the in respect therof wee were acceptable vnto God and when wée departe out of this life wée should flye straight wayes vpp into Heauen but without receiuing the Sacramente bée throwen directly downe to hell There muste also néedes arise sundrye other errours Neither is there any necessitie to constraine vs to minister the sacrament to the sick For as prisoners are absent from receiuing the Lords supper without danger of saluation so likewise are the sick those that are ready to dye For béeing neuertheles by perfect faith gathered to the body of Christe although they be absent in body yet being in minde present with the congregatiō they are also made partakers of all spirituall good things And it is sufficient for thē that as lōg as they haue bene in helth they haue bene alwayes presēt at the holy mysteries The feast of Passeouer was not celebrated euery where but at Hierusalem onely in one place But howe many were there thincke wée the by reason of their bodily health impaired with sicknes for old-age could not trauell to Hierusalem from so large and wide a kingdome And although no man brought them home a péece of the Paschal lambe in their pockets notwithstanding they did cōmunicate with the whole church of Israel And who doubteth but that by the comming of Christ the condition of the Christians is made better Our Lord Christ did not institute his mysticall supper for the dead but for the liuing onely wherefore it is not to be celebrated for the dead and to bee applied to their redēption They that die without faith immediatly fall vnder the iudgment of damnation But they that are dead in Christ are alreadie ioyned vnto the companie of the elders and stand before the Lambe singing Halleluiah for euermore For I haue declared in my sermon of the Soule that the saluation of the faithful soules which are departed by corporal death is most vndoubted And where some obiect that the auncient sathers haue made mētion of offering for the dead we suppose that it apperteineth not vnto vs We beléeue the Canonicall scriptures without contradiction we beléeue not the fathers further than they can proue their owne sayings by the Canonicall scriptures Neither would they haue thē-selues otherwise beléeued And therfore if the fathers thincke that the supper is a sacrifice that it is to be offred to procure rest to the souls departed we do not receiue that opinion as not agréeing with the Canonicall scriptures whiche teache that the Lord instituted not his supper for that purpose and therefore by such abuse of the supper God is rather displeased than pleased yea that there is no work of man be it neuer so good much lesse if it be against Gods word that can sanctifie since that prerogatiue belongeth onely to the merite of the sonne of God and moreouer that the souls departed are not in any such state in the other world that they can or ought to be holpen by any woorkes in this world But if the auncient fathers by oblation or offering doe vnderstand the sacrifice of praise or thanckesgiuing we will not striue against them but that there may be made oblations for the dead that is to say that thanks be giuen to God his goodnes praised who hath called out of this miserable world such as were indued with true faith and hath ioyned them vnto the companies of angels and all the blessed sainctes in the euerlasting kingdome of all ioye and felicitie But surely there is no truth nor godlines that willeth vs to celebrate the supper for the dead And we make a distinction in sacrifice or oblatiō For there is a sacrifice of expiation and there is a sacrifice of confession or praise The sacrifice of expiation is offered to cleanse or purge sinns and also for satisfaction for sinnes This cānot be accomplished without death and bloud as S. Paule the Apostle sheweth plainely in the 9. Cap. to the Hebrues The sacrifice of Christ was such a one the figures of whiche were all the sacrifices of all the holy fathers of the old testament who beeing both priest and sacrifice offered vp himself once to God the father while he suffered vpon the crosse and shedding his most innocent bloud there gaue vpp the Ghost The supper at this day is no such sacrifice but a commemoration of the death or of the sacrifice once offered vpon the crosse For nether ought or can Christe bee sacrificed againe who being once offered is sufficient to cleanse all the sinnes of all ages Why then should hee be sacrificed againe Neither can the sonne of God be sacrificed by any man since that for the same cause he offered vp himselfe once to God as being a priest for euer after the order of Melchisedech Therefore the minister of the Churche doeth not in the Churche sacrifice the body and bloud of Christe in the supper for the liuing but together with the whole Church doeth celebrate the remembraunce of the sacrifice which was once offered vpon the Crosse Of which as I haue said elsewhere the supper may also be called a sacrifice because it is a sacrament or signe of the sacrifice whiche was once offered by Christe as Augustine also hath lefte written The sacrifice of cōfession is of praise thankesgiuing which wée offer to God for the redemption and benefits of god fréely bestowed vpon his Church And since we offer the same alwayes vnto GOD in prayer but chiefly when wée are ioyned in the sacramēt of the Eucharist or celebrating the supper therefore the auncient fathers called it a sacrifice because in the same we giue thanckes vnto God for oure deliuerance from death and for the inheritaunce of euerlasting life which is giuen vnto vs And that this sacrifice is generally offered by the vniuersall Churche in celebrating the supper not by the minister of the church alone for those the liue in the Church we tould you before Now forasmuch as wee haue hetherto discussed certaine circūstances or questions whiche are wont to be moued about the Lords supper so farr forth as the necessitie of the matter séemed to require as muche as our smal abilitie was able to performe it remayneth that we descend further to declare for what cause the Lords supper was by the Lord instituted which place truely is not rashly reckoned among the chiefest For we made mention of the same immediatly vpon the beginning of this sermon For the lord by setting bread wine before vs in the holy banquet would haue his promise and communion testified vnto vs and his gifts represented vnto vs made manifest to our senses would also gather vs visibly into one bodie and reteine the memorie of his death in the hearts of the faithfull and finally put vs in minde of our duetie chiefly of praise thankesgiuing All these thinges haue we seuerally expounded hauing discoursed vpon them at large in the generall cōsideration
which he doeth beléeue is so sette downe and declared in the worde of God as he doeth beléeue Furthermore where the Lorde in the Gospell sayeth All thinges are possible to him that beleeueth we must not take that sayinge to be absolutely spoken but to be ioyned to the worde will and glorie of God and the safetie of our Soules For all thinges whych God in his worde hath promised all thinges which God will haue and lastely all thinges whiche make to the glorie of God and sauegarde of our Soules are possible to him that beléeueth And for that cause the Apostle both openly and plainly sayd Whatsoeuer God hath promised that same he is able also to perfourme For whatsoeuer he hath not promised and whatsoeuer pleaseth not his diuine maiestie or is contrary to the will and expresse worde of God that cannot God doe not bycause he can not but bycause he will not God could make breade of stones but we must not therefore beléeue that stones are breade neyther are they breade therefore bicause God can doe all things This ye shall vnderstande better and more fully where as a litle hereafter I shall shew vnto you that true fayth strayeth not nor wauereth wandringly to and fro but cleaueth close and sticketh fast to God and his worde In the meane season bicause we haue shewed out of Paules wordes by the example of Abraham that faith is a substance and vndoubted persuasion in the harte And bicause many doe stiffely stande in it that man is not surely certaine of his saluation I will adde a fewe examples out of the gospel wherby they may plainly perceiue that faith is a most sure groūd setled opinion touching God and our saluation And firste verily the Centurion of whom mention is made in the gospell had conceiued a stedfaste hope that his seruaunt should be healed of the Lorde For he vnderstoode howe great and mightie thinges he promised to them that beléeue He gathered also by the workes of Christ that it was an easy matter for him to restore his seruaunt to health againe Therefore he commeth to the Lorde and amonge other talke sayth It is no reason that thou shouldest come vnder my roofe yea doe but say the worde and my seruaunt shal be made whole These wordes doe testifie that in the hart and minde of the Centurion there was a sure persuasion of most assured health which by a certaine comparison he doth make manifest and more fully expresse For I my selfe am a man vnder the authoritie of an other and vnder me I haue souldiours and I say to one goe and he goeth and to an other come and he commeth and to my seruaunt doe this and he doeth it When the lord perceiued this certificatiō of his mind by his wordes most sull of fayth he crieth out that in al Israel he hath not found so great faith The same again in the gospell speaketh notably of the womans fayth which was sorely plagued with the bloudy fluxe And that that faith was an vndoubted persuasion in her harte once illuminated we may thereby vnderstande because she beinge first in déede stirred vp by the workes wordes of the Lord thought thus within herselfe if I do but touch his garment I shall be whole And therfore preassing through the thickest of the throng commeth to the lord But why heape I together manye examples doth not the onely faith of the Chananitish or Syrophenissian woman declare more plainely then that it can