and comfort imprisoned captiues Herevnto Lactantius lib. Institut 6. cap. 12. hath an eye where he sayth The chiefest vertue is to keepe hospitalitie and to feede the poore To redeeme captiues also is a greate and excellent worke of righteousnes And as great a work of iustice is it to saue and defend the fatherlesse widowes the desolate helplesse whiche the law of God doth euery where coÌ„maund It is also a part of the chiefest humanitie and a great good deed to take in hand to heale and chearish the sicke that haue no body to helpe them Finally that last and greatest duetie of pietie is the buriall of strangers and of the poore Thus muche hitherto touching the duetie of ciuil humanitie which true loue sheweth to his neighbour in necessitie But it is not inough my brethren to vnderstande how we ought to loue our neighbour though we ought often to repeate it but rather we must loue him excéedingly and aboue that that I am able to say Let vs heare the Apostle who with a wonderful goodly grace of spéech with a most excelleÌ„t exquisite holy example of Christe doth exhort vs all to the shewing of charitie to our neighbour and sayth If therefore there bee any consolation in Christe if any comfort of loue if any fellowship of the spirite if any compassion mercie fulfill ye my ioye that ye be like minded hauing the same loue being of one accorde and minde let nothing be done through strife or vaine glory but in meekenesse let euery man esteeme one the other better then him selfe looke ye not euery man on his owne thinges but euery man also on the thinges of others For let the same minde be in you that was in Christ Iesus who being in the fourme of God thought it no robberie to be equall with God but made him selfe of no reputation taking on him the forme of a seruant and made in the likenesse of men and found in figure as a man he humbled him selfe made obedient vnto death euen the death of the crosse Wherefore God also hath lightly exalted him and giuen him a name which is aboue euery name that in the name of Iesus euery knee shoulde bow of things in heauen and things in earth and things vnder the earth and that euery tongue shoulde confesse that the Lorde Iesus Christe is the glory of God the father To him alone be honor power for euer euer Amen The end of the first Decade of Sermons The Second Decade of Sermons writen by Henrie Bullinger Of lawes and first of the lawe of Nature then of the lawes of men ¶ The first Sermon THE summe of all lawes is the loue of GOD and our neighbour of which and euery parte whereof bycause I haue already spokeÌ„ in my last Sermon the next is that nowe also I make a particular discourse of lawes and euery part and kinde thereof Let vs therefore call to God who is the cause and beginning of lawes that he through our Lorde Iesus Christe will vouchsafe with his spirite alwayes to direct vs in the waye of trueth and righteousnesse A heathen writer no base authour ywis made this definition of lawe that it is an especiall reason placed in nature coÌ„mauÌ„ding what is to be done and fordidding the contrarie And verily the lawe is nothing but a declaration of Gods will appointing what thou hast to do and what thou oughtest to leaue vndone The beginning and cause of lawes is God him selfe who is the fountaine of all goodnesse equitie trueth and righteousnesse Therefore all good and iust lawes come from God him selfe althoughe they be for the most parte published and brought to light by men Touching the lawes of men we muste haue a peculiar consideratioÌ„ of theÌ„ by theÌ„ selues For of lawes some are of God some of Nature some of Men. As concerning Gods law I wil speak of it in my seconde Sermon at this present I will touch first the lawe of Nature and then the lawe of Men. The law of Nature is an instruction of the conscience and as it were a certaine direction placed by God him self in the mindes and hearts of men to teach them what they haue to doe and what to eschue And the conscience verily is the knowledge iudgement and reason of a man whereby euery man in him selfe and in his owne minde being made priuie to euery thing that he eyther hath committed or not committed doth eyther condemne or else acquite him self And this reason procéedeth from God who both prompteth and writeth his iudgementes in the hearts and mindes of men Moreouer that which we call Nature is the proper disposition or inclination of euery thing But the disposition of mankind being flatly corrupted by sinne as it is blinde so also is it in all pointes euill and naughtie It knoweth not God it worshippeth not God neyther doth it loue the neighbour but rather is affected with selfe loue towarde it selfe and séeketh still for the owne aduauntage For whiche cause