the holy Ghost, killeth, that is too say, bringeth not life and true comfort too men's minds. And in especial the moral Law by showing, accusing, and condemning sin, and by reveling God's displeasure, doth only kill and cast away all men into everlasting damnation. And therefore it is called the ministration of death, as it is said. j Corinthi. xv. The sting of death is sin, and the power of sin is the law. And Austin expoundeth this saying learnedly and godlily in his book Of the spirit and the letter, Cap. iiij. and in the chapters following. And Roma. seven. At the coming of the commandment, sin revived, and I was dead. But Chrysts Spirit is effectual by the Gospel, and lighteneth, and quickeneth men's hearts, and stirreth up in their minds, not only the shadows of outward works, or imitations and gestures or vain conceits and good intentes: but a true and new light, righteousness, and life: and also kindleth and inflameth them with a burning faith and love toowardes GOD, and other motions conformable too the will of Chryst. Unto this avouchement of the effectualness of the Gospel, A comparison between the law of Moses and the Gospel. Paul addeth a comparison of the ministration of Moses' Law, with the ministery of the Gospel, and by the figure of Rhetoric called Expolition, repeateth the self-same sentence well near four times in exchange of words. The pubishing of Moses' Law was done with great miracles, and was exceeding glorious: Ergo, much more shall the publishing of Chrystes Gospel be glorious and mighty in working, and in deed bring eternal life and light, considering how all that ordinance of Moses' ministration was appointed, and all the figures, ceremonies, and laws of Moses 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 Moses' Law written with letters in Tables of stone, which killeth all men and condemneth them too endless death, were glorious, beautiful, and clear, in so much as the majesty & brightness of the countenance of Moses the Law giver was so great, that the children of Israel, by reason of the glory or glistering clearness of his face, were not able too hold their eyes against it. How should not the ministration of Chrystes spirit which giveth life, or the ministration of the Gospel, be much more glorious and effectual? For if the ministering of condemnation be glorious, that is too say, if the ministering of the Law which condemneth all men, and soundeth out this voice, Cursed is every one that abideth not in all the things that are written in the book of the Law, be glorious: how much more doth the ministration of righteousness exceed in glory? That is too say, in how much greater glory excels the ministration of Chrystes Gospel, by which we are delivered from the condemnation of the Law, and made heirs of righteousness and everlasting life? For no doubt, that which was there glorified, is not once glorified in respect of this exceeding glory, that is too say, the ministration of Moses or of the Law, which was instituted and glorified with so many signs and wonders, is not too be counted glorious, in respect of the excellent glory of the ministration of the Gospel. For if that which is put away was glorious, much more shall that which continueth be glorious, that is too say, If the ministration of Moses' Law which was too be done away, & the ordinance of a state of government which afterward should decay, was set up with so glorious miracles: how much more shall the ministration of the Gospel, (which bringeth not the decaying and flightfull benefits of this life, nor vain shadows: but the true everlasting and continual benefits of righteousness, life, and light in heaven) be glorious and mighty of operation in all those that embrace the Gospel. Therefore having such hope, that is too wit, of the true and everlasting life and glory set forth in the Gospel, we use great assurance and liberty in our ministration, and neglecting the figures and shadows of Moses' law, preach Chrystes Gospel openly, boldly, and freely. And not as Moses did put a veil before his face, that is too say, we do not hide, overwrap, or darken Christ's Gospel, so as Christ's face can not be known and seen, like as Moses' when he put the veil afore his face, meant that he should keep many from looking into the end of the law which is abolished, that is too say, from looking unto Chryst who is the end of the law which was too be abolished. For the end of the law is Chryste too justify every one that believeth. Rom. x. And Chryst himself sayeth: If ye believed Moses, ye would also believe me: for of me Chryst hath Moses written peinting out Christ's sacrifice and redemption in the promises of the seed that was too come, and in the figure of the Easter Lamb, and in all the sacrifises. But their senses are blinded, Esai. uj. For unto this present day, the same veil, that is too say, the same mist and blindness of heart in not acknowledging Chryst the end and spirit of the law, continueth in the reading of the old Testament, neither is this veil taken away, which is abolished by Chrystes spirit. For Chryst hath revealed himself too us by his spirit. j Cor. ij. But assoon as the Israelites shall be converted unto the Lord, that is too wit unto Chryst, the veil shall be taken away, that is too wit, the blindness of mind which keepeth them from knowing Chryst: and they shall rightly acknowledge Chryst the end of the law, whom only GOD hath made our wisdom, righteousness, holiness, and redemption, that he which glorieth may glory in the Lord. The Lord is that quickening spirit, or Christ is the spirit and life of the Law, too whom those that be converted do understand that the ceremonies and figures of Moses' Law were but shadows of the good things too come, and that the body of them was Chryst. Colos. ij. Ebr. x. and that the moral law is the letter that killeth, or which pronounceth the sentence of death and eternal damnation against this corrupt nature: and that we be not able too begin obedience of the law so as it may please God, but if Chrystes spirit or God himself shine in us, and make our hearts comfortable to him. Now where soever the spirit of the Lord, that is too say, of Chryst dwelleth and worketh, there is freedom, from the Law, from sin, from God's wrath, and from everlasting cursedness: and there is kindled new ryghtuousnesse and life acceptable too God, which shall continued world without end. But all we, (that is too wit, as many as are converted unto Chryst, and embrace his Gospel by faith,) beholding (& in our hearts as it were in a mirror receiving by faith) do rightly acknowledge, the glory of the Lord, that is too say, Christ, (for so is Christ named Exo. xxxiij. Esai. lx. Ebr. j john. j and in other places) or the true light and glory of Chryst, with his face open, that is too say, clearly, and manifestly without any veil, without any mistinesse, & without any comberance: and being set free by the spirit of the Lord, or by Chryst himself, are changed into the same likeness, that the like new light or true knowledge of God, true righteousness, holiness, and life, as shineth in Chryst, may be kindled and framed in us also, from glory too glory, that is too say, with increasement and augmentation of new light, righteousness and life from time to time, by the light of the lords spirit shining in us. The term of glory or glorification, which Paul useth in this Sermon, is taken out of Exod. xxxiiij. where it is written of Moses departing from communication with the Lord, Cicaran or panau, that is too say, that his face glistered like unto a horn. This have the threescore and ten interpreters translated thus, that the beauty of the skin of his face was glorified, that is too say, that the skin of his face was become clear, glistering, and bright, like the shining Sun. Of this translation of the threescore and ten Interpreters, did Paul borrow the word glory, in this comparison of his: which thing it is good for the reader too bear in mind. Upon the xiij Sunday after Trinity. ¶ The Epistle. Gal. iij. Brethrens, I will speak after the manner of men. Though it be but a man's Testament, yet no man despiseth it, or addeth any thing thereto, when it is once allowed. To Abraham and his seed were the promises made. He sayeth not in the seeds, as many: but in thy seed, as in one, which is Chryste. This I say, that the law which began afterward, beyond four hundred and thirty years, doth not disannul the testament that was confirmed afore of God unto Christward, to make the promise of none effect. For if the inheritance come of the law, it cometh not then of promise. But God gave it unto Abraham by promise. Wherefore then serveth the Law? The law was added because of transgression (till the seed came too which the promise was made) and it was ordained by Angels in the hand of a Mediator. A Mediator is not a mediator of one But GOD is one. Is the Law than against the promise of God? God forbid. Howbeit, if there had been a Law given which could have given life: them no doubt righteousness should have come by the law. But the Scripture concluded all things under sin, that the promise by the faith of jesus Chryste, should be given to them that believe. The disposement. THe Epistle is of those sort that instruct. For the doctrine thereof concerneth man's justification before God. The proposition that containeth the sum of the Epistle is: We are justified before God for Chrysts sake only, freely by faith, and not for our own good works. The Arguments wherewith he confirmeth this proposition are three. FIrst, of the weightynesse of the words. The Testament or promise of God, is out of all doubt, true, certain, unchangeable, and too be understood simply as the words sound. God's Testament or promise delivered unto Abraham, In thy seed shall all nations be blissed, affirmeth by express words, that Blessing, that is too wit, remission of sins and everlasting salvation is given, not in seeds as in many, that is too wit, not partly for Chrystes sake and partly for our own good works: but only for the one seed, which is Chryst. Ergo, it is a true, certain and unchangeable ground, that we are justified or accepted as righteous before GOD, for Chrystes sake only, by faith only, and not partly by faith for Chrystes sake, and partly for our own good works. Paul amplifieth the first proposition, by a matter of less likelihood, or force, thus: If it be not lawful too altar the Testament or last will of a man: much less is it lawful too altar the Testament or will of God. The second argument is of things that hung not together. FOr if the inheritance come by the law, then is it not by promise, but God granted it to Abraham by promise. This argument may be included in this Syllogism. Whatsoever is given by the law as a wages, either for our own obedience to the law, or for our own works and deserts, is not given freely by the promise taken hold upon by faith only. The heritage of righteousness and eternal life, is given freely unto Abraham by promise. Ergo the inheritance of righteousness and eternal life befalleth not by the law, or is not given for our own works or our obedience towards the law. This argument doth Paul amplify with two preventions. Objection against justification by faith only. Of which the first is this: The Testament or promise that was made to Abraham concerning Christ, was ratified and approved by God four hundred &. thirty. years before the publishing of the law. Ergo after the deliverance of the law our obedience towards the law, or our good works also, must needs meet to justification. To this objection Paul answereth thus: that the testament Answer to the said objection. which was ratified before by God through Christ or the promise of free reconcilement, is not made void or disannulled by the law, but that it continueth always steadfast & unmovable, without putting any thing to it, or taking aught away from it by the publishing of the law. hereupon rises the second objection. To what purpose another objection. is the law then? why was it made by God if it justify not, ne be needful to salvation? Paul answereth: it was added because of transgression, that is to say, for this cause was the law made that it should show, accuse, and condemn the sin that sticketh in us, and drive us too seek the seed Christ, who was made sin for us, that we might be made the righteousness of God in him. Out of this answer is builded the third argument, of the effects hanging upon it. If the law could deliver from death, and restore life Answer of the said objection. and effectual comfort, than might we be justified also by the law. But the law can not deliver men from sin & death, and restore life. Ergo it is impossible for us too be justified by the law. He proveth the minor or second proposition thus. The law promises or giveth eternal life to all those that yield perfect obedience without any sin. But the scripture hath closed all things under sin, that is to say, the word or law of God, convinceth, accuseth, and condemneth all men, that they are defiled with sin, and guilty of God's wrath and endless damnation. Ergo the law delivereth no man from eternal death, neither can it give life: but the promised righteousness and life is given freely through faith in jesus Christ, too them that believe. This is the disposement of this Epistle, in which there appear chiefly two places of doctrine, which are also the chief places throughout all the Christian doctrine. The one is the glad tidings, or promise of remission of The Gospel. sins, righteousness, and life everlasting, too be freely bestowed upon them that believe for the only one seed of Abraham our Lord jesus Christ. The other is, the law given of God, to show, accuse, and The Law. condemn sin, and to drive men to true repentance or sorynesse for their sins committed, and the seeking of help at the son of God the Mediator showed in the promise. Therefore the definitions of the law and the Gospel, and the four differences of the law and of the Gospel, taken of the form of understanding, of the form of the promises, of the effects, and of the objects, and also a declaration of the causes and effects of the law & the Gospel, may be repeated in this place out of the Catechism. The promise concerning Christ made unto Abraham What things are contained in the promise made to Abraham, concerning Christ. in these words, In thy seed shall all nations be blissed. Gen. xii. is briefly declared already, where we have hard that the chief places of the Gospel are contained in it. First concerning Christ's person, in which the two natures of man (born of the seed of Abraham & David, as touching the flesh,) and of God (enduing the church with heavenly blessing and taking away sin and death, are verily & personally united together. Secondly of Christ's office & benefits, which are comprised in that one word blessing. For blessing signifieth deliverance from curse, Blessing. from God's wrath, from sin, & from eternal death: and the free giving of life and righteousness everlasting. For so doth Paul himself interpret the word. Galat. iij. and Ephe. j and Peter also. Act. iij. Thirdly of the difference of the law and the Gospel. The law is a doctrine that curseth, The Law. as it is written, Cursed is every one that continueth not in all the things that are written in the book of the law. But the Gospel bringeth heavenly and everlasting The Gospel. justification. blessing, promised freely for Christ's sake. Fourthly of justification or remission of sins and eternal salvation which may befall us for the one only seed of Abraham, which is Christ, or by faith only: and not in many seeds, that is to say, partly for Christ's sake through faith, and partly for our own good works. Fifthly Paul in expounding faith. the promise made to Abraham, showeth in this chapter, the applyment of Christ's benefits in these words. They that are of faith, that is to say, they that believe, are blissed, as The ealling of the Gentiles. Original sin. faithful Abraham was. Sixthly of the calling of the Gentiles. seventhly, of original sin. For all the promises & commandments of God are to be understood with a certain contrariety, as thus: God promises his blessing too all men for Christ's sake: Ergo all men are cursed for sin before. And eyghtly, the Article of our creed concerning Christ's incarnation. Christ's conception and birth of the virgin Marie may be builded out of this promise. For seeing it was of necessity that the promised deliverer, who being blissed himself should bliss others, must be void of all sin: & that all which are conceived of man's seed, are born defiled with sin: It followeth that Christ was not conceived & born of man's seed. Concerning the law there be four admonishments or lessons in this Epistle. THe first is of the time of the publishing of the law upon The time of the publishing of the law. mount Sinai, that is to wit, the four hundred & thirtieth year after that the seed Christ was promised to Abraham. Now, the first promise concerning the seed was revealed to Abraham. Gen. xii. in the thousand &. twenty-three. year of the world, the three hundred threescore & seventh year after the flood, the threescore and fifteenth year of Abraham's age, & a thousand nine hundred & forty years before Christ was born. Now from the deliverance of the promise concerning the seed, which was the lxxx year of Abraham's age. Gen. xii. unto the birth of Isaac, were twenty-five. years. Gen. xxj. from Isaac to the birth of jacob, threescore years. Gen. twenty-five. from the birth of jacob, unto the going down into Egypt (which was the xxxix year of the age of joseph,) are a hundred & thirty years. Gen. xlvij. From the going down into Egypt, to the death of joseph are threescore and eleven years. Gen. l. From the death of joseph, to the birth of Moses, are threescore and four years. From the birth of Moses, to the departure out of Egypt, & the publishing of the law, are. lxxx. years. And so the whole number is four hundred and thirty years. The use and effect of the moral Law. The second admonishement, is concerning the proper. use and effect of the moral law, which was added, because of transgression, and not to justify men▪ & bring them to life and salvation everlasting: neither alonely to restrain man's misdooing and offences, and to repress them and hold them short with commandments and penalties, nor too be a chastisement of wilful and unwilful offences, as Demosthenes defineth it: but to augment man's transgressions or sins, and to make them greater, by showing us the hugeness & horribleness of our sins, and of God's wrath against sin, which things we known not of before, and by horrible accusing, fraying▪ and condemning men for sin, and to work most sorrowful dismayednesse and despair in our hearts, until the promised seed do come, and that the comfort of faith be kindled in the heart. As for example, the voice of God's law bewrayed, accused, and increased the transgression of Adam and Eve, and strake them with horrible dreadfulness and fear, until the promise of the seed that should come, was uttered, by trust whereof they were delivered out of the dread of sin, death, & the curse of the law. Of this spiritual & chief use of God's law, Paul speaketh in this Epistle, & he enlighteneth it with many words in the Epistle to the Rom. the u seven. &. viii. chapters. The law entered in, the sin might abound. Also, what shall we say? Is the law sin. God forbidden. But I had not known what sinment, if it had not been for the law▪ For I witted not that lust was sin, if the law had not said. Thou shalt not lust. For without the law, sin is dead. Also, by the law sin becometh out of measure sinful. And again, the law is the power of sin. The third admonishment is of the efficient cause or The Author of the law. the author of the law that is published. The law was ordained by Angels, or delivered by the ministery of Angels upon mount Sinai, as it is said. Act. seven. Moses' was in the church in the wilderness, with the Angel speaking too him upon mount Sinai, who received the word of life that was too be given to us, but your fathers would not obey him. Also▪ Ebr. ij. For if the word that was spoken by Angels was steadfast, and that all transgression and disobedience hath received just reward, how shall we escape, if we neglect so great salvation uttered by the lord the very son of God: The same setting together of contraries doth Paul use in this place. The promise was spoken unto Abraham immediately from God himself: but the law was uttered by his servants the angels, and that, in the hand of a mediator, which was Moses, who in Deut. u sayeth thus: I was a mean & went betwixt you & God at that time, & brought you word what he said: for you were afraid of the fire, & went not up into the mount. Now seeing that the people was not able to abide so much as to hear the voice of the law, & much less the thunder & lightning of God's wrath darted forth by the law: It is an evident matter that they The Mediator of the law. are not justified by the law: but that they have need of the true Mediator (of whom Moses was a figure) too go between the two parties, that is to wit between God, who being wroth with sin, beateth man's hearts a pieces with the curse of the law as it were with a pestle or with thunder, and men, (who are guilty of sin & subject to God's displeasure: to thintent that he participating both the natures of Godhead & manhood, may undertake God's displeasure for us, & by his intreatance & merit satisfy God's justice, & set us in his good favour & grace. For a mediator is not of one, but goeth betwixt two parties, (namely God & man) that were at debate, which debate the law discovereth, nourisheth, increaseth & confirmeth by be wraying, accusing, & condemning sin. But God is one, who of his exceeding great & free goodness hath made a promise of the seed, and sent his beloved son, that he by taking man's nature upon him, should take away the debate, & the curse of the law, & give to the believers the blessing or righteousness & life that was promised to Abraham. Here may the whole doctrine concerning the mediator▪ & concerning the office and benefits of the Mediator Christ, and of the causes why it behoved the two natures too be united in the Mediator, be repeated. Fourthly, Paul answereth to this question, whither The law a leader to the Gospel. the law strive against the promis of the Gospel, because we are justified not by the law, but by the promis. And he advoucheth, that the law is not only nothing against the testament or promise concerning Christ: but also that it confirmeth it, yea & most manifestly proveth, that men must of necessity be justified by the free mercy of God, only for Christ's sake. For in as much as gods law and the whole scripture convinceth all men to be unrightuous, & defiled with sin, & subject to God's wrath & endless damnation: It is evident that the law itself beareth witness, that no man can be justified before God, for his own worthiness & cleanness. Therefore let no man upon trust of his own strength, his own virtues, or his own deservings, hope to obtain righteousness & everlasting life, in any other thing than in the only free promise, or in Christ only. Upon the xiiij Sunday after Trinity. ¶ The Epistle. Galat. u. I Say, walk in the spirit, and fulfil not the lust of the flesh. For the flesh lusteth contrary to the spirit, and the spirit contrary to the flesh: these are contrary one to the other, so that you can not do whatsoever ye would. But and if ye be led of the spirit, then are ye not under the law. The deeds of the flesh are manifest, which are these: adultrye, fornication, uncleanness, wantonness, worshipping of Images, witchcraft, hatred, variance, zele, wrath, strife, seditions, sects, envying, murder, drunkenness, gluttonye, and such like. Of the which I tell you before, as I have told you in times past, that they which commit such things, shall not be inheritors of the kingdom of God. Contrarily, the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faithfulness, meekness, temperance. against such there is no law. They truly that are Christ's, have crucified the flesh with the affections and lusts. The disposement. THis Epistle is of those sorts of cases that persuade. For it is an exhortation to good works or new obedience agreeing with Gods will: amplified with two figures, Antithesis and Distribution. And the state or proposition of the Epistle enlightened with the Antithesis, is this sentence. Walk in the spirit, and fulfil not the lusts of the flesh, that is to say, obey the holy Ghost, which ruleth your intentes, endeavours and doings, that they may agree with the will or law of God, and welter not in sin, or the lewd inclinations and affections of nature corrupted and unrenewed by the holy Ghost, or too speak shortly, do good works and eschew sin. Either member of this proposition, Paul declareth & enlargeth with a distribution of the generality into his particulars. Now let the terms be understood aright. The spirit signifieth God the holy Ghost, and all new The spirit. motions of true fear, faith, and love of God, and of all other virtues stirred up by the holy Ghost. For to this end is the holy Ghost poured out into the hearts of the believers, that he should do away sin, and kindle new righteousness & conversation agreeing with Gods will. To walk, is the same thing that to live, or to rule the purposes To walk. Flesh and deeds of the whole life. Flesh signifieth the whole nature of man unrenewed by faith and the holy Ghost. Lust of the flesh, signifieth not only the inordinate desires of the senses or of the affections in the heart, Lust of the flesh. as unlawful loves, hatredes, yrefulnesse, and the flames of sensuality: but also it signifieth in the will, the turning from God, distrust, carelessness in neglecting the displeasure and judgement of god, and standing in a man's own conceit: and in the mind, ignorance, & doutfulnesse concerning the being and will of God etc. All this whole confused heap of original and inward actual mischiefs, the Scripture comprehendeth under the term of lust or concupiscence, of which the verse of Crates may most truly be verified: Of evils all that may be found, Concupiscence or lust is ground. But to good purpose and meaning sayeth Paul, fulfil not the lusts of the flesh, For even in all the Saints there remaineth concupiscence of the flesh, that is too wit, many sinful inclinations and desires: darkness in the mind: and doutfulnesse, distrust, carnal carelessness, and standing in a man's own conceit, in the will, and a great ●able of sinful pangs and affections in the heart. These mischiefs like deadly foes keep war in our minds against the spirit and against the good motions that are stirred up by the holy Ghost, as in Rom. seven. Paul describeth this fight of the flesh against the spirit, with many words: and also they provoke and enforce us to outward sins. Howbeit these workings of the flesh must not be fulfilled, but must be kept down and mortified by the holy Ghost (who ruleth the mind, will, and heart) that they may willingly and with a true intent exercise the deeds or virtues agreeing with the will or law of God. For they that are led by the spirit, are no longer under the law, or under sin, which is accused & condemned by the law, neither perform they their obedience too God by compulsion and constraint of the law, but of a frank and freeharted willingness of their own. Paul distributeth the works of the flesh and of the spirit, or sins and good works into certain particulars, which may be referred too agreeable precepts of the Ten commandments. The manifest deeds of the flesh he nameth The deeds of the flesh. sins or wickednesses which men commit wittingly and willingly, or which the doer knoweth to be sin, and sinneth wilfully. For he putteth a difference between their sins that are done against conscience (which devil not in the saints) and the sins of ignorance, natural infirmity, darkness, and the sinful heats which oftentimes happen against man's wills. The first four kinds Whoredom. adultery, fornication, uncleanness, and wantonness, do fight against the sixt commandment, and the virtue contrary to them is chastity. The fifth kind of the works of the flesh Idolatry, comprehendeth all sins against the Idolatry. first table, as false opinions concerning God, heresies, superstitions, and all worshipping and seruing of God choose without the warrant of God's word, as Masses, Moonkishe toys. etc. The contrary virtue is true godliness, or faith and true worshipping of God. The ten terms or Ten other sins or deeds of the flesh and their contraries. sins following. 1. Witchcraft, 2. hatred, 3. variance, 4. spitefulnesse, 5. wrath, 6. strife, 7. seditions, 8. sects, 9 envying, 10. and murder, fight all against the fifth commandment. And the contrary virtues are, Ryghtfulnesse, which hurteth not an other man's life, body, or good name: friendship, desire of concord & meekness. The exposition of every of these words & their differences may be taken out of the exposition of the ten commandments or out of my rules of life. The last two kinds, Drunkenness and gluttony, may in Drunkenness and gluttony. likewise be referred to the sixt commandment, and the contrary virtue is Staidness or sobriety. In the end he addeth an argument of discommodity or of everlasting pains. They that give themselves too these sins shall not receive the heritage of God's kingdom, but shall be cast into endless torments. The fruits of the spirit, or the virtues that please God, The fruits of the spirit which are kindled in the godly by the holyghost, are Love. 1. The love of God and our neighbour, which comprehendeth most of the virtues of the first and second table. For Love is the fulfilling of the law. Rom. xiii. and j Cor. xiii. 2. and. 3. joy and peace, or quietness and gladness of the heart settled in joy and peace. God, and persuading a man assuredly, that God is at one with him, and at hand with him, helping him, and giving him life and gladness everlasting for Chrystes sake. 4. Long sufferance. Long sufferance or patience, beareth with other folk's infirmities, and with wrongs done, and is not discouraged with mysdealing or other overthwart things, that it should do against any of God's commandments, and it pertaineth too the first and the fifth commandment. 5. Gentleness. Gentleness or courtesy yielding itself willingly to other folks to use, and willingly doing good to others, pertaineth to the seventh and fifth commandments. 6. Goodness Goodness or uprightness. or uprightness, hurting no man & endeavouring too do good and to profit all men, is of as great force as universal ryghtuousnesse, whereof men are called good. And it comprehendeth chiefly liberality and courtesy. 7. Faith or Faith. true knowledge of god & trust settled in Christ the mediator, or faithfulness performing constancy in word & deed, and in true mutual good will and all dutiful points of Fréendshyp, and deeming friendly of other men's wills and meenyngs, pertaineth to the fifth commandment. 8. Meekness, bridling wrath & desire of revenge Meekness. pertaineth likewise too the fifth commandment. 9 discretenesse, soberness, staidness, temperance or chastity, Discreetnesse. pertaineth to the sixth commandment. From thence therefore may a more plentiful exposition of the virtues be fetched. Ageinste such there is no law, that is too say, the Law Who be under the law, and who be not. prohibiteth not these works, or there is no Law appaynted for the righteous, which are guided by the holy Ghost: That is too say, the Law doth not accuse or condemn the righteous, neither doth it hold short or constreyne those that are obediente. But as for those that fulfil the lusts of the flesh, or forbear outward offences against their wills, those doth the Law restrain, accuse, and condemn. They truly that are Chrystes, have crucified the flesh with the affections and lusts thereof, that is too say, those that be godly in deed or that believe in Chryst, fulfil not the lusts of the flesh or their sinful inclinations and affections, but do keep them under and restrain them, and mortify them with the spirit as is said Rom. viii. If you mortify the deeds of the flesh by the spirit, ye shall live. Upon the xu Sunday after Trinity. ¶ The Epistle. Gal. u. IF ye live in the spirit, let us walk in the spirit. Let us not be vainglorious, provoking one another, and envying one another. Brethrens, if any man be fallen by chance into any fault, you which are spiritual, help to amend him in the spirit of meekness, considering thyself jest thou also be tempted. Bear you one another's burden, and so fulfil the law of Christ. For if any man seem to himself that he is somewhat, when he in deed is nothing: the same deceiveth himself in his imagination. Let every man prove his own work, and then shall he have rejoicing in his own self, and not in another. For every man shall bear his own burden. Let him that is taught in the word, minister unto him that teacheth him in all good things. Be not deceived, God is not mocked. For whatsoever a man soweth that shall he reap. For he that soweth in the flesh, shall of the flesh reap corruption. But he that soweth in the spirit, shall of the spirit reap life everlasting. The disposement. THis Epistle pertaineth to the kind of cases that is persuasive. For it containeth precepts & exhortations too good works, and namely too modesty and new obedience. The parts or chief places are two. 1 Of modesty and lowliness which restreineth pride, and beareth with the infirmities and blemishes of the brethren, and performeth faithfulness and diligence in executing aright the duties of a man's calling, which true glory (that is too say, the witness or allowment of a man's own conscience judging aright) doth always accompany of it own accord. 