be denied how that faith is a most assured persuasion of thinges beléeued For being ouerpassed and as it were contemned of the Lorde she wauereth not in faith but following him and hearing also that the lord was sent to the lost shéep of the house of Israell she goeth on to worship him Moreouer being put back as it wer touched with the foule reproch of dog she goeth forwarde yet humbly to cast her selfe prostrate before the Lorde requesting to obtaine the thinge that she desired She would not haue perseuered so stiffely if fayth had not ben a certification in her beléeuing minde and harte Wherefore the Lorde moued with that fayth of hirs cryed Woman great is thy fayth be it done to thee euen as thou wilte It is manifest therefore by all these testimonies of the holy Scripture that Faith is a stedfast and vndoubted persuasion in the minde and hart of the beléeuer This being now brought to an end let vs see what it is wherevpon mans fayth doth leane and also how we may clearely perceiue that fayth is not a vayne and vnstable opinion as a little before we were about to saye of any thinge whatsoeuer conceiued in the minde of man but that it is tyed vp and contayned within boundes and as it were certayne conditions In the definition therefore of fayth we sayd that fayth bendeth to Godwarde and leaneth on his worde God therfore and the worde of God is the obiect or foundation of true fayth The thing wheron a man may leane safely surely and without all manner doubting must néedes be stedfast and altogether vnmoueable which doth giue health which doeth preserue and which doeth fill vp or minister all fulnesse vnto vs For this doth fayth séeke and request But this is not else where thē in god On God alone therefore doeth true fayth bende and leane God is euerlasting chiefely good wise iuste mightie and true of worde And that doeth he testifie by his workes and worde Wherefore in the Prophets he is called a strong and vnmoueable Rocke a castle a wall a tower an inuincible fortresse a tresure a wel that neuer wil be drawne drie This euerlasting God can doe all thinges knoweth all things is present in all places loueth mankinde excéedingly doeth prouide for all men and also gouerneth or disposeth all thinges Fayth therfore whiche is a confidence of Gods good will and of his ayde in all necessities and of the true saluation of mankinde bendeth on God alone cannot leane to any other creature in whome the thinges are not that fayth requireth And euen as God is true of word and can not lye so is his word true and deceiueth no man In the worde of God is expressed the will and mynde of God To the worde of God therfore hath faith an eye and layeth hir groūd vppon Gods worde touching which worde the Lorde in the Gospell sayd Heauen and earth shall passe but my worde shall not passe The worde of God here is compared with the moste excellent elements Ayre and Water are féeble and vnstable Elements but Heauen although it turne and moue doth kéepe yet a wonderful and moste stedfast course in mouing and stedfast are all thinges therein The Earth is moste stable and vnmoueable Therefore if it be easier for these thinges to be loased which can not be vndone then for the worde of God to passe it followeth that Gods worde in all pointes is moste stable vnmoueable and not possible to be
hee is not regenerate and is yet without the true light of Gods moste holie Spirite For in another place the Apostle saith We are not able to thinke any good as of our selues but all our abilitie is of God. And therefore it is that wée do so often in the Scriptures finde mention of Inlightening or I lumination which shoulde without cause be expressed or named if so bee mannes vnderstanding were cleare of it selfe not darke and mistie There is therefore borne togeather with all men a blindenesse of heart mynde a doubting in the promises of God and an vnbeléefe and peruerse iudgement in all heauenly thinges For albeit that man hath at Gods hand receiued vnderstanding yet by reason of his owne corruption ignoraunce is a peculiar and proper heritage belonging vnto him For he is then in his kingdome when he is blynd when he doth erre when he doth doubte when hee doth not beléeue nor vse the gifts that God hath giuen him rightly as hee should that is to his owne saluation and the glorie of his maker Let vs nowe sée what the will of the olde man is able to doe Therefore since this will doeth followe a blynde guide God wote that is to say corrupt affection it is vnknowen to no man what foolishe choyce it maketh and wherevnto it tendeth And although the vnderstanding bee neuer so true and good yet is the will like to a shippe tossed to fro with stormie tempestes that is of affections For it walloweth vpp and downe with hope feare lust sorrowe and anger so that it chooseth and followeth nothing but euil For the holie Apostle speakinge of him selfe doth saye I knowe that in mee that is in my fleash there dwelleth no good thing For to will is present with mee but I finde no meanes to perfourme that whiche is good For the good that I woulde doe I not but the euill which I woulde not that do I. But nowe since the Apostle spake this of him selfe when he was regenerate what I praye you shall wee saye of the will of the olde man The olde man willeth all thinges whiche God willeth not and breakinge into all kinde of wickednesse doeth foulie fulfill his filthie lustes that is to say hee giueth his members seruauntes vnto vncleannesse and wickednesse from one iniquitie vnto another We haue of this verie many examples exhibited vnto vs bothe by the holie Scriptures and daily experience Let vs nowe against this oppose or set the newe man that is the man which is regenerate by the spirite of GOD through the faith of Iesus Christe Nowe regeneration is the renuing of the man by which through the faith of Iesus Christe we whiche were the sonnes of Adam and of wrath are borne againe the sonnes of God and do therefore putt off the olde man and put on the new which bothe in vnderstanding and wil doeth fréely serue the Lorde This regeneration is the renuing of the minde not of the bodie as we hearde in an other place out of the thirde Chapter of Sainct Iohns Gospell The author of this regeneration is the holie Ghost which is from heauen giuen vnto man I meane to a faithfull man For the gifte of the holie Ghoste is giuen for Christe his sake and that too vnto none but those that do beléeue in Christe This spirite of God doeth testifie with our spirite that wee are the sonnes of God and therefore the heires of his kingdome Wee are therefore a newe creature repayred nowe according to the image of GOD and indued with a newe nature or disposition whereby it commeth to passe that wee doe dayly put off that olde man and putt on the newe whiche thinge is done when we walk not in concupiscence after the Carnall inclination of the fleshe but in newenesse of sense according to the woorkinge of the holie Ghoste by whome wee are regenerate The same substaunce forme of the bodie abideth still the minde is chaunged the vnderstanding and wil renued For by the spirite of God the vnderstandinge is illuminated faith and the vnderstanding of God and heauenly thinges is plentiousely bestowed and by it vnbeleefe and ignoraunce that is the darkenesse of the olde man are vtterly expelled according to that saying of the Apostle Through Christe ye are made riche in all thinges in all speeche knowledge Againe Wee haue not receiued the spirite of the worlde but the spirite which is of GOD to knowe what thinges are giuen of Christe to vs. And againe We haue or know the spirite or mynde of Christ And againe ye haue no néede that any man teache you but as the verie annoynting doth instruct you of all thinges and is true abide ye in it And in this regeneration of man the will also doth receiue an heauenly vertue to do the good whiche the vnderstandinge perceiued by the holie Ghoste so that it willeth chooseth and woorketh the good that the Lorde hath shewed it and on the other side nilleth hateth and repelleth the euil that the Lorde hath forbidden it For Paule saith I knowe to be humble and I knowe to exceede I can doe all thinges through Christ who strengtheneth mee And againe to the Philippians he saith To you it is giuen for Christe not onely to beléeue in him but also to suffer for him And againe yet he doeth more plainly say It is God that worketh in you bothe to will and to performe according to the good purpose of the minde But now note this that what soeuer they doe whiche are regenerate by the spirit of God they doo it fréely not by compulsion nor against their willes For like as God requireth a cheerefull giuer so where the spirit of the Lord is there is frée libertie and hartie goodwil And Zacharie the Father of Iohn Baptist saide That we beeing deliuered from the handes of our enimyes might serue him without feare in holinesse and righteousnes before him all the dayes of our life Yea and our Lorde him selfe in the Gospel saith If ye abide in my sayings ye shal be my Disciples in deede and ye shall know the trueth and the trueth shall make you free And againe If the sonne set you at libertie or make you free then shall ye be free in deede Touching this libertie of the sonnes of GOD I haue alreadie discoursed in the ninthe Sermon of my first Decade This libertie of the sonnes of God wée doe willingly acknowledge and fréely confesse but the arrogant disputations of some blasphemous praters concerning frée will as thoughe it were in our power of our selues to doe any heauenly thing wee doe vtterly reiecte and flatly denye And yet wee doe not make man subiecte to fatall necessitie nor turne vppon GOD the blame of iniquitie As we haue else-where more at large declared And S. Augustine in his controuersie with the Pelagians did so attemper his disputation that hee attributed the good to the Grace of God and the euill vnto our nature so that