the Apostle sayde That we by nature are the children of wrath Wherefore the lawe of nature is not called the lawe of nature bicause in the nature disposition of maÌ„ there is of or by it selfe that reason of light exhorting to the best things and that holy working but for bycause God hath imprinted or ingrauen in our myndes some knowledge and certaine generall principles of religion iustice and goodnesse which bycause they be grafted in vs and borne together with vs do therefore séeme to be naturally in vs. Let vs heare the Apostle Paule who beareth witnesse to this saith When the Gentiles whiche haue not the lawe do of nature the things conteined in the law they hauing not the law are a law vnto themselues which shew the workes of the lawe written in their hearts their conscience bearing theÌ„ witnesse and their thoughts accusing one another or excusing in that same day when the Lorde shall iudge the secrets of meÌ„ by Iesus Christ according to my Gospel By two arguments here doth the apostle very euidently proue that the gentiles are sinners For first of all least peraduenture they might make this excuse and say that they haue no law he sheweth that they haue a law and that bicause they transgresse this law they are become sinners For although they had not the written law of Moses yet notwithstanding they did by nature the things coÌ„teined in the law The office of the law is to disclose the wil of God and to teache thée what thou haste to do and what to leaue vndone This haue thei by nature that is this know they by the lawe of nature For that whiche followeth maketh this more plaine They when they haue no law are to them selues a law That is they haue in theÌ„ selues that which is written in the law But in what sort haue they it in them selues This againe is maâ—e manifest by that which followeth For they
magistrate to be a kéeper of the lawes Plutarch in that booke wherein hée sheweth that learning is required to be in a king among other things sayth Princes are the ministers of god for the ouersight and safegard of mortall men to the end that they may partly distribute and partly keep the good things that he doth liberallie giue and franckly bestow vppon them The Magistracie by the Scriptures may be defined to be a diuine ordinaunce or action wherby the good being defended by the Princes 〈◊〉 and the euill suppressed by the same authoritie godlines iustice honestie peace and tranquilliâ—ie both publique and priuate are safely preserued Wherby we gather that to gouerne a common weale and to execute the office of a magistrate is a worship and seruice to God himselfe God verilie is delighted therein For the office of a magistrate is a thing most excellente and abounding with all good workes as in my former sermon I haue declared Now there are thrée kinds of Magistracies or gouernements of coÌ„mon weales the Monarchie the Aristocracie and the Democracie We may cal the Monarchie a kingdome wherein one alone doth by iust and vpright lawes rule all things and causes in the common weale For if that iustice equitie be once neglected that this One doe against all right and reason rule al the roast then is he a Tyrant and his power is Tyrannie that is to say wrong and iniurie which is a disease of that troubled kingdome and a vice that is as it were set â—â—posite to be the destructioÌ„ of that common weale The Aristocracie is the superiour power of a few Péeres wher a certaine number of holie and vpright men are chosen to be the guides and rulers of the people And this did first beginne by the fall of Tyrannie For when men perceiued how daungerous it was to commit the rule of their whoale state into one mans hand they altered the order and gaue the charge thereof to an appointed number of chosen men who did excell the common sort in power authoritie But if these chiefe or head men vse euill meanes to come to authoritie and neglecting the common weale do hunt after their owne aduauntage then is their gouernmeÌ„t not to be called an Aristocracie but an Oligarchie that is the violent lust of a few and not the good and vpright gouernement of chosen Péeres So then these few violent rulers are the contrarie to the estate where vpright headmen haue the preeminence The Democracie may be called a coÌ„mon weale wherein all the people together beare the whole sway and absolute authoritie And this Democracie began first by the fall of the Oligarchie For when the people saw that their head men did abuse their power waxed violent rulers they displaced them and kept the authoritie to themselues meaning that euery man should fréelie giue his voyce in matters touching the commonweale This kind of gouernement breaketh out commonly into outragious tumultes I meane into