2 Of thankfulness and courtesy too be used towards all the godly, and specially towards schoolmasters, and ministers of the Gospel. IN the beginning of the Epistle is set a general exhortation unto new obedience, If we live in the spirit, let us walk in the spirit, that is too say, seeing we be delivered from everlasting death by the son of God and the holy ghost, and that new life is kindled in our hearts, let us also reverently obey the holy ghost dwelling in our hearts, and directing our intentes and the doings of our life according to the rule of God's law. Let us not be desirous of vaynglorie provoking one an other, and envying one an other. Of lowliness or modesty. Modesty or lowliness, and the desire of true praise Modesty or mildness, and how glory is to be coveted and obtained. fight not one against an other, but are neighbour virtues, like as are liberality and sparyngnesse, Gravity and courtesy or gentleness, justice and mercy or pitifulnesse. For the desire of true glory and of a good name, is a virtue commanded by God, which liking well of a man's own work, (that is too say, faithfully executing the duties of a man's vocation, and endevering to do well too the church and the common weal in their place) obtaineth the allowment of God and his own conscience deeming aright: which is continually accompanied with the commendation of other good men, judging aright also: as jonathas. j Reg. xviij. joseph. Gen. xxxix. and Paul, who though they be mild and lowly, do not withstanding like well of their own work, and buzyly and faithfully execute the labours of their vocation. And therefore they obtained the allowment of God and their own conscience, and the commendation of all godly men, and of the whole church. This virtue doth God command. Philip. iiij. What soeverthings are of honest report, if there be any virtuous thing, if there be any commendable thing, those same have ye in mind which ye have both learned & seen in me, those things do ye. Also Math. ●. Let your light so shine before men, that they may see your good works and glorify your father which is in heaven. Good name therefore Good name is to be sought. must of necessity be sought, even for this cause, that others may by good examples be alured to the true acknowledgement of God and the fellowship of the Church. But good name cannot be sought, unless we also earnestly seek after virtue or true godliness to Godward, and all good works and labours whereby we may in our vocation deserve well of the church and the common weal. For the foundation of true glory, is excellent virtue: The foundation of true glory. which is always accompanied with the glory or commendation of good men, and with the envy of evil men according as one saith: Glory accompanieth virtue as the shadow doth the body, wherefore too seek glory, is too seek virtue. And contrariwise, by the contempt of good report or glory, virtue must needs be contemned also. And therefore Paul in this place forbiddeth not simply the desire of Glory, but the desire of vainglory. For many do seek after the naked commendation, and the empty shadow of glory and prerogative, without true virtue. Secondly Facers and bragger's. either they challenge and face their betters, or else deface them, to the intent too seem greater themselves, by finding fault with them: like as Zoilus defaced Homer, the Tribunes Scipio, and Minutius the master of the horsemen defaced the dictator Fabius. Thirdly they repine Fighters or enviers. and are sorry that any other excel them, or are counted better than themselves, and thereupon endeavour too put them too a foil or to rid them out of the way, that they themselves only may be a float: as Saul envy David's glory, & Pompey envy Julius Caesar's preferment. Precisians. 4. Or they be too streyghtlased and unappeasable towards such as be fallen or disteyned with some blemishes of doctrine or manners, to the intent they themselves may be counted the better & the holier: as the Novatians, who utterly denied forgiveness too such as fell after baptim. Selfeweners. 5. Or otherwise being puffed up with an overweening of their own wisdom, righteousness & strength, stand highly in their own conceit, & set great brags or commendations upon themselves: as the Pharisee Luk. xviij. And Pyrgopolinices in Plautus, and Thraso in Terence. 6. Or Buzybodies. else not trying their own work, they take in hand unnecessary and unrightful doings out of their vocation, upon trust of their own strength, like as Antony, Pompey, Antiochus the great, and others have moved peerless wars: And in the Church Valentine, Arius, and others have sowed strange opinions. These syxe sorts of vain and false glory doth Saint Paul forbid in this place, and willeth men too try their intentes and doings, and diligently too weigh & examine them that they may agree with the squire and rule of Gods will and commandment: So shall we have true glory in ourselves, that is the record and allowment of God and our own conscience judging aright: and we shall not hung upon the reproof of other▪ men, or upon the liking or disliking of the unskilful multitude. For as Plutark says in the life of Plutarkes saying. Tmoleon, The action must not only be good and just, but the glory which is sought thereby must be sure and stable, that in doing we may be allowed. And Cicero in the same meaning saith: Thou must use Cicero's saying concerning glory. thine own judgement. If thou like thyself in allowing of right things, then shalt thou not only overcome, but thou shalt overcome all men and all things. Therefore determine upon this point, that honesty and nobleness of mind is alone the beautifullest of all things, and so much more beautiful, if it pass not for the multitude, nor hunt foropen praise, but delight only in itself. Yea and in mine opinion, all things seem the more commednable, that are done without vaunting, and without calling of the people too witness. Not for that it is utterly to be eschewed, (for all weldooing desire too be showed in the open light) but for that there is no stage more noble for virtue than a man's own conscience. This is the chief place of the first part of this Epistle. And herewithal let consideration be had of notable sentences that concern the loving and soft admonishment of such as err or fall in doctrine or misbehaviour of manners, (according too the process. Math. xviij.) and the gentle instructing and receiving them again: and which concern mildness in bearing with the blemishes and infirmities of other folks, for God's sake & the common quietness: and finally which concern the bridling of stateliness and pride, which fight against the first commandment. Let him which is instructed, communicate all good things to him that instructeth. Of thankfulness & well doing towards all the godly, & specially towards the teachers. The exposition of this word Catechism. THe Greek word Catecheim, signifieth properly too teach or instruct by word of mouth, so as the things given out may be required again of the lerners. Of echeo to sound▪ comes Catecheo too hearken, or too receive the sound of any man. Thereof cometh Catechesis which is such a manner of instruction, wherein the Doctrine is delivered too the hearers by word of mouth, and the hearers on the other side are made too recite and tender what they have herd. Now forasmuch as this trade of teaching which is done by examination, is the best and most profitable: In old time the sum of the Christian doctrine was wont too be taught after this manner in the Church too novices before they were baptized. And hereupon remains yet the name of catechism which is used for a brief sum of the christian doctrine comprehended in a certain order. Paul in this place willeth his scholar or héerer that learneth What the lerners aught to tender to their teachers. the true Doctrine concerning God, too communicate all good things too his teacher, that is too wit, too tender too him again true reverence, food, clot, and all duetifulnesse of a thankful mind. And he addeth arguments of honesty and profit, amplified with a similitude taken of seed time and harvest. God commandeth thankfulness toward schoolmasters, and looketh upon our hearts and abilities, & dreadfully punisheth the choorles, but recompenseth the liberality and other good deeds of the godly, with bounteous rewards. And like as husbandmen, the more seed they sow, the greater increase of corn they receive at harvest time: Even so the bountifuller stipend the scholars give too their teachers, so much the greater rewards (both Ghostly and bodily) shall they be adorned withal again at God's hand. Also Paul addeth a general sentence concerning the rewards of liberality and other good works. He that soweth in the flesh, Sowing in the flesh. Reping of corruption. that is too say, he that doth the deeds of the flesh, or he that giveth himself too sinful lusts and wickedness, shall reap corruption, that is too say, he shall perish, and be cast into everlasting Death. But he that soweth in spirit, or obeyeth Sowing in the spirit. the holy Ghost, shall be rewarded with everlasting rewards. And therefore even in this respect, let us endeavour too benefit others with more foreward minds, and not suffer ourselves too be discouraged with some man's unthankfulness, slanders, and other overthwart matters. Here may be repeated the whole Doctrine concerning benefiting, out of the seventh of the ten commandments, and concerning thankfulness out of the exposition of the fourth commandment. Upon the xuj Sunday after Trinity. ¶ The Epistle. Ephes. iij. I Desire that you faint not because of my tribulations that I suffer for your sakes, which is your praise. For this cause I bow my knees unto the father of our Lord jesus Chryste, which is father of all that is called father in heaven and in earth, that he would grant you, according too the riches of his glory, that ye may be strengthened with might by his spirit in the inner man, that Chryst may dwell in your hearts by faith, that ye being rooted and grounded in love, might be able too comprehend with all saints, what is the breadth, length, depth, and height, and too know the excellent love of the knowledge of Christ, that you might be fulfilled with all fullness, which cometh of God. Unto him that is able too do exceeding abundantly above all that we ask or think, according too the power that worketh in us, be praise in the congregation by Christ jesus, throughout all generations from time too time. Amen. The disposement. THis Epistle is of that sort that is persuasive. For it is an encouragement that they should steadfastly retain the Doctrine of the Gospel that they had received, and not faint for offence of persecution. And it is a prayer that God will preserve, confirm, and strengthen true faith and steadfast love among them. The chief places of Doctrine therefore are these. 1 Of constancy or continuance. 2 Of true Invocation. 3 Of faith which embraceth Chryst, (that he may dwell in our hearts,) & acknowledgeth the largeness of Christ's mercy and exceeding great love towards us. 4 Of thanks giving or praising God, concerning whose almyghtinesse not tied too second causes, here is put in a notable testimony, meet too be set against Stoical madness. Of the first place. I Beseech you that you faint not in my tribulations for you, The judgement of the world concerning such as are afflicted. which is your glory. Like as Cicero in his Oration for Flaccus, giveth his opinion concerning the miseries of the jews, saying: this nation hath well showed how dear it was too the God immortal, in that it is subdued, in that it is let out too ferme, in that it is reserved too bondage: So also do the wise men in the world judge of the Church and of every godly member of the same that are oppressed with the huge heap of miseries. Namely that God regardeth not, and much less loveth and receiveth too the fellowship of eternal life and joy, men so miserable, needy, few in number, drawn asunder with inward debates, and laid open to the most bitter hatred of the world, and too most cruel torments, such as in Paul's time he himself and the rest of the Apostles were, and such as our congregations are in these days, & the wretched souls that are put too death for the pure Doctrine of the Gospel in France, in Spain, and in the kingdom of Naples, like as now of late at Montola in the kingdom of Naples, four score godly men like sheep in a slaughter-house had their throats cut by the hangman at the commandment of the Romishe Bishop. In this sorrowful show of the fewness, miseries, and infirmities of the professers of the gospel, all men perceive this encouragement and entreatance of Paul's too be needful, lest the weaker sort taking offence at the miseries, imprisonments, and tortures of themselves and of other godly folk, should reject Chrystes true doctrine. But let them turn away their eyes from the prosperity, power, What is to be looked upon in adversity. authority and multitude of the persecutors, and from the fewness and the miseries of the godly, & let them settle themselves only upon the word and the truth delivered by God: Like as No in time of the flood, Loath in Sodom, the Machabées in the time of Antiochus, and Paul and the rest of the Apostles in the time of Nero, held fast the profession of the true doctrine, though they had never so many wise men and mighty enemies against them. Constancy or continuance is a virtue which abideth firm Constancy. 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 adversities, that it should faint from the truth and give over. Now forasmuch as this stoutness of courage and strength that yieldeth not too terrors & torments far surmounteth the power of man: Paul beséecheth God with most earnest desire, too strengthen the minds of the Ephesians with his holy spirit, and too establish and uphold their inward man or their faith in Christ. Like as he armed the Apostles at that time, & now in our days Luther with stoutness and strength of haultie and invincible heart, so as no threaining and terrors could make them faint, but that they spread abroad the true doctrine of the gospel, though the wisdom and power of the whole world fretted and fought against it never so much. Now Paul in this Epistle addeth two reasons why they Reasons why we should not take offence at persecution or troubles. should not take offence at his troubles and afflictions, or be moved too fall away from the true Doctrine. For first, I suffer these afflictions for you or for your sake: not for any offence of mine, but because I have (by preaching the Gospel) called you gentiles too the fellowship of the Church, and eternal salvation too be given freely for Chrystes sake. And by these my troubles and bands, I bear record that I do in very deed and in good earnest think, that the Doctrine of the Gospel is not a fond fable, but true, assured, and taught by God, in the behalf whereof I endure so great miseries, imprisonment, yea and death also. And so by mine example I confirm your faith. again, my afflictions are your glory. That is too say, they are not slanderous and shameful to me or you, they are not signs of God's wrath and casting of me away: But they are things that be good, healthful, honourable, and too the glory of God's Church, as in the fifth of the Acts, the Apostles rejoice that they were counted worthy too be put too rebuke for the name of Chryst. And Romans the fifth, Paul saith, we glory in afflictions, because affliction breedeth patience: patience breedeth trial: trial hope: and hope of eternal life maketh not a man ashamed, or disappointeth not him that hopeth. And the lightness of afflictions for the turning of a hand, procureth an inestimable weight of glory for ever and ever. j Cor. iiij. The second place. I Bow my knees, much more weak and feeble is man's Prayer the refuge in trouble. nature, than that it can of it own power continued steadfastly in the true acknowledgement of God and in Faith, and despise and overcome the terroures, hatred, imprisonments, and other perils that accompany the profession of the Gospel. Therefore let every one of us daily make our hearty and earnest Prayer unto God the father of our Lord jesus Chryst, that he will establish and strengthen our hearts with his holy spirit, that we may hold fast the true acknowment of Chryst & true faith, even too our last gasp, according as he hath promised: I have prayed for thee that thy faith may not fail. And, my sheep here my voice, & I give them eternal life, & no man shall pull them out of my hands. Also, God is faithful who suffereth us not to be tempted above our power, but with the temptation maketh a way out, that we may be able too endure it. And here withal let the whole doctrine concerning Too whom and how we aught to pray. the true calling upon God be repeated in this place, which must not rove doubting too what God a man speaketh, (as Hecuba prayeth in Euripides, O jupiter who so ever thou art, right hard too be known:) nor be directed too surmysed Gods, or dead men: but must speak unto the one true God the father of our Lord jesus Chryst, who hath disclosed himself in his Church by his assured word, by record of miracles, and by sending his son our Lord jesus Chryst, which was crucified and raised again for us, that he might set us at one with the eternal father, and make our requests and prayers welcome and acceptable to him. Of this true God What we aught to pray for the father of our Lord jesus Chryst, and of us all, (of whom as of their father and creator all Angels and men, and all things visible and invisible in heaven and in earth have their being and preservation:) let us request not only the ordinary and flyghtfull commodities of this present life: but in especially the sovereine and most needful gifts, that according too his rich glory, and exceeding great goodness, he will give us his holy spirit, too strengthen us with faith and steadfastness in the true acknowledgement of jesus Chryst as touching the inward man, which being born a new by the word of the Gospel, and the working of the holy Ghost, may no more live after the flesh, but after the spirit, that Chryst may devil and be effectual in us, in such wise that through the fervent and incomprehensible kindness or love of God towards us, (which he hath showed by sending his son. j john. iiij. Rom. u) we being grounded in steady faith, and fastened with deep roots, may be able to comprehend what is the breadth, and length, and depth, and height of gods exceeding great goodness and mercy towards us, which he hath showed by sending his son, whereof is spoken in Psal. Cij. As far as the East is from the West, so far hath he set our iniquities from us. As high as the heaven is above the earth, so highly is the Lords mercy established upon them that fear him. That we may after some sort know the great and wonderful love of Chryste towards us, which is far more excellent and greater than that man can attain too it and understand it. And that we may be filled with all fullness of God. That is too say, that we may be filled too the full with heavenly light, wisdom, ryghtuousnesse and life, by God, who shall be all in all, and that God himself dwelling in us everlastingly, may evermore shine in us, and lyghten and fulfil our hearts with the flames of all virtues. The fourth place. IN thanks giving wherewith he closeth up this epistle, against Stoical destiny. there is a notable text too be considered for men too set against Stoical destiny. For the stoics surmise, that God is bond too second causes, or too the order of nature, so as he cannot do otherwise than as the second causes do suffer. This imagination which is slanderous to God and hindereth the true calling upon God in dangers that are unavoidable by man's wit, is clearly confuted by this sentence of Paul's, God is able above all things and abundantly too help, beyond all that we can ask or conceive. Like as he helped Moses' standing at the read sea, Ezechias besieged of Sennacherib, and the three Israelites in the burning Oven at Babylon, what time they were destitute of all man's aid and counsel, and of all second causes,) altering the usual and accustomed order of nature. And this is the peculiar and cheese wisdom of God's Church, too settle ourselves in God and his word by faith, and with quiet minds steadfastly too wait for the promised deliverance, even when we were utterly destitute of all second causes. Upon the xvij Sunday after Trinity. ¶ The Epistle. Ephe. iiij. I Which am a prisoner of the Lords, exhort you, that you walk worthy of the vocation wherewith you are called, with all lowliness and meekness, with humbleness of mind, forbearing one another through love, and be diligent too keep the unity of the spirit, through the bond of peace, being one body and one spirit, even as you are called in one hope of your calling. Let there be but one Lord, one faith, one baptism, one God and father of all, which is above 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. Be ye one minded. It pertaineth to the fifth commandment of the ten. Most weighty surely and necessary in all trades of life, is the doctrine that concerneth the cunning too maintain concord with one's companions. Which thing is set out more learnedly in this Epistle than any where else. I will therefore tell 1 What virtues are chiefly needful too the maintenance of concord. 2 Of the causes that aught too move and kindle every man too the endeavour of maintaining concord. First, Of the virtues that are needful to the maintenance of concord. Paul exhorteth the Ephesians and all godly folk, too walk The ends of all vocations or callings. worthy the vocation too which they are called, that is to say, too rule all the intentes, endeavours, and doings of their life in such wise, as they may agree with their calling and the word of GOD, whereby they are called too the setting forth of God's glory, and too mutual love and concord. For of all men's devices and doings, these must be the two chief ends. First, that God's glory and the true doctrine concerning God, may be spread far abroad: and secondly, that the fellowship and concord of the Church may be cherished, j Corint. x. Do all things too the glory of God, and be not a stumbling block too the Church. But the foundation or head and wellspring of all christian The wellspring of concord. concord, is the agreement in doctrine concerning GOD, like as the son of God prayeth john. xvij. Father, I pray that they may be one in us. And here Paul counseleth them to endeavour too keep the unity of the spirit, that is too say, to keep a consent in the one true doctrine which the holy ghost hath delivered too the church. And he rehearseth in order three virtues whereof we have need to the maintenance of concord with our fellows. The understanding of which will be the clearer, if we add notable examples. The first is Lowliness which represseth pride that picketh Lowliness. quarrels without a cause, whereof there are flames in every man by nature. For each one coveteth by nature too seem better than others, and too be reverenced as Gods among men, and too keep down and darken others, that are thought too shadow their excellency. Out of this fountain spring most or rather all debates in all kinds of life. Therefore such as be of our company have need of such a lowliness of mind, that they may abase themselves beneath others. Like as Abraham Gen. xiii. although he excelled Loath his brother's son both in age, wisdom, virtue, and authority, yet giveth he place to him, adding this most sage saying, I pray thee let there be no quarrel between thee and me: for we are brothers. Behold, the whole land is before thee, If thou choose the right hand, I will take the left: or if thou go to the left hand, I will go too the right. So jacob humbled himself too his brother Esau Gen. xxxiij. So Chryst the wellspring of unity and mutual love, abased himself beneath all men. Phil. ij. Through humility or lowliness, let each man think an other better than himself. And let the same mind be in you, that was in Chryst Iesu, etc. Oftentimes also there rise debats and quarrels upon casting forth of reproachful terms, of witlessenesse, foolishness, beggerlinesse, and rascalnesse. But like as the objecting of such words springeth of pride, so doth the clearing of a man's self of them also. Therefore they must be utterly unregarded, set light▪ by, and quietly put up for the common peace sake. The second is Meekness, which represseth yrefulnesse Meekness. and desirousenesse of revenge, even when we are able too defend ourselves and too maintain suit: As for example, If thy companion have upon spite sought too diffame thee or too heave thee out of thy place, and go about too hurt thee, thou must pass it over, like as Moses for putting up the wrong that Aaron and Marie did him, Numer. xii. is reported too have been the meekest man that ever was. And Chryst sayeth of himself: Learn of me, for I am meek and lowly of heart. David is not inflamed with wrathfulness against Saul, lest he should stir up greater troubles. joseph is not desirous too be avenged of his brothers. But Arius burneth as hot as fire with anger and desire of revenge against Alexander, who was preferred before him in suit for the Bishopric, so as he troubled the whole Church with his noisome doctrine concerning the son of God. The third is Longsufferance or Patience, whereby we Patience. bear one with another through Charity. For there stick many blemishes in all men: As for Example: Some man is more wayward and testy, some is more desirous of vain glory, some is more curious, some hath less stay of himself, an other is more given too overearnestnesse, and an other is more yresome and hasty. These common frailties of men must we hide and bear with, if we will have true concord too grow strong and continued. Paul therefore like a most wise Governor, hath put toogither the chief sinews and limbs of Concord, and the virtues that are needful too the knitting of men's fellowshippes in the band of peace. There might be made a larger discourse of every of these virtues. And the laying of their contraries too them, and the Examples of things that maintain society, will make the matter both more pleasant, and more large. The second place. THe causes or reasons whereby the hearers are too be in Reason's moving to concord flamed too the desire of concord. Now, all men are too be inflamed too the maintenance of concord with their fellow companions and with other men: First, by the most straight God's commandment. commandments of God, which enjoin mutual love. john. xiii. and xu My commandment I give unto you, that you love one another. Philip ij. be of like affection one too an other, having one love, being of one mind and of one opinion. j Corinthians. j Let there be no divisions among you. Secondly, by the most large rewards which GOD Rewards that be promised. hath promised too such as maintain concord. Matthew. u Blissed be the peace makers, for they shall be called the children of GOD. Thirdly, by the great commodities of The commodities and discommodities. concord and the unmeasurable huge heap of miseries which discord bringeth, both in the church, in the common weal, in households, in universities, and in all the whole life. And fourthly before all things let the six reasons be considered which Paul useth in this Epistle. First, one body and one spirit. Like as in man's body Voitie of body and spirit. there be diverse members differing in dignity and offices, and yet agreeing among themselves and too the common use of the whole body, which doubtless are governed and moved all by one spirit or soul: So in the Church there be divers members differing in gifts, and yet but one holy Ghost the author of this doctrine set forth by the Prophets and Apostles. Therefore let there be concord in your doctrine & wills. This comparison is handled at length in. j Cor. xii. 2 Likewise also as you be called in one hope. All are called One hope. too one hope of everlasting life. Therefore let there be unity of spirit and doctrine and consent of wills. 3 There is one Lord There is one Lord Chryst, whom One Lord. only and alonely the eternal Father hath commanded us too here. Therefore let us all embrace this one doctrine taught by Chryst, and let us be one minded, like as the servants of one Master aught too agree in wills and purposes. 4 One Faith. There is but one faith of all the godly in One Faith. all times. Therefore let there be unity and consent in the doctrine of the Gospel concerning Chryste, whom faith embraceth. Here may the whole doctrine of faith be set out, and specially this warning, that the faith and manner of justification and salvation of all the Saints from the beginning of the world is evermore all one. Act. xv. We believe that we are saved by the grace of our Lord jesus Chryst, like as our Fathers also were saved. 5 One Baptim. The strength and effectualness of the One Baptim. Sacraments in the Church of all ages, is always one, and we have all bond ourselves by one Baptim too yield faith and obedience too the one Chryst. Therefore let us all be but as one among ourselves, let us teach all one thing, and let us all profess one thing. 6 One God and Father of all. Therefore let us all be as One God. children of one father, of one mind, and loving one an other like brothers. Who is above al. God, who is above all things, and whose being doth infinitely differ from the creatures, is present every where, loveth, defendeth and governeth all godly folk and all such as are desirous of concord, and dwelleth in them as in a temple or house that he liketh well off. Upon the xviij Sunday after Trinity. ¶ The Epistle. j Cor. j I Thank my God always on your behalf, for the grace of God, which is given you by jesus Chryst, that in all things ye are made rich by him, in all utterance, and in all knowledge: by the which things the testimony of jesus Christ was confirmed in you: so that ye are behind in no gift, waiting for the appearing of our Lord jesus Christ which shall also strength you too the end, that you may be blameless in the day of the coming of our Lord JESUS Chryst. The disposement. THis Epistle is of those cases that are demonstrative. The state or proposition of it is. I am glad that it hath been your good luck too have the full and rich knowledge of the Gospel, whereby you are made partners of salvation and everlasting life with Chryste. It may be referred too the first and second of the ten commandments. The chief places are four. 1 Of mannes soverein good, which is the true knowledge of GOD and of his son our Lord jesus Chryst, according too the Gospel. 2 Of Perseverance. 3 Of the last judgement. 4 Of fréendlynesse which hath a will too do other men good, & rejoiceth always in their good successes. First. Of the soverein good. SOuerein good, Blissednesse, Bliss, or Blissfulness (which soverein good. is the enjoying of the soverein good, and the end too which man tendeth) are almost of one signification. Howbeeit, there is great disagréement not only among the common and unskilful sort, but also even among the wise, What is the soverein good of man, which man aught chiefly too seek after, and too the atteynement whereof he aught too employ all his intentes, devices and doings, and wherein he aught too settle. The common sort, the Country folk, the Noble men, Citizens The soverein bliss of worldlings. and Marchant men, deem money to be the soverein good, and though they now and then speak somewhat discretely: yet most of them think in their hearts, as the Cyclops did in Euripides. Richeses are unto the wise men a god, O man, as for other things, they are but fables and pleasant tales. The Ambitiouse do chiefly covet honour and promotion. The Epicures (of whom there is the greatest number among men,) employ all their endeavour too enjoy the pleasures of the body. The sounder sort of Philosophers, say that man's bliss Philosophical blissednesse. consists in virtue. But yet neither Aristotle in his Ethikes, nor Cicero in his Offices, where they purposely make discourse of virtue, do make any mention of God or of godliness too Godward, of the fear of God, of faith, of the love of God, of prayer, or of thanksgiving. Plato teacheth somewhat more divinely, that all men aught Plato's doctrine of blissednesse. too travel chiefly in this behalf, that they may speak things acceptable to God, and do things acceptable too God. And he defineth virtue too be a framing of a man's self like unto God, as much as is possible. This is the true end of man according too the Law, which teacheth that man's sovereign good, is full agréeablenesse with God's will, that is too wit, the true knowledge and glorifying of God, and hearty love and perfect obedience, as is said in this days Gospel, that the soverein commandment of the Law is, Thou shalt love thy Lord God with all thy heart. etc. Now like as if a man should show a needy body a wedge The law pointeth out true bliss, but furthereth not the certainment of it. of gold upon the top of a high tour, & yet not lend him a ladder wherewithal he might climb up to the top and fetch down the wedge. So doth God's law only point men to the soverein good without showing us how we may come by it, sith that no man fulfilleth the Law. But the Gospel setteth before us both the end and the means whereby we may attain too it, namely jesus Christ the mediator, who is the way, the truth, and life, & the door at which we enter, & the ladder by which we climb into heaven. Therefore the soverein good, is the true knowledge of god The true soverein good. and of his son our Lord Iesu Chryst, according to the gospel. The knowledge of God comprehendeth (by the figure Synecdoche) all the effects following: that is too wit, faith, love, prayer, praysegiving, fruition of light, wisdom, life, & joy everlasting. For all these things doth. Chryste comprehend, john. xvij. This is eternal life, that they may acknowledge thee the true God, and jesus Chryste whom thou hast sent. For this soverein good, doth Paul rejoice on the behalf of the Corinthians in this Epistle, and he affirmeth them too be enriched not with the transitory riches of this life, but with the true and everlasting riches, that is, with true and plenteous knowledge of the doctrine of the gospel, and with steadfast faith, and with all good things necessary too salvation. The chiefest richesses. For in deed as it is said. j Tim. uj. The chiefest riches that can be, is Godliness joined with contentation. And in this place: He is true, by whom you are called too the fellowship of Iesu Chryst, that is too wit, that ye might be the children of God by adoption, and brethren and coheirs with Chryst, of all good things in heaven. Certainly therefore ye shall be glorified with Chryst and shall be like unto him. The second, Of Perseverance. Perseverance, is a steadfast and continual abiding in the Perseverance. true acknowledgement of Chryst and in faith even unto the last gasp. Now whereas Chryste sayeth: He that holdeth out too the end shall be saved: and we in so great weakness of nature, in so great perils and through the flyghtes of the Devil, may easily slide and fall away: The godly minds that are distressed, demand how they may continued in true knowledge of God and in faith unto the end. Saul fallen, whereas erst he had been well liked of God, and had been the dwelling place of the holy Ghost. judas the Apostle fell: Our first parents who were created too the Image of God, fell: and finally, there be examples innumerable in all our life. Therefore, that we may stand steadfast in the faith, let us have these most sweet comforts always before our eyes. j Cor. j Chryst shall strengthen you unto the end, that ye may be blameless in the day of our Lord jesus Chryst. Luc. xxij. I have prayed for thee Peter, that thy faith may not fail. But Chryst prayeth, not only for Peter and the Apostles, but for all that believe their preaching. j Corint. x. God is faithful who suffereth us not too be tempted above our strength, but with the temptation maketh a way out, that we may be able too endure it. john. xuj. I will pray my Father and he shall sand you an other comforter, which shall fairy with you for ever. Let the minds of the godly (being strengthened with these most sweet promises) fight against wavering and wanhope, and perform diligence in hearty prayer, and be circumspect and watchful in eschewing occasions of falling, and the devils snares & dangers. Let Fayth be their buckler, prayer their piercing dart, and God's word their sword, and let Chryste alone with the rest. He will strengthen us too the end, that though sin be still remaining in us, yet we may be blameless in the day of our Lord jesus Chryste, who was made sin and curse for us, that we might be set free from condemnation of the law, and be made the ryghtuousnesse of God in him. Rom. viii. There is no damnation too those that walk in Iesu Chryst. The third. COncerning the last judgement, or the day of our Lord The last judgement. jesus Christ, there is a notable testimony in this Epistle, pertaining to this article, From thence he shall come to judge the quick and the dead. Now the doctrine concerning the last judgement may be comprised in these six places. 