saued Laste of all that that shal most assuredly light vpon the vngodly and the godly what so euer the holy Scriptures doe eyther threaten or promise Out of all these definitions there-fore being diligently considered we maye according to the Scriptures make this description of fayth Fayth is a gift of God poured into man froÌ„ heauen whereby he is taught with an vndoubted persuaâ—ioÌ„ wholy to leane to God and his word â–ª in which word God dothe freely promise life and all good things in Christe and wherein all trueth necessarie to be beleeued is plainly declared Whiche description of fayth I will by Gods helpe in this that followeth vnfolde into partes and by assertion of places out of the Scriptures will bothe confirme and make manifest vnto you Ye as hytherto ye haue done so still giue diligent care and in your heartes praye earnestly to God. First of all the cause or beginning of fayth commeth not of any man or any strength of man but of God him selfe who by his holy spirite inspireth fayth into our hearts For in the Gospell the Lorde sayth No man commeth to me vnlesse my father drawe him And againe fleshe and bloude sayth the Lorde to Peter confessing Christ in true faith hath not reuealed this to thee but my father which is in heauen Whervnto the Apostle Paul alludeth when he sayth We are not able of ourselues to thinke any thing as of our selues but all our abilitie is of God. And in another place To you it is giuen for Christe not onely to beleeue in him but also to suffer for his sake Fayth therefore is poured into our hearts by God who is the welspring and cause of all goodnesse And yet we haue to consider here that god in giuing and inspiring faith dothe not vse his absolute power or miracles in working but a certaine ordinarie meanes agréeable to mans capacitie although he can in déed giue fayth without those meanes to whom when and howe it pleaseth him But we reade that the Lord hath vsed this ordinarie meanes euen from the first creation of all things Whome he meaneth to bestowe knowledge and faith on to them he sendeth teachers by the worde of God to preache true fayth vnto them Not bycause it lyeth in mans power wil or ministerie to giue fayth nor bicause the outward worde spoken by mans mouth is able of it selfe to bring fayth but the voice of man and the preaching of Gods worde do teache vs what true fayth is or what God dothe will and commaunde vs to beléeue For God him selfe alone by sending his holy spirite into the hearts and myndes of men dothe open our hearts persuade oure myndes and cause vs with all oure heart to beléeue that which we by his worde and teaching haue learned to beleeue The Lorde could by miracle from heauen without any preaching at all haue bestowed fayth in Christe vpon Cornelius the Centurion at Cesaria but yet by an Aungell he dothe sende him to the preaching of Peter And while Peter preacheth God by his holy spirite worketh in the hearte of Cornelius causing him to beléeue his preaching Verily Sainte Paule sayth Howe shall they beleeue in him of whome they haue not heard How shall they heare without a preacher And howe shall they preache if they be not sent So then fayth commeth by hearing and hearing by the word of God. In another place also Who is Paule sayth he or what is Apollos but ministers by whome ye haue beleeued according as God hath giuen to euery one I haue planted Apollos watred but God hath giuen increase So then he that planteth is nothing nor he that watreth but God that giueth increase With this doctrine of Saint Peter and Saint Paul doth that agrée which Augustine writeth in the Preface of his booke of Christian doctrine where he sayth That whiche we haue to learne at mans hande let euery one learne at mans hande without disdaine And let vs not goe about to tempte him in whom we beleeue neyther being deceiued let vs thinke scorne to goe to Churche to heare or learne oute of bookes looking still when we shal be rapt vp into the thirde heauen Let vs take héede of such like temptations of pride and let vs rather haue this in oure myndes that euen the Apostle Paul him selfe although he were cast prostrate and instructed by the calling of God from heauen was neuerthelesse sent to a maÌ„ to be taught the will of God and that Cornelius although God had heard his praiers was committed to Peter to be instructed by whome he should not only receiue the Sacramentes but shoulde also heare what he ought to beleue what to hope for and what to loue all which things notwithstaÌ„ding might haue bene done by the Angell c. The same Augustine also in his Epistle to the Circenses saith Euen he worketh conuersion and bringeth it to passe who by his ministers doth warne vs outwardly with the signes of thinges but inwardly doth by himself teach vs with the very things themselues Also in his treatise vpon the 26. of Iohn What doe men saith he when they preach outwardly What doe I now while I speake I driue into your eares a noise of words but vnlesse he which is with in doe reueale it what say I or what speake I He that is without doth husband the tree but he within is the creator of it c. This said he But euen as the Lorde his desire is to haue vs beleue his worde for the Prophet crieth out and saith To day if ye will heare his voice harden not your harts So in like maner he doth require of vs al which heare his word that we be not slacke in praying For in hearing the worde of God we must pray for the gifte of faith that the lord may opeÌ„ our harts coÌ„uert our soules breake and beate downe the hardnes of our mindes and increase the measure of faith bestowed vpon vs Of this order of prayer there are many examples in the holy scriptures WheÌ„ the Lorde in the gospell sayde to one Canst thou beleue to him that beleueth all things are possible He made aunswere saying I beleue lord helpe thou mine vnbeliefe The Apostles also cry to the Lord and say O Lorde increase our faith Moreouer this praier wherin we desire to haue faith powred into vs is of the grace gifte of God and not of our owne righteousnesse which before God is none at all This therefore is lefte vnto vs for a thinge most certaine and vndoubtedly true that true faith is the mere gift of god which is by the holy ghost from Heauen bestowed vpon our mindes and is declared vnto vs in the worde of trueth by teachers sent of God and is obtained by earnest praiers which cannot be tyred Whereby we learne that we ought often and attentiuely to heare the word of God and neuer cease to praye to God for the obtayning of true faith But that
shew the worke of the lawe written in their hearts But who is he that writeth in their hearts but God alone who is the searcher of all harts And what I pray you writeth he there The lawe of nature forsooth the lawe I saye it selfe commaunding good and forbidding euill so that without the written lawe by the instruction of nature that is by the knowledge imprinted of God in nature they may vnderstand what is good and what is euill what is to be desired and what is to be shunned By these wordes of the Apostle we doe vnderstande that the lawe of nature is set against the written law of God and that therefore it is called the lawe of nature bycause it séemeth to be as it were placed or grafted in nature We vnderstande that the lawe of nature not the written lawe but that which is grafted in man hath the same office that the written lawe hath I meane to direct men and to teach thē and also to discerne betwixte good and euill and to be able to iudge of sinne We vnderstande that the beginning of this lawe is not of the corrupt disposition of mankinde but of God him selfe who with his finger writeth in our harts fasteneth in our nature and planteth in vs a rule to knowe iustice equitie and goodnesse Then also the Apostle maketh his seconde argument wherby he proueth the Gentiles to be guiltie of sinne and this argument he fetcheth from the witnesse bearing of their conscience For the conscience being instructed by the lawe of nature doth accuse and condemne the euill committed bycause this conscience onely and alone is in stéede of a thousande witnesses And againe it excuseth that is it absolueth and acquiteth them if nothing be committed contrarie to the lawe But although in this present life we doe set light by the iudgement of our conscience yet verily we may not thē despise or lightly passe ouer the consciences accusations when the Lorde shall come with iustice and equitie to iudge the world So then by all this it followeth that all nations are sinners whome vnlesse the Sonne of God the common and onely Sauiour and deliuerer of all the worlde doe cleanse from their offences it can not be but that all nations must néedes perish in their sinnes But nowe we come againe to the lawe of Nature of whiche there are two pointes especially for you to be put in mynde of The firste is Acknowledge God and worship him The seconde is Kéepe or mainteine societie friendship among mē Touching the first we haue these wordes of Christ his Apostle Whatsoeuer may be knowne of God is manifest among them to wit among the Gentiles for God hath shewed it to thē For his inuisible thinges being vnderstoode by his workes throughe the creation of the worlde are seene that is both his eternall power and Godhead so that they are without excuse bicause that when they knew God notwithstāding they glorified him not as God neyther were thankfull c. So then the Gentiles knewe God yea they knewe what so euer might be knowne of god But what teacher had they or what maister They had God to their maister In what order taught he them or out of what booke Not out of the written bookes of Moses or the Prophetes but out of that great and large booke of Nature For the thinges that are not séene of God in whiche sorte are his euerlasting eternitie his vertue power maiestie goodnesse and Godhead those he woulde haue to be estéemed of according to the visible things that is the thinges whiche he hath created For Gods eternall Godheade is knowne by mans creation by the continuall mouing of Heauen and the perpetuall course of riuers For it muste néedes be that he is moste mightie whiche susteineth all these