seditions and conspiracies for no man will suffer himselfe to be corrected while euerie man will challenge to himselfe full absolute authoritie to do what hée lusteth because for sooth hee is one and a member â—â— the people in whose hands the whoale authoritie doth consist Now touching the excellencie of these fourms or kindes of gouernement it maketh not greatly to my purpose to dispute which ought to be preferred before other Many haue preferred the Monarchie before the rest but therewithall they added If he which holdeth the Monarchie be a good and vpright Prince Which neuerthelesse is rare to be found They also which were of that opinion did themselues liue vnder Princes in Monarchies But it is dauÌ„gerous to speake against Iupiter Among many kings of Iuda and Israell thou shalt finde a verie few good or at least wise tollerable indifferent Princes wherby wée may perceiue that the Lord did not in vaine by the mouth of Samuel persuade his people to kéepe their Aristocracie and to be ruled by their priestes and elders as God by Moses and Iethro the wisest in the world had ordeyned long before And yet none can denie but that great perills and infinite discommodities are in the Aristocracie but farre more many in the Democracie But such is the condition of mortall men in this corruptible flesh that nothing among them is absolutely and on euery syde happie therfore that seemeth to them to be most excellent which although it be not altogether without inconveniences some kinde of vices doth neuerthelesse in comparison of other bring fewer perils and lesser annoyaunce But how soeuer the case doth â—â—aÌ„d the Apostles of Christ do commaund vs to obey the magistrate whether he be king or senate of chosen meÌ„ For Paul in his Epistle to Titus sayeth Warne them to be subiect to rule power and to obey magistrates For to the Romans he saith Let euery soule be subiect to the higher powers For no power is but of god those powers that are are or deined by god Again to Tim. he saith I exhort you that prayers be made for kings for al that are in authoritie If therfore any man liue in a Monarchie let him obey the king if in a ceÌ„mon weale of what title soeuer let him be ruled by the Consuls Tribunes headmen elders of the people For we ought rather to obey the ordinaunce of God than ouer euriously to dispute of the kinds of gouernements which is the better or worse than other And in all cases truely the magistrate is very necessarie and cannot bée missing among men yea hée is so necessarie that without the magistrates help the state of men can hardly prosper nor easilie stand Neither doest thou read that the state and common-weale of the Israelites was euer at any time in greater daunger and peril of vndooing than it was in the middle time betwixt Sampson and Heli when they were gouerned by no magistrates but did euery man what he thought good himselfe For all men euen from their birth are blindly ledd with selfe loue and therefore they séeke their own aduauntage nothing pleaseth them but what they do them selues they vtterly mislyke the déedes and woords of other men yea such is oure fond affection and opinionatiue sense that how euil soeuer our causes are yet wee will not stick to face them out with a card of ten and to colour them with law and equitie Hée that will stand in deniall hereof did neuer consider mans disposition The people of Israel at their deliuerie out of Aegypt saw woÌ„derful signes they were meruaylously fedd froÌ„ heauen in y desart did euery day behold new myracles But yet hearkeÌ„ my brethren consider what Moses the meekest and gentillest man that euer was doth say touching this holy people this people of God whom God had chosen to be a peculiar people vnto himselfe How shall I alone sayth hée to
and him that is in prisoÌ„n and forsaken in Israel and will take away the remnaunte of the house of Ieroboam as one carieth away dunge till all be gone And al these thinges were fulfilled according to the saying of the Lord as the Scripture witnesseth in these words WheÌ„ Baasa was king he smote all the house of Ieroboam and left nothing that breathed of that that was Ieroboams But the very same king being nothing the better or wiser by an others mishap miserable example of his predecessour sticketh not to continue to teach the people to publish and defend the straung and forreine religion contrarie to the woord of God which Ieroboam had begunne But what followed thereuppon Forsothe the Lord by the preaching of Hanani the Prophete doth say vnto him Forasmuch as I exalted the out of the dust and made thee prince ouer my people Israell and thou hast walked in the way of Ieroboam and hast made my people Israell to sinne to anger mee with their sinnes behold