1. Wither there shall come any last judgement. 2. who shall be the judge, and how and when he shall come. 3. What shall be the manner and order of the judgement. 4. Of the rewards of the righteous. 5. Of the endless pains of the wicked. 6. Of the time and of the rest of the circumstances of the judgement. The fourth. Of Freendlynesse. LIke as Paul rejoiced unfeignedly, and from his heart, that the Corinthians were brought to the true knowledge of God, & the fellowship of the everlasting and blessed church. So must every man rejoice in the prosperity of other men (specially of good men) and be sorry for their mischances, and wish them well from the bottom of their heart. This virtue is called Fréendlynesse. And the vices that encounter it, are devilishness, spyghtefulnesse, and maliciousness, of which we have spoken already in the Exposition of the virtues of the fifth commandment. Upon the xix Sunday after Trinity. ¶ The Epistle. Ephes. iiij. BE ye renewed in the spirit of your mind, and put on that new man which after God is shapen in rightuousenesse and true holiness. Wherefore put away lying, and speak every man truth to his neighbour forasmuch as we are members one of another. Be angry and sin not. Let not the Sun go down upon your anger, neither give place too the backbyter. Let him that stolen, steal no more. But let him rather labour with his hands the thing that is good that he may have to give unto him that needeth. The disposement. IT is of those sort of cases that are persuasive or exhortative. For it is wholly occupied in exhortation unto good works, concerning which the customable doctrine included in six places may be recited. First, whither new obedience be needful. Secondly, which are the works that be good in deed, that is to wit, not Munkish ceremonies, or such like ceremonies devised by men: but the works that be commanded of God, as truth, meekness, liberality, and diligence. Thirdly, what are the efficient causes of good works or how they may be performed by us, sith we are so weak and the Devil so strong. Fourthly, how good works please God, sith they be unperfect and defiled with many sins: that is to wit, not for our own worthiness, but for Chrystes sake through faith. Fifthly, for what end good works are to be done, that is too wit, not too deserve forgiveness of sins by them, (which is given freely only for Chrystes merit:) but that we may yield too God our due obedience, that we may glorify him, that we may eschew pains everlasting and present, and that we may obtain the rewards that are promised. Sixthly, forasmuchas the good works even of all the saints are distained with many sins: we must speak of the difference of the sins that remain in the saints, and of those that remain not in the saints. Howbeit because this Epistle containeth otherwise a most plentiful doctrine, and that the phrase thereof hath some hardness in it: we will interpret the very text in order, dividing it into six common places, whereof two or three may be stood upon somewhat longer, sermonlyke. The first. LAy away from you that old man according to your former conversation, which is corrupt through the deceivable lusts, and be you renewed in the spirit of your mind, and put on that new man which after God is shapen in holiness and righteousness. The first part is a general exhortation to new obedience agreeable to Gods will, or conformable too God's righteousness. This exhortation is enlarged with an Antithesis or setting together of contraries: Lay away sin, and put on righteousness. Or cease too do evil, and do good works. The old man, by this name he meaneth all the defaults The old man. in nature, all evil inclinations, affections, and doings, that agree not with the will or law of GOD: that is too wit, in the mind, ignorance of God, darkness and doubtefulnesse concerning GOD, concerning the providence, will, and word of God, and concerning the promises and threatenings of God. In the will, voidness of the fear & love towards God, and of all virtues which aught to be perfect and earnest: and also evil inclinations standing in one's own conceit, pride, & fleshly carelessness. And in the heart, a headynesse of all affections, flames of unlawful love, of hatred, of desire of revenge, and of covetousness. All this huge heap of sin that sticketh in the nature of man unrenued, is betokened by the term old man, whom in other places he calleth sometimes the natural man, sometime the outward man, & sometimes flesh. The lusts of error or deceivable lusts, he nameth all evil Decieveable lusts. inclinations of corrupted nature, whereby we are carried headlong into error and sin, as it is said: Concupiscence is the fountain of all evils, both of the fault and of the punishment. For through concupiscence both the cleanness and soundenesse of the soul is marred, and the body is made subject unto death. To be renewed, and to put on the new man are in manner all one. The mind is renewed when the darkness of sin is To put on the new man. chased out of the mind by the gospel and the holy ghost, and there is kindled true knowledge of God, true faith, love, righteousness and obedience of all virtues. For under the name of mind he comprehendeth all the powers of the soul which the Philosophers are wont to distinguish. The new man he calleth him that is renewed by the voice of the Gospel and by the holy ghost, who kindleth in men's The new man. minds the light of the true knowledge of God, and all virtues agreeable to God's righteousness, such as were in the first man that was created after God's image, before his fall. The second. HE putteth in a brief & most learned definition of God's image after which man was created, namely that it is true ryghtuousnesse and holiness: and Coloss. iij. he writeth that it is the true knowledge of God the creator. Upon these two texts we build this true and learned definition of God's image. God's image in the first man, was not only a being of What Gods image is. mind and will, nor only a relation or acceptation of mankind before God: but also a quality of the second special kind, that is too say a natural ryghtnesse and excellent perfectness of all the powers of man, as of the mind, the will, & the heart, agreeing with the first pattern or divine mind: that is too wit, in the mind, light (that is a manifest knowledge of God the Creator without any darkness or wavering:) In the will, hearty love of God & all virtues stirred up and blazing without any sinful inclinations, and without concupiscence and fleshly carelessness: and too be short, true ryghtuousnesse and holiness, that is too say, universal obedience agreeing with the will of God, and directed truly too this end, that the pattern might be known abroad and glorified. And in the heart, staidness and obedience of all the affections and desires unto the mind with continual and earnest joy and gladness settled in God. The third. WHerefore put away lying and speak every man truth to his neighbour, because we are members one of another. The doctrine that concerneth the following of truth and the shunning of lies is very large, whereof an abridgement is set forth in the exposition of the eighth commandment. He nameth here, a lie, not only the ordinary speeches What lying is. in common conversation, which agree not with the things themselves: but chiefly, false opinions concerning God, false doctrines and corruptions of the true doctrine Also slanders in courts of plea, untrouth, backbitings, railings, missetalke, fondness, bragging, dissimulations etc. Truth. All these vices doth he will men to lay away, and contrariwise too embrace truth, which in the doctrine concerning God, in trades necessary for man's life, in judgements, and in all the whole state of life among men, diligently hunteth after, embraceth, loveth, and holdeth fast true méening, that is to say, méenings that agree with the things themselves, such as they be in deed, hating untruth and sophistry, and in all trades and conversations of life, continually saying & doing such things as are true, plainly uttered and wholesome: and in manners so behaving himself as his speech and his gesturs may be all one with his mind. The fourth. BE angry and sin not. It is meant of meekness which is a virtue that represseth irefulnesse and desire of revenge, and which nourisheth not hatred. The eight causes which should move us to refrain irefulnesse, are reckoned up in the exposition of the fifth commandment. The fifth. Give no place to the backbyter. It is meant of fréendlynesse Friendlynesse. which is a part of truth, and conceiveth no mistrust of other folk's wills and méening without a reasonable lykelyhod, ne nourisheth ill will, rancour, suspicion, or hatred, nor giveth credit to false reports which might have withdrawn the mind, but maketh trial of man's wills and méening by reasonable likelihood. against this virtue there fighteth maliciousness, suspicion, distrust, and light credit. Of which is spoken in the fifth and eight commandments. The sixth. HE that hath stolen, let him steal no more, but rather let Paynfulnesse and labour. him labour with his hands the thing that is good, that he may have to give to them that need. It is meant of paynefulnesse and labour, which is therefore to be endured, that we may obey god who enjoineth us labours agreeable to our calling: and that we may eschew many sins and wickednesses whereof Idleness is the norishement, and to get honestly things needful to the sustentation of ourselves and of ours, and too be bestowed in alms deeds upon the poor. against this virtue fight slothfulness, Idleness, thievery, sluttishness. etc. Of which we have spoken in the four and vij commaundmentes. In the end let two or three of the places that be expounded most at large, be repeated and committed too the hearers to learn by heart. Upon the twenty Sunday after Trinity. ¶ The Epistle. j Cor. x. TAke heed therefore how ye walk circumspectly: not as unwise, but as wise men, redeeming the time, because the days are evil. Wherefore, be you not unwise, but understand what the will of the Lord is, and be not drunken with wine, wherein is excess. But be filled with the spirit, speaking unto yourselves in Psalms and Hymns, and spiritual songs, singing and making melody to the Lord in your hearts, giving thanks always for allthings unto God the father, in the name of our Lord jesus Chryst: submitting yourselves one to an other in the fear of God. The disposement. THis Epistle is hortator●e, containing precepts of good works. The chief places are three. 1 A general exhortation too good works, that rule all the devices and doings of our life with singular heed and circumspectnesse, so as they may agree with Gods will. 2 A precept of sobriety and of eschewing drunkenness. 3 Of songs and music too be used in God's service. 4 Of thanks giving to be yielded to God. 5 Of obedience, lowliness, and the fear of God. The first place. Walk warily, to walk signifieth the same thing that To walk. to lead a man's life or to rule the devices and doings of the life. Blissed are they that walk in the law of the Lord: that is, which live according to the doctrine delivered of GOD, or which order their devices and doings according to God's word all their life long. And Paul in this place counseleth us too walk according too the will of our Lord God warily and heedfully, or with perfect warenesse and circumspectnesse. Therefore in this place may be recited the doctrine that concerneth new obedience, and a man may entreat of the causes that aught to stir us up to the desire of well-doing, which are God's commandment, and necessity of duty and of holding fast the faith. And moreover to the intent we may eschew pains present and eternal, and obtain the promised rewards. And in especially let men consider the pithynesse of the commandment walk warily, be not careless, set not light by the sleyghts of the devil, cocker not your own lusts, but order your behaviour and life with singular warynesse, heed, watchefulnesse, and circumspectnesse, lest either by the devils policies, or by your own fraylenesse ye be thrown headlong again again into sin and death. Have a special care to eschew occasions of falling, according to this saying: To eschew occasions of synning is to eschew sin. Shun the lewd companies of ungodly and filthy persons. For it is most true that Theognis sayeth: Thou mayest learn good of the good, but if thou company with the wicked, thou marrest thyself. Fall to honest labours which of themselves are bridles of Honest labour. concupiscence and furtherances of virtue. For Idleness yieldeth sinfulness. And with your labours mingle calling upon God, and request him to assist you and govern you. All these things doth Paul comprehend in this one word, walk warily. So joseph walked warily when To walk warily. he yielded not to the enticements of the adulteress, & contrariwise David being careless slideth into horrible sins, which afterward were punished with most horrible punishments. This commandment may be very abundantly enlarged by a distribution, and by a setting together of the contraries, when we entreat of every of the virtues of the ten Commandments in order, and of their causes, and of the vices that encounter them. For to walk warily, is the same thing the to know God aright, to trust in God, to love God, to fear God, to use patience in tribulations, to call upon God heartily, to give him thanks, to profess him, to spread abroad the true doctrine, to obey Magistrates and civil ordinances, to be just, discrete and méeld, to apply the duties of a man's vocation buzily, to be meek, treatable, merciful, peaceable, chaste, sober, soothfast, and to eschew all sins that fight ageinste these virtues. These being unfolded into their parts, & enlightened with Antithesies & examples, will bring forth plenteousness of matter both manifest and ample. Not as unwise folk, men without the true knowledge of God, and without the fear of God and faith. Redeeming the time, neglect not only occasion of walking Redeeming of the time. warily, or of living godlily and honestly, or of deserving well at other man's hands: or else purchase opportunity of attaining the true knowledge of God, & everlasting life, even with the loss of all that ye have. Because the days are evil, by reason of the malice and Evil days. misery of men. It is a figure called Synecdoche, wherein the thing that containeth, is put for the thing that is contained, For the days are good, but men that live in those days are evil and wretched. Therefore let pass no occasion of living godlily, and of doing things acceptable too God, & to the welfare of men, neither suffer yourselves to be plucked away from God by the most corrupt maliciousness of this age. There happen many lets, many allurements, & lewd lusts, which hale men away from true godlinesie. But redeem ye the time, fight against these impediments, and walk warily. Not like fools, that is to say, as folk ignorant of God, and void of faith and true godliness. But as those that understand what is the will of the Lord, that is to wit, which is revealed in God's word, to whom as to a rule we must refer all the devices and doings of our life. This is the will of the Father, that every one that believeth in the son should have life everlasting. This is God's will, even your holiness, that ye should not live like the Gentiles that know not God. The second place. BE not drunken with wine, wherein is ryottousnesse. The Ageinste all riot and excess. The doctrine that concerneth sobriety, & the eight causes for which drunkenness is to be eschewed, and soberness followed, may be set out of the exposition of the virtues of the sixth commandment. The Greek word Asotia, ryottousnesse, comprehendeth excess of fare, wastfulnesse, wantonness, unclean talk, chamberings, scold, brauling, quarrelinges, manquelling, and to be short, a Cyclopish life ordinary to drunken folk, such as was the excess or cyclopish life of Alexander the great, described by Plutarche. pag. xlj. And Cicero in his book De finibus sayeth: I like not of these belly gods, tha● shall spew into my dish, and must be carried away from the table, & which fall to cramming themselves fresh and fasting again the next morrow. The third place. Singing Psalms, Hymns, and spiritual songs unto the Lord Of songs and Musick●. GOd hath put into man the knowledge of numbers Music. and tunes, and in all ages would have his doctrine and praises too be comprehended in verses, and that music should be used in his holy service, chiefly for this cause, that the true doctrine concerning God, and all the exhortations, comforts, praises, & thanksgiving, being included in numbers & verses or songs, might the easilyer be imprinted in men's minds, & sink déeplyer into their hearts, & kindle more fervent motions of Godliness. For all folk do more desirously take, and with greater pleasure learn, & more steadfastly keep in mind, verses than prose. Such an alliance have our souls with harmony & number, even by nature. And sith that for this commodity chiefly, singing is wont to be used, that the holy words may sink the deeper into the minds of the hearers, and kindle more earnest motions in their hearts: It were good to retain Music in Churches, not over cunning and curious, but Music in Churches. simple and grave, so as the words that are knit in number might be hard and understood of the common people. We see 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 things, and thanksgivings and praises of God, were comprised in verses, to be sung in holy service and else where. The chief poets of such Hymns and songs were Moses, David, Asaph, the sons of Chora, Heman, Solomon, Esay, Jeremy. etc. And in our age God hath raised up Luther, who (as our Luther the German Orpheus. Orpheus of Germany) hath comprised in Dutch verse the sum of Christian doctrine, & the holy stories, & the chief of David's Psalms: & hath added to them so trim and fit notes and so apt to stir up man's affections, that not only they be sung with exceeding pleasure and delight, but also pierce wondrously into the minds and hearts of the hearers: and kindle affections of true godliness, faith, gladness, and earnest joy, in man's breasts, as by the note of the Song, Christ lag in toads banden. etc. All the godly even though they give but mean heed, may easily judge. And forasmuch as S. Basill in his preface to the Psalter hath spoken right gravely concerning this profitableness of Music: I will translate the whole place, and writ it hereunto. Psalms do with a certain weltuned delightfulness Basil concerning Psalms and spiritual songs. and pleasure, endue the mind with wholesome doctrine and wisdom. For in as much as the holy Ghost see, that mankind could hardly be bend to godliness and virtue, because it neglecteth the manner of living well, and is carried headlong unto pleasure: He mingled the delightfulness of melody with his precepts of instruction: to the intent that with the sweetness of the delight, the doctrine of God & profitable things might slip into man's minds, according to the custom of wise Physicians, who season the mouth of the cup with a little honey when they minister any sour medicine to a sick body. For this cause therefore was this fine writing of the Psalms in meeter devised, that such as are youthful both in years and virtue, might in their own opinion sing, and in very deed instruct their minds. For there is not any of the frantic sort, that when he departeth out of the church home to his house, doth easily bear away with sin any Apostolical or Prophetical precept. But as for the sayings of the Psalms, they both sing them at home with delight, and bear them about with them to the market, & many being stark mad for anger, as soon as they bear the tune of Psalms that delight them, return home well at ease and quiet in themselves, & the fierce and heady motions of their minds are assuaged with singing. Psalms bring calmness to the mind, & alaying the troublesome waves of men's thoughts, settleth quietness in their barts, méekeneth the sturdiness of the mind, restreyneth headynesse, boweth meant to myldenesse and sobernesie, procureth friendship, setteth folks at one that were at variance, and reconcileth enemies. For who will take him any longer for his foe, with whom he hath with one voice spoken unto God? therefore singing of Psalms yieldeth a most sovereyne benefit namely mutual love, in yielding harmony as it were a certain band to knit man's minds together, and the tune of one queer linketh together the whole Church. Psalms chase a way fiends, procure the help of Angels, drive away fears of the night, assuage the labours of the day, defend infants, are an ornament too men, give comfort to old folk, deck women with comeliness, replenish deserts with inhabiters, accustom men to modesty in their meetings, instruct young beginners in their first principles, help those that have profited with further advantage, and strengthen those that be perfect. The Psalms are the common voice of the Church, they beautify the feastful days, and they work that sorowfulnesse which is according unto God: for they are able to wrist tears even out of a stony heart. To sing Psalms is an Angelic office, a heavenly ministration, and a spiritual perfume. O wondered device of a most wise schoolmaster, who would have us learn profitable things by singing. Therefore are his precepts fastened the surer in our minds. For nothing that is learned by compulsion, continueth long in memory. But the which entereth with some sweet kind of delectation, doth settle more steadfastly, and root more deeply. For what is it that a man shall not learn out of the Psalms? From thence you may fetch the assured stoutness of heart, from thence shall you draw true righteousness, modesty, & gravity: perfect wisdom, the true manner of repentance, patience, & all kind of good things. Here is perfect divinity, here is prophesying of Christ's coming in the flesh, threatuing of the last judgement, hope of resurrection, fear of punishments, promises of glory, & revelations of mysteries. All these things are laid up in the treasury of the Psalmbooke as in a most large storehouse. The fourth place. IT entreateth of thanksgiving wherewithal God is too be magnified for all his heavenly benefits with a true heart and a lively voice in loudsounded songs and Hymns. Moreover concerning lowliness and the fear of▪ God, there may be declarations fet out of the rules of life, or out of the exposition of the virtues of the first and second Commanndement. Upon the xxj Sunday after Trinity. ¶ The Epistle. Ephes. uj. MY Brethrens, be strong through the Lord, and through the power of his might: Put on all the armour of God that you may stand against all the assaults of the Devil: for we wrestle not against blood and flesh, but against rule, against power, against worldly rulers, even governors of the darkness of this world, against spiritual craftiness in heavenly things. Wherefore, take unto you the whole armour of God, that ye may be able to resist in the evil day, and stand perfect in all things. Stand therefore, and your loins gird with the truth, having on the breast plate of righteousness, and having shoes on your feet, that you may be prepared for the Gospel of peace. Above all, take to you the shield of faith, wherewith you may quench all the fiery darts of the wicked. And take the helmet of salvation, & the sword of the spirit, which is the word of God. And pray always with all manner of prayer and supplication in the spirit, and watch thereunto with all instance and supplication, for all saints and for me: that utterance may be given unto me, that I may open my mouth freely, to utter the secrets of my Gospel (whereof I am a messenger in bonds) that therein I may speak freely, as I aught to speak. The di sposement. IT is that kind of cases that are persuasive. For it is an Man's life is a warfare. exhortation to the godly to continued stedfastely in true godliness or in the acknowledgement of God & in faith, and to fortify and strengthen their hearts against the assaults of the Devil, of naughty nature, of Heretics, & of tyrants. And Paul enlargeth and garnisheth his purposed exhortation with a lightsome similitude taken of warfare and worldly battles, out of Esay. lix. In which warfare it behoveth first and formest, that the enemies be known. Secondly that munition be got needful for a man's own defence. And thirdly, artillery & weapon fit to put back and vanquish the enemy. All the whole Man's enemies. The Devil. life of a Christian man is as it were a warfare against our most mischievous enemies. Of whom the first is the Devil, a liar, & a murderer, who lieth continually in wait to annoy us in our souls, in our bodies, & in our goods, spreading abroad false opinions concerning God, dropping into our minds epicurish doubts, contempt of God's word, carnal carefulness & pride, & egging us wretched wights unto all kind of sins, with his blast & allurements which he trumpeth in our ways, to the intent the having haled us from God, he may draw us into everlasting destruction. Again he empayreth our bodies & goods, by fires, battles, robberies, slanders, diseases, & deaths. The second enemy is The flesh. our own flesh, that is to say, the wandering & heady braydes of our own nature corrupted with sin, darkness & doutfulnesse concerning God, fleshly restynesse, the heats of hatred, lechery, desire of revenge of excellency and money, and finally the whole huge heap of naughty inclinations and sinful affections cleaving in our hearts. jacob. j Every one that is tempted, is tempted of his own concupiscence. The third enemy are Heretics, spreading abroad Heretics. false opinions, which are the very fiery weapons wherewith they kill the faith and prayers of many. The fourth The world. enemy is, the menaces and persecutions of tyrants & of all ungodly persons. For through the terrors and displeasures of great men, & the cruelness of persecutions many renounce the profession of true godliness, & many by reason of the contempt & néedynesse of the godly ministers, are moved to withhold the fat prebends linked with Idolatry. against these four enemies doth Paul fortify & arm the godly with armour, munition, & weapon needful for the defence of themselves & the putting back of the enemy. The armour or apparel is this. FIrst, the sword girdle wherewithal it behoveth us too The sword girdle of a Christian. be girded and closed in, is truth, or the true doctrine of the Gospel, and the true knowledge of God. They therefore that either be ignorant of the doctrine, or have a delight in the corrupting of the Gospel, shall make but an unlucky match. Secondly, the Breastplate wherewith the His breastplate. breast is defended, is righteousness: that is to wit, the reconciliation of a man into God's favour for Christ's sake through faith. Thirdly his shoes are the very profession His shoes. of the Gospel, which directeth the way or vocation of the godly, & boundeth them about with lists, within which they must keep their standing. The armour necessary to repulse the blows of our His Buckler or shield. The fiery da●●●s of the Devil. enemies, and to defend ourselves are, first a Buckler or Shield, that is to wit, faith, which quencheth all the fiery darts of the devil. And the fiery & most noisome darts of the devil are these: Epicurish and Academical doubtings whither there be any God, whither God have care of us, whither the gospel be true, whither God regard us in our troubles, & whither he will give us eternal life. Also fleshly carelessness which neglecteth the wrath and judgement of God, heresies, and false pleasurable opinions. etc. Secondly the helmet which The helmet of a christian. chiefly fenceth the head, is the assured hope of eternal salvation, wherewith we being strengthened do bear out all the perils and miseries of this life with the stouter stomach: with this helmet did Steven cover his head, what time he went rejoicing in his heart, and through strong hope did ease his harm & smart: with the like armour did Paul, Polycarpe, Laurence, and all the holy Martyrs sustain most bitter torments of body, that they might attain life and bliss everlasting. The weapons which he appointeth us too repulse and too strike the enemy with all, are two. First a sword, not of His sword. steel, but spiritual, that is too wit God's word, wherewithal both the fiends are chased, (as Christ hath taught us by his own example. Math. iiij.) and the noisome opinions of heretics dispr●●ed and put away, like as the heresies of the Manichées, and Arians in old time, and in our days the heresies of the Papists, of the Anabaptists, of Swinkféeld & of others are chased by the word of God. Let all christian soldiers whet this sword with earnestness in learning, teaching, & continual minding it: and let them have it always ready at hand. The other kind of armour is continual and fervent prayer, Earnest prayer. whereby we must seek and look for God's help, and for lucky success in our warfare, and for victory by the graundcapteine of our army our Lord jesus Chryste the son of God. For without God's assistance, even the heathen men see it was but vain too draw weapon in battle, or too take pains to fight. Pindarus: love of contention, love of war, if God be not on thy side: O son win with thy lance, but win always with God. But more notable are the testimonies of God's word which show us the true calling upon God unknown too the heathen, and warrant the godly soldiers that they may certainly Testimonles that God heereth our prayers. believe, their prayers too be received and herd of God, and themselves too be helped in deed in their calling by the son of God. Psalm. xx. Some trust in chariots and some in horses, but we will call upon the name of the Lord our God▪ Psal. l. Call upon me in the day of trouble. Psal. xc. He shall cry unto me, and I will here him, I will deliver him and show him my saving health▪ Ps. cxlvij He shall not obtain his purpose in the strength of a horse. Theréfore let us use these weapons, when we are like too be annoyed by dangers of the devil, by our own flesh, and by tyrannous bishops & kings. Let us not cast down our courages, let us not quake▪ let us not move sedition, as Muncer and the Anabaptists of Munster did. But let us strengthen ourselves with the promises of God's word, and commit our dangers too God, and with quiet minds look for an end too our welfare at the hand of God's son the captein & general of our wars: like as Ezechias and Esay fought against Sennacherib, and Moses against Pharaoh, only by prayer. So Luther with unappalled courage sustained 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 faith for a shield, and for thy dart steady prayer. Let God's word be thy sword: Chryst will alone do the rest. Hitherto I have briefly passed over the state of the Epistle and the chief members of the same, too the intent that the sum of the matter being set out severally in order, might with the more ease be carried away. And I would counsel those that be well minded, too add too this brief distribution, Luther's most lyghtsome Sermon, wherein he hath enlyghtened this part of this. uj. chapter. Now will I briefly expound certain of the harder words and phrases. Be manly in the Lord▪ A needful virtue for all godly folk Manlynesse. is manlynesse: I mean not that knightly and warlike valeantnesse that chaseth enemies with worldly weapons, such as appeared in great Alexander & in julius Caesar: but the grown manlynesse as they term it, that is too wit steadfastness of mind continuing throughout in true godliness & profession of the heavenly doctrine, and by patience, faith, & prayer fight against all dangers and allurements that withdraw the mind from possession of true godliness: As for example Daniel Examples of manlynesse. is manly in the Lord when he starteth not from profession of the true doctrine for fear of death which hung over his head by the Lions. The three yoongmen in the burning Oven at Babylon were manly or valeant in the Lord, when they forsook not the acknowledgement of the true God. All the Apostles and Martyrs were manly in the Lord, because they chose rather too die, than too break their faith due too Chryst▪ and the profession of the gospel. Put on the complete armour of God. The complete armour of the Romans is described by Polybius (in his. uj. book. pa. 181.) too be a sword, a iaveling, a buckler or a shield, a burganet, a pike, a brigand▪ etc. But this armour booteth us nothing against the trains & assaults of the devil the enemy of our souls. But the complete armour wherewith Paul apparelleth christen soldiers in this place, doth defend and guard the godly in such wise as they may be able too stand safe and without danger against the policies and assaults of the Devil, yea and also overcome them. against the crafty assaults of the Devil, There be chiefly five kinds or ways and manners of crafty trains, wherewithal the Devil is wont too assault the faith of the godly and too cast them headlong into eternal destruction, by pulling their minds from God. Of these things we have given an inkling héertoofore in the latter part of the Epistle upon the third Sunday after Trinity. We wrestle not against flesh and blood: that is to say against Flesh & blood. bodily enemies, that may be seen with eyes, & stricken with swords, or driven away with gun shot. But against rule and power, and against the rulers of the darkness of this world, The powers of darkness. and against spiritual craftynesse in heavenly things, there be most puissant and ghostly enemies wandering with the heavenly things or in the air Eph. ij. Whose subtleties & strokes can neither be viewed nor foreseen with bodily eyesight, nor fenced and put back with bodily armour▪ And as among mankind there be degrees of kings, Princes, & other governors: So are there also distinct orders and offices among Angels & devils, which are meant in this place by the terms of rule & power. He nameth them worldly rulers of the darkness of this world, because they bear rule in the minds of the ungodly, or of those that want the light of the true knowledge of God, and of faith, and hold their hearts so blinded: yea and the most part of mankind captive, as he sayeth before in the second chapter: after the Prince that hath power in the air, who is the spirit that worketh mightily in the children of disobedience. Upon the xxij Sunday after Trinity. ¶ The Epistle. Phil. j I Thank my God with all remembrance of you always in all my prayers for you, and pray with gladness: Because you are come into the fellowship of the gospel, from the first day until now. And am surely certified of this, that he which hath begun a good work in you, shall perform it until the day of jesus Chryste, as it becometh me, that I should so judge of you all▪ because I have you in my heart: forasmuch as you are all companions of grace with me, even in my bonds, and in the defending and establishing of the gospel: for God is my record how greatly I long after you all, from the very heart root in jesus Christ. And this I pray, that your love may increase yet more and more in knowledge, and in understanding, that you may accept the things that are most excellent, that you may be pure, and such as offend no man, until the day of Chryst, being filled with the fruit of rightcousnesse, which cometh by jesus Chryst, unto the glory and praise of God. The state and chief places of this Epistle are all one with the Epistle upon the xviij. Sunday after Trinity. FIrst, mannes sovereign good, whereof we have most cause Our sovereign or chief good. too be glad and rejoice in the behalf both of ourselves & of others, is the true acknowledgement of God and our Lord Iesu Chryst according too the gospel. Therefore he sayeth: I make my prayers with joy, 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 ye are made partakers of all God's benefits which he offereth us by the gospel, or because you are become members of the Church. Secondly, of yielding thanks unto God, partly for his other Thanksgiving. innumerable benefits towards us, and chiefly for these soverein benefits that he hath disclosed his will by his gospel, too our reconciliation and eternal life: that he voutsaved too make his son our Lord jesus Chryst a sacrifice for us: and that by the gospel he offereth and imparteth unto us remission of sins, the holy Ghost, ryghtuousnesse and eternal life. Thirdly concerning perseverance, too the other words before Perseverance. rehearsed, let this most sweet comfort also be added, which is the chief thing too be considered in this Epistle: He that hath begun this good work in you, shall accomplish it unto the day of Iesu Chryst. That is too say, God that hath called you too the knowledge of the gospel, & kindled in you the béeginnings of his light, faith, ryghtuousnesse & all good works: shall also increase your faith, & defend & strengthen you, unto the day that Christ shall call the soul out of your mortal bodies. Fourthly, let the notable example of Paul's frendlinesse be Frendlynesse. thought upon, who unfeignedly from his heart rejoiceth at the singular benefit befallen too the Thessalonians, namely that the true knowledge of God & everlasting salvation was happened to them: saying, I bear you in my heart, the is, I favour you with all my heart, & am glad with all my heart, that you have sped well. Also Chryst is my witness, that I long after you in the bowels of jesus Chryst. That is too say, I long after you with a pure christenlike affection, not in hope of any gain, but because I see you love Christ sincerely & constantly. And I wish this, that your love, that is too say, you, may increase more & more in knowledge of God and all understanding: that is to say, in all true judgement, that you may like of things most excellent and acceptable to God, that you may be pure in faith, void of false opinions, errors, doubtings, distrusts, and stumbling blocks, that is to say, that ye stumble not, nor slip into wickedness, whereby you may forego grace, and become guilty of endless damnation, as Cain, Saul, and judas fallen. Fifthly, this sentence fulfilled with the works of ryghtuousnesse, The doctrine of good works. by jesus Chryst, to the glory and praise of God, containeth a sum of the Doctrine concerning the true worshipping of God, or good works. First, what they be, that is to wit, the works commanded by God, which are wrought by a person justified by faith for Chrystes sake, who dwelling in the believers, worketh good works, which must shine forth among men, that God may be glorified and praised of us. Secondly, what are the efficient causes, namely, first God's word & the true knowledge of Christ. 