thinges whiche moueth strengtheneth and kéepeth all thinges from decay and which with his becke shakes the whole worlde Finally who doth not sée the goodnesse of him whiche suffereth the Sunne to rise vpon the good and the euill But to what intent reuealeth he these thinges to the Gentiles To the intent forsoothe that they may acknowledge him to be God that they maye glorifie and worship him as God and be thankfull to suche a benefactour When therfore they doe not this they are inexcusable and perishe deseruedly for their vnbeliefe and vnthankfulnesse sake So then it is manifest that the lawe of Nature doth expresly teache that there is a God which is to be acknowledged and reuerently worshipped Touching the latter of these two especiall pointes that is for the preseruing of friendship and societie among men the Lorde in the Gospell sayth What so euer ye woulde that men shoulde doe to you doe ye the same to them This sentence did Alexander Seuerus the Emperour turne and expresse thus What soeuer thou wouldest not haue done to thee selfe that doe not thou to another Whiche saying he loued so well that he commaunded it to be written vp in his Palace and common houses of office Moreouer to that generall lawe belong these that followe Liue honestly Hurt not another Giue euery man his owne Prouide thinges necessarie for life and kéepe it from distresse But nowe bycause the lawe of Nature is made opposite to the written lawe of God it is requisite that it be aunswerable also to the lawe of God let vs therefore sée what the wise men and law giuers of the Gentiles haue left in writing to counteruaile the tenne Commaundementes and how farre their writings are answerable to the law of God. Pythagoras in S. Cyrils first booke Contra Iulianum writeth thus of god God verily is one and he too is not as some doe imagine without the gouernement of the worlde but being wholy in euery place of it doth view al the generations in the whole compasse thereof and is him selfe the moderation of all ages the light of his owne vertues the beginning of all works the light in heauen the father of all things the life and quickening of all thinges and lastly the mouing of al the circles Sée here Pythagoras confesseth that there is but one God who is the maker preseruer and gouernour of all things the father of al and the light and life of al things Zaleucus in the Preface of his lawes writeth as followeth It is necessarie that all men which inhabite any citie or region what soeuer be throughly persuaded that there are Gods which is euident to be seene by the contemplation of heauen and all the world and by the goodly disposition and order of that that is therein For it is not conuenient to thinke that these are the workes of Fortune or mans abilitie Then also the Gods must be worshipped and honoured as they that are the causes of all good thinges that are done to vs by any manner of meanes Euery one therefore must do his best to haue his mind purely clensed from all euill For God is not honored of a
and to knée to ducke with the heade and bende the body to fall downe to honour to worship and to reuerence The Saintes of olde did vse to bowe downe that is to bende the knée to vncouer the heade and to fall downe to the Magistrates the Prophets the Princes and teachers of the people and vnto all sortes of reuerend men And that they did partly by cause God had so commaunded who vseth their ministerie to common mens commoditie and partly againe by cause men are the liuely Image of God him selfe But deafe dumbe and blinde Idoles are wood and stone wherevnto we are forbidden to bend or bow downe how so euer we are made to beléeue that they doe beare the likenesse of god The latter is Thou shalt not worship them or else Thou shalt not doe any seruice vnto them In this clause is forbidden all the outwarde and vnlawfull honour done to God or to the Gods in the way of Religion nay rather in the way of superstition and diuelishe hallowing of Churches reliques holie dayes and such like trash and trumperie For to serue is to worship to reuerence to attribute some maiestie and diuine authoritie to that whiche we doe worship to haue affiaunce in to burne incense to offer giftes and to shewe our selues dutifully seruiceable to that which we worship There is no man that knoweth not what it is to serue and what is ment by seruice in matters of Religion We are forbidden therefore to runne in Pilgrimage to Idoles yea though they be the Images of God him selfe We are forbidden to do them any seruice in offering giftes or attributing vnto them any one iote of Gods preeminence thereby to binde our selues to mainteine and vpholde their vnlawfull honour in mingling such superstitions with better pointes of true religion This therefore considered since we may not attribute to Images any seruiceable honour I doe not sée how we can ascribe to them the office of teaching admonishing and exhorting which are the offices and benefites of Gods holy spirit and worde For Abacuck the Prophete of whose writings Paul did make no small account hath lefte in writing wordes worth remembring What profiteth sayth he the image for the maker of it hath made it an image and a teâ—cher of lies thogh he that made it trusteth therein when hee maketh dumbe Idoles â–ª Woe vnto him that sâ—yth to the wood awake and to the sâ—nâ—el 〈◊〉 stone arise Should that teachâ— thâ—â—â— Beholde it is couered with golde and siluer there is no breath in it But the Lorde is in his holy temple let all the earth keepe silence before him What coulde be sayde more playnely and agreeable to the trueth Images sayth he are méere and very lyes But howe can that teache the trueth which of it selfe is nought else but a lye There is no mouing there is no life there is no breath in a picture or Image But the Lord sitteth in his holie temple where he reigneth and teacheth by inspiration and the preaching of his worde the summe of godlinesse and where he liueth for euer in the hearts of all his Saintes and seruauntes Let therefore all the tongues in the whole world be stopte of them that goe about to mainteine and vpholde superstitious Idolatrie against the true and liuing God. Nowe againe in the thirde part of this commauncement the Lord doth briefly knit vp the pithy handling of sundry things For first he sheweth that men haue no iust or lawfull cause in turning from God eyther to make them straunge Gods or else to worship God otherwise then they ought to doe I am sayth he the Lord thy God a strong god If I be the Lorde then shouldest thou of duetie serue me honour me obey me and worship me so as thou dost vnderstand that I doe desire to be worshipped and honoured If I be God then am I of sufficient abilitie to minister to all men what so euer they lacke What canst thou want therefore that thou mayst not finde in me why then shouldest thou turne to straunge Gods Thou haste no cause at all vndoubtedly to turne from me I am moreouer a strong God a mightie yea an Allmightie God and Lorde Thou hast no cause to séeke a mightier or welthier prince then me by him to be deliuered out of my handes and by his liberalitie to be farther inriched then thou shalt be by my good giftes and blessings For I am that true and eternall God the inuisible and Allmightie Prince of the worlde the true and only helper and deliuerer the liberall and bountifull giuer of all good giftes or benefites I am also thy Lorde and thy God. Those goods of myne are thyne For I am thine yea I am thy helper and deliuerer out of al aduersities and afflictions Thou art mine I haue created thée I liue in thée I doe preserue thée Why then shouldest thou turne away from me and séeke after any straunge God what so euer What néedest thou any more hereafter to hunte after senselesse Idoles Thou arte the Church and Temple of god Doste thou not féele and perceiue within thy selfe that I doe dwell in thée and haue thine heart in possession And what I praye thée hath the Temple of God to doe with godlesse Images Then also he descendeth and doth very seuerely yet notwithstanding iustly threaten extreme and terrible reuengement I am sayth he a iealous god This may be taken two wayes very well and not amisse For firste the sense may be thus I will not haue thée to séeke any other Gods but me neyther will I haue thée admit or receiue any forreine or vnlawfull worshipping of me The cause is I am a iealous God enuious against my riuall not suffering myne equall nor by any meanes abyding to haue a mate I alone will be loued I alone will be worshipped and that too not after any other fashion than I my selfe haue appointed to be obserued For no man is so ignorant but that he knoweth howe God in the Scripture doth by the parable of wedlocke figuratiuely set downe the assurance and bond wherin by fayth we are bouÌ„d to God God is our husband bridegrome we are his wife chosen spouse A chaste and faithful wife giueth eare alone to her husbands voice him alone she loueth him alone she doth obey him excepted she loueth no man at al. Again on the other side a shamelesse faithlesse adultresse and whorish strumpet not worthy to be called a wife séemeth outwardly to sticke and cleaue to her husband but priuily she maketh her body common to many men and louâ—th other more then her husbande and for the most part burneth on theÌ„ being colde enough to him ward But God is a iealous God and will be loued and worshipped alone without any partener to robbe him thereof That is spirituall adulterie whore-hunting when men doe partly loue and worship God and yet notwithstanding doe therewithall giue reuerence to straunge and other
lawe sinne grace the Gospell and repentaunce Neither doe I as I thinke handle them irreligiously For I vse to conferre one Scripture with an other than which there is no way better and safer to follow in the handling of matters touching our religion And forbecause you are the true defender of the Christian fayth it cannot bee but well vndoubtedly to haue Christian Sermons come abroad vnder the defence of your Maiesties name My minde was according to mine abilitie and the measure of fayth which is in mee to further the cause of true religion which now beginneth to budd in England to the great reioysing of all good people I haue therefore written these Sermons at large and handled the matter so that of one many more may bee gotten Wherein the Pastors discretion shall easily discerne what is most auayleable and profitable for euery seuerall Church And the Pastors duetie verily is rightly to moawe the word of truth and aptly to giue the fodder of life vnto the Lords flocke They will not thinke much I hope because in these Sermons I doe vse the same matter the same arguments and the very same words that other before mee both auncient and late writers whom I haue iudged to followe the Scriptures haue vsed yer nowe or which I my selfe haue else wher alledged in other bookes of mine heretofore published For as this doctrine at all times in all pointes agreeable to it selfe is safest to be followed so hath it alwayes beene worthily praised of all good and godly people If the Lord graunt me life leysure strength I will shortly add the other eight Sermons of the fourth Decade which as yet are behinde And all that I say heere I speake it still without all preiudice to the iudgement of the right and true Church Our Lord Iesus the king of kinges and Lord of Lords lead you with his spirite and defend you to the glorie of his name and safetie of all your Realme At Tigure in the moneth of March the yeare of our Lord. 1550. Your Maiesties duetifullie bounden and daily Oratour Henrie Bullinger minister of the Church at Tigure in Swicerland THE THIRD DECADE of Sermons written by Henrie Bullinger Of the fourth precept of the second Table which is in order the 8. of the 10. Commaundementes Thou shalt not steale Of the owning and possessing of proper goods and of the right and lawfull getting of the same against sundrie kinds of theft ¶ The first Sermon FOR the susteyning and nourishing of oure liues families wee men haue néede of earthly riches Nexte therefore after the comaundements touching the preseruation of mans life and the holy kéeping of wedlocks knot in this fourth commaundement a lawe is giuen for the true getting possessing vsing and bestowing of wealth and worldly substance to the ende that wée should not get them by theft or euill meanes that we should not possesse them vniustly nor vse or spend them vnlawfully Iustice requireth to vse riches wel and to giue to euery man that which is his now since the lawes of God bee the lawes of Iustice they do verie necessarilie by way of comaundement say Thou shalt not steale These words againe in number are fewe but in sense of ample signification For in this precept theft it self is vtterly forbidden all shifting subtilties are flatly prohibited deceipt and guile is banished al cousening fetches are cleane cutt off couetousnes idlenes prodigalitie or lauishe spending and all vniuste dealing is herein debarred Moreouer charge is here giuen for mainteining of iustice and that especially in contractes and bargaynes Wonderfull turmoyles verily are raysed vpp and begonne amonge men of this world about the getting possessing and spēding of temporall riches it was expedient therefore that God in his lawe which he ordeyneth for the health cōmeditie and peace of vs men should appoint a state and prescribe an order for earthly goods as in this lawe hee hath most excellently done And that yee maye the better vnderstand it I wil at this present by the help of Gods holy spirite discourse vppon the proper owning and vpright gettinge of worldly riches in which treatise the whoale consideration of theft in all his kinds shal be plainly declared For the proper owning and possessing of goods is not by this precept prohibited but wée are forbidden to gett them vniustly to possesse them vnlawfully and to spend them wickedly yea by this commaundement the proper owning of peculiar substance is lawfully ordeined firmely established The Lord forbiddeth theft therefore hee ordeineth confirmeth the proper owning of worldly riches For what canst thou steale if all things be common to all men For thou hast stollen thine owne and not another mans if thou takest from an other that which hée hath But God forbiddeth thefte and therefore by the making of this lawe hée confirmeth the proper possession of peculiar goods But because there is no small number of that furious secte of Anabaptistes which denie this proprietie of seuerall possessions I will by some euident testimonies of Scripture declare that it is both allowed and ratified of old Of Abraham who in the Scripture is called the father of faith Eliezer his seruaunt saith God hath blessed my maister merueylously that hee is become great hath giuen him sheepe and Oxen siluer and gold men seruaunts and mayde seruaunts camels and asses and to his sonne hath he giuen all that he hath Loe then Abraham was wealthie did possesse by the right of proprietie al those things which God had giuen him and he left them all by the title of inheritaunce as peculiar and proper goods vnto his sonne Isaac Isaac therefore and Iacob possessed their owne and proper goods Moreouer God by the hand of Moses brought the Israelites his people into the land of promise the groūds whereof he did by lot diuide vnto the tribes of Iosue his seruaunt appointing to euery one a particular portion to possesse and did by lawes prouide that those inheritaunces should not be mingled and confounded together In Solomon and the Prophets there are very many preceptes and sentences tending to this purpose But I knowe verie well that these troublesome wranglers do make this obiection and say That Christian men are not bound to these proofes that are fetched out of the old Testament And although I could confute that obiection and proue that those places of the old Testament doe in this case binde vs to marke and followe them yet wil I rather for shortnesse sake alledge some proofes out of the Scriptures of the newe testamēt to stop their mouthes withall Our Lord Iesus Christ doth greatly commend in his disciples the woorkes of mercie which doe consiste in feedinge the hungrie in giuing drincke to the thirstie in cloathing the naked in visiting prisoners and those that be sick and in harbouring strangers and banished men Hée therefore graunteth to his disciples a proprietie and possession of peculiar goodes wherewith they may frankly
Againe Contra Faustum Manichaeum Lib. 22. Cap. 27. Sinne is a deede a woord or a wishe against the lawe of God. The same Augustine De duabus animabus coÌ„tra Manichaeos cap. 11. sayeth Sinne is a wil to reteine or obteine that whiche iustice forbiddeth and is not free to absteine And In Retract Lib. 1. Cap. 15. he sayeth That will is a motion of the minde without compulsion either not to loose or else to obteine some one thinge or other All whiche definitions as I doe not vtterly reiecte so doe I wishe this to bée considered and thought off with the reste Sinne is the naturall corruption of manhinde and the action whiche ariseth of it contrarie to the lawe of God whose wrath that is both death and sundrie punishments it bringeth vppon vs. Thou hearest howe well this definition doeth consist vppon his partes Thou hearest in it of our natural corruption in the naming whereof appeareth how this definition doeth not agrée to the sinne of our first parents in whome there was no naturall corruption Of which I meane to speake in place conuenient Thou hearest the action named whiche ariseth of that natural corruption and is repugnaunt to the lawe of god Thou hearest that sinne doeth bring vppon vs the wrath of God that is death and sundrie sorts of punishments appointed by the mouth of God to plague vs for our sinnes Of which I wil speake in order as they lye so farre foorth as the Lord shall giue mée grace and abilitie Now therefore it séemeth that this treatise maye most aptly bée begonne at the discussing of the originall cause and beginning of sinne Some there bee that doe deriue the originall cause of euill or sinne from the influence of the Planets saying I sinned because I was borne vnder an vnluckie Planet Other there are which when they sinne and are rebuked for it do make this aunsweare Not I but the diuel is in fault that I haue committed this greeuous crime And sometime laying a side all excuses they doe directlye cast the blame vppon God and saye Why God would that it should bee so For if hee would not haue had it so I had not sinned An other sayeth Since God could haue letted it and would not he is the cause authour of my sinne But it is no newe thinge nowe that men doe whâ—t their blasphemous tongues against God the maker and ruler of all thinges For our first parents when they had sinned were accused of it by God himselfe found a shifte for to translate the sinne whiche they committed from themselues to other would not confesse the trueth as it was in very déede Such is the abhominable wickednesse of man For Adam as it were aunswearing GOD ouerthwartlye casteth the faulte of his offence not onely vppon his wife which God had coupled vnto him but also vppon GOD himselfe The woman sayeth hee whome thou gauest to bee with mee gaue mee of the tree and I did eate As if he should haue said If thou haddest not giuen mee the woman I had not sinned But the Lord coupled him to a wife not to the end that shée should bée an occasion of euill but that the man mighte bée in the better case and condition Againe the woman doeth simplie impute the cause of that euill vnto the diuel saying The Serpent beguiled mee and I did eate Loe these are most corrupt false wicked and detestable opinions touching the originall cause of sinne wherewith the iustice and trueth of God is mightily offended Neither is the nature of man the cause of sinne For God which created all thinges did also create the nature of man and made it good euen as all thinges else whiche hée created were also good Therefore the nature of man was good For it is an accidental qualitie