2. Chryst dwelling in us by his holy spirit, & filling us with the fruits of righteousness, or ruling our members, that they may be the instruments of righteousness unto God. 3. The mind and will of man, and his outward members serviceable to Christ that moveth us. Thirdly, how please they God? He answereth, by jesus Chryst, & not by their own woorthynesse or desert: as is said j Peter. ij. Offer ye spiritual sacrifyses acceptable too God through Chryst. Fourthly, too what end are they too be done? Too the glory and praise of God, that is too wit, that due obedience & honour may be yielded unto God, that God may be magnified, that the true knowledge of God may be spread further abroad, and that more may be alured too true godliness and worshipping of God. Good works are not to be done to the end they should justify us before God. For works are the fruits of righteousness, as Austen saith: Good works follow him that is already justified, but go not before him that is too be justified. Therefore the tree must first be good (that is too say, the person must first be justified by jesus Christ) before it bring forth good fruits. And so thou seest the whole sum of the doctrine of good works too be learnedly comprised in this short sentence of Paul. Let the hearers bear away chiefly these two sentences out of this Epistle, that is too wit. God who hath begun this good work in you, shall accomplish it, even too the day of jesus Chryst. And: Fulfilled with the fruits of ryghtuousnesse through jesus Christ, to the glory and praise of god. Upon the xxiij Sunday after Trinity. ¶ The Epistle. Phil. iij. Brethrens, be followers together of me, and look on them which walk even so as you have us for an ensample. For many walk (of whom I have told you often, and now tell you weeping) that they are the enemies of the cross of Chryste, whose end is damnation, whose belly is their God, and glory to their shame, which are worldly minded. But our conversation is in heaven, from whence we look for the saviour, even the Lord jesus Christ, which shall change our vile body, that he may make it like unto his glorious body: according to the working, whereby he is able also to subdue all things unto himself. 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 be steadfast, and set folks at one that are at odds. The chief places are four. FIrst the teachers of the church must be as patterns or examples for their hearers too look upon, that they may follow their behaviour and doctrine, and eschew such as differ and disagree from this sampler. Secondly, our conversation is in heaven: that is to say the ministration of the gospel is not a civil government, but a spiritual: and all the whole conversation and life of a chrysten man must be ghostly and heavenly, not directed too the seeking of the commodities of this present life, but too the atteinement of the glory and life that is in heaven. Thirdly there is a testimony concerning the raising and glorification of our bodies. Fourthly, concerning the desire too maintain concord, and too knit toogither the minds of those that be at odds. The first place. BRethren be ye followers of me, and look on them that walk even so as ye have seen us for an ensample. Paul setteth forth himself too the Philippians as an example preachers must be patterns too their flock. for them too follow in Doctrine and manners, that they might beware of false teachers, whose doctrine & manners differ from this pattern. And let the studious bear in mind the counsel of Paul's which he setteth forth too Timothy and all godly teachers, as a rule of all their life and of all their devices and doings. Be a pattern of the faithful, in Doctrine, in conversation, in lovingness, in spirit, in faith and in chastity, and give heed too reading. The first counsel of Paul is that we should be patterns: that is too say that we should shine before others by our example of Doctrine and conversation: For it is a common ordinary in this life, that we the inferior sort do follow the examples of our governors and teachers: as these verses admonish. In sooth th'examples of rulers flow too the people: And as their Capteins demean them, so do the whole Camp. And Plato sayeth that the best manner of instructing is, If the Teacher shine before his hearers by his example, and be seen too do the same things himself which he exhorteth other men unto. Therefore must teachers use much more warynesse, heed, and diligence in ruling their behaviour, than other men must, because the people must look upon their examples, according as Paul commandeth here, that the Philippians should be followers of him, that is too wit, in doctrine, faith, and other virtues: And that they should have an eye too such as walk so, that is too say, as live so, teach so, believe so, and profess so, namely that we obtain remission of sins and everlasting life, only for Chrystes passion and death, and not for the works of the Law and for our own virtues. But if the teachers either spread abroad any false doctrine, or be defiled with heinous offences: their hearers are easily infected with their opinions and examples. And concerning the faulty behaviour of the teachers, it is a common said saw, he that teacheth well, and liveth amiss, reacheth forth with his one hand, and pulleth back with the other. Afterwards he peynteth out as it were in a table, the chief virtues wherein the Teachers must shine before their hearers. 1 In talk and doctrine. For the true doctrine concerning In doctrine. GOD, is the ground work of God's Church and of every man's welfare. Therefore let the teachers take heed, that first they themselves learn a right, and then teach a right, orderly, properly, and plainly too their hearers, the true and full doctrine of the Gospel concerning the true knowledge of Gods being and will, concerning the person and benefits of Christ, concerning justification, faith, invocation, good works, affliction, and all other articles: and also that they learnedly and aptly confute the corrupting of them. They must not be dull in learning the doctrine, and in framing themselves too an apt and learned trade in teaching. They must not be ambitious in devising new opinions and forms of speaking. They must not rashly altar the accustomed and profitable manner of teaching, but must endeavour that one true and agreeable sum of doctrine may be delivered over too those that come after: like as Paul in this place willeth the Philippians too keep the doctrine that he had delivered them concerning justification, as a pattern, and so too convey it over to their posterity. 2 In conversation, or in directing all the outward devices In conversation. and doings of the life according too all the commandments of GOD. Their manners must not be defiled with ambition, covetousness, and lusts, lest either mislibertie might be confirmed in some, or occasion ministered the ungodly too slander the doctrine. Mat. u Let your light so shine before men, etc. 3 In lovingness. There must be in you, a hearty good In lovingness. will towards God, towards your fellowministers, and towards your hearers▪ ye must be just, soft, beneficial, treatable, and séekers of the common concord and quietness. ye must not nourish spite, malice, hatred, quarrels, backebyting, or privy mischiefs. ye must not trouble the quietness of the Church. But ye must be the sinews and bands of lovingness and fellowship, or of the glueing toogyther of the rest of the congregation in the Church. 4 In Spirit. Unto your lovingness, ye must mingle In spirit or zelousnesse. sharpness of Spirit, not winking at the falsifying of doctrine, at Heresies, Blasphemies, and wicked behaviours, but endeavouring too hold short both false opinions and blasphemies, and also dishonest demeanours, through earnest zele of the Spirit. 5 In Faith, which is stayed upon GOD, looking for In faith or faithfulness. help and defence at God's hand in all perils, and continuing firm and steadfast in teaching and professing the true doctrine, without wresting the doctrine too the wills of great men, or without starting from the true profession, for fear of foregoing office, glory, riches, or pleasures, as do the false Teachers whom Paul describeth in this place too be, The enemies of Chrystes Cross, because that too the intent Enemies of Christ's cross. they might escape trouble and persecutions at the jews hands, they taught that we are justified, not for Chrystes sake only who was crucified for us, but also that the works of the Law are needful too salvation. The end of these men is destruction, that is too say: Although they flourish a while in life, yet shall they at length be overwhelmed with endless torments. Whose belly is their Belly gods. God, that is too say, they prefer the belly and the pleasures of the belly before God and all other things, and employ all the deeds of their life too the atteynement thereof. And therefore they be Idolaters. For look what thing every man loveth and woorshippeth above all other things, the same is his God, who only aught too be loved and worshipped above 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 meaning of their mind in so gross words: yet in the inward bowels of their hearts they think so, as did that Cyclops in Euripides, who sayeth that he acknowledgeth no other God, nor offereth sacrifises too any other than too himself and too his belly, which is the greatest of all Gods. And their glory is in their shame. Although false teachers be a while in glory and estimation among Noble men, and with the common sort, yet doth this reputation turn too their own shame. Which are worldly minded, Worldly minded. that is too say, have an eye only too ease, promotion and riches, and too the intent they may live at ease, and not be persecuted by the jews, they urge earthly things or worldly pelf upon men, as ceremonies, differences of meats, and such like jewish observations. Our conversation is in heaven, or is heavenly. First he The difference of the governments of Moses, of the world, and of Chryst. showeth the difference between the ministration of the gospel and the Law, and the civil government. The ministration of Moses' Law was partly heavenly or spiritual, and partly earthly or ceremonial, which being bond too a certain policy, consisted for the most part in ceremonies, sacrifises, circumcision, differences of days and meats▪ etc. But the ministration of the Gospel is altogether heavenly or spiritual, neither doth it appoint any certain state of government, or kingdom in this mortal life, according too this saying, john. nineteeen. My kingdom is not of this world▪ ij. Cor. iij. The Gospel is the ministration of the Spirit, whereby the true knowledge of God, faith, righteousness, and eternal life is begun in the godly, who after this life shall live in heaven as it were in one City with God, and enjoy his wisdom and goodness. This heavenly conversation doth Paul will us too seek after, and too look for, and not too dream of any worldly kingdom such as the jews look for, and such as the Anabaptists in West phalye, and the seditious Bovers would have had. Secondly, the life or conversation of a Christian is heavenly, that is too say, it is not employed about earthly things too the atteynement of authority, riches, and pleasures: but too the compassing of heavenly benefits, as remission of sins, righteousness, and everlasting welfare. The third place. COncerning the resurrection and glorification of our bodies, let the whole doctrine be taken out of. j Corin. xv. ●. Thess. iiij. Mat. xxij. Daniel▪ xii. The fourth place. COncerning the desire of concord, let the declaration thereof be taken out of the Exposition of the fifth commandment. Upon the xxiiij Sunday after Trinity. ¶ The Epistle. Colos. j FOr this cause we also, since the day we herd of it, have not ceased praying for you, and desiring that you might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding, that ye might walk worthy of the Lord in all things that please, being fruitful in all good works, and increasing in the knowledge of GOD, strengthened with all might, through his glorious power, unto all patience, and long suffering, with joyfulness, giving thanks unto the Father, which hath made us meet too be partakers of the inheritance of saints in light. Which hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son, in whom we have redemption thorough his blood, that is too say, the forgiveness of sins. THe proposition of this Epistle is this: I beseech the son of GOD too increase in you faith and all other virtues kindled by his Gospel. The chief places of doctrine are three. 1 Of the true knowledge of God and of faith. 2 Of good works or the fruits of faith. 3 Of the benefits of the son of God, or of forgiveness of sins and justification. Paul speaketh of faith when he sayeth: We pray unto What Faith is. God that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding. Now let us always have in sight the learned definition of faith, builded upon the words of this Epistle. Faith is a knowledge of Gods being and will revealed in the Law and the Gospel, kindied by the holy Ghost, who boweth the hearts of the godly, too assure themselves that it is the unmovable will of the everlasting Father, that all which believe in the son, should not perish, but have forgiveness of sins and eternal life by the bloodshed of the son of God. The parts of Faith are two, Knowledge or perseverance, The parts of Faith. and confidence certainly assuring a man that his sins are forgiven him, and he delivered out of the power of darkness, by the blood of God's son. And the knowledge is either of the being of the eternal GOD, which is soothfast, just, merciful, and chaste, in which there be three several persons, the Father, the Son, and the holy Ghost: or else it is of Gods will uttered both in his Law (which sayeth thus, Cursed is every one that continueth not in all the things that are written in the book of the Law,) and also in the Gospel concerning Chryst, who sayeth himself john. uj. This is the will of the eternal Father▪ that every one which seeth the son and believeth in him, should not perish but have life everlasting. This will of GOD revealed in his Gospel is it with knowledge whereof Paul in this place wisheth us too be fulfilled, that is too wit, that we might fully know the fatherly good will and exceeding great mercy of God promised in his son. This knowledge True knowlegde. of GOD is the true wisdom and understanding that discerneth true or false opinions or doctrines (concerning GOD) asunder, and it springeth not either of men's imaginations or of Philosophical or Pharisaical wisdom, which understandeth the Law of outward Discipline, and the promise' made unto Abraham, too be meant of a civil government and worldly kingdom. But it is a spiritual wisdom kindled and strengthened by the holy Ghost, which understandeth that the Law is the spiritual judgement of GOD against sin, and the Gospel behyghteth not a worldly kingdom, but spiritual and everlasting good things, true and effectual comfort, ryghtuousnesse, life, and joy. In this place may be recited the whole doctrine concerning the knowledge of God and concerning faith which is an assurance of God's mercy, or of forgiveness of sins promised for Chrystes sake. The second place. COncerning the fruits of faith, or good works, Paul sayeth: That ye may walk worthy of the Lord, so as ye may please him, being fruitful in all good works, and increasing in the knowledge of GOD strengthened with all might, through his glorious power, unto all patience and long suffering, with joyfulness giving thanks too God the Father. By the way, let the phrase be considered: That ye may Too Walk. walk, that is too say, that ye may live, or that ye may govern your intentes, devices and doings, as is worthy the Lord, or as agreeth with the will and word of the Lord For woorthynesse, in this place signifieth not a deserving or recompensing, or a perfect fulfilling of the Law, but according as he sayeth in another place, bring forth fruits worthy repentance, that is too say, agreeing too repentance, that you may please him in all things, or that you may please him thoroughly. Hear is too be told, how good works please God. Which thing is declared in these four Articles. First, the person that bringeth forth the fruits of good How good works please God. works must be God's favour, for Chryste the Mediators sake by faith. For without Faith, it is impossible too please God. Ebr. xj. And all that is not of faith is sin. Rom. xiv. 2 We must acknowledge that many inward sins stick still in us, which are a let that our good works are not perfect, ne please God of their own woorthynesse. For there is no righteous man upon the earth, that doth good and sinneth not. 3 Yet notwithstanding we must be fully persuaded that it is Gods will, that we should walk agréeably too his will, and yield fruit in all kinds of goods works. 4 These good works or new begoonne obedience please God, not of their own woorthynesse, but for Chryst the Mediators sake, through faith, out of which as out of the tree of all good works spring all good fruits. This then is the true worthiness of good works, that they be God's services and sacrifises acceptable too God through Chryst. j Pet. y. Offer ye spiritual sacrifises acceptable too GOD through jesus Chryst. Paul in this place reckoneth up six good works of which may be spoken in order. The first is the true acknowledging of GOD, or faith Six good works. First Faith. 2. Manlynesse. which is the pillar and foundation of all the rest of the virtues. The second is Manlynesse or Constancy and Perseverance, which continueth in the true knowledge of God and in faith unto the hour of death, and (by the almighty power of God) valiantly overcometh the devils crafts, the assaults 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 accompany the profession of the Gospel, and is not discouraged with continuance of long delay, so as it should fret and repine at God, or seek for other unlawful helps. Concerning these virtues is spoken already in the first and fifth commandment. The fifth is joyfulness of conscience settling and delighting 5. joy of conscience, in God, which pertaineth to the first commandment. The sixth is thanksgiving whereof I have spoken in the 6. Thanksgiving. second commandment. The third place. Of Christ's benefits or of remission of sins and justification. Paul sayeth: Which hath made us meet to be partakers Of justification. of the lot of saints in light, that is too say, who of his own free goodness and mercy and not through our power, or for our deservings, hath made us meet to become partakers of the light or true knowledge of his Gospel and of the lot of the saints, or of the inheritance of life and glory everlasting▪ such shallbe bestowed upon all saints, who hath delivered us out of the power of darkness, that is to say of sin and death, wherethrough the devil kept all mankind oppressed in most miserable thraldom, and translated us into the kingdom of his dear son, that is to say, hath adopted us to be the sons of God, for his dear beloved sons sake, by whom we have redemption through his blood, that is to wit, forgiveness of sins. This sentence comprehendeth in singular lyghtsomnesse of works, a sum of the doctrine of the justification of a christian man, and in especially these two places. First, what it is▪ justification is a riddance of a man What justification is. out of the power of darkness, sin, & death: or it is the forgiveness of sins & the adopting us to be the sons of God, and a partnershyp with the saints in light, that is to say, the inheriting of eternal life, light, ryghtuousnesse, and all good things, which are given too the Saints for the price which our Lord jesus Chryst the son of God hath paid for us by shedding his own blood. Secondly, what is the enforcing cause or the desert, for The desert of justification. which we are delivered & redeemed, & made partakers of this light & lot of the godly, that is to wit the only blood or passion & death of our Lord jesus Christ the son of God. It was not the blood of Abel, it was not the blood of the lamb and of all the sacrifises, it was not the blood of all the martyrs, and much less is it the ceremonies and rites of Moses, or of the munks, or of the mass, or our own virtues and good deeds that do it, as is said more at large Rom. iij. we are justified freely by the grace of god, through the redemption made by jesus Chryst, whom God hath set forth a mercy feat through faith in his blood. Upon the xxu Sunday after Trinity. ¶ The Epistle, ij. Pet. j NOt with standing I think it meet (as long as I am in this tabernacle) to stir you up by putting you in remembrance, forasmuch as I am sure how that the time is at hand that I must put of my tabernacle, even as our Lord jesus Christ hath showed me, I wilenforce therefore that on every side you might have wherewith to stir up the remembrance of these things after my departing. For we followed not deceivable fables, when we opened unto you the power and coming of our Lord jesus Chryst, but with our eyes we see his majesty: even then verily, when he received of god the father honour and glory, and when there came such a voice to him from the excellent glory. This is my dear beloved son, in whom I have delight. This voice we hard when it came from heaven, being with him in the holy mount. We have also a right sure word of prophesy, whereunto if ye take heed, as vnto● a light that shineth in a dark place, ye do well, until the day dawn, and the day start arise in your hearts. See that ye first know this, that no prophecy in the Scripture hath any private interpretation. For the Scripture came never by the will of man● but holy men of God spoke as they were moved by the holy ghost. The disposement. THis epistle is partly persuasive, and partly in structive. The proposition and sum of it is this: I counsel you to retain steadfastly the true doctrine concerning Chryst delivered by the Prophets and Apostles, which is the only fountain and rule of the true religion and of our everlasting salvation. The chief places of doctrine are these. FIrst it belongeth to the duty of a faithful Bishop too repeat often, and to beat into the heads of his hearers, the sum of the true doctrine: and to admonish and exhort them continually, that they keep it pure and uncorrupt unto the last gasp of theirly ●●, and that they eschew false teachers. The second and principal is, that there is but one true religion and doctrine concerning GOD, which is uttered in the writings of the prophets and Apostles, which all the Godly are bond diligently to learn thoroughly to bear away, and stead fastly to retain. The third concerneth the interpretation of the propheticult scriptures. The fourth place. IN reaching, it is very 〈…〉 repeat often and in the In teaching thiogs must be repeated often. same words to beat into 〈…〉 heads thee, sum of the true doctr ●●al●● the matters that are profitable and need, full, that they may stick the faster and take, the deeper rootein the hearts of the hearers. Therefore Paul saith to the Philipians: I am not weary too write the self-same things too you, and for you it is he b●uefull. And the wise counsel o● Socrates is known 〈…〉 in Xenophon saith, that the self-same things are to he spoken to the self-same persons. And the saying of Epictetus containeth a most large rule of our demeanoure. He spoke always one thing. This you must know, that it is not possible for a man too be learned, unless that every day he read or hear such things as he hath learned, and also use them in his life. Wherefore Saint Peter also sayeth in this place, that as long as he liveth, he will never cease from admonishing and stirring up his hearers to embrace and hold fast with a firm and steadfast faith the true doctrine concerning Chryst delivered by himself and approved by the records of the prophets. And there is a notable metaphor in the term Tabernacle, whereby we are done to understand, Tabernacle or tent. that a man hath no certain and continual seat of life in this body, nor any everlasting city allotted him in this world, but that we must fleet out of this life within a while. Therefore seeing that life is short, and cunning long in getting, we had need too use continual warnings and putting in mind, that the cunning of all cunnings (that is too wit, the true doctrine concerning God and our everlasting welfare) may be learned by us aright and too the full, and kept faithfully. The first and principal place. THe foundation of the whole religion and faith of a'christen The foundation of religion. man is this meaning or opinion, that there is in deed among mankind the doctrine delivered by god himself, which discloseth unto us the being of God, and also this secret will of his, concerning remission of sins and everlasting life assuredly to be given for Christ's sake: & that this doctrine comprehended in the writings of saint Peter, Paul, and the prophets, is in deed that only one certain and unmovable wisdom concerning God & the very true religion: And that all other opinions concerning God, all the religions and woorshipping of the heathen, and others disagréeing with this doctrine, are rejected of God and dam●●s. Although this sentence be unto christians a most sure & infallible principle of principles, yet not with standing, it is wont commonly to be confirmed with too ell arguments, to the intent the heathen men & others that gain say it & deny it, may the easilyer be persuaded. Some such degrees of testimonies are cited in the preface upon the four tome of Luther's works, and in an oration of the life of Ambrose. And in the twelve chapter of the Arguments concerning the authority and certeyntie of the Christian doctrine, they are set forth in a book by themselves, and are to be seen briefly noted in the beginning of my commentary upon Matthew. Unto which also may be joined these reasons following: that the Church only hath always possessed whole and sound the doctrine not only of the Gospel, but also of the Law concerning the one true God, and concerning wedlock and chastity, against which doctrine all the heathen have admitted an innumerable and monstrous multitude of Gods, even clean contrary to the judgement of nature, and also roving and outrageous kinds of lecheries. And the church only hath kept the continual account of the years of the world even from the creation thereof. Unto these fifteen testimonies concerning the certainty of the christian doctrine, may also be referred these four arguments which Peter useth in this Epistle, when he exhorteth and stirreth up his hearers to retain and keep steadfastly the present truth, that is to say, the true doctrine which he had taught them concerning Chryst. 1 Of the matter or the kind of doctrine itself, which is The matter or substance of the christian doctrine. not a tale or a flimflawe, nor a sophistical, painted, and vain Fable, as the Epicures deem: but a true declaration of the power and might of the coming of our Lord jesus Christ, and in very deed the power of God, to the salvation of every one that believeth. For he distributeth the whole doctrine concerning Chryst, into the coming of Christ (who for us men & for our salvation came down from heaven, and became flesh, or was made man for us, and came to us by his doctrine, miracles, passion, death and resurrection, that he might offer and yield unto us himself and all his benefits:) and secondly in too the almightiness and effectual operation of the doctrine, passion & death of Christ, whereby he hath wrought remission of sins, & soulhelth unto us, which he imparteth to us by his word. 2 Of the testimony of Peter and the rest of the Apostles Witness by sight. that behild with their eyes Christ's majesty, glory, and heavenly miracles. For one witness that seeth a thing is worth ten that do but here of it. 3 Of the record of the everlasting father uttered by this voice The record of god the father. sent down from heaven upon mount Tabor. This is my beloved son in whom I am well pleased, hear ye him. Now out of this wonderful story of Chrystes transfiguration, which the Evangelists have set forth Math. xvy. Luke. ix. Mark. ix. and specially out of the eternal fathers saying: This is my beloved Son, there are seven notable places noted in the .xvy. & third chapters of Matthew, which places the studious sort may allege for the enlightening of this Sermon of Peter'S. 4 Of the record of the Prophets who have plainly The record of the prophets. taught the self same doctrine concerning God, & the person, office, and benefits of Christ, which saint Peter and the rest of the Apostles have spread abroad through the whole world, like as our Lord jesus Christ, the son of god testifieth himself, saying john. ●. Search the scriptures for it is they that bear witness of me. If ye believed Moses ye would also believe me, for he hath written of me. Also Act. x. All the prophets bear record unto Chryste, how every one that believeth in him receiveth forgiveness of sins through his name. Therefore in this place Peter willeth us to take heed, that is to say, he defully and To take heed. continually to read, to think upon, with steadfast faith to embrace, and constantly to follow the doctrine of the prophets as a lamp shining in a dark place. For God's word God's word the lantern of light. is the candle that putteth away the mist and darkness of not knowing God, of sin, and of death out of our minds, & kindleth in them the day or light of true knowledge of God, and true life and comfort in all griefs and tribulations. For like as those that journey through rough & unknown grounds in the deep 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 minds of men and their blind hearts that walk in the sorrowful and great dangers of this life, can neither know God aright nor rule the devices and doings of this life, stedyly, nor have steadfast comfort in tribulations, but if the lamp of God's word shine before them, and the son of God the son of righteousness direct and govern their hearts. And therefore they long most earnestly to see that clear light in the everlasting company of the Son of God. But concerning the effects & profitableness of the prophetical and Apostolical doctrine, whereby each man may be inflamed with more earnest desirousnesse of it, I shall speak more at large an on after in the second Sunday of Aduent. The third place. OF the interpretation of prophetical scripture. Peter commendeth The commendation of scripture. the doctrine of the prophets to the church by two arguments. 1. Of the efficient cause: because it is delivered by the instinct and inspiration of the holy ghost. 2. Of the final cause or the effects: because it is a burning cresset lygheny●ng our minds with the true knowledge of God, true ryghteonsnesse and life, putting away the mist and darkness of not knowing God, of sin, and of death, that the very day, or the clear and bright light of knowing God, & the very light of the world or the morning star our Lord jesus Christ may arise in our hearts. For the common ground & the very drift of all the Prophets, The mark whe● at the prophets shoot. or the mark that they shoot at is the promised Redéemer our Lord jesus Christ, as it is said. Act. x. All the Prophets bear record unto Chryst. Rom. j Put a part for the Gospel of God, which he promised afore by his prophets in the holy scriptures concerning the son. And Peter addeth, That no prophesy in the scripture hath any How scripture is to be interpreted. private interpretation, that is too say, it is not too be expounded according to every man's fancy, nor according to the judgements and likely persuasions of man's reason, nor as every man listeth: but according as the very holy ghost (the best interpreter of himself) hath opened it in the clear and lyghtsome testimonies of the word by him delivered. As Chryst sayeth. john. xuj. The holy ghost shall teach you all things, and shall bring you in remembrance of those things that I have said unto you. j Cor. u. He hath revealed these things to us by his spirit. For the natural man perceiveth not the things which are of God's spirit. For they are foolishness to him, and he is not able to understand them because they must be weighed spiritually. Of interpretation. IN the good writings and authors of other arts in general, Interpretation, what it is in general. Interpretation is, to show the proposition, state or ground of the matter written, and the order of the parts and Arguments, and aptly to bring the chief points into the common places of the same art of which the writing entreateth, and too enlyghten them by putting them into their definitions, divisions, sentences, and examples: and to open the manner of handling it, with the phrases and figures of the words according to the precepts of the arts after the order of Rhetoric. But in the right understanding and expounding Interpretation of sc●●pture. of the prophetical Scripture, beside these ordinary tricks of all good interpreters, it behoveth that a light be kindled by the holy ghost in the minds of the godly, by the foreshining whereof they may handsomely receive and understand the doctrine of the Gospel concerning Chryst which is set above and beyond the sight of man's reason, and discern it aright from man's wisdom. This light doth the holy ghost kindle by the word which himself teacheth, while it is herd, read, and thought upon, and when the texts are conferred by the godly, who are more skilful too learn than to presume, & more earnest to believe than to strive, & more in love with God's wisdom than in liking with their own, as Tertullian sayeth. The best manner of interpreting the Prophets is, Best interpretation of the scripture by conference of texts. (which we see Luther hath followed in his third & fourth Tome) that first a man do thoroughly consider & weigh the na●●ue signification of the words and weyghtinesse of the phrases: and then reducing the matters to the places of the Gospel, enlighten them by comparing them with the texts of the new Testament. For it is as true as commonly said, that there is no better way to interpret scriptures, than to expound one text by another: and that the old Testament or the Prophets is the fountain of the new Testament, & the new Testament again the light of the old Testament. We see all of us that there cometh a wonderful light to the sayings of the Prophets, by laying to them the like texts, which are in the writings of the Apostles: like as Paul expoundeth very lightsomly the promise made to Abraham concerning the seed. Galat. iij. and Rom. iiij. And the whole doctrine touching the passover mentioned in. Exod. xii. is expounded in this short saying of Paul. Christ our Easterlambe is offered up for us. All the whole prophesy of Esay is enlightened in the sayings cited by christ & the Apostles, through whose fore-light, the true and native meaning of the whole Prophet may be the easilyer and rightlier understood. Now whereas the Papists prate that the holy scripture The prating of the Papists. is dark and doubtful, and therefore there is need of some other more certain rule, to interpret it by: they are manifestly convinced by this place of Peter's, which compareth the scripture to a cresset or a light: like as the Psalm also sayeth. Thy word is a lantern to my feet. Also, the commandment of the Lord is bright, and giveth light to the eyes. And it is manifest that the chief points of the Christian doctrine, the ten Commandments, and the promise of the Gospel, are not written darkly or doutfully, but in evident and proper terms. And because the ruder sort in some places understand not the kinds of speech, phrase, and figures of words, and the matters themselves set above the reach of man's reason: It is God's will that the voice of interpreters should sound in his Church, and he hath given moreover the gifts of tongues, of eloquence, and of other arts which are helps of learned interpretation. But concerning the whole manner of interpreting scripture, there is more said in another place. And certain rules of the manner of interpreting sayings that are contrary in Rhetorical order one to another, are recited in the case of contrariety of laws. Upon the xxuj Sunday after Trinity. ¶ The Epistle. j Thes. iiij. I Would not Brethrens have you ignorant concerning them which are fallen a sleep, that you sorrow not as other do, which have no hope. For if we believe that jesus died and rose again: even so them also which sleep by jesus will God bring again with him. For this say we unto you in the word of the Lord, that we which live, and are remaining in the coming of the Lord, shall not come ere they which sleep. For the Lord himself shall descend from heaven with a shout, and the voice of the Archaungell and trump of God. And the dead in Christ shall arise first, then shall we which live and remain, be caught up with them also in the cloud, to meet the Lord in the air. And so shall we ever be with the Lord Wherefore comfort yourselves one another with these words. The disposementes. IT is of that sort that is persuasive. For it is a comfort to be set against death, or against the morning and heaviness that we take for the death of ourselves or of some others that are dear unto us. And in the end of the Epistle there is showed this bond & use of this present discourse concerning the resurrection of the dead. Comfort yourselves one another with these words. For the most effectual & most steady comfort in all the tribulations of this most short & miserable life (which in very deed is nothing else but Dust, shadow, dew, but a Ghost, but a steam, but a puff, f●ther, air, blast, cinder, a dream, froth, a storm, but a stage, but a span, but a footstep. Yea and in death itself, is the assured hope of the The comfort of all persecutions troubles and griefs. resurrection & of the blessed life and everlasting company which we shall have with God: verily because we are thoroughly persuaded, that we which embrace Christ's doctrine by fatyh, are not created to the miseries of this troublesome & mortal life only: ne that he means the soul, which was created of nothing, the thing which was sometime nothing, doth utterly perish and decay so as it should utterly return to nothing again: but that our souls do in deed remain alive after death, & the assoon as they are loosed from the bond of their bodies, they are out of hand with the Lord, & enjoy the sight of God in quiet peace & joy: & that our bodies also which sleep in death, shall assuredly revive, & become again the dwelling places of their souls, so as we having received the same bodies again▪ (which shall be glorified & have a lively beauty) & the same flesh which we now carry about us, and being utterly free from all sin, labour and grief, shall live for evermore with the Lord, enjoying the sight, wisdom, light, righteousness, and blissfulness of the whole Godhead, and glorify God again on our behalf for ever and ever. Of this hope which is peculiar to the Christians, and Testimonies of the resurrection. the very helmet of our salvation, holy job sayeth: this hope is laid up in my bosom. I know that my redeemer liveth, and I shall rise out of the earth in the last day, and shall be compassed again with my skin, & in my flesh shall I see God, whom I shall see and none other for me, & with these eyes shall I behold him and with none other. Apoc. uj. &. xxj. The souls of the saints are before the throne of God, and serve him day and night. And God shall wipe all tears from their eyes, and there shall be no death, nor morning, nor crying, nor labour. etc. Apo. xiv. Blissed are the dead that dye in the Lord from henceforth. The Philosophical consolations that are to be set against Philosophical consolatious against death and all grief. death, and which bury a man with somewhat less sorrow, are gathered by Cicero in his first Tusculane question, and by Plutarche in his book to Apollonius. And the sum thereof is comprehended in this oration of Socrates in Plato: I am in great hope (O ye judges) that it falls well on my behalf that I am sent to death. For one of these two things must needs be, either that death taketh utterly away all feeling, or else that we fleet out of this place into some other. Therefore whither all feeling perish, and that death be like that kind of sleep, which oftentimes without sight of dreams yieldeth most quiet rest, good God what a gain is it to dye? Or if the things be true which are reported, that death is a removing into such coasts as they inhabit which are passed out of this life: that is now a far greater bliss, that when a man hath escaped from these that will needs be counted for judges, he shall come to those that deserve the name of judges in deed, (I mean Minos, Rhadamanthus, Aeacus and Triptolemus,) and be conversant with those that lived rightuously and faithfully. Now to have communication with Orpheus, Musaeus, Homer, and Hesiodus, what esteem you it too be worth? Truly I could find in my heart to dye often entimes (if it were possible) so that the things which I speak of might befall me, what a pleasure would it be too me (think you) when I should talk with Palamedes, with A●ax, and with others that were entrapped by the judgement of unrightuous men? neither would I wish you, ye judges to fear the death, where by you have set me at liberty. For there can no manner of evil befall unto a good man either alive or dead, neither shall his case be at any time neglected of the Gods immortal, neither is this thing happened to me by chance. Now forasmuch as (according as Basilius right gravely It behoveth Christians to read the Philosophers and P●●●es. counseleth) it is for the behoof of Christian folk to read the writings of Philosophers and poets: because either they say the same that we do, and so their consent is profitable: or else they speak divers things, & so it availeth to confer them: we will in this place recite in form of logic, the chief arguments of Cicero's first Tusculane question, wherein he hath comprehended the comforts and remedies too be used against death, to the intent that the laying of them together may enlighten both the kinds of doctrine, and that we considering the doubts and darkness of the Philosophers about this article, may be the more in love with the doctrine of the Church delivered by God, & warranted of God, by raising again of dead men, and other notable miracles. The proposition of the first Tusculane question is The proposition or ground of Cicero's first Tusculane question and his arguments upon the same. this: Death is not evil, or death is not to be feared. For either man's souls are not quenched by death, but remain alive, & departed into those places which the blessed sort do inhabit, or else they perish utterly with the bodies, so as there remaineth in them no feeling, sense, or perceyveraunce of any harm. The first part of this Dilemna, that man's souls are immortal, Cicero proveth by six arguments, which we have recited heretofore in the disposement of the i Cor. xv. upon the second holy day in Easter. The latter part, that though the souls die with their bodies, yet there is no harm in death. Cicero likewise goeth about to prove by six arguments also. The first Argument. IF there be any evil in death, either it is to the soul or to the body. But neither in the body nor in the soul that are quite dead, can remain any sense of evil. Ergo in death which utterly quencheth a man & bringeth him to nothing, there is no evil at all. The second. THat which riddeth men from the troubles and miseries that hung over them, and is the end of all mischiefs and harms, is not to be counted among evil things. Death riddeth men from the troubles that hung over them, and is the end and uttermost refuge from all miseries. Ergo death is not evil. The third. THat which many excellent men have of their own accord or certainly with a stout and quiet mind undertaken, is not to be feared. Many valiant and good men have with stout courage undertaken to dye for their country and for other causes, as the Decians, the Scipios, Theramenes, Socrates, Leonides. etc. Ergo death is not to be feared as the chief evil. The fourth. In sleep there is none evil. Death is like to sleep: Ergo there is none evil in death. The fifth. Not natural things are evil. Death is due unto nature, who hath lent us the occupying of life, as it were of money, without setting any day of payment. Ergo death is not evil. The sixth. Not commendable thing is evil. The deaths of such as excelled in virtue (and specially of those that undertook them for their country sake) purchase everlasting commendation. Ergo they be not evil. These arguments have I briefly set down, not only to the intent the reading of the first Tusculane question may be the plainer to the younger sort, by showing too them the framing and order of the arguments, but also to thintent the difference between the Christian doctrine and the doctrine of the Philosophers might be seen the more evidently. For Philosophy knoweth utterly nothing The blindness of man's reason in the chief points of knowledge. at all of the restitution of our dead bodies, and the resurrection of our flesh, but déemeth that the same are resolved into their first matter whereof they were made, and there utterly perish for ever, even as the bodies of beasts do. Neither hath it any certain, stable and steady belief of the immortality of the soul, and of the everlasting fellowship with God and the blessed sort: but floating, ●o●●ing, gazing about, sticking, and making many backe-turning like a ship that is wether driven on the huge sea, & like images the waver in a troubled water: without bringing any certeins and sound comfort too the minds that are encountering and wrestling with death. Therefore let us with most thankful minds embrace God's voice avouched with the resurrection of his own son, which alonely showeth both the causes of death and all miseries, and the true and effectual remedies of the same, that is to wit, the most joyful resurrection and life and glory everlasting with God. Upon the first Sunday in Aduent. ¶ The Epistle. Rom. xiii. THis also we know (I mean the season,) how that it is time that we should now awake out of sleep. For now is our salvation nearer, than when we believed. The night is passed, and the day is come nigh. Let us therefore cast away the deeds of darkness, and let us put on the armour of light. Let us wake honestly as it were in the day light: not in eating and drinking, neither in chambering and wantonness, neither in strife and envying: but put ye on the Lord jesus Christ. And make not provision for the flesh to fulfil the lusts of it. The disposement. THis Epistle is of that kind that is persuasive. For it is an exhortation to watchfulness or diligence in learning the doctrine of the Gospel, and in framing the whole life after the rule of God's word. The state or sum of it is this: I exhort you to embrace earnestly the Gospel, wherein is offered you everlasting salvation by jesus Christ, and to worshi 〈…〉 with true faith & dutyfulnesse of all virtues. The chief places are three. THe doctrine of the Gospel concerning Christ's delight of the world, by whom life and everlasting salvation are offered & given to us, must earnestly and with singular heedfulness and diligence be of all the godly sort, learned, kept, and spread abroad. ij Of the faith of the Fathers, and that all holy men of all ages obtained eternal salvation by one self same way, that is to wit by the voice of the gospel, for the only mediator Christ's sake, through faith. iij An exhortation too new obedience or a life agreeable with the Gospel, or too good works, of which he reckoneth five kinds in order. 1 Diligence and watchfulness in learning the Doctrine, Watchfulness. and following true godliness according too the light showed in the Gospel. 2 Sobriety which eschueth drunkenness and gluttony. Soberness. Chastity. 3 Chastity or staidness which eschueth forbidden lusts and wantonness. 4 meekness and desire of concord, which represseth wilfulness Meekness. and enuiousnesse. 5 Government or bridling of all the affections. Government. Concerning these virtues, sobriety, chastity, meekness, and desire of concord, and concerning the vices that encounter them, there be orderly expositions set forth in the declaration of the ten commandments, and in my rules of life. Which I would wish too be matched with this book containing the disposements of the Epistles, in the end thereof, for this cause, that there should not need too tedious turning and returning too the moral precepts or places of virtues and vices in every several Epistle. Now therefore will I add certain advertisements to the first two places of this days Epistle, which are proper too the gospel, and will expound certain of the darker terms and speeches. ¶ THE ENTRANCE. FIrst & foremost in this place, the preacher may make some Of the institution of Aduent. short preface concerning the tyme. For our aunceters of old time termed the four Sundays next before Christmas, the Sundays in Aduent. And their meaning was, that their hearers should be put in remembrance, and prepared too discharge their minds from all other cares & desires, and with greater care, watchfulness, sobretie, reverence, and héedfulnesse, too settle themselves too consider this wonderful purpose of God concerning the redemption of mankind by the coming of his son in the flesh. And our forefathers made four comings of Christ. First in the flesh. Secondly in the ministery. Thirdly to his Passion, whereof is spoken in the gospel of this day. And fourthly too the last judgement, whereof we shall here more this day seven-night. Therefore too the intent that men might be stirred up too the more heedful consideration of so great matters, at this Take time when it cometh, for time will away. time which goeth next before the coming or birth of our Saviour Iesu Christ, the Epistle that is read this day, was appointed very fit for the time. For in it Paul making mention of the time also, exhorteth all the godly too wake out of their sleep and darkness of sins, ignorance of God, and carelessness which neglecteth GOD, and letteth lose the reins too all misdeeds and lusts: and not too let slip the occasion of attaining eternal salvation by the Gospel: but too learn the doctrine of it with singular endeavour, watchfulness and heed, and by all means too embrace and hold fast the benefits that are offered in the same. For the light of the gospel shineth not at all times among the jews and the gentiles: But sometimes the blind and sorrowful darkness of not knowing the Gospel, overdreepeth the greatest part of mankind, as before the coming of Chryst many hundred years the gentiles were left in ignorance of the Gospel. Yea and among the jews also the light of the true Doctrine was for the more part quenched quite out. And now also the wickedness and unthankfulness of men is punished with the blindness and outrages of Mahomet & the Pope. Therefore let us acknowledge the exceeding great benefit of God, that in this our time (when the world is at the last cast) he hath kindled again so clear and notable a light of his gospel, concerning the office and benefits of Chryst, & our everlasting salvation. And let us not like thankless people hold scorn of gods so great gift, but let us with singular watchfulness, diligence and heed, endeavour too embrace it, hold it fast and spread it abroad. For doubtless as Plato saith of another kind of Doctrine. There came never, neither shall there come a greater gift. And if the present opportunity be neglected and despised, within a while after there will follow new darkness and confusions of opinions. Wherefore seeing that the light of the true Doctrine shineth now among us, and that the Gospel of salvation is nearer or better known to us, than too our fathers: let us with all heed and watchfulness keep it. For by the Gospel are such benefits offered unto us, as no other Doctrine is able too give us. Admit that Philosophy be the guide of life, admit it be the searcher of truth, the expulser of vice, the founder of laws, and the mistress of manners and discipline, as Cicero says: Admit that Eloquence be the Queen of all worldly things: be it that a Trojan is comparable too many other. Yet do all these Arts serve only for the dark night of this mortal life, neither can they bring true light and eternal salvation. The Gospel only is the power of God that worketh salvation too every one that believeth. For by the Gospel and The gospel is the chief of all doctrines. none otherwise doth God show his mighty operation in us, kindling in our minds the day or light of the true knowledge of God, and of true faith and prayer, giving us eternal salvation, (that is too say deliverance from sin, from God's wrath, and from everlasting death) and new righteousness, life, joy, and glory everlasting. These heavenly and perpetual benefits are offered to us by the Gospel, according as we shall speak more at large of the profitableness of the Gospel in the Epistle of the next Sunday. The second place. AFter one and the self same manner do all the Saints All folk of all ages have but one way too salvation. of all ages, the Fathers, the Prophets, the jews and the gentiles obtain eternal salvation: that is too wit, for the only son of God's sake our Lord jesus Chryst through faith, as it is plainly said. Act. iiij. There is not any other name given unto men under heaven, wherein we must be saved. Act. xv. We believe ourselves to be saved by the grace of our Lord jesus Chryst, as our fathers were. And of Abraham it is expressly said, Abraham see my day. And again, Abraham believed God, and it was imputed to him for ryghtuousnesse. Why then doth Paul say that salvation is nearer too us now, than when we believed? I answer, for three causes. First because Chryste the author & giver of everlasting life whom the fathers looked for too come, is now come in the sight of the world. Secondly, because a greater and brighter light of the Gospel is kindled and spread further abroad now, than before Chrystes coming. And we see that the very Apostles did not clearly perceive before Chrystes resurrection, what manner of kingdom Chrystes kingdom should be. And thirdly, because the gentiles also were called too the fellowship of everlasting salvation, by the universal preaching of the Gospel. The third place. Paul enlyghteneth his exhortation too new obedience or a life agreeable too the Gospel, by an Allegory of the light or of the day, and of darkness, which Allegory he unfoldeth somewhat at large. j Thess. u Eph. iiij. and .v. Concerning the causes that should move us too follow good works earnestly, and concerning the several sins which Paul warneth us too shun in this place, an exposition may be fetched out of the place that entreateth of good works, and out of the exposition of the ten commandments. I will but show the harder phrases at this tyme. Let us lay aside the works of darkness: that is too say ignorance The works of darkness. of God, carelessness which neglecteth the doctrine of the Gospel, and everlasting salvation,) all sinful lusts, and all outward offences fight against the law of God. And let us put on the armour of light: that is too wit, true The armour of light. knowledge of God, true faith, invocation, study, and profession of the true Doctrine, patience, lowliness, hope, and the rest of the weapons that are needful for the maintenance of the honour of true godliness, for the disappointing of the devils policies, and for the repressing of the headiness of sinful nature: all which, Paul describeth. Eph. uj. As in the day: that is too say, in the clear knowledge of The day light. the Doctrine of the Gospel, and in true faith grounded upon Chryst. Walking after a comely sort: That is too say, let us frame the purposes and doings of our life, or let us live as it becometh us, or as agreeth with the will & word of God. Not in feasting. The Greek word Comois signifieth drunken Feasting. feasts, ribaudly songs, and wanton dancing, such as are wont too be used by wildheaded and wanton yoongmen. The contrary virtue is sobriety or staidness, and shamefastness, which pertaineth too the sixth commandment. Neither in chambering and wantonness. The latin word Chambering and wantonness. Lascivia wantonness, signifieth a forwardness too jollity, gamings, and diversity of pleasures, (which notwithstanding is not matched with craftynesse and desire to do harm,) like horses which (waring lusty through overmuch rest and feeding,) become coltish and fall too kicking and winsing. And Appius in Livy sayeth, that the common people do rather ware wanton than cruel. But the Greek word Aselgia signifieth somewhat more, namely a more lewd and ruffianly sauciness, and reproach offered in the way of dishonesty. It appeareth that Paul in this place speaketh of the filthiness and uncleanness, whereuntoo the contrary virtue is chastity, pertaining too the sixth commandment. Neither in strife and envying, or spytefulnesse. The contrary Strife and envying. virtues are, meekness, desire of concord and modesty or mildness, of which is spoken in the fourth and fifth commandments. Put on the Lord jesus, that is to wit, in receiving (by faith) Too put on Chryst. the imputation of Chrystes ryghtuousnesse, where withal our sins be covered as with a clean garment. And again by following Chrystes example in earnestness of learning & teaching the doctrine, in profession, patience, meekness, chastity, temperance. etc. And make not provision for the flesh, too fulfil the lusts Provision for the flesh. thereof. Rule and express all straggling lusts, but yet forpine not your bodies, neither neglect the welfare thereof, so far as shallbe needful too the going through with all things aright, according too your vocations: but have a care or regard of the flesh or of the body, like as Coloss. ij. He willeth us too honour the body, that it may be kept in health, after a rightful order and manner. Yet must it not wax wanton and run headlong into vice, nor too the nourishing or fulfilling of the inordinate desires and lusts thereof. Upon the second Sunday in Aduent. ¶ The Epistle. Rom. xv. Whatsoever things are written afore time, are written for our learning, that we thorough patience and comfort of the Scriptures, might have hope. The God of patience, and consolation, give you that you be like minded one towards one another, after the ensample of Chryst Iesu: that you all agreeing together, may with one mouth praise God the father of our Lord jesus. Wherefore receive ye one another, as Christ received us, too the praise of God. And I say, that jesus Chryst was a minister of the circumcision for the truth of God, too confirm the promises made unto the fathers. And let the gentiles praise God for his mercy, as it is written: For this cause I will praise thee among the Gentiles, and sing unto thy name. And again he says: rejoice you Gentiles with his people. And again, praise the Lord all you Gentiles, and laud you him all nations together. And again Esayas says: there shallbe the root of jesse, and he that shall rise too reign over the gentiles: in him shall the gentiles trust. The God of hope fill you with all joy and peace in believing: that you may be rich in hope thorough the power of the holy Ghost. THis Epistle is partly instructive, and partly persuasive. The chief places are three. 1 Of the ends or use of holy scripture. 2 An exhortation too maintain concord in the true Doctrine of Christ, which is often times distroubled either with newness of orders, or with unseasonable omit thing of them, which thing offendeth the weak. 3 A Doctrine concerning the gathering of the Church of jews and gentiles, and specially of the calling of the gentiles. ALl this whole Epistle, in the continuance of Paul's discourse Of bearing with the weak. is directed too this point: That the weak which are willing to be taught, are to be born with, and not to be estranged from the gospel by the sudden laying away of the ceremonies of Moses. This thing doth Paul show in the beginning of the xu chap. by the example of Christ, & by the saying of the Ps. 68 which he citeth. And by the occasion he addeth a general saying of the use of holy scripture, & forth with returns to his pur posed exhortation taken at the example of Chryst: whereof the sum is this. Let there be agreement between the jews that use the Ceremonies of Moses, and the Gentiles that use them not. Let none of them offend or condemn other for the keeping or nonkéeping of the Ceremonies of Moses: but let each bear with others weakness, and uphold one another like as Chryst received and redeemed both the jews and the Gentiles. For he become the minister of the Circumcision, or of the Circumcised jews, too the intent he might confirm the promises too be true, which were made too the fathers, of his coming: and that the gentiles being called too the partnership of Chrystes benefits, should glorify God, not with the Ceremonies of Moses, but with true and earnest profession and giving of thanks. Upon this occasion doth Paul wind in the things that are spoken of the calling of the gentiles, and of offering the Sacrifises of praise too God in this place. And this is the sum of all Paul's discourse in his xiv. and xu chapters. Nevertheless as at this time, I will somewhat at large unfold but one saying of this Epistle, which concerneth the ends and profitableness of holy scripture. Whatsoever things are written aforetime, are written for The profit of holy scripture. our learning, that we through patience and comfort of the scriptures, might have hope. God hath made men that they should be reasonable creatures, to whom when they acknowledge him and glorify him) he might communicate his own wisdom, life, joyfulness, and glory for evermore. Wherefore too the intent men might acknowledge God, he of his exceeding great goodness hath disclosed himself, not only by perceyverances graffed in man's mind at his first creation, but also by avouchement of miracles, wrought above the accustomed order of Nature, and by deliverance of the certain Doctrine of the law and the Gospel, which it was his will too have enrolled in the books of the Prophets and Apostles, & too be acknowledged, worshipped & served according to the same & none otherwise. And by these writings of the Prophets read, herd, and thought upon by us, God is effectual in us in deed, teaching us, comforting us, and kindling in us the beginnings of life and glory everlasting. First then in this saying, let us consider it too be Gods exceeding great benefit, that he hath come forth of his secret dwelling place, and uttered himself too us, and delivered us a certain doctrine concerning himself comprised in writing. And let us assure ourselves, that in all thoughts concerning God, Gods being and will, and our own eternal salvation, it behoveth our minds too be tied too these writings of the Prophets and Apostles, and that we may not otherwise deem or speak of God and our own eternal salvation, than as he hath appointed in the word revealed to us by his son. Esai. viii. for a Law and a witness: that if they speak not according too this word, they shall not see the morning light. And Hilarius very discreetly sayeth: Of God is it too be learned, what is too be thought of GOD, because he can not otherwise be known than by his own authority. And Ireneus sayeth: Because it was impossible too The uncerteintie of men's learning. know God without God, God by his word teacheth men too know God. Now let us consider how great is the darkness of men's minds, and how foul be the errors and outrages of the Heathen wandering without this word and doctrine written by the Prophets and Apostles, of whom some doubt whither there be any God at all, others know not what and of what manner GOD is, others surmise an innumerable number of Gods, others estrange the Gods from all meddling with worldly matters, others hold opinion that men's souls perish together with their bodies, & other some that they remain still alive. And universally all of them being uncertain and doubtful of Gods will towards them, and of their own salvation, do fall either into Epicurish contempt of God, or else into perpetual despair. The same thing befalleth in the Church too all such as leaving the word, look for new enlyghtmentes and revelations, or trances, and judge of God's election, not by the universal promise written, but by imaginations of man's reason. With most thankful mind therefore is this exceeding great benefit of God too be embraced, that he hath delivered us the doctrine written, whereby he will have our faith and all our thoughts concerning him & our own salvation ruled. And therefore let us read these writings diligently and heedfully, let us be in hand with them night and day, as Chryste commandeth, search the scriptures. And Paul biddeth us take heed too reading and doctrine. And for this purpose chiefly are the first traynements of learning in schools, and the whole manner of spelling and reading, too be learned, that we may read and understand the book heretofore written too the church by the prophets and Apostles. Secondly, let us consider that by these writings or by this word of God which we here, read, and think upon, God in very deed worketh mightily in us, & that by this only mean and not otherwise, he teacheth, comforteth, draweth, begetteth a new, and saveth men, and kindleth in us the faith whereby we receive these benefits, as it is plainly said Roman. x. How shall they believe unless they here? How shall they here without a preacher? Faith is by héering, and héering by the word of God. Rom. j The Gospel is the power of God too salvation to every one that believeth. Act. xj. He shall speak words too thee by which thou shalt be saved, thou and all thy household. ij. Cor. u We are messengers in stead of Christ, as though God exhorteth or comforteth by us. And in this place Paul expressly sayeth, that we may have hope by comfort of the Scripture. His meaning is, that in all our troubles, banishments, diseases, and death, we should seek comfort out of this word which is written before time for us, and that we should by faith rest upon God known by the word, & believe this word written, as well as if we should here God declaring his will with his own lively voice from heaven. Let us set these testimonies against Stinkféeld, who crieth out that GOD converteth, sanctifieth, and The error of the Enthusiastes. comforteth us, not by thinking upon the word written, but immediately by himself without any means. Which fantastical imagination doth utterly put away all the exercises of faith and Christian invocation. Thirdly, Whereas Paul sayeth that these Books of wherefore scripture serveth. holy writ were written before for our learning, he the rewithall counseleth us too read the same diligently, continually, and heedfully. For he hath not set forth these holy Books, for myse too knibble in bencheholes, or for flies too ray in the pulpit, or for moths and bowds too consume in corners, but for us too read, that we may suck wholesome instruction and comfort out of them. again, this selfesayd parcel doth us too wit, that all the promises of grace, help, deliverance, and of all God's benefits, and that all the examples of God's wrath in punishing, and of his mercy in receiving those that be fallen, pertain to us also, and are also too be applied too