that hapened to man either in or immediatly after his fall and not a substantiall propertie to haue his nature so spotted with corruption as nowe it is Nowe wee being borne in sinne of sinnefull progenitours haue sinne by descent as our naturall propertie For Sainct Augustine writing De Fide contra Manichaeos Cap. 9. sayeth And if wee saye that any men are euill by nature wee meane that they are so because of the originall descent of our first parentes sinne wherein wee mortall men are wholie borne But this nowe requireth a more exacte and ample declaration That the diuel alone is not the authour of sinne so that when we sinne the blame thereof should redound to him and wee that sinned escape without fault this doth greatly argue béecause it is in his power to egge and persuade but not to inforce a maÌ„ to do euill For God by his power restrayneth the diuel from being able to doe the thing that he would do He can do no more theÌ„ God permitteth him to do for if he had no power ouer an hierd of filthie swine how much lâ—sse authoritie hath hee ouer the excellent soules of Gods most excellent creatures Hée hath I confesse great subtilties and more then Khethoricall force wherewith to persuade vs but God is stronger and neuer ceasseth to prompt good and hoalesome counsels vnto the soules of his faithfull seruants Nether doth he permit more to Satan than is for our commoditie as is to be séene in the example of that holy man the patient Iob and also in the example of Paul 2. Cor. 12. and in his words saying God is faithfull whiche will not suffer vs to be teÌ„pted aboue that wee are able to beare They therefore are vainely seduced whiche caste the faulte of their sinne vppon the diuels shoulders To procéede if thou demaundest of them whiche laye the blame of their sinne vppon their euill destinie what destinie is they will answeare either that it is a course knitt together by eternitie and lincked to it selfe as it were a certaine chaine and continuall roawe of counsels and workes necessarilie following one vppon an others necke according to the disposition and ordinaunce of God or else that it is the euill starres or planets Now if thou demaundest againe who made the starrs they haue none other answere but God it followeth therefore consequently that they inforce the cause of their sinne vppon God himselfe But al the auncient and best Philosophers did neuer pretend or alledge destinie much lesse such Christians as did freely confesse the mightie power of their God and maker And euen amonge our men I meane amonge them that would séeme to bee Christians they which stoode in the opinion of destinie and constellations were such kinde of fellowes as wise men would be ashamed to follow them as authors Bardesanes imputed to destinie the coÌ„uersations of mortall men And the Priscillianists who were condemned in the first counsell helde at Toledo thought and taught that maÌ„ is tyed to fatall starres and hath his bodie compact according to the 12. signes in heauen placing Aries in the head Taurus in the necke and so
estimation of men how they do repute it For men before sinne doeth appeare and is opened vnto them by the lawe do not so repute or thincke of sinne as it ought in verie déede to be estéemed The same Paul in an other place saieth Sinne without the lawe was once dead and I once liued without law But when the lawe came sinne reuiued If so be now that sinne reuiued then did it liue before the lawe afore it was stirred vp by the law although it did not so rifely then as now shew forth the strength and force of it selfe To this also is to be added that saying of Paul Sinne was in the world euen to the lawe but sinne is not imputed when there is no lawe Loe here sinne was in the world before the lawe but it was not imputed not because God did not impute it but because men do not impute it to themselues Vnder cinders doth fire lye hid which is very fire in déede but because it casteth out no flame or lighte of it selfe it is not thought for to bee fire And for y cause the learned and godly man of famous memorie Vlderick Zuinglius did diligently distinguish betwixt sinne and disease or infirmitie when once he had occasion to dispute of originall sinne which hee chose rather to call a disease than sinne because by the name of sinne all men do vnderstand the naughtie acte committed by oure owne consent and will against the law of God but by the name of disease or sicknesse they vnderstand a certaine corruption and deprauation of the nature that was created good and the miserable condition of bondage whereinto it is brought EueÌ„ as also we heard before that Augustine did call this originall sinne Peccatum alienum an others sinne that thereby hée might giue vs to vnderstand that it is hereditarie doth descend from others into vs and yet he denied not but it is proper to euery seuerall one of vs In like maner Zuinglius denied not originall sinne as some did falsely slauÌ„der him he thought not that by it selfe it is vnhurtfull to infants but so farre foorth as it is by the grace of God thoroughe the bloud of Iesus Christ in the vertue of gods promise and couenaunt made harmelesse vnto them His minde was to make an exquisite difference betwixt the actual and original sinns For in rendering an accompte of his faith in the counsell helde at Augusta the yeare of our Lord 1530. hee said I acknowledge that originall sinne is by condition and contagion borne in and with all them that are begotten by the acte of a man and a woman I knowe that wee are the sonnes of wrath Nether am I any thing against it that this disease coÌ„dition should as Paule termeth it bee called sinne yea it is such a sinne as that they who soeuer are borne in it are the enimies and aduersaries of God Almightie For hether doth the coÌ„dition of their biâ—the drawe them and not the committing of wickednesse except it bee so farre forth as our first parent committed it The very true cause thereâ—ore of oure disloyaltie death is the crime and wickednesse which Adam committed and that in very deede is sinne And this sinne which cleaueth to vs is in verie deed a disease condition yea it is a necessitie of dying And so forth as followeth For hetherto I haue rehearsed his very words There is nowe remayning the other effecte of original sinne for me to expound It breaketh out bringeth forth in vs those works that the scriptures call the workes of the flesh euen like as when an ouen set on fire doeth caste out flames and sparkles or as a fountaine that euer springeth doeth powre out water in great abundance There is no quietnesse in the nature of man For couetousnesse with filthie luste ariseth in it ambition cleaueth to it anger inuadeth it pride puffeth it vpp and causeth it to swell drunckennesse delighteth it and enuie torments both thée selfe others Therefore the Lord in the Gospell sayth Out of the hart procede euil thoughts murthers adulteries whoredoms thefts falswitnesse bearings euill speakinges Againe Paul in the 5. cap. to the Galat. doth reckon vp no smal number of the works of the flesh euen as he doth the like also in the first and third Chapiter of his Epistle to the Romanes In the fourth to the Ephesians he doeth very properly describe those woorkes of the flesh which spring out of the naturall corruption of all them whiche are not regenerate by the holy Ghost This I say sayeth hee and testifie vnto you that ye henceforth walke not as other Gentiles walke in vanitie of their minde darckened in cogitation being alienated from the life of God by the ignorance that is in them by the blindnesse of their hartes which beeing past feeling haue giuen themselues ouer vnto wantonnesse to workâ— all vncleannesse with greedinesse This though it be but little shall suffice for this place For I wil more largly prosecute it in the treatise of actuall sinne to the handling whereof I will presently passe so soone as I haue by the way admonished you that I haue not without good cause thus farre in many wordes spoken of the cause of originall sinne that is of mans deprauation the corruption of all his streÌ„gth For as in these are opened the veines of pure doctrine so in them are placed the foundations of oure faith whole beléefe For if there be no originall sinne then is there no grace or if there be any yet shall it haue nothing to worke in vs If our owne strengthe is whole and sound then haue wee no need oâ— any Physician In vaine therfore came the sonne of god into the world For then shall men bee saued by their owne strength abilitie and so shal the foundatioÌ„ of our faith be quite turned vpside downe Therfore S. Augustine is very vehement in this cause whose golden woords I wil recite vnto you deerely beloued out of his 2. booke De originali peccato contra PelagiuÌ„ Caelestium In the 23. 24. Cap. I finde written as followeth There is great diuersitie in these questions which are thought to bee beside the articles of faith those wherin keeping sound the faith whereby we are Christians it is either not knowen what is true so the sentence definitiue is suspended or else it is otherwise gheassed at by humaine and vnassured suspicion than the thing it selfe in verie deed is as for example when it is demaunded of what sorte and where Paradise is where God placed man whom he had made of the dust of the earth when as notwithstaÌ„ding ChristiaÌ„ faith doubteth not but that there is a Paradise And after the recitall of a fewe more such questions at last hee saith Who may not perceiue in these such like sundrie innumerable questions apperteining either to the most secrete works of God or the most darck and