us. Fourthly, let us in this saying of Paul's consider the four The uses or effects of holy writ. chief ends, uses, or profits and effects. Of which the first is the doctrine of the most high matters, unknown too man's reason, and pertaining too the eternal salvation of us all, concerning which things, all other books written by men can utterly teach nothing at all that is sound and substantial, that is to wit, concerning the true knowledge & calling upon the true God the father, the son, & the holy Ghost everlasting: concerning the two natures in Christ: the creation of all things & of Angels and men: of the cause of sin, misery and death unto mankind: of the forgiveness of sins and atonement of man with GOD for the son of God our Lord jesus Chryst sake, who was crucified & rose again for us: of true comfort too be set against death and all tribulations: of the abolishement of sin and death: of the restorement of our bodies: of the everlasting punishments of the ungodly: & of the eternal life and glory of the godly. Of these so great matters, and specially of the person and benefits of our Lord jesus Chryst the son of God, who hath vanquished sin, death, and the Devil for us, there are none other books either in heaven or earth, that instruct us. The second is Patience, a virtue no less necessary too a Patience. godly and right christian man, than meat and drink is needful too the maintenance of the life of this body. For persecution and adversity are unseparable companions of true godliness and christian profession, according too Paul's saying: All that will live godlily in Chryst, must suffer persecution. Otherwise, all the whole life of man were nothing else but misery, as Euripides hath truly said, This life in good sooth is not life, but misery. Now in these miseries there can no calmness and joy of mind be settled in God without disobedience and repining, nor yet continued without the comfort of faith, which the holy scripture only showeth. And therefore in this place, unto patience is forthwith added, comfort of the Scriptures. But patience is a virtue which in bearing adversities quietly and myldly, doth reverently submit itself too Gods will, & seeketh not unlawful helps, but assureth itself by faith too be in God's favour, seeking & looking for help, assuagement, and deliverance at God's hand, and by this faith and hope alayeth the grief, and feeleth peace and gladness in heart. All the whole orderly setting out of the doctrine of patience, and the difference of the philosophical patience and the Christian patience, may be conveyed hither out of the Exposition of the ten commandments. The third end of holy writ is, true, certain and firm True and steadfast comfort. comfort, too be set not only against poverty, sickness, and adversities, but also against God's wrath, sin, and death: which comfort none other books besides these writings of the Prophets and Apostles, do show. For only the scripture teacheth that our Lord jesus Chryst the son of God, did by his own death overcome our death and the sting of death which is sin, and that all the other troubles of this life are not tokens of God's wrath, but of his favour and fatherly good will toowards us: who doubtless is at hand with us in our troubles, mitigating and taking them away, and at the length will recompense the lightness of affliction which continueth but a while, with an éncomparable weight of glory. By these comforts written in God's word, the son of God worketh mightily in us: and when we think upon them and embrace them by faith, he kindleth in our hearts peace, joy, and tranquillity, quietly resting in the loving kindness of God the father. Now the whole doctrine of the Gospel is in manner nothing The doctrine of Gospel. else but a comfort of the conscience that is afflicted with grief that riseth of the feeling of God's wrath, sin, death, and other miseries: in which none other refuge of quietness or haven of sauftie can be showed or found, save the son of God our Lord jesus Chryst, our life and resurrection, on whom who soever doth believe shall not see death for ever. Now although man's reason prefereth the comfort of worldly things before the comfort of the scriptures, (like as too a needy or sick person, money, or medicines that restore health are a more acceptable comfort, than wholesome words) yet notwithstanding it is the peculiar wisdom of God's Church too rest upon the word and fatherly good will of God, and too hung upon him alone, who is able too help above all things, and far more abundantly than we can either request or understand. And although he rid us not out of our troubles out of hand, yet he assuageth them, confirming and strengthening the powers of our heart, that they may be able too endure out the burden that is laid upon them. The fourth end is, assured hope of deliverance and of life Assured hope of deliverance. and glory everlasting, without the joining of which to the other comforts, patience itself will be turned into fury, and at the length the life in despair ●léeth away into Hell. But the hope of life is as it were the Anchor whereby our faith is chiefly uphold and maintained in so great miseries and most sorrowful confusions of man's life. And therefore Paul termeth it the helmet of eternal salvation. j Thes. u. But there is a difference too be put between this hope which leaneth assuredly to Gods promise' revealed in the scriptures, and the uncertain and deceitful hopes of men which Aristotle termeth the dreams of those that be awake. And the definition, causes, and effects of christian hope are to be considered, which things the studious may fetch out of the exposition of the first commandment. Upon the third Sunday in Aduent. ¶ The Epistle. j Cor. iiij. LEt a man this wise esteem us, even as the ministers of Chryst, and stewards of the secrets of God. Furthermore it is required of the stewards, that a man be found faithful: with me it is but a very small thing that I should be judged of you, either of man's judgement: no I judge not mine own self, for I know naught by myself, yet am I not thereby justified. It is the Lord that judgeth me. Therefore judge nothing before the time, until the Lord come, which will lighten things that are hid in darkness, and open the counsels of the hearts: and then shall every man have praise of God. The disposement. IN the first four Chapters of the first Epistle too the Corinthians, the state or principal proposition is this: I counsel you too be at one among yourselves, & that you vaunt not yourselves one above another, ne nourish debate either for philosophy and man's wisdom, or for the authority and mighty working of the Preachers at whosehands ye have received the doctrine. Too this mark is the lesson of this days Epistle too be leveled, which teacheth that all Ministers of the Gospel which do their duty a right, are equal in power and working as appertaining too the ministery, and aught not to be judged of men, but the judgement of them is too be left unto GOD, too judge which ministers excel one another privately. The chief places. 1 A doctrine of the ministration of the Gospel and of the Ministers, what they be, what be the degrees of them, what be their duties, and of the difference between the Ministers of the Gospel of Chryste, and the civil Magistrates. 2 A rule of life necessary for all the godly in the execution of any manner of vocation, which is, This is required in the executer of it, that he be found faithful. 3 Of manlynesse and constancy of courage which abandoneth not the duties of a man's calling, for rash judgement and venomous opinions of other men, according as Paul sayeth here: It is a small thing for me too be judged of you, that is too say: Seeing that I have the record of a good Conscience, and execute my office faithfully, I nothing regard the venomous and untrue misdéeming of other men towards me. For (as great Alexander said) it is a princely matter too be ill reported off for weldooing. And every man must be so framed and settled in mind in his own vocation, as Dion writeth, that the Emperor Severus was: He was (sayeth Dion) diligent and earnest in the things that were too be done, and as for the tales and reports that were spread abroad of him among the commons, he passed not for them. 4 Of maintaining the uprightness of a good conscience, and of the difference between the righteousness of faith, and the righteousness of a good conscience or of good works. 5 A commandment of not judging, that is too wit, things unknown, things secret, and things doubtful. 6 Records of the last judgement. These places show the chief matters, whereof the records appear in this short Epistle. At this time we will expound but the two first places, which are the chief in this Epistle. Of the rest we will speak an other tyme. The first place. OF the ministration of the Gospel. God gathereth too him The ministery of the Gospel. self out of mankind, an everlasting church by the preaching of his word, in which he hath showed himself, and by which alone and not otherwise he converteth men unto him, and endueth them with true knowledge, rightuousenesse, and salvation everlasting: as it is said Act. xj. He shall speak words unto thee by which thou shalt be saved, thou and all thy house. For this cause hath he of his wonderful goodness and wisdom, even forth on from the beginning of the world, sent and ordained certain persons too preach and spread abroad the Gospel by pubike ministration. The first preacher was the very son of GOD in Paradise. After him followed the Fathers, Prophets, Apostles, and other Ministers. Now, a Minister of the Gospel, is a person called of The definition of a Minister. God, either mediately or immediately, too teach Chrysts gospel faithfully, and too distribute his Sacraments, and too perform diligence, faithfulness and constancy, in executing all other points belonging too the ministration of the Gospel. By which ministration Christ himself worketh myghtily, and imparteth true knowledge of God, ryghtuousnesse and eternal salvation too all men. The points of the ministry, or the chief duties of ministers, are six. 1 FAithfully to teach the true doctrine of the Gospel in every Faithfulness in teaching. Article, concerning God, concerning the three persons, concerning the creation of things, concerning God's law, concerning the worthiness, the falling, and the receiving again of the first man and woman for the promised seeds sake: concerning sin, forgiveness of sins for Chrystes sake, good works, repentance, the last judgement, everlasting life. etc. This doctrine which is set beyond the sight of man's The mysteries of God. reason, and offereth God's benefits and eternal saluatiunto men, Paul in this place termeth the mystery of god. Which kind of speech he useth in an other place also. Eph. iij. and Rom. xuj. Where he calleth the Gospel a mystery hidden from the beginning of the world. For it was not known to any creature, Angel or man, that God would deliver mankind from sin and death, and garnish him with everlasting salvation, by the death of his own son. This mystery or hidden word of the Gospel, unknown too man's reason, doth Paul and all other ministers distribute and spread abroad among mankind. ij. Corin. u God hath put into us the word of atonement. Therefore we come of message in Christ's stead, as if God exhorted by us. 2 The second point of the ministration of the Gospel Ministration of the sacraments. is to minister the sacraments instituted by Christ, that is too wit, Baptim and the lords Supper, which Sacraments, reason giveth too be comprehended toogither in this place under the name of mysteries. For like as God's secret will concerning Reconciliation, Remission of sins, ryghtuousenesse, and everlasting Salvation, is disclosed and exhibited unto us by the word of the Gospel received at our ears: So are the same secret and wonderful benefits of God's Son, offered and applied unto us by the use of the Sacraments entering in at our eyes. For the use, strength and efficacy of the word and of the Sacraments is all one. Therefore doth Austin learnedly and wittyly define a Sacrament Austin. to be a visible word. Of these two duties of the minister is spoken Math. xxviij. Go and teach all nations, baptizing etc. 3 The third point is. The preaching of remission of sins, The authority of binding and losing. or the assoiling of those that repent, which is applied either in the public ministration to all in general, or else privately to each person several in confession, in sicknesses, or in other griefs. Math. xuj. I will give thee the keys of the kingdom of heaven. And Chryst privately pronounceth forgiveness of sins to the palsyman and to Mary Maudlin. Math. ix. Luk. seven. 4 The fourth point is, too bind sins or to excommunicate Excommunication. such as are defiled with manifest wickedness which will not amend when they are warned. 5 The fifth is, to shine before their heerers in example of Good example. all virtues, like as Paul willeth Tymothie to be a pattern of the faithful. 6 The sixthe is, too ordain necessary Ceremonies Ordering of ceremonies or orderlynesse. by the consent of the Church, or to appoint the order of times of readings, of examinations, of persons, and of places, that all things may be done after a comely and orderly fashion. The ministers that perform these duties rightly and All ministers equal. faithfully, are all equal and peers as appertaining to the efficacy and power of the ministration: neither is there any greater or more superior than an other. For they are altogether not controllers of the doctrine nor Lords of the church, but Chrystes Handseruants (by whose service Chryste himself worketh) and Stewards not of their own proper goods, but of the Gospel and benefits of Chryste. Therefore let no man vaunt himself above others in the church, or stir debate and strife, for the authority and power of the teacher or minister of whom he received the doctrine. Let such speeches as these are be banished the Church and congregation, I hold of Paul, I of Peter, I of Apollo: and let all men esteem themselves as the members of one Chryste, and ministers equal among themselves. Who if they do their duty aright, let the matter be put over to God to judge which of them excels other privately. And the minister that doth the parts of his duty aright, let him not pass for man's day, that is too say, for man's judgement, or for the rash and venomous verdytes of other men, whereby he is deemed either inferior or superior to others: but let him content himself with the witness of all good conscience. Now where as afterward the degrees of ministers Degrees of ministers. are set forth one from an other, that is done by man's device for order's sake: concerning which matter let Hieromes Epistie too Euagrius be red, wherein he avoucheth at length, that Priests and Bishops are all one thing. And where as afterward one was choose to be set above the rest, that was done for the avoiding of Schism. But wheresoever a Bishop be, whether it be at Rome, or at Eugubium, or at Constantinople, or at Rhegium, or at Alexandria, or at Thanis, he is all of one woorthynesse, and all of one préesthode. The abundance of riches or Lowliness of poverty, maketh not a Bishop higher or lower, but are all alike the successors of the Apostles. The differences between the minister of the Gospel Difference of the minister and civil magistrate. 1. Outward discipline. and the civil magistrate are chiefly four. First, the civil magistrate hath to do with the maintenance of outward discipline and peace, or keepeth the outward members in awe, that they break not the politic laws, or trouble the common peace. The ministration of the Gospel ruleth man's hearts or consciences, and offereth and giveth remission of sins and the heritage of eternal life, to those that believe, and kindleth true knowledge of God in their hearts, and the inward and spiritual righteousness and life. And yet it leaveth men free to use any manner of honest laws and politic constitutions in the outward conversation of life. As for example, it giveth men leave too use diversity of meats, or unlike spaces of days. Secondly, the civil magistrate punisheth the disobedient The temporal sword. with the sword, or with bodily punishments. But the mynistration of the Gospel punysheth not the stubborn with the sword, or with bodily rigour, but with the only word of GOD. Thirdly, the Civil Magistrate prohibiteth and punysheth only outward offences. But the ministery of the Gospel forbiddeth the inward uncleanness of the heart, and the sinful affections of the whole nature, and exacteth a full conformity of the whole nature too the will of GOD. Fourthly, the civil Magistrate hath worldly defences, treasure, armour, and degrees of persons and judgements, and power too make new laws, and to execute them. The ministery of the Gospel hath no certain visible defences, no degrees of governors that may have superior power or lordship over others: but altogether are the hand servants of Chryste, and of his Church. Whereupon no man must exalt himself above others, nor pass for the judgements of others, whereby he is deemed higher or lower, but must content himself with the judgement of a good conscience, that he executeth his duty faithfully, & yet justifieth not himself before God for so doing: but thinketh upon this that all men must abide the judgement of God, who at the last judgement shall judge, which of the ministers do privately excel others. The second place. ALl modest and wise men which measure themselves Of taking office or charge upon a man. by their own ability and by their own foot, and consider their own great weakness in no wise answerable to the most difficult vocations of teaching and governing other folks: are wont to debate carefully and thoughtfully with themselves, whither they may with good conscience take upon them and execute the ministery of the Gospel or other offices, for which they find themselves far unsufficient. For it is most true which Paul sayeth: We are not able to think a good thought of ourselves, as of ourselves. And so is also this of jeremies: I know Lord, that it is not in man's power to direct his own way. against this temptation which often times vexeth the hearts of us all, let us set God's commandment, who biddeth us obey his calling upon trust of his help: and the promises of God assuring us of his help, and of success to the welfare of all those that bring faithfulness with them to the executing of all the duties of their vocation. And this word Faithfulness comprehendeth in the ministery of teaching the congregation or a school, these four virtues. 1. First a convenient good skill in the Christian doctrine, Conueniene skill. and a continual endeavour to learn and increase his knowledge. For like as a practitioner that is ignorant of lechcrafte is not a faithful Physician but a deceiver: even so he that hath not learned the chief points of the doctrine that concerneth God, is not a faithful steward or minister of Christ. 2 Secondly Heedfulness and diligence, too be performed Heed and diligence. in all the points of ministration before mentioned, and chiefly in teaching, after this manner: First that having a Catechism or sum of the christian doctrine learnedly distributed into certain places, he beat it continually and busily into his hearer's heads, & requireth an account of them what they have carried away. Secondly, that in expounding the Gospels or Epistles, he apply all his expositions to such places of the Catechism, as make up the body of the doctrine. And afterward let him employ the doctrine too the kindling of some effects in the minds of the godly, as too faith, Invocation, repentance, patience. etc. 3 Constantness in professing the true doctrine and in Constancy. the mystery. 4 fourthly, continual and earnest requesting and Earnest prayer. craving of God's help. Upon the four Sunday in Aduent. ¶ The Epistle. Philip. iiij. Rejoice in the Lord always, and again I say rejoice. Let your softness be known too all men: the Lord is even at hand. Be careful for nothing, but in all prayer and supplication let your petitions be manifest unto God with giving of thanks. And the peace of God (which passeth all understanding) keep your hearts and minds, through Chryst Iesu. The disposement. AS short as this Epistle is, it containeth many notable places and of very large compass. 1 Of peace and joy of conscience settled in God. 2 Of meekness. 3 Of faith assuring us that God is with us, & eschewing thought which riseth upon distrust. 4 Of true Prayer and Thanksgiving unto God. The first place. GOd hath created man's nature after such a sort, that All men by nature covet contentation of mind. when the good which the heart coveteth is granted, it settleth, and is glad. For it was his will that man's hearts should before all things settle upon the sovereign good (that is to wit God) and to joy in the same. Now the Christian joy of which Paul speaketh here, Christian joy. is not a rising of the mind upon trust of his own goods, as Seneca defineth it, but it is a calmness and gladness of the heart rising upon Gods most certain promises and comforts, wherewith the heart being assured, believeth certainly that he is in God's favour for Chrystes sake, and that God is with us, helpeth us, and will impart joy and life everlasting unto us. This definition will be the cléerlyer understood, by laying toogither examples of man's joys, which Virgile, decketh with a special title, in the sixth book of his Aeneas. For thou knowest how we spent the last night in false joys. Every one of us do lead this life (as long as it is) in excéedyng Why men run in darkness. great darkness and danger. And the ungodly are ignorant of the true good things, and of the true comforts, because they do despise the light of the Gospel. One joyeth in pleasures, as the Epicures, of whom The felicity of worldlings. there is most now adays. The Niggard seeketh money as the true joy. The Ambitious man gapeth after honour. The witty sort hunt for learning and glory. Other some with great travel seek the defence of friends and riches. And when any of these things are foregone, all the joy is go. As long as Pompey ruled the roast and was lord of all men, he was merry at the heart. But as soon as he was vanquithed by Cesar, he found that all worldly things were but deceivable joys. As long as Cicero hath lucky success, and governeth the common weal with singular commendation, he is glad and joyful. But when Augustus is made friend with Antony, whom he would have dispatched out of the way, and that he sees he must needs dye: he hath no more joy, but crieth out: O unwise man that I am, and nothing less than that which I was sometime falsely thought to he: O the madness of my doting old age. But Christian folk in the very extremity of trouble, Christian joy. and in the mids of death are able to rejoice in the Lord with a true heart, because they know they stand in God's favour: they know that God is to be obeyed in tribulation: they know for a certainty that a joyful issue shall ensue. And therefore Steven went to his death with a glad heart, and eased his harms with hope. Laurence lying upon the gréedyron, laugheth at the tyrant Decius, and skorneth him to his head. And Simeon saith: Lord now lettest thou thy servant depart in peace according to thy word. This is the true and substantial joy, settled in the Lord, and rising upon God's promise, which refresheth and strengtheneth man's hearts in all perils. The second place. Whereas the latin interpreter hath translated it Modestia vestra not a sit omnibus, Let your modesty or softness be known to all men: the Greek word is Epiceia, a virtue of the fifth commandment, and comprehendeth, patience, meekness, pity, myldenesse, mercy, treatablenesse, and such other neighbour virtues. And therefore the definitions, causes, effects, and examples of these virtues and the vices that encounter them, may be conveyed from the exposition of the fifth Commandment unto this place. The third place. Faith is a perceyveraunce of all the Articles of the doctrine delivered by God, & an assent to the same, whereby we embrace the whole doctrine. And it is a trust certainly assuring us, that the Lord is at hand, and that although sorrows, dangers, persecutions, and other calamities hung over us: yet it persuadeth a man for a certainty that God is with him, and helpeth him, and will bring them to a quiet end. Therefore it quayleth not through thought and distrust, that it should either gad after worldly helps, or yet despair like as Moses' standing at the read sea, although he see no mean of deliveueraunce, yet believeth he that God is at hand, and so he is not discouraged with pensiveness. So saith the Psalm, though thousands of men compass me about, yet will I not be afraid, because thou Lord art with me. Esay and Ezechias although the City was besieged by Sennacherib, yet faint they not for pensiveness, but flee unto God by earnest prayer, and wait for deliverance. Hereafter ensue the disposements of of certain Epistles which are usually read to the people upon the feast days of Saints. Upon the feast of the Annunciation of our blessed Lady Saint Marie, or upon the feast of the conception of Christ. The Epistle. Esay. seven. GOd spoke once again unto Ahaz, saying: require a token of the Lord thy God, whether it be toward the depth beneath, or toward the heughte above. Then said Ahaz: I will require none, neither will I tempt the Lord. And he said: hearken to, you of the house of David: is it not enough for you, that you be grievous unto men, but ye must grieve my God also? And therefore the Lord shall give you a token: Behold, a virgin shall conceive and bear a son, and thou his mother shall call his name Emanuel. Butter and honey shall he eat, that he may know to refuse evil, and chose the good. Therefore before the child may know good or evil, malice shall dissuade from choosing the good. THe first feast of the new Testament, and the beginning & wellspring of our redemption and everlasting The first feast of the new Testament. welfare, is the wondered conception or cuppling of the two natures of the Godhead and manhood of our Lord jesus Christ the Son of God, the memorial whereof the Church celebrateth as this day. And of singular purpose was it Gods will, that the times of his wonderful works and of his revelementes should agree. For upon this day being the xxu day of March, was the Son of God conceived in the womb of the Virgin Marie, or as this day he coupled too himself man's nature by eternal alliance, a thousand five hundred threescore and ten years ago. The year after the first promise making of the woman's seed in Paradise. 3962. After the renewing of the same promise unto Abraham, that all nations should be blissed in the same seed, 1938. After the prophesiing of jacob concerning Syloh, or the virgins issue, a thousand seven hundred and six years, and the same day being the twenty-five. of March now full, a thousand five hundred &. xxxvij. was our Lord jesus Christ the son of God made a sacrifice for us upon the Altar of the Cr●sse. The same day also is Adam the first man reported to have been created, 5532. years ago. And afterward about the same time it is thought that Abel was slain, and Isaac laid upon the Altar. to have been sacrificed. Therefore inasmuch as the day itself putteth us in mind of most weighty matters, as of the son of God the founder and redeemer of the Church, of the creation of ourselves, of the wonderful alliance of the Godhead and manhood made in the virgins womb, and of the causes and benefits of this wonderful union, let us with all godliness and reverence cast ourselves down before God, and yield him thanks for his so excellent works and benefits, and by devout and earnest musing upon so great things, kindle and confirm in us faith, prayer, and most assured hope of everlasting salvation. And to the intent our hearts may be the more fit and earnest to the reverent minding of them, and to thanksgiving for the same: Let us also celebrated this feast with greater modesty and soberness of behaviour. The doctrine of this holy day concerning the causes and benefits of the wonderful Incarnation of God's son, is all one with the doctrine that is set forth upon the byrthday of the same son of God. And therefore the disposement of that matter may be borrowed out of that place into this day. Now will I briefly entreat of the prophesy of this Emmanuell. days Epistle. Behold a virgin shall conceive and bring forth a child, and thou shalt call him Emmanuell, which was uttered by the Prophet Esay, seven hundred and lvij. years before that the Angel Gabriel brought word of the fulfilling of it too the virgin Marie, and containeth the doctrine of the conception of the son of God, which is the foundation of our redemption and salvation. I will therefore in few words set out the chief points of this doctrine, comprised in accustomed questions or orderly instruction. The conception or incarnation of the Son of God, is What incarnation is. the wonderful cuppling or personal union of the two natures (that is to say, of the Godhead begotten of the substance of the everlasting Father, and of the manhood taken in the womb and of the substance of the virgin Marie) wrought in Christ our Mediator, that he may be Emmanuell (that is to say, God with us; of one substance both with God the eternal Father and with us, reconciling God unto us:) and by paying the full ransom for us, appease Gods most just wrath against sin, and restore to us men righteousness and eternal life. The parts of the Emmanuell conceived in the virgin Marie may be said to be two: the Godhead, or the son of God, the word, & the manhood taken of Mary's substance and of the offspring of David. Hither may all the whole doctrine concerning the person of God's son, the differences of the persons of the Godhead, and of the two natures in Christ, etc. be referred. The causes. THe efficient cause of the conception or incarnation of The efficient cause of Christ's incarnation. the son of God, is the whole Godhead. For although that the person of the son coupled to itself man's flesh by personal union: yet is it the work of all the three persons together, which also go jointly together in this saying, the holy Ghost shall come upon thee, and the power of the highest shall overshadow thee. The highest is God the Father. The power of the highest is the son of God, who overshadoweth the virgin Marie and the whole Church, making intercession for us too the everlasting Father, cuppling our nature to himself, and covering us as a shadow against the heat of God's wrath. The holy Ghost halloweth the flesh taken of the virgin Maries substance, & thereof shapeth in the virgin's womb, the body of the Messiah ready too be born, which body together with a reasonable soul, the word the son of God by taking united, & by uniting took unto him. And therefore it is said in our creed, which was conceived by the holy Ghost. The inward forcing cause of the conception, birth, The inward forcing cause of Christ's incarnation. passion, and death of Christ is all one, that is to wit, the infinite goodness and mercy of God, toward manhood, tempered with his heavenly justice, for the full satisfying whereof with sufficient amendss, the very son of God taking our nature upon him, become both man, and a sacrifice for us. The outward forcing cause, was the fall of our first The outward forcing cause. parents, and the sin that soaked from thence into all men, with death and most sorrowful damnation of all mankind, which the son of God was Loath should perish utterly. Why it behoveth Christ to be both God and man. Now the causes why it behoveth our redeemer too be both God & man, are twelve, which I have gathered out of the book of Athanasius concerning the incarnation, & recited them in another place. First it behoved him too be man. For like as the imp that is graffed into a tree, is born by the tree and taketh sap and life of it: even so our human nature should have utterly perished & been brought to nothing (like as the body perisheth that is forsaken of the soul,) if the mass of our nature were not upheld and maintained by the son of God the word. Secondly, forasmuch as man had sinned, the order of justice required, that man should aby the penalty. On the other side it behoved him to be God, that he might be able to pay the full price, and to vanquish sin and death, and to restore righteousness and life everlasting. The matter whereof the son of God our Immanuell The matter whereof Christ took flesh. took man's nature, is the virgin Marie according as Esay interpreting the first promise of the seed, and the prophesy of jacob concerning Siloh, (that is to say) the Virgin's issue, sayeth in this place, behold a Virgin shall conceive and bring forth a Son. For in as much as of the mixture of the seed of man and woman is engendered a nature defiled with sin, according as it is said: In sin hath my Mother conceived me: it was the will of Christ our Immanuell, (whom it behoved to be undefiled and faultless) to be born, not of the seed of man, but only of the Virgin's seed hallowed and clenzed by the holy Ghost. The manner of this wonderful cuppling or union of the two natures, is expressed with lightsome and most weighty words in the creed of Athanasius. The right faith therefore is that we believe and confess that our Lord jesus Christ is very God and very man. God of the substance of the Father begotten before all worlds, and The ends and effects of Christ's incarnation. man of the substance of his mother born in the world. etc. The ends and effects of Christ's conception are described in the two names of Immanuell and jesus. For Christ is called Immanuell (that is to say God with us,) not only for the taking upon him of our nature, but also because he is our patron and advocate, not accusing and condemning us any more, but standing on our side, covering, excusing, and defending us, embracing us with brotherly good will, and receiving us to the fellowship of all heavenly good things, according as is said in these verses. Christ is aright our Immanuell not only because he is blood of our blood now and flesh of our flesh alike. But for that to the Father in heaven for us all he becoming our Priest and patron offereth a sweet sacrifice, And for that with an earnest zeal of love he receiveth all that long for his help or covet health at his hand. The other name which the Angel Gabriel, (interpreting jesus. this place of Esay) attributeth too Christ, is jesus, which is as much to say as a saviour or deliverer. And in deed the highest benefit of all that redound to us by Christ's incarnation or conception, is deliverance from sin, from God's wrath, and from curse of the law: and the giving of righteousness salvation, & life everlasting. Too the setting forth of this benefit may all the sayings of the Gospel be referred out of the whole scripture. Of kin to this wonderfulll union of the two natures Aliaunces of natural things to Christ's incarnation. in Christ, may these things be named: namely the similitudes and shadows of that wonderful alliance which are settled in nature. That is to wit, the union of the reasonable soul and of the body in man. The conjunction of the Crystal humour and the spirit of sight, which is as it were a little fire in the apple of one's eye. And also a piece of iron or steel read hot. The things