god Now also hee eggeth false prophets inchaÌ„ters against vs Whervnto beloÌ„g deceitful inglings and all kinds of sorcerie witchcraft which the workes of the sorcerers of Egypt and of SimoÌ„ the place of Moses in Deut. 13. testifie to be moste effectuall Herevnto chiefly belong false miracles corrupt answers or Oracles By these truely in times past he did very much hurt to that church of god as histories testifie nether ceaseth he at this day to do hurt which thing experieÌ„ce it self doth teach verifie For though it be certeine y sathan is not cast out by that power of sathan yet one giueth place to another for a time to this end that they may that more dsilie deceiue men and obteine a kingdome Christe truelie and the Apostle Paule foretoulde that euen the last times should bee wonderfully bewitched with deceiptful signes and powers Moste euident places touching y thing are extant in Mat. 24. 2. thess. 2. cha More might be spoken déerely beloued that at large concerning the operations or workings of the diuell But I trust these things béeing gathered together in breuitie are sufficient and giue occasion to muse of higher thinges But let no man so vnderstand these thinges as if the diuel were able to doe all things and that what he will he can also doe by and by For his power is definite or limitted restrained so y he cannot doe so much as he would Otherwise all things had béene ouer throweÌ„ and perished long agoe Therefore not without consideration I added in the describing of the diuel y he is subiect to god for he can do nothing with out Gods permission Now God permitteth him either to exercise trye the patience of those that are his and to hasten their saluation as it is manifest in the historie of Iob and in the words of Paule to the Corin saying Least I should be exalted out of measure through the abundance of the reuelations there was giuen vnto mee a prick to the flesh the messenger of sathan to buffet me Neither is it doubful that in most gréeuous tormentes of persecutions he exalteth many notable martyrs yea and at this day doeth and in times past hath exalted such vnto glorie and euerlasting rest Or els hee giueth the diuell leaue to execute violence and crueltie vppon men by that meanes to chastice their wickednesse or to punish their vnbelief For verily the diuels are the instruments of Gods wrath to execute his vengeauÌ„ce For Paule saith The comming of Antichriste is after the working of sathan in all power signes and wonders of lying and in all deceiuablenes of vnrighteousnesse in them that perishe because they receiued not the loue of truth that they might be saued And therefore GOD shall send them stronge delusion that they should beleeue lyes that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse And this in a manner is the strength and power of sorcerie or inchaunting whiche is féeble in the faithfull Wherefore there is no cause why any man should miserably feare the Diuell But rather sanctifie yee saith Esaie the Lorde of hostes let him be your feare your reuerence Some say that certaine nations of the Easte worshipped the diuell for this cause that he should not hurte them But these are starke staring madde For if it bee not Gods will which euen now I began to tel you or if hee giue no leaue Sathan cannot touch so much as a haire of thine For he could not enter into the heard of swine whiche were féeding nighe the lake Genezaret at Gadara and destroy them but by the Lords permission Saincte Augustine also expounding the 32. psalme alledgeth in these wordes the historie of Iob What could the diuell himselfe doe durste he take away one seely shepe from the holie man Iob before he said Lay thy hand on him that is to say giue mee power Hee was willing but GOD did not suffer him When God gaue him leaue then hee was able therefore the diuell was not able but GOD whiche gaue him leaue Therefore Iob being well instructed did not say as we nowe are wonte to say The Lord gaue and the diuell hath taken away but The Lord gaue and the Lorde hathe taken away And these thinges do excéedingly comfort the godly in temptations who vnderstand that nothing can happen to theÌ„ without Gods permission that he permitteth nothing but that which maketh for our amendment and saluation and therefore that we are alwayes preserued by the prouidence and bountifulnesse of god For whatsoeuer hath hitherto béene spoken concerning the power and workinges of the diuelles perteined not hitherto to dashe vs out of courage and caste vs downe but to make vs more vigilant or watchfull The Lorde that ouercame the diuell and sheweth vs the way to ouercome him commaundeth vs to watch For therefore he encountered with sathan the first second and thirde time to instructe vs howe we shoulde fight againste the enimie of mankinde He ouercame him for vs that we shoulde not despaire of ability and nower easilie to ouercome him since he is alreadie weakened and wounded By faith doubtlesse we shal ouercome him For by faith we are knit vnto Christ and by faith we drawe the spirite of Christe by the force and vertue whereof we shall triumphe Truely for that cause Saint Peter willeth vs To resist by faith Saint Paule exborting vs vnto this conflict furnishing vs with excellente complete armour sayth Take vnto you the whole armour of God that ye may be able to resiste in the euill day and hauing finished all thinges to stande fast Stande therefore hauing your loynes gyrt aboute with the trueth and hauing on the breaste plate of righteousnesse and your feete shodde that you may be prepared to the gospel of peace Aboue all thinges taking the shield of faith wherewith you may quenche all the firie dartes of that wicked And take the helmet of â—aluation and the sword of the spirite which is the word of God praying always in al prayers and supplication in the spirite c. Wherevnto that also beelongeth whiche the same Apostle witnesseth God doth not suffer vs to bee tempted aboue that wee are able to beare but shall with the temptation make away to escape Let vs therefore reuerence this God let vs béeséech him that throughe his power might we may ouercome Amen Of the reasonable Soule of man and of his most certeine saluation after the death of his bodie The tenth Sermon ALl men doe confesse that the reasonable soule of man hathe affinitie or likenesse with spirites neither is there any wiseman as I thinke which doth denie that the knowledge of the reasonable soule of man wherof the Scripture teacheth so many thinges and that too so diligently is moste wholesome and necessarie to all the godly the order therfore the profite and the verie necessitie also of
of Gods law He putteth 3. in the first table and 7. in the last whicâ— added to gether dâ— make vp tenne What the two tables â—â— the laâ— doe conâ—eine The first commaundement The 〈◊〉 is this I am a 〈◊〉 God 〈◊〉 the 〈◊〉 of all things â—hat this commaundemâ—nt requireth ofvs The true God is our God. The mysterie of our redâ—tion by Christ conteined in the first commauâ—dement Straunge Gods are forbidden Straunge gods whaâ— they are Coniuâ—â—rs and witches The second commaundement of God. The ende of the coÌ„maundement is to drawe vs froÌ„ strauÌ„g and forreigne worshippinges God forbiddeth a grauen Image That is the Sunne Moone starres The cause why God wil not be likened to any thing They were hâ—â—tiques â—â—firming that Goâ— hath mâ—â—bers 〈◊〉 to moâ—â— men â–ª All otheâ— images 〈◊〉 for biddâ—â— to be woâ—shipped No imagâ— must be made for Christ How farre 〈◊〉 it 〈◊〉 law 〈◊〉 to â—â—ke Images To Bow â—â—wne what it is To serue what it 〈◊〉 Ideles teach noâ— Wee haue no cause to choose haunge Gods. God sufâ—â—reth not mate How 〈◊〉 the fathers sinnes 〈◊〉 the 〈◊〉 A moste large promise is made to the godly worshippers of the Lord. The third commaundement of God. 〈◊〉 the 〈…〉 How the name of God is abused The punishment of them that abuse Gods â—ame A pain 〈…〉 by 〈…〉 Of an oath Whether it be lawfull to sweare For what causes we ought to sweare What an â—â—the is Circâ—â—stances ceremonies is swearâ—â—â— How 〈◊〉 ought 〈◊〉 sweare An oath is â—he special â—onour â—one to God. The conditions of an holy oathe Whether wicked oâ—thes must be perfouâ—med It is beâ—t to 〈◊〉 an ill 〈◊〉 Monastial vowes â—ow reliâ—iously we â—ught to â—epe our â—athes A large rewarde promised to such as keepe ther Othes The 4. precept The order of the Lord his commaundements The Sabboth The Sabboth is spirituall The Sabâ—oth is the â—utward â—â—stitutiâ—n of reâ—â—gion â—â—ere is 〈…〉 to abouâ— in â—he maisâ—â—â— of the 〈◊〉 must teach 〈◊〉 his faâ—â—lie the 〈…〉 the Sabâ—â—th day Ease or rest The Loâ—â— did keâ—p the Sabboth day The Lord blessed the Sabboth day 〈…〉 The Sunâ—â—y Christâ—â—â— day New-yeares 〈◊〉 Good Friday Eastâ—â— day Asâ—â—â—sion day 〈◊〉 day The sancâ—â—fication of the christian Sabboth 〈◊〉 office of euery housholder Nume 15. the abuâ—â—s â—f the â—â—â—â—â—th day Promises and threâ—â—nings added to the Sabboth day The Emperourâ—â—aw for â—he keeâ—ing of â—he Sabâ—oth â—â—e Sabâ—â—â—â— made 〈◊〉 〈◊〉 man 〈◊〉 â—he â—â—â—both To plow land on the Sabâ—oth day â–ª â—â—d doth â—â—â—ctifie â—r make â—oly The fifth â—â—ecept â—hat is 〈◊〉 by 〈◊〉 name parents Our natiue Countrie Magisrates or Rulers Gardians or ouerseers of fatherlesse children Ministers pastourâ—â—â— the Câ—urch Cousins 〈◊〉 Aged perâ—â—ns or olde folks To honor what it is The honour of God 〈…〉 before The honour due to parents Math. 15. The Stork he ensign of natural loue The Genâ—iles senâ—ences touching hoâ—â—ur due â—o parents The pains 〈◊〉 trauails â—f Moâ—hers in â—hildbirth For the honoring of our Countrie Fighting in defence of our Countrie Heb. 11 â— Cor. 4 1. Iohn â— Louers of their CouÌ„trie We must pray for our Countrie For the honour due to Magistrates Against seditious rebels The hoâ—our due 〈◊〉 Gardiâ—â—ans and maisters â—f occupations â—â—e office 〈◊〉 duetie â—asters 〈◊〉 scholâ—â—â— The hoâ—our due â—o Ministers of the Churches 1. Cor. 5. Math. â—â— Act. 23. â—â— 25. The 〈◊〉 tempâ—â— the 〈…〉 God 's 〈◊〉 The honour due to our kinsfolkes For the honour due to old men Churche goods The pâ—â—mis 〈◊〉 to those that worship 〈◊〉 parents 〈◊〉 threatninges 〈…〉 their parents Exod. 22 â—phes 5 The dâ—tie of pâ—rents to the◠〈◊〉 ChildreÌ„ to be iâ—structed religâ—â—â— Counsel aduise giuen to housholders in captiuitie Precepts on the inâ—tructiâ—â— of 〈…〉 〈◊〉 The chiâ—â— must be taught manners Childrâ—â— must 〈◊〉 an occupation Of correction Cockering of children The dutie of childreÌ„ The sixt â—â—â—cept What is â—â—â—bidden 〈◊〉 this coÌ„â—aundeâ—â—nt Of Anger Of 〈◊〉 Al hurting is forbidden The Lawe of like for like The manâ—â—rs of killing The â—aâ—ses of mâ—â—der Sancâ—â—â—ries Howe great an offence murder is The magistrate may kill â—hat the 〈◊〉 is â—â—gistraâ—â—â— what 〈◊〉 Three kindes of Magistracies Monarchie Tyrannie Aristocracie Oligarchie Democracie A prouerb 〈…〉 it is 〈◊〉 â—or a subâ—â—cte to speake aâ—â—â—nst his 〈…〉 In 〈…〉 it 〈…〉 witâ— Saints The 〈…〉 must 〈…〉 Titus The 〈…〉 thâ— begâ—â—ning The Magistrate ordeined by God for the good of of men A good Magistrate and a badde Whethâ—â— an 〈…〉 be of 〈…〉 How the oppâ—essed must behaue themselues vnder tyrannical princes â— Cor. 10. â— Pet. 2. 