that fight against it are the chief errors wherewith the doctrine concerning the conception or incarnation of the son of God is corrupted by the heretics, Valentine, Apelles, Martion, Nestorius, Eutyches, Apollinarius, and other. The Anthem upon the day of the Annunciation of our Lady saint Marie. THis is the day which the Lord hath made. This day hath the Lord looked upon the affliction of his people, and sent redemption. This day hath the seed of a woman chased away the death which a woman first brought in. This day is God become man, continuing still the same thing that he was, and taking upon him that which he was not. Therefore let us devoutly hollow the beginning of our redemption, and let us leap for joy, saying: Glory be to thee O Lord This day is God become man. This day is God become man. etc. Upon the feastday of john Baptist. The song of Zacharie. ¶ The Epistle. Luc. j BLessed be the Lord God of Israel: for he hath visited and redeemed his people. And hath raised up an horn of salvation unto us, in the house of his servant David. Even as he promised by the mouth of his holy Prophets, which were since the world began. That we should be saved from our enemies, and from the hands of all that hate us. To fulfil the mercy promised to our Fathers, and to remember his holy covenant. And to perform the oath which he swore to our Father Abraham, for to give us. That we delivered out of the hands of our enemies, might serve him without fear all the days of our life, in holiness and righteousness before him. And thou child shalt be called the Prophet of the hyest, for thou shalt go before the face of the Lord too prepare his ways. And too give knowledge of salvation unto his people, for the remission of sins. Through the tender mercy of our God, whereby the day spring from an high hath visited us. To give light to them that sat in darkness, and in the shadow of death, and to guide our feet into the way of peace. The disposement. THis song of Zacharie pertaineth too the demonstrative kind. For it is a thanks giving whereby Zacharie setteth out this exceeding great benefit of God, for that according too his promises made too David and Abraham he sendeth Chryst the redeemer too deliver men from sin, from death, and from the devils tyranny, and too give them light, life, and soul health everlasting. The parts of this song are two. In the first. viii. verses be setteth out the benefit of the sending of Chryst. And in the last four verses he entreateth of the office of john Baptist, and therewithal of Chrystes benefits also. Blissed be the Lord God of Israel, who hath visited and redeemed his people. The proposition: I thank the Lord the only true GOD, (who hath discovered himself among the people of Israel, by his word and by assured witness of miracles) that he hath exhibited Chryst the redeemer according too the promises made too the fathers. The word bliss signifieth ere while What blessing is. too wish good too one, and ere while too praise or glorify. As in the Psalm. xxxiij. I will bliss the Lord continually: that is too say, I will thank, I will praise, I will glorify the Lord at all times. Psalm. Ciij. Bliss thou the Lord O my soul: that is too say, give him thanks. So also in this place. Blissed be the Lord, is as much too say, as I thank the Lord, or I praise & glorify the Lord God of Israel, for sending Chryst our redeemer according too the promises made to the fathers. For he hath visited and redeemed his people. The chief benefit Redemption. of the son of God is the redemption and delivering of man from the devils tyranny, from sin, from God's wrath, from Death. etc. And the restoring of ryghtuousnesse and life everlasting. Therefore too the more enlyghtening of this place, let the sayings of Paul concerning redemption, be added out of Rom. iij. j Cor. j Ephes. j Coloss. j j Timoth. ij. Heb. ix. Gal. iij. Tit. ij. Esay. xliij. xliiij. lij. lxiij. etc. Too visit signifieth not only too look upon, or too see how Too visit. one doth: but also too aid and succour such as we love, as in Exo. iiij. The Lord hath visited his people: that is too say, hath helped and deliver his people from the tyranny of Pharaoh. Psal. viii. What is the son of man that thou visitest him? that is too say, that thou lovest and defendest miserable men, rewarding those with eternal life and glory that flee unto thy son? Lu. ix. He known not the time of his visitation: namely in which God by his gospel offered remission of sins & everlasting salvation. And so speaketh Zacharie in this place, god hath visited his people: that is too say, not only hath looked upon them, but also redeemed his church, and set it free from all evils, by his son which was promised too the fathers, and now performed. In the Greek it is, hath made redemption: that is too say, Redemption. hath redeemed. And the Greek word Lutrosis (which cometh of the verb Luo too pay,) signifieth a redemption or deliverance which is made by paying the price of one, that is too say a raunsoming. And thereof cometh the word Lutron which is the ransom that is paid for the deliverance or setting one free from captivity. Chryst useth this word now and then, as Math. xx. The son of man came too give his life for the ransom of many. 2 And hath raised up a horn of salvation to us in the house of his servant David. He termeth the kingdom of salvation or Christ the saviour Horn of salvation. by the name of a horn of salvation. And these words are taken out of the Psalm. cxxxiiij. There will I bring forth the horn of David, I have prepared a light too mine anointed. The word Horn being borrowed by a Metaphor of Oxen, doth after the manner of the Hebrew speech betoken strength, power, and plenteousness: as Thren 2. He hath broken all the horn of Israel: that is too say all the strength of the kingdom of Israel. ij. Reg. xxij. and Psal. xxij. My defender & the horn of my welfare. Psa. lxxxviij. In my name shall his horn be exalted: that is too say the strength and power of Chrystes kingdom. So also in this place: he hath raised up a horn of salvation, that is too say a Saviour, who by his power shall help us, and give us plenteous and eternal salvation. In The house of David. the house of my servant David, that is too say, born of the stock of David, according to the promiss. ij. Reg. seven. j Paralip. xvij. I will raise up thy seed after thee, which shall issue out of thy loins, & I will establish his throne for evermore. I will be his father and he shall be my son. etc. This promiss is uttered out at large. Psal. lxxxviij. I have found David my servant, with my holy oil have I anointed him. Also Psal. Cxxxj. for David thy servants sake turn not away the face of thy anointed. These places may be added for the enlyghtening of this song of Zacharies. 3 As he hath spoken by the mouth of his holy Prophets since the world began. He hath sent Chryst the savyor as he promised by the prophets. Promises concerning Chryst. Genes. 3. 12. 49. 2. Reg. 7. Esay. 9 7. 11. 42. and elsewhere. jerem. 2●. 31. 33. Dan. 9 Mich. u etc. Of these promises speaketh Peter. 1. Peter. 1. Of this salvation have the Prophets made inquiry and search, which have Prophesied of the grace that should come upon us: searching when or at what time the spirit of Christ which was in them should signify. etc. And Paul Rom. j put a part for the Gospel which God had promised afore by his Prophets, concerning his son, which was born of the seed of David, as pertaining too the flesh. etc. In general also this verse giveth us too understand that the doctrine which is comprehended in the writings of the Prophets and Apostles, is not delivered by the authority of man, but by God himself: and therefore that credit aught too be given too this Doctrine as too the voice of God himself sounding from heaven. 4 That we should be saved from our enemies, and Salvation. from the hands of all that hate us. God hath promised us salvation, he hath promised for a certainty too deliver us from sin, God's wrath, death, the tyranny of the Devil and of all the enemies of his church. This interpretation must be taken out of the conference of like sayings, as. j Corinth. xv. He must reign, till he have brought all his enemies under his feet. The last enemy that shall be destroyed is death. etc. Colos. ij. He hath forgiven us all our trespasses, & hath put out the hand writing that was against us in the law written. etc. 5 Too perform the mercy promised too our fathers, Mercy. and too remember his holy covenant. The four verses next following are a garnishment, repeating and enlyghtening the meaning of the third and fourth verses. The causes that moved God too sand his son the Redeemer, are two: that is too wit, mercy, and soothfastnesse in képing promiss. Of his own free goodness & mercy is God led too perform the benefit promised too the fathers, and too exhibit Chryst the author of eternal salvation. These words Testament, promiss, covenant, Agreement, Testament, promiss, covenant, league, agreement. or Leagues, are in manner all of one signification. The old Testament was a promiss of a certain politic state and defence made too the people of Israel, under condition that they should keep the law that was delivered by Moses. The new Testament is a promiss of Chryste, or a promiss of remission of sins, of God's favour, of ryghtuousnesse and everlasting salvation too be given freely for Chryst the mediators sake. Of this new Testament or of this promiss of Chrystes made too Adam, Abraham, Isaac, jacob, David and others, doth Zacharie sing in this place, & he avoucheth that God is mindful of this holy Testament, that is too say, that his promises stand steadfast, or that he keepeth sure and unuiolable this heavenly promiss of his, concerning the sending of Christ. 6 The oath which he swore too our father Abraham that he would give us. 7 That we being delivered from the hand of our enemies, might serve him without fear. 8 In holiness and ryghtuousnesse before him all the days of our life. The construction of the sixth verse is clipped, for there wanteth too keep or too perform the oath which he swore too our father Abraham. The promiss concerning Chryst, made unto Abraham & confirmed by God with an oath, is too be seen in Genes. xxij. By myself have I sworn saith the Lord, thy seed shall possess the gates of their enemies and all nations of the earth shall be blissed in thy seed. This oath of Gods is set out with many words by Paul Heb. uj. For God delivering the promiss too Abraham, because he had no greater by whom he might swear, swore by himself. For God meaning too show his unchangeable purpose more at the full too the heirs of promiss, assured it with an oath, that by two unchangeable things in which it was impossible for God to lie, we might have steadfast comfort. etc. Galath. iij. No man breaketh a man's Testament, or addeth any thing too it. Unto Abraham and too his seed were the promises given. He saith not in thy seeds as in many, but in thy seed as in one, which is Chryst. etc. But if the inheritance come by the law, then is it not by promiss. But God gave it too Abraham by promiss. That he would give us, that we being delivered. etc. Deliverance from the hand of our enemies. Too be delivered out of the hands of our enemies, is too be set free from sin, Death, the devils tyranny and everlasting damnation, and too obtain the forgiveness of sins, too be received into God's favour, too be endued with the holy Ghost, and too be accepted too everlasting life. Therefore too be delivered from the hands of our enemies, is in this place, the same thing that too be justified. john. viii. He that worketh sin is the bondslave of sin. If the son make you free, you shallbe free in deed. Rom. viii. The law of the spirit of life hath set me free from the law of sin and death. Also let like sayings be laid to them, out of. j Corinth. xv. Rom. uj. And let us know that the deliverances out of the hand of Pharaoh, or out of Egypt, and out of the Captivity of Babylon, were figures of this deliverance by Chryste. These words without fear, may be expounded by the saying of Without fear. Paul. Hebr. ij. Chryst by Death destroyed him that hath power of Death, that is too wit the Devil, and delivered those which through fear of Death were held in bondage all their life. We might serve him in holiness. etc. Therefore are Holiness and ryghtuousnesse we set free from sin and Death, that hereafter we should no more serve sin, but God in holiness and righteousness imputed and begun. Holiness and ryghtuousnesse are words almost of one signification. For Holy betokeneth properly, one that is clean, pure, void of all sin and spot, and acceptable too God. Now God is perfect holy. But we in this life are holy and righteous, by having imputed to us the holiness and ryghtuousnesse of Chryste, through Faith, and by entrance into new ryghtuousnesse or obedience towards God's law, which ryghtuousnesse pleaseth God, not for the self woorthynesse thereof: but for Chrystes sake only through faith. Therefore too God in holiness and ryghtuousnesse, is nothing else but too acknowledge God aright, and through faith too believe that our sins are forgiven us for Christ's sake, and in this Faith too begin a new obedience or life that pleaseth God, according too all the commandments of God. In fine, Zacharie in these verses comprehendeth the whole Doctrine of justification and good works. Before him, as Before God. in the third Chapter of the Romans. By the deeds of the law shall no man be justified before him, or in his sight. Philippians the third Chapter. That I may be found before him, not having mine own ryghtuousnesse which is of the law, but the ryghtuousnesse which is through the faith of Chryst, which is of God. All the days of our life. All our life long, and not on certain days, as in the law. Esay. lxuj. There shall be Sabbath upon Sabbath, that is too say a continual Sabbath. The second part of the song of Zacharie. 9 ANd thou child shalt be called the Prophet of the highest. etc. The four last verses entreat of the office of john Baptist Chrystes benefits. and of all ministers: and therewithal they contain the Doctrine of Chrystes benefits, or of our justification and eternal salvation. And he reckoneth up three special benefits. First Chryst is the saviour that releaseth sin. Secondly he is the light that enlyghteneth all that sit in darkness. Esa. ix. Thirdly he is the author of peace towards God and towards men. Concerning these matters, a larger exposition is too be fetched out of the sum of the christian Drctrine. Now will I a little expound the pitthynesse of certain words, the considering of which will make the things themselves the more lyghtsome. Shalt be called the Prophet of the highest. Of this word Significations of this word Prophet. Prophet, there be chéeflye four significations usually in the Scriptures. First a Prophet among the people of Israel, is a person called immediately by God, too rebuke sin, too set forth the Gospel concerning Chryst, and too rule the counsels and devices of civil government, as Elias, Esay. etc. Secondly a Prophet in general, signifieth one that foretelleth things too come: As Agabus foretold of the famine. Acts. xj. Thirdly, it signifieth a teacher raised up by God, and endued with singular gifts for the setting up again of God's doctrine and service decayed. Such a one was john Baptist who purged the Doctrine concerning Chryst, (which was defaced with the errors of the Pharisies,) sharply rebuked Idolatrous woorshipping, repaired the Church of God, and with his finger pointed out Christ who was then exhibited. Such Prophets also were Austin and Luther. Fourthly, a Prophet in general, signifieth an expounder of Scripture, or a teacher of the Church. j Corinth. xiv. Thou shalt be called: that is too say, thou shalt be, he shallbe called the son of the highest, that is too say, he shall be the son. etc. Thou shalt go before the face of the Lord too prepare To go before the face of the Lord his ways. Like as Princes when they are coming towards a City, or too Churchward, have of their guard that go before them, & make them way through the thick press of men, against they come, that they be not stayed with the thronging of the people: So did john Baptist go before Chryst, too prepare his way. First too show him openly too the Church of his tyme. And secondly too prepare the hearts of men by his preaching, that they might by faith receive and embrace Chryst coming unto them, that Chryst on the other side might be woorkfull in them. These words of Zacharies are taken out of the Prophet Malachi. iij. Behold, I will sand mine Angel or messenger, too prepare my way before my face. And by and by after shall the mighty one come too his Temple, whom you long for, and the messenger of the Testament whom you would have. Also Esay the xl Chapter. The voice of a crier in the wilderness, make ready the way for the Lord And this is the common duty of all ministers, too prepare the way of the Lord, that is too say, too prepare the hearts of their hearers by their preaching, that they may embrace Chryst by faith. For when Chryst is coming towards us, and is offering us his benefits, there are lets cast in his way, either our own rechlesselesse, or our presumption, or trust of our own works, etc. These must be rid away by the ministration, that Chryst may be received by faith, and work effectually in our hearts. 10 To give knowledge of, etc. another duty of john and To give knowledge of salvation. of all other Prophets is too teach the Church concerning the eternal salvation of mankind. Zacharie in the last three verses doth learnedly comprehend both the definition of our salvation or justification, and the chief causes and effects thereof, and also the mean whereby we may attain to it. Our salvation or righteousness is the forgiveness of sins which is bestowed upon them that believe, through the free mercy of God, for and by jesus Chryst. The efficient cause of our salvation is Gods incomprehensible mercy, who being led of his own free goodness, forgiveth us our sins. The forcing cause or the desert for which we are received, is Chryst the son of righteousness that riseth from on high. The formal cause of our righteousness is the forgiveness of sins. The effects are the light of the true knowledge of God: deliverance from the darkness of sin and death: and peace of conscience before God, as in Rom. u is written: Being justified by faith, we have peace too Godward, through our Lord jesus Chryst. Now that the sum of the doctrine which Zacharie comprehendeth in these last verses, is considered and expounded after the manner of Logic: Let us also weigh the piththynesse and weight of the words. 11 Through the bowels of the mercy of our GOD, in Bowels of mercy. which the rising from on high hath visited us. By the bowels of mercy he meaneth true, earnest, unfeigned, and hearty mercy. For the Greek word Splagchna signifieth properly the inward members of flesh, such as the heart, the Liver, and the Lungs be. Therefore in as much as the Heart is the instrument and seat of love, mercy, sadness, and the rest of the affections: He méenes by the bowels of mercy, not a feigned and cold mercy, but a burning mercy issewing even from the very heart, After the same manner speaketh Paul Colloss. iij. put on the bowels of compassion. Also What mercy is Philip. ij. and elsewhere. Mercy properly, is too be touched with the feeling of an other bodies grief, and too secure even those that are fallen into misery by their own default, of a frankharted kindness which mitigateth rightful punishments and releaseth somewhat of uttermost or extreme rigour: with which he hath visited us, with which free incomparable mercy Chryst hath visited us, embraced us, helped us, received us into favour, and accepted us too life and glory everlasting. Rising: This word is a noun and Rising or Dayspring not a participle, and it signifieth Christ the day sun of righteousness rising or springing from everlasting out of the substance of the most high Father, and shining into ours hearts by his Gospel, whereby he kindleth a new light of the knowledge of GOD, of ryghtuousenesse, and of eternal life. This exposition is taken out of Malach. iiij. And the sun of rightuousenesse shall rise upon you that fear my name. Also Zacha. iij. I will bring forth my servant the Rising Zach. uj. Behold the man whose name is the Rising. Esai. lx. Up and be enlightened O jerusalem, for thy light is come, and the glory of the Lord is risen upon thee. For behold, darkness shall cover the earth, and clouds shall cover the people. But the Lordryseth unto thee, and the glory of the Lord shall be seen in thee. 12 Too give light to them, etc. Chryst is the true light To give light. which lighteneth men walking in the darkness of ignorance of GOD, of sin, of death, and of endless damnation: that is too wit, by endewing them with the true knowledge of God, true rightuousenesse, comfort, life, and glory everlasting. For customably in the holy Scripture the word Light signifieth the true knowledge of GOD, comfort, Light. life, deliverance from death and misery, and all things that be of the best sort. And contrariwise Darkness signifieth Darkness. ignorance of GOD, sin, death, and all most sorrowful evils. Zacharie took these words of the last Verse, out of the ninth of Esay: The people that walketh in darkness hath seen a great light. Light is risen upon them that devil in the land of the shadow of death. into The way of peace. the way of peace. Roman. u Being justified by faith, we have peace with GOD through our Lord jesus Chryst. Philip. iiij. The peace of God which passeth all understanding, keep your hearts. Upon the day of the Visitation of our Lady. ¶ The song of Marie. Luke. j MY soul doth magnify the Lord. And my spirit hath rejoiced in GOD my Saviour. For he hath regarded the lowliness of his handmaiden. For behold from henceforth, all generations shall call me blissed. For he that is mighty, hath magnified me: and holy is his name. And his mercy is on them that fear him: throughout all generations. He hath showed strength with his arm: he hath scattered the proud, in the ymagination of their hearts. He hath put down the mighty from their seat: and hath exalted the humble and meek. He hath filled the hungry with good things: and the rich he hath sent empty away. He remembering his mercy, hath helped his servant Israel: as he promised too our forefathers, Abraham and his seed for ever. The disposement. THis song of Maries pertaineth too the kind of cases demonstrative. For it is a Thanksgiving where withal Marie in the person of the whole Church setteth out the benefits of God with praise unto God. First, for that God loveth, preserveth, and defendeth Marie and the whole Church being brought low, despised, & weak, against the wisdom and power of fiends, tyrants and all enemies. Secondly, for that he hath sent his son Chryste according too the promises made too the Fathers. There be of the whole Song ten verses: Whereof the first two contain the proposition. The next six set out the first benefit, that is too wit, the wonderful preservation of the lowly and weak Church against the wisdom and power of the whole world. And the two last set out the second benefit, that is too wit, the sending of Chryste the Redeemer. My soul doth magnify the Lord. The proposition: I yield thanks unto God. This doth Marie garnish with singular lightsomeness of words as it were with an exposition. What it is too yield thanks. For too yield thanks, is not only with wagging of the lips and with words: but also with the mind and the whole heart too acknowledge, confess, and publish, that we have received a benefit at another man's hand: and in respect thereof too submit ourselves with our whole heart unto him, and on our behalf too obey him and do him good again. Thus therefore doth Marie begin: My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour, that is too say: with my whole heart do I publish this exceeding great benefit of God, which he hath bestowed in sending his son the Saviour of the Church. Neither do I thank God with my lips only, but with my whole soul, and with all the motions of my soul quickened up by the haly Ghost, covet I too show the exceeding great gladness and thankfulness of my heart which triumpheth for joy, and too set out God my Saviour, that he may be magnified, that is, that he may be bruited abroad too be great and to have bestowed a singular benefit upon us, and be glorified for so doing: and that many men which shall be born of me his lowly handmaid, too the true knowledge of GOD and of his son our Saviour, may be alured too acknowledge him, and set forth his praises. For he hath looked upon the lowliness of his handmaid. For behold, from henceforth all Generations shall call me blissed. It reckoneth up the benefits which God granteth both too Marie privately and too the whole Church. I yield thanks unto GOD, that out of all mankind he hath choose me a wretched and despised Handmaid., too this high honour, too be the mother of his own son our Lord jesus Chryste our Saviour: and that he loveth and defendeth the whole humble and despised Church, voutsaving eternal salvation upon it. First and foremost let the Hebrew phrase be considered, The Hebrew Phrase. wherein is an ordinary matter by exchange too put the preterperfecttence of the Indicative mode for the presenttence which the Hebrews utterly want. Therefore all these speeches of the preter perfecttence, he hath regarded, the lowliness, he hath showed power with his arm, he hath put down the mighty from their seat, he hath exalted the humble, etc. are too be understood of the presenttence. GOD always regardeth his humble Church: he preserveth his Church mightily at all times: he putteth down or casts down Tyrants: and he exalteth or lifteth up the humble and meek. Secondly, words of perceyverance, or words expressing Words of sense or perceverance. the senses, among the Hebrews, signify not only the perceyverance in the mind or sense, but also the very motions or affections of the heart, which accompany such perceyverance Gene. iiij. The Lord looked upon Abel and his offerings, that is too say, he did not only behold Abel and his offerings, but also loved them, allowed them, accepted them mercifully, liked well of him, etc. So likewise in this place, he looked upon the lowliness of his handmaid, is as much too say, as he not only beholdeth me with his eyes, but also loveth me, regardeth me, cherisheth me, helpeth me, defendeth me, yea and with exceeding great benefits decketh both me and also his humble and despised Church. Thirdly, the Hebrews are wont too utter the adjective Turning of the proper adjective into a Substantive. and the Substantive in this wise, that they put the one of them in the Genitive case and the other in any other case whatsoever the manner of speech requireth: as in this place, he hath looked upon the lowliness of his handmaid is as much too say, as he hath looked upon his lowly handmaid: that is too say, his handmaid that is brought down too the ground, vile, and despised. For lowliness in this place importeth not the virtue which otherwise is called humbleness, but an abasing of state and a vylenesse of condition, such as is the case of an abject or outcast among men. For he that is mighty hath done great things too Great things. me, and holy is his name. There is no greater or more wonderful work, than for GOD too be conceived and born of a Virgin. Too bring this great and unspeakable work of GOD too pass, Mary declareth herself too be choose out of all mankind, not for any merits, virtues, or holiness of her own, but she acknowledgeth that GOD only is holy, that is too say, clean, pure and void of all sin and blemish, perfectly ryghtuouse, soothfast and good, who was induced of his own incomparable goodness and mercy, too send his own well beloved son. He that is mighty, that is too say, almighty GOD. Mighty. For the Incarnation of the son of GOD, is one of the chiefest works of God's almightiness, which jointly toogither with God's truth, is the foundation of all the Articles of our faith. And holy is his name, that is too say, he himself is holy. And his mercy is from generation too generation to God's steadfast mercy. them that fear him. That is too wit, his mercy promised for Chryst the Mediators sake, is perpetual and set open too all men, and stable and firm at all times. GOD being led with singular goodness and love towards mankind, receiveth all that resort to him, too favour and inheritance of eternal life: And in this life decketh them with all benefits both bodily and ghostly. Mercy properly signifieth the virtue which is touched The definition of Mercy. with the feeling of another bodies grief, and is sorry that other folks far amiss, and upon probable reason succoureth those that be in distress, either of free goodness releasing somewhat of extreme rigour (as when GOD pityeth mankind): else for rights sake, as when good and gitlesse men are vexed or troubled with wrongful displeasures. Now, where so ever mention is made of God's mercy in the Psalms and the Prophets, always the promise concerning Chryst is too be added, for whose sake GOD is merciful to us unwoorthye persons defiled with much loathsome filthiness: as in the Psalm. lj. Have mercy upon me O GOD according too thy great mercy, namely which is promised freely for our Lord jesus Chryste the Mediators sake. Psal. Cij. The mercy of the Lord endureth for ever and ever, namely, which is promised for his son the mediators sake. Besides this also, mercy is oftentimes used in the Prophets for benefiting or for the duties of charity. For all the benefits or duties of charity that are done too our neighbour, must proceed of true mercy and love, as in this ordinary saying: I will have mercy and not sacrifice: that is too say, I require the duties of charity and well doing more than sacrifice. Too them that fear him, that is too say, which acknowledge Who they be that fear God. their own sins and flee unto Chryst the Mediator by faith, and in the same faith begin new obedience agreeing with the will and word of God. For the fear of God by the figure Synecdoche comprehendeth the whole service of God. Yet is not God's mercy and forgiveness of sins promised for the woorthynesse of our fear, faith, or new obedience: but is given freely for Chrystes sake only, too him that repenteth and believeth, as is said more at large in the doctrine of justification. He hath showed strength, etc. This is the sum of Too show strength. the next three verses. GOD preserveth and defendeth his Church against the wisdom, power, & ability of the whole world. Hath showed strength, that is too say, doth mightily preserve and defend his lowly and weak Church, like as he defended the Israelites mightily at the read Sea, and repressed the tyranny of Pharaoh. With his arm, that is too God's arm. say by his son. For so is the son named Exo. xv. Esai. liij. Who hath believed our saying, and too whom is the arm of the Lord revealed? Esai. xl. His arm shall bear rule over all. He hath scattered the proud in the imagination of their The proud. hearts, as the Pharaos who by their own wisdom went about too oppress the people of Israel. Exod. j ij. xiv. etc. as the purposes of Diocletian a most subtle and cruel Prince, who intended too haué destroyed the church, as he disappointed the counsel of Achitophel. ij. Reg. xv. So also now of late years he hath disappointed very many subtle practices of the Putting down of the mighty. Pope and his Prelates that endeavoured to have wiped out the church. He putteth down the mighty from their seats, that is to say, Tyrants which trust in their own power and wealth, and specially which are persecutors of the Church, them doth God cast down headlong from the highest top of their sovereintie into dreadful calamities: As for example, Apries king of Egypt who boasted that no body either of the Gods or of men was able to bereave him of his kingdom, was afterward strangled. Nabuchodonosor who held the kingdom of Babylon, (the largest and mightiest empire of the world,) when he waxed proud & stahis was deprived not only of his kingdom, but also of his reason. julian the regenerate being wounded & casting up his blood with his own hand, cried out, thou hast over Exalting of the lowly. come O Galilean. Hath exalted the lowly, that is to say, such as were cast down to the ground, miserable, and despised persons, like as he lifted up Moses out of prison to the Lordship of the kingdom of Egypt. He removed David out of his shepherds cottage into the throne of the kingdom of Israel. He made Daniel & his fellows rulers of provinces in the kingdom of Persia, & Chaldey. He married Hester the prisonner to the most puissant King Assuerus. So also God lifted up the base and wretched handmaid Marie to this most high honour, that she become Filling of the hungry. the Mother of the Son of God. He hath filled the hungry with good things, according to the saying of the xxxiij. Psalm, the rich have wanted and been a hungered, but they that fear the Lord shall want nothing. Or else let it be applied too the consciences that are made afraid at the beholding of their sins, and which thirst and hunger after the righteousness of Christ. These shall be refreshed with healthful comfort, & filled with everlasting good things. But the rich or such as trust in their own righteousness and holiness shall be shaken of. The ix and ten verses. HE remembering his mercy, hath held up Israel his child, as he spoke to our forefathers Abraham and his seed for ever. The second and chief part of this song, in which she giveth thanks for the sending of Christ, according to the promises made to the fathers. Now, to the enlightening of these two verses, may be referred all the promises and Sermons concerning Christ which are written by Moses in Gen. iij. xii. xxij. xxuj. xxviij. xlix. in Deut. xviij. and by the rest of the Prophets: and also all the whole doctrine of the Gospel concerning the person and benefits of Christ. At this time I will but open the words after the order of Grammar. He remembering his mercy, namely which he promised To hold up. for Christ the Mediators sake. For this is the whole sum of the gospel, that God of his free mercy for Christ's sake, holdeth up men that are falling into endless destruction: that is to say, delivereth them from sin and death, and giveth them everlasting salvation. Hath held up Israel his servant, It is a figure of grammar called Apposition. God hath hilde up Israel his servant, that is to say, God of his exceeding goodness and free love, pitying his people Israel, that is to say the whole Church which was like to fall into everlasting destruction: sent his son the redeemer to secure us, fallen into sin and death, and to deliver us from the kingdom of Satan and death, and to restore us righteousness & everlasting life Hath held up. In the Greek the word antilabeto is the Aorist of the mean voice of the verb antilambanethos, which properly signifieth, to catch hold of one that is falling by thrusting out his hand, & to stay him, & to secure him, and help him, that he may scape safe and harmless out of the danger. Israel is the proper name of the Patriarch jacob, given Israel. him by the son of God in wrestling with him. Gen. xxxij. It is an ordinary thing among the Hebrews too term the offspring by the names of the stock or aunceters from which they come. So he calleth the people of Israel by the name of their founder, that is to wit of Israel or jacob, from whom all the Israelites or jews issued. And because the promise concerning Christ was betaken chiefly to the people of Israel, (among whom was always the seat of the church) for the same cause, the name of Israel is oftentimes among the Prophets taken for the whole Church gathered of the jews and the Gentiles together. And this phrase of the Prophets doth Marie keep in this place. His child, whom he embraceth with fatherly love as Child. his son, & which people is the child or son, & servant of God choose out of whole mankind, to serve God, and to say and do things acceptable to God. As he spoke to our Fathers, Abraham & his seed for ever. This last part for ever would be joined to the first part of the next verse before, which is, he remembering his mercy for ever: that is to say, his everlasting mercy, or his mercy which he hath promised to perform evermore towards all those that flee unto Christ, as it said Psal. Ciij. The mercy of the Lord is for ever and ever upon them that fear him. The promises concerning Christ the defender and deliverer To whom the promises were made. of the people of Israel or of the Church, were delivered first to Adam & Eve in Paradise. Gen. iij. Secondly to Abraham. Gen. xii. xxij. xv. xvij. etc. Next to his seed or offspring Isaac. Gen. xxuj. Then to jacob, Gen. xxviij. and xlix. Afterwards to Moses. Deut. xviij. And specially to king David. ij. Reg. vy. and xxiij and i Paral. xvij. I hope that this brief disposement of Mary's song, and the grammatical exposition of the words thereof, will not be misliked of those that be well minded. The Epistle upon the feast day of Saint lames. ¶ The Epistle. Rom. viii. FOr we know that all things work for the best unto them that love God, which also are called of purpose. For those which he known before, he also ordained before that they should be like fashioned unto the shape of his son, that he might be the first begotten son among many brethren. Moreover which he appointed before, them also he called. And which he called, them also he justified, and which he justified, them he also glorified. What shall we then say to these things? if God be on our side, who can be against us? which spared not his own son, but gave him for us all: how shall he not with him give us all things also? Who shall lay any thing to the charge of Gods choose? it is God that justifieth: who then shall condemn? it is Christ which is dead, yea rather which is risen again, which is also on the right hand of God, and maketh intercession for us. Who shall separate us from the love of God? shall tribulation? or anguish? or persecution? either hunger? either nakedness? either peril? either sword? as it is written: For thy sake are we killed all day long, and are counted as sheep appointed to be slain. Nevertheless, in all these things we overcome strongly thorough his help that loved us. For I am sure that neither death, neither life, neither Angels, nor rule, neither power, neither things present, neither things to come, neither high, neither low, neither any other creature shall be able to departed us from the love of God, which is in Christ Iesu our Lord The disposement. THis Epistle is persuasive. And the state or proposition principal thereof is, a comfort of the Church subject to the cross in this life. The places of the comfortings, or the chief arguments are four. 1 Of the final cause or the end and issue of afflictions. Afflictions are healthful. What things so ever are good, and healthful to the godly, aught to be suffered with a quiet mind and with a certain gladness. Afflictions & miseries are good and healthful to the godly, & there shall assuredly follow deliverance and a most joyful issue in the everlasting life: (for this is the meaning of the said saying, all things work for the best too the profit of them that love God, that is to say, all afflictions turn to the profit of them that love God, or of the godly, as it is said Psal. 119. It is good for me O Lord that thou hast afflicted me. Ergo afflictions are to be suffered by the godly, patiently, and with a certain gladness. For the manifestation of the second part of this argument, Plato's opinion concerning afflictions. let the ten ends or commodities of afflictious be borrowed hither, out of the place that concerneth the cross and calamities. And let young men bear well in mind this saying of Plato, which doutelesse he took out of the doctrine of the Church of the holy fathers. Thus must we think of a godly man, that whither he live in poverty or be turmoiled with death or other adversities: these things shall do him good either alive or dead. For God never neglecteth him that hath his heart full bend too live rightuously, and earnestly followeth virtue, that he may (as much as is possible for man) become like and conformable unto God. The second Argument is taken of the example of the son of God. Whomsoever God hath foreknowen and forechosen to life and glory everlasting, must of necessitis become like to the Image of the son of God. But the son was fain first to suffer and to be crucified, and afterward to be glorified. Ergo also the Church and all the godly shall be glorified by tribulation and affliction. The third argument is of the efficient cause, or of the will of God. ALl godly persons must reverently obey the order of God's wisdom and righteousness. But God by his wisdom hath appointed this order, that all they that are choose to eternal life, should first be called, secondly justified, then distressed with tribulation and affliction, and lastly be adorned with joy and glory everlasting. Ergo it behoveth us to obey this order reverently. The fourth argument is of the forcing cause, and of God's help. THe lovingness and fatherly good will of God towards us, is to be preferred before all sorrows, miseries and temptations. God assuredly beareth us good will, and is on our side, he loveth, helpeth, defendeth, and saveth us for his sons sake. Ergo the sorrows and miseries that are laid upon us by God our Father, are to abidden patiently. Now forasmuch as there be two terrible objections that assault the minor of this argument: Paul disproveth them in few words. First. None that be defiled with sins are beloved of God. Objection. We are defiled with sins, and guilty of God's wrath and endless damnation. Ergo we are not beloved of God. Answer. Paul answereth first to the mayor or first proposition, thus: that none which are defiled with sin (that is to wit, whicherepent not, and flee not by faith to the Son of God the Mediator, that was delivered for us,) are belo vedof God. And to the minor or second part of the argument, he answereth thus. We are in deed guilty of God's wrath and everlasting damnation, as in respect of our own uncleanness and unworthiness: but in as much as we acknowledge and bewail our sins, and by faith do flee to the son of God the Mediator, who died and rose again for us, and maketh intercession for us at the right hand of God: we are beloved of God, and we are justified, defended and saved for the son's sake, who was put too death and raised again for us, upon this son sitting at the right hand of the Father, and making intercession for us, and not upon our own sins, let us fasten the eyes of our mind. The second objection. REason would that they should be well at ease, which Objection. are beloved of God, for no man doth harm to those whom he loveth. We Christians in this life are of all men most miserable, oppressed with afflictions, anguish, hunger, and nakedness, and we are slain all the day long etc. Ergo we are not beloved of God. Answer. I answer first to the mayor. The godly aught in deed to be well at ease, howbeit after that order and manner which the wisdom of God hath uttered in the Gospel. The godly must be made like too the Image of God's son. They must suffer and dye, and so enter into glory as he did. ij. God mindeth not to endue the godly with the short & shadowish benefits of this life, but with everlasting rewards. iij. These calamities are not a token of god's wrath or hatred towards us, but rather of his fatherly good will, according to this saying: whom the Lord loveth, him he chastiseth, and he skourgeth every son whom he receiveth. Hither may the ten commodities of persecution and afflictions be referred. And to the minor I answer. We Christians are in deed most full of miseries (but it is but the turning of a hand,) because sin sticketh still in us, which must be done away by affliction and death. Howbeit in the mean while, (even in the very afflictions) we find God's presence and help, and wondered deliveraunces, and we are strengthened by the holy Ghost, so as we may assure ourselves that no afflictions can pluck us away from God's lovingness, wherewith he loveth us for his Son our Lord jesus Christ's sake: according to this saying. john x. No man shall pull my sheep out of myhandes. Hither to I have showed the state of the Epistle, and set out the arguments after the order of Logic. And I dare avouch that there is no one part of the sermons of the Prophets & Apostles, that in so few words containeth larger wisdom, me places of Christian doctrine, more effectual comfort in sorrows and calamities, more vehement motions, more force of persuasion per●ing into man's minds, and more notable figures and ornaments of Rhetoric, than doth this Epistle which is wont to be read in the Church as this day. And therefore I will briefly pick out the rest of the places of doctrine, whereof there be testimonies in this Epistle. j Of the causes why the Church before the rest of Places of doctrine contained in this, Epistle. mankind should be under the cross, and of true comforts too béé set against it. ij. Of God's predestination which is God's eternal purpose or decree of choosing his Church out of all mankind of such as are called into that company by mercy for his sons sake: and so of every one severally that shall continued in the faith to their departing out of this life. iij. Of the Church and of the wonderful gathering, preservation, government, and Glorification of the Church. iiij. This saying Whom he hath choose, them also hath he called, containeth a most sweet and comfortable doctrine, namely that there is no where any election too everlasting Salvation but in the company of them that be called, that is too say, which here Chrystes Gospel. And that GOD in deed worketh effectually in the visible congregation of this called church, imparting righteousness, and glory everlasting unto men. Therefore let us not seek for Gods choose or for his church among Turks, Hethenfolks, and others that are ignorant of the gospel. u Of the benefits of the Son of God which was given for us. uj. Of man's justification before God which is the absolution of the sinful man from the accusation of the law and from endless damnation: and the imputation of righteousness, wherethrough (for Chryst the mediators sake who died and is risen again and maketh intercession for us,) he is accepted for righteous by the free mercy of god, and received to life and glory everlasting. seven. Of the kingdom of Chryst sitting at the right hand of God, or reygning in equal power with the eternal Father. viii. Of the préesthoode of Chryste pacifying the Father with his sacrifice and intercession. ix. Of the steadfastness of election and of the certeyntie of faith that leaneth unto God's lovingness to us wards, and believeth that both the whole church is preserved by God against the furiousness of fiends and ungodly folk, and also that every godly person that continueth in faith shall be saved. Concerning these nine places, let the full exposition be taken out of the writings that contain the sum of the doctrine. Moreover let the studious consider each several word, the vehemencies, the phrases, and the notable ornaments of figures: as first the Gradation of four steps. 2. the Homaeoteleuts. 3. the Homoioptots. 4. the rife interrogations. 5. the subjections 6. the often Antithesies. 7. the streynes' beginning all with one word. 9 the heaping up of things. 10. the Iscolies and similitudes. etc. Upon the feast day os S. Matthew the apostle and evangilist. ¶ The Epistle. Ephes. iiij. Unto every one of us is given grace according to the measure of the gift of Chryst. Wherefore he saith: He is go up an high, and hath led captivity captive, and hath given gifts unto men. That he ascended, what means it, but that he also descended first into the lowest parts of the earth? He that descended is even the same also that ascended up, even above all heavens, to fulfil all things. And the very same, made some Apostles, some Prophets, some Evangelists, some shepherds, and some teachers: that the Saints might have all things necessary to work and minister withal, to the edifying of the body of Chryst, till we every one (in the unity of faith, and knowledge of the son of God) grow up unto a perfect man, after the measure of age of the fullness of Chryst. The disposement. IT is of that kind that is instructive. For it is a doctrine of the ministery of the Gospel, and of the teachers or ministers of the Gospel. The chief parts thereof are three, applied to places of Instruction. j The efficient cause from whence springeth the ministery The efficient cause of the ministery. of the Gospel, and by which it is preserved, is the son of God our Lord jesus Christ, who is ascenddd into heaven, and reigneth at the right hand of the father, that he may give gifts too men. ij. The special or particular kinds or degrees of ministers Degrees of Ministers. of the Gospel. 1. Apostles. 2. prophets. 3. Evangelists. 4. Shepherds. &. 5. Teachers or instructors of young beginners. iij. The final cause for which the ministery of the gospel The final cause of the ministery. is ordained, and for which it is maintained, is that the true knowledge of God, and the true and uncorrupt doctrine of the gospel might be continued and spread abroad among men. And that there may from time to time be gathered a church that rightly acknowledgeth, woorshippeth and glorifieth God everlastingly. And these are the chief benefits of this epistle. And here withal let other of the notabler places be observed. j Of the diversity of gifts in the church which Chryst distributeth to each several person, according as he thinketh good, that they may be employed to further the common profit of the whole church. ij. A description of the triumph of Chryste the conqueror, leading prisoner the prisonership of sin, death and the devil, and ascending into heaven, and reigning at the right hand of the father. iij. A witness of the two natures in Chryste, coupled by personal union, to be set against Arius, Nestorius, and Eutyches. iii j A witness of the almightiness and every where being of Chryst. u Of the ministration of the gospel, and of the sending of teachers and renuers of the doctrine. I will at an other time speak more at large of the other parts of the Epistle which contain most ample doctrine. But at this time I will briefly overrun only one place, concerning the ministery of the Gospel, which peculiarly pertaineth to the story of this days feast. God created men to the intent he may gather himself Why God gathereth a church and apoynteth ministers. a church out of mankind too acknowledge him and set forth his praise: and that God again on the other side may communicate himself too those that acknowledge him. And too the intent he might be known, he hath of his exceeding great goodness disclosed himself to mankind, by delivering him a certain doctrine of the Law and the Gospel, concerning his son our Lord jesus Christ whom he hath set forth too be a mediator and redeemer, too the end that men being received for his sake, might be endued with godly light, wisdom, ryghtuousnesse, and eternal life. For although God could without mean have converted men unto him, and could garnysh them with his light and glory: yet notwithstanding, of his wonderful wisdom he hath appointed this order, to the intent that men in this life might through the doctrine of the law be stirred up to acknowledge their sins, and too repent them earnestly for the same: and by the Gospel conceive Faith, wherethrough they may in their extreme griefs flee unto the son of God our Lord jesus Chryst, who died and rose again for us, and for his sake obtain forgiveness of sins, ryghtuousnesse, and the inheritance of everlasting life. Wherefore too the intent this doctrine of the law and the gospel, (by which only and not any otherwise God hath determined to convert men unto him, and too gather an everlasting church too himself) might be continually known and spread abroad among mankind: GOD of his unmeasurable goodness hath ordained the ministery of public teaching and preaching his doctrine, and hath appointed certain people to teach, partly by himself without means, and partly by his Church. And the son of God himself The first preacher of the gospel. was the first preacher or minister of the Gospel in Paradyse, uttering the wonderful promise concerning the seed, by which our first parents were received into favour. Afterwards he raised up patriarchs and Prophets, and by his power in them maintained the ministration of his doctrine against the furiousness of fiends and tyrants. At length taking man's nature upon him, he himself preached visibly upon earth, and wrought miracles. And as soon as he was risen from death, he sent his apostles saint Matthew and the rest, too spread this doctrine abroad through the whole world. By these were others called too be teachers and ministers of the Church, and so from thensfoorth by continual succession, unto our times, the ministery of the Gospel hath been preserved and maintained by the infinite goodness and power of the son of God. And therefore saith Paul in this place: And the very Son of God our Lord jusus Christ, hath given Apostles. some apostles, that is too say, ministers called and sent immediately by Chryst himself, too teach the Gospel every where, having assuredness that they do not err. To the doctrine of these must we certainly give credit, as too the voice of God sounding from heaven. Some prophets, that is to say, teachers or interpreters Prophets. of the scriptures written by the prophets and Apostles furnished with singular gifts for the setting up again of the doctrine heretofore darkened and decayed, such as were Austin, Luther, and others. Some Evangelists, that is to say, ministers that teach the Evangelists▪ or gospeller● Gospel received of the Apostles, and set up churches in more places, as. Timothy. ij. Tim. iiij. Some shepherds, that is to say, ministers called, not immediately Shepherds. of God, but by men, to teach the Gospel, to minister the Sacraments, and to rule some one church, in some certain place. These doth Paul call Elders and Bishops, who when they step aside from the rule of the Apostles doctrine do err and fall. And some teachers, which in the church, in schools, or Teachers. in man's houses do teach the true doctrine of God, but minister not the Sacraments. To the building up of the Saints into the work of the ministery, that is to say, that the holy church may be builded up by the ministery of the Gospel, and that men which are drawn away from God, may be linked too GOD again. To the building up of the body of Chryst, that is too say, Chrystes body. that the Church which is Chrystes body, may be builded, that is to say, that out of mankind there may be gathered a congregation of men, that rightly acknowledge and praise God, and his son our Lord jesus Christ, and become heirs of the everlasting life. Till we come into the unity of faith and of the knowledge of God's son, that is too say, until we all come too one faith, which is the acknowledgement of the Son of God. into a perfect man, after the measure of age of the fullness A perfect man. of Chryst, that is too say, until faith which at the beginning is small, babish and weak, may by little and little grow and become strong, manly, and fulsome, or perfect. For he taketh a similitude of the age of men, whereunto he compareth the encreasments of Faith. That we may be no longer children wavering and carried Children. about with every wind of doctrine, that is too say, that the one true and uncorrupt doctrine of the gospel may be preserved among men, the loss whereof maketh infinite errors to creep in, as it is to be seen among the Heathen folk and the Papists. And Paul useth lyghtsome metaphors. 1. First of the childish age which is unconstant and easy to be bowed & changed. 2. Of a ship floating on the waves. & 3. of a réed, which yieldeth to every blast of wound. In the lewdness of men, and craftynesse whereby they hem Lewdness and craftiness. us in with error, That is to say, by the sleights and wiles of men wherewith they compass us to deceive us. But let us follow the truth in love, and in all things let us Truth. grow into him that is the head, even Chryst, that is too say, We that be godly teachers, let us with agreeable endeavour spread abroad the true doctrine of the Gospel, and by our ministration knit again unto our one head Chryst all men that be pulled away from God. In whom all the body is coupled and knit together in every The knitting of the head and the body together. joint by the ministration, according too the operation as every part hath his measure and increaseth the body too the edifying of itself in love, that is to say: Like as in man's body, the power or spirit of life spreadeth from the head into the rest of the members, knit together by joints, that they may excecute their proper services or offices, according too the operation that is given too each several limb, which serve too the increase, perfection and welfare of the whole body: Even so in the church gathered together by the ministery of the Gospel, all the members of the church being knit too Chryst the head by joints, that is to say by the ministers of the gospel) do undertake sundry services and duties, according as Christ hath given too every of them convenient power and ableness: working in such wise, that the body of the Church may grow and be builded in love, wherethrough each several member serveth, not too the welfare of itself alone, but too the welfare of the whole body. Concerning the life and doings of the apostle Matthew, Of the apostle Matthew. there are few things left in any stories of credit. His father's name was Alphei, which word in the Hebrew is as much to say as a lieutenant of men of arms, or a captein of a thousand soldiers. His own name Matthath signifieth a present or gift in greek Theodoro's, that is to say God's gift, or given of God. Before his conversion he was a Publican that gathered the common customs and revenues of the people of Rome, which he had hired at a certain rent, and wrested as much as he could from their subjects. The story of this calling and the notable sermon of Chryst which he made in Mathews house, may be known by reading the gospel of this day. It is written of him that after Chrystes resurrection he preched about ten years in jewry, and afterward taught the Gospel more than twenty years in Aethiope, and there founded churches, which (as it is certainly known) do flourish at this day under the Empire of the most puissant king whom we call Prester john. Upon the feast day of Saint Michael the Archangel. The Epistle. apocalypse. xii. ANd there was a great battle in heaven, Michael and his angels fought with the dragon, and the Dragon fought with his angels, and prevailed not, neither was their place found any more in heaven. And the great dragon that old serpent, called the devil and Sathanas was cast out which deceiveth all the world. And he was cast into the earth, and his angels were cast out also. And I hard a loud voice, saying: In heaven is now made salvation and strength and the kingdom of our God, and the power of his Christ. For the accuser of our brethren is cast down, which accused them before God day and night. And they overcame him by the blood of the lamb, and by the word of their testimony, and they loved not their lives unto the death. The disposement of a sermon concerning the holy Angels AS this day the Church halloweth the feast of the holy Angels, to the intent the godly may consider this exceeding great and wonderful benefit of God, that he hath appointed us Angels too guard us, and yield him thanks for it, and pray unto him that the son of God himself will defend them against the devils assaults and secret trains, by the watch and ward of his holy Angels. Now that this benefit of God may be the ryghtlyer acknowledged, I will briefly expound the doctrine concerning Angels, which shall be comprised in three places. 1 What Angels be. 2 What is the office or duty of the holy Angels. 3 Of the evil Angels or fiends. First. What an Angel is. THe word Angel is a Greek word, and signifieth a messenger. Like as Sophocles saith: Not man rewardeth an Angel (that is too say a messenger) that bringeth all tidings. And Homer in the xu book of his Jliades, This also is good, when the Angel (that is too say the messenger) is a wise and politic person. thereupon is the word Euangelion, that is too say, good and glad tidings, which we call the Gospel. And the son of God himself is divers times called an Angel by james and Malachi and in others places, by reason of his office for that he is the eternal father's messenger, or Ambassador which showeth men the Gospel of glad tidings, or the secret will of God concerning forgiveness of sins for Chrystes sake, according as he himself saith: This is the will of the father that sent me, that every one which seeth the son and believeth in him, should have everlasting life, and I will raise him up at the last day. But when it is spoken of the Angelical natures or substances, The definition of an Angel. let this description such as it is, be had in sight. An Angel is a spiritual or bodiless substance, created by GOD after his own image, that is too say, understanding, free, and righteous, (which is not a part of another nature, like as the soul is part of a man and is immortal) ordained of God too set out his praise or too sing glory too God on high, and too be a servant too the Church, and a keeper of the godly upon earth. This Description may be set out and confirmed by adding testimonies of the Scripture. That there be Angels, the sayings of GOD, of Chryst, of the Prophets, and of the Apostles, and the Stories both of the Bible and also of later times do testify. That they are spiritual substances, and not bodily masses compacted of the Elements, it is evident in the hundred and third Psalm. Which makest thy Angel's spirits. And in the twenty and four of Luke. A spirit hath no flesh and bones. After what manner Angels were created, it is not certainly The creation of Angels. expressed. But the common opinion is that all the Angels were created together the first day, and set in the heaven of heavens. That they were created after the image of God, Chryst witnesseth. john. viii. And he abode not in the truth. Then were the Angels created, too the intent they should be endued with true ryghtuousnesse and holiness. They are immortal because they always behold the face of the Father. Concerning their Office or charge I will speak afterward. The degrees of Angels. The multitude of Angels is infinite, as it is said in the seventh of Daniel, thousands of thousands ministered unto him. Dyonisius distinguisheth them into nine Degrees, Cherubin, Thrones, Dominations, Principals, Potestates, Virtues, Archangels and Angels. These names are taken out of the sixth of Esay, and Collossians the first, and Ephesians the first, and first Peter the third Chapter, and also in the hundred and third Psalm. Seraphin signifieth burning. Cherubin cometh of Rubih, which word signifieth a little boy. And thereupon they think that the Angel's appearing with face fulsome, fresh, lively, and cheerful, (such as children's faces are wont too be,) are called Cherubin. In the Scriptures there are the names but of five Angels Names of certain Angels. expressed. Michael, that is too say, who is like too God. Gabriel, that is too say the strength of God, or the Giant of God. Raphael, that is too say, the Physician of God. Vriel, that is too say, the light of God. Hierameel the mercy of God. But we will let this gear alone, and entreat of a more profitable Doctrine, namely of the Office or benefits of the holy Angels. The first and principalest Office or duty of Angels, is Offices or duty of Angels. too glorify God the creator with a thankful voice and with all manner of serviceableness. As in the xxij Chapter of S. Luke's Gospel. They sing glory too God on high. As the Prophet Esay in his sixth Chapter doth testify. Holy, holy, holy, Lord God of Sabaoth. Heaven and earth are full of the glory of his majesty. Let this song be briefly expounded, which contain a sum of the Doctrine concerning the being of God: concerning the three people: concerning the holiness and ryghtuousnesse proper unto God, and too be imparted to us for thy sons sake: and concerning the Gospel, by which alonely God will be glorified, and by which the glory may be given too God, not only for ryghtuousnesse and almightiness, but also for mercy and soothfastnesse. How be it, concerning the benefits of Angels, let the hearers bear in mind specially these two texts of the Psalm. Psalm thirty and three. The Angel of the Lord pitcheth his tents about, or entrencheth those that fear the Lord, and shall deliver them, which saying is taken out of the xxxij of Genesis. Where jacob beholding the host of Angels, named the place Mahanaim, that is too say, the camp or host of God. Psalm. xcj He hath given his Angels charge of thee, too keep thee in all thy ways. These hath GOD made keepers of our souls, bodies, life, name, houses, children, and substance. These chase away the Devils when they practise the destruction of the Church or of any several person. And doubtless they fight against the fiends, according as the lesson of this days Epistle, and the tenth Chapter of Daniel testify. And although we understand not what manner of encounters they be, yet considering the greatness of our dangers, let us the more earnestly give thanks too God for these keepers, and gather toogither the sayings and stories of the holy Scripture, and of other writings to our instruction and comfort. The Angels deliver Loath out of Sodom. Genes. nineteeen. And an Angel succoureth Agar and Ishmael. Genes. xxj. xuj. Angels come unto Abraham, and bear Rebecca company. Genes. rviij. xxij. xxiv. and in other places. An Angel delivereth jacob out of all perils. Genes. xlviij. The Angels go before the Israelites, and defend them at their going out of Egypt, and in the wilderness. An Angel appeareth too josua. An host of Angels defend Elizeus against the Syrians, iiij. Reg. uj. Angels make a slaughter in the host of Sennacherib, and deliver Ezechias. iiij. Reg. nineteeen. Esay. xxxvij. An Angel leadeth Peter out of prison. Act. xii. A child called Cygnaeus being in Cygnaeus. the mids of winter left in a wood overcovered with snow, was kept and fed the space of full three days toogither by the ministery of an Angel. Simon Grynaeus escaped the hands Simon Grynaeus. of certain Sergeants by the warning of an Angel: which story worthy of remembrance Philip Melancthon reciteth in his exposition of the ten chapter of Daniel. But the benefits of the good Angels will the better be perceived, if we consider the manifold dangers that hung over our heads, by means of the Devil. The third place. THe Devil is of the Hebrues named Satan, that is too Satan. Devil. say, an enemy or foe. The Greeks call him Diabolos, that is too say a slanderer. He is a cruel, subtle, merciless, & spiteful enemy of God and of all mankind, and specially of God's church. At the first truly all Angels were created good by God, but some Angels through Pride and Ambition, (wherethrough they sought for a higher degree of the image of God) fallen, and were cast by God into endless damnation. Now although in this life we be not able too search out the cause why God suffereth the evil Angels, which are the authors of all sin and wickedness, seeing he could utterly destroy them if he listed: yet must we both think upon and also believe the things that are reported in the word of God. john. viii. He was a murderer from the beginning, & abode not in the truth. Therefore there is no truth in him, when he speaketh lies, he speaketh of his own. For he is a liar and the father of lying. He is a liar, and the father of lying, that is too say, he dréepeth Satan a liar. into men's minds false and wicked opinions concerning God, and Epicurish and Academical doubtings, he raiseth up corruptions of God's word: he confirmeth Epicurish blasphemies and all untruths in the first and second Table. And this Satan like an enemy or a Serpent in deed, led Eve and all the whole world astray, as it is said in the Epistle. He is a murderer, for by his outrageous cruelty and most Satan a murderer. traitorous crafts, he practyseth mischief too our souls, too the life of our bodies, too our wives, children, lands, and houses, and finally menaceth destruction too whole realms and kingdoms. against this cruel enemy fighteth our Michael the son of God, who came too destroy the works of the Devil. He being captain of the holy Angels, casts the Devil out of heaven, and out of the heavenly Church. Therefore let us give God thanks, that he hath appointed the Angels too be our keepers in so great danger of our souls and bodies, and of all that ever we have. And let us endeavour by godliness and chaste behavyor, too retain them still. Upon the feast day of all Saints. ¶ The Epistle. Apoc. seven. AFter this I beheld, & lo a great multitude which no man could number of all nations and people, and tongues stood before the seat, and before the Lamb, clothed with long white garments, and palms in their hands, and cried with a loud voice, saying: salvation be ascribed to him that sitteth upon the seat of our God, and unto the Lamb. And all the Angels stood in the compass of the seat, & of the elders, and of the four beasts, and fallen before the seat on their faces, and worshipped God, saying: Amen. Blessing and glory, wisdom, and thanks, and honour, and power and might, be unto our God for evermore. Amen. And one of the elders answered, saying unto me: what are these which are arrayed in long white garments? and whence came they? And I said unto him: Lord, thou wottest. And he said too me: these are they which came out of great tribulation, and made their garments large, and made them white in the blood of the Lamb: therefore are they in the presence of the seat of God, and serve him day and night in his temple, and he that sitteth in the seat will devil among them. They shall hunger no more, neither thirst, neither shall the funne light on them, neither any heat. For the Lamb which is in the midst of the seat shall feed them, and shall lead them unto fountains of living water, and GOD shall wipe away all tears from their eyes. The disposement. ALl the whole book of the Apocalyps is a prophesy concerning the persecutions and troubles that were too come upon the christian Church, and wherewithal it should be disquieted, partly by Tyrants, and partly by Heretics through the instinct of the Devil. And ever now and then there