〈◊〉 of â—â—antes The elecâ—ion of 〈◊〉 Who â—â—ght to chuse theÌ„ What â—inde of 〈◊〉 â—â—ght to â—â— chosen â—â— be Maâ—â—strates â—â— the deâ—â—iption 〈◊〉 a good 〈◊〉 The Magistrate must be sound in religion Deut. â— Num. 27. The manner of consecrating Magistrates The Magistrates 〈◊〉 Whether â—e care of religiâ—n belong â—o the Magistrate Leuiâ—â—â— Deut. 2â— An answer to an obiection 1. Iohn 2 Esai 4â— Constâ—â—tine the great Gratian Valentinian Theodose Osias the Leper The seuerall offices of the Magistrates of the ministers must not be coÌ„founded Princes haue done and dealt in religion 2. Parali 8. Priâ—ces haue 〈…〉 religâ—â—â— Ecclesiasticall priuileges What lawes the magistrate ought to appoint concerning religion 〈◊〉 â—â—â—isers of new fan 〈◊〉 worâ—â—ippes are â—â—arsed of God. 〈…〉 The Magistrate 〈◊〉 a lawe iâ—dued witâ— life To put too and take from â—awes Whâ—â— mannâ—â— lawes mag 〈…〉 ought vse Written â—â—wes are â—eedfull The lawe of Moses is not to be in forced vpon kingdom countries A prouerb vsed when one will make them blinde that were before him disanull that which wise men haue allowed Ciuill lawes what manner of lawes they bee Lawes of honestie 〈…〉 â—awes of 〈◊〉 and â—â—nimitie What â—â—â—gement IudgemeÌ„t punishment pertaine to the Magistrate as depending vpon his office The 〈◊〉 Iudgeâ—â—â—fice is â—â—scribe◠〈…〉 〈◊〉 Iudge 〈◊〉 iudg◠〈◊〉 The faultes of Iudges Respect of Persons Vehement affection The good iudg oght to haue God beâ—ore him for a patâ—rne to â—olowe 2. Pâ—â—al 9. Exodâ—â— Leuiâ—â—◠〈◊〉 Iudgeâ—ents are â—ot abroâ—ated aâ—oÌ„g chriâ—tians Esai 1. Zach. 7. Of reuengemeâ—t tâ—ken by the Magistrate The sworde whetâ—â—◠〈◊〉 be 〈◊〉 to kil◠〈◊〉 puniâ—â—â—â—fendeâ— Foolishe pitie Seueritie is not crueltie For what â—auses God commaunded to kill offenders Lukeâ— â–ª Whâ—â—â— magâ—â—â— ougâ—◠〈◊〉 puâ—â—â—â—â— endâ—â— â–ª The â—indes of â—unishâ—ente Diminâ—tio â—â—pitis â— kinde of â—â—dgemeÌ„t â—hereby â—â—e is put â—â—t of the â—â—ings proâ—â—ction or â—ondemâ—ed to â—ondage â—â—cretion 〈◊〉 cleâ—â—ncie of â—â—e iudge What is to be punished in offenders Whether â—â—e Magiâ—â—rate may 〈◊〉 for â—he breach 〈◊〉 religioÌ„ What moderation must be had in punishing Admonition before punishmâ—â—â— Obiections answeâ—ed Faith is the gift of God. Whether it be lawful to compel one to faith The Apostles required no â—ide of the magistrat for the maintenance of religion against the
aduersaries of the same â—hether 〈◊〉 lawâ—â—l for a Magistrat â—o make 〈◊〉 〈…〉 Warre a thing full of peâ—il daunger Warre is the scourg of God. Warre for profite They that haue the iuster quaâ—ell are ouercome of the vniust The 〈◊〉 of 〈◊〉 〈…〉 in haÌ„d 〈◊〉 the 〈◊〉 of 〈◊〉 Since he asked 〈◊〉 of heathens he woulde a great deal soner haue 〈…〉 â—t at the handâ—s of Câ—risâ—ian Mâ—gistrates â—f aâ— then there had beenâ— any The 〈…〉 of 〈…〉 〈…〉 The word of God hath made lawes of warâ—e The description 〈◊〉 a christian souldiour 〈…〉 Christians â—ere in â—imes past The Laâ—ine copie â—ath Et 〈◊〉 solus â—â—tens by â—hiche I â—â—inke hee â—â—â—ant the â—mperour Legio Fulmiuca ExaÌ„ples of warre and Capitaines out of the Scripture A 〈…〉 may 〈…〉 〈…〉 Honestus Senator The Lord conueieth himself away whilâ— the people wold haue made him a King. My kingdome 〈◊〉 not of 〈◊〉 worlde 〈…〉 Of the 〈◊〉 of â—â—biects ObedieÌ„câ— to Magistrates Lawes 〈…〉 or â—â—â—sure The 7. precept What wedâ—ocke is 〈…〉 The cauâ—â—s of marâ—â—â—ge The 〈◊〉 is the 〈◊〉 of 〈…〉 The begetting and bringing vp of children The bedd â—â— wedâ—ocke vnâ—efiled Actes 10 Tit. 1. 1. Cor. 7. 〈◊〉 No man â—orbidden â—o marrie The knot â—f wedâ—â—ck is inâ—â—ssoluble How matrimonie must be contracted Against Polygamie or the hauing of many wiues The secoÌ„d and third marriages after the first wife The 〈◊〉 beâ—â—uiour 〈◊〉 is â—â—quired 〈◊〉 the 〈◊〉 of Maâ—â—age Married â—â—lks must 〈◊〉 faithful They must dwel together with knowledge Ephe. 5. Let them beget anâ— bring vpâ— children Marriages must be â—egonne â—ith religion Against adulterie Gene. 12. Gene. 20. Gene. 39. Iob. 31. Prou. 5. Dauids adulterie The Lord â—â—solueth â—â—ulterie What other things are forbidâ—en vnder â—he title of adulterie 〈…〉 Actes â— 1. Pâ—â— â— 1. Coâ— â— â–ª 1. Coâ— â— â–ª Ephe. 5 〈◊〉 forâ—â—dden Asturia a Countrie in Spaine betwixt Galacia Portugall â—ncest Sodomâ—◠〈◊〉 forâ—â—dden â—sal 50. Of Continencie The continencie or the bâ—â—deling of the tounge Graunted pleasures 〈…〉 1. Peter 3. 1. Timo. 2 Titus 2. Continentie in builâ—inges ContineÌ„cy in meate drinke Christe against druÌ„â—â—nnesse 〈…〉 〈…〉 Of fasting 〈…〉 Of what qualitie kinde our fastinges must bee The end of fastings The trueast Of 〈…〉 〈◊〉 of 〈◊〉 of 〈◊〉 choice 〈…〉 Differenceâ— an fastings The Latin copie hath Caulis whiche I turne Hearbes it maie also bee taken for Rootes Fastinges must be free not bound to lawes The summe of this 7. precept or commaundement Matth. 6. Luke â—0 Luke 11. FroÌ„ wheÌ„ce â—ssuâ—â—th thâ— felicitie oâ— calamitie of â—inges Kingdomes Deut. 17. Iosue 1. Saul 1. Samuel 13. 14. 15. c. Solomon 1. Reg. 4. 11. Roboam 2 Para. 12. Abia. 2. Para 13. Asa 2. Para 14. Iosaphat 2. Para. 17. Ioram 2. Para. 12. Ochosias 4. Kings 9 Ioas. 2. Par. 23. 24 Amasias 2 Para. 25 Osias 2. Para. 26. Iothan 2. Para. 27. Achaz 2. â—ara 28. Ezechias 4. Reg. 18. Manasses 4. Reg. 21. Ammon 4 Reg. 21. Iosias 4. Reg. 22. Ioachas Ioachim Iâ—chonias and Zedechias 4. Kings 23. 24. 25. The kings of Israell Forreigne kings Kings which fauoured gods word and kings which persecuted the same The. 8. â—oÌ„maundâ—ent Of the proper ownning of substance How in â—he Apoâ—â—les age 〈◊〉 thinges â—ere common Gangresis Synodus False doctrine concerning riches and rich men condemned Of the lawful getting of riches Matt. 6. Labour is commended and idlenesse coÌ„demned 〈…〉 〈…〉 Whether â—argayniÌ„g 〈◊〉 buying â—â—d selling â—e lawfull 〈◊〉 no. Sundrie kindes oâ— occupatiâ—n◠〈…〉 1. 〈…〉 〈…〉 vse Beware of prodigalitie Theaft Sundâ—â—â— sortes 〈◊〉 done withâ—â—ding Thinges found Pledges pawnes The withholding of labourers hire Damage that is don by taking away Robberie deceipt Dicing carding 〈…〉 That is the meâ—sure small and the price great Agaâ—â— suâ—â—â— Sacriledge Simoniaks Ambition 〈…〉 〈…〉 â—his is 〈◊〉 in no â—ace so â—uch as in â—â—llingers â—â—n counâ—â—e where â—e 〈◊〉 who â—rue all â—â—en for â—oney do â—actise it â—â—ily â—bigei Nothing â—f another mans must â—e possesâ—ed RestitutioÌ„ is necessarie Exod. 62. Esai 3. 〈…〉 〈…〉 to be 〈◊〉 To whom â—estitution â—â— to bee â—ade â—owe â—â—ch 〈◊〉 one â—â—ght to 〈◊〉 Good couÌ„sell or aduise Ample or large discourses haue bene made touching restitution Wee must not set ouâ— mindes on riches 〈…〉 〈…〉 â—iches are â—â—e gift of â—od for â—hich he â—ust be â—â—anked Goods serue to supply our necessitie Necessitie excludeth not allowed plesure The common english translation hath they were made merâ—ie riches must serue to do honour shewe curteous behauiour betweene maÌ„ man. 〈…〉 â—e say in â—nglish 〈◊〉 〈◊〉 peckes Goods must serue to reliefe the poore To whom we must do good Howe we ought to do good How farre we must do good The kinds of calamities The good and euill are afflicted with calamities The godly are afflicted when the wicked liue in pleasures Abac. 1. M 〈…〉 Psal. 〈…〉 The cauâ—â—s of calaâ—ities The causes why the Saints â—re afflicâ—ed We are deliuered by the goodnesse of the Lorde not bi our owne mea or abilitie AfflictioÌ„s are testimonies of the doctrin of faith We are tried by afflictions 1. Pet. 4. 〈…〉 〈…〉 〈…〉 Psal. â— Certaine punishments appointed as plagues to certaine sinnes Apoc. 3. Prouerb 3 Sinne is the cause of the chur ches persecutions what kind of sinnes the Saints sinnes re Why God â—oth puâ—ishe the â—ood with he euill 〈…〉 Luke 23 The causes of afflictitions in the wicked sorte The infelicitie of the vngodly Iames. 5. â—ere 12. Psal. 72. Psal. 37. 〈◊〉 godly 〈◊〉 haue 〈…〉 their 〈…〉 The Stoikes were of opinion that a valiant man ought not to be greeâ—ed for aâ—y misery â—â— calamitiâ— Against the Stoiks â—â—dolentia Ferrea Philosophia Iohn â— Of the Saints patience The Image of patience The force 〈…〉 patiâ—nce Luke 12. Heb. 10. â—amâ— â–ª The 〈◊〉 of 〈…〉 Hope is of thinges abâ—ent Hope is of â—hings 〈◊〉 not 〈◊〉 Hope is of â—hings â—hat 〈◊〉 most 〈◊〉 Hope the gyfte of God. Though the Lord put off the perfourmance of his promises vnto vs for a seasoÌ„ yet he doeth not deceiue vs because he is faithfull and iust 〈…〉 〈…〉 〈…〉 The causes of our afflictions Math. 5. Dani. 9. 2. Reg. 15. 1. Cor. 11. 〈…〉 the 〈◊〉 Examples of Gods deliuerance The Lords commaundements of bearing the crosse The time of afflictiâ—n is short but the rewarde very ample and eternall No afflictions do seperate the godly froÌ„ their Lord and God. Rom. ◠〈◊〉 that the saintes suffer are recompenced with other commodities To deny the truth is not the way to keepe our Goodes 〈…〉 〈…〉 Afâ—liction in warres by deflouâ—ing of women The saintâ— in suffering the crosse doâ— feele no new or vnwoonted miseries Examples of afflictions in the patriarchs Christ and Paule examples vnto vs. 〈…〉 The 〈…〉 Anno Domini 306. Their afflictions were foretolde 〈…〉 〈◊〉 〈◊〉 VengeaÌ„ce taken of â—loudie Rome â—opes dye of the â—ocks which doth