I will roote out the posteritie of Baasa and the posteritie of his house and will make thy house like the house of Ieroboam Which was perfourmed as the scripture saith by Simâ—â— capitaine of the hoaste of Israel For he destroyed king Hela the sonne of Baasa when he was drunken and all his posteritie Amri succeeded in the kingdome who was the father of Achab that mischesous cutthroate whom the Syrians siue in fighting a battaile Aâ—ter him reigned his sonnes Ochosias and Ioram But when they left the religion taught in the woord of God to follow the new tradition of king Ieroboam and had thereunto added the worshipping of the shamefull idole Baal they were vtterly at last destroyed by the meanes of Iehu a very iust although a rigorous prince The ofspring of Amri reigned about the space of 40. yeares not without the sheading of much innocent bloud but it was at last destroyed when that measure of iniquitie was fulfilled was vtterly plucked vp at the rootes by the iust iudgment of Almightie god Let al Princes and magistrates therfore learne by these wonderfull and terrible examples to take héede to themselues how they deuise any new religioÌ„ or alter the lawful auncient maner of worshipping which God himselfe hath ordeined alreadie Our faithfull Lord is our good God who hath fullie simplie and absolutely set downe in his word his true religion lawfull kind of worshippe which hee hath taught all mâ—n to kéepe alone for euermore Let all men therefore cleaue fast vnto it and let them die in defence thereof that meane to liue eternallie They are punished from aboue whosoeuer doe adde too or take away any thing from the religion and kind of worshippe first ordeined and appointed of god Marcke this ye great men and Princes of authoritie For the kéeping or not héeping of true religion is the roote from whence aboundant fruite of felicitie or else vtter vnhappinesse doth spring and bud out Hee therefore that hath eares to heare let him heare Let no man suffer himselfe to bee seduced and caried away with any coloured intent how gooâ—ly to the eye secuer it bee which is in deede a meere vanitie and detestable iniquitie To God obedience is much more acceptable than sacrifices are Neither doe the decrees of the highest néede any whit at al our fond additions Here followeth now the second part of the magistrates ordinaunce which consisteth in making good lawes for the preseruation of honestie iustice and publique peace Which is likewise accomplished in good and vpright lawes But some there are who think it meere tyrannie to lay lawes on frée mens backs as it were a yoake vppon necks not vsed to labour supposing that euerie one ought rather to be left to his owne wil and discretion The Apostle in dede did say The lawe is not giuen for the iust but for the vniust But the cause whie the lawe is not giuen to the iust is because hée is iust For the iust worketh iustice and doth of his owne accord the thing which the lawe exacteth of euerie mortall man Wherefore the lawe is not troublesome to the iuste man because it is agréeable to the mind and thoughts of vpright liuers who doe imbrace it with all their hearts But the vniust desireth nothing more than to liue as hée iusteth hée is not conformable in any point to the lawe and therefore must hée by the lawe be kept vnder and brideled from marring himselfe and hurting other So then since to good men the lawes are no troublesome burden but an acceptable pleasure which are also necessarie for the vniuste as ordeined for the brideling of lawlesse and vnrulie people it followeth consequently that they are good and profitable for all men and not to bee reiected of any man What may bee said of that moreouer that God himselfe who did foresée the disposition of vs men what wee would bee and hath still fauoured the true libertie which hée desired alwayes to haue preserued amonge his people as one that euer meant them good and neuer did ordeine the thing that should tourne to their hinderaunce or discommoditie that God himselfe I say was their lawegiuer and hath not suffered any age at any time to liue as people without all lawe Yea too those common weales haue beene happie alwayes that haue admitted lawes and submitted themselues to be gouerned by lawes When as contrarilie those kingdomes haue of all other beene most miserable and torne in peeces by ciuil dissentions forreigne enimies which hauing banished vpright lawes did striue to mainteine their owne kind of fréedome their vncomptrolled dealing and licentious libertie that is their beastly luste and vnciuil rudenesse Good lawes therefore are for the health and preseruation of the people and necessarie for the peace and safegard of common weales and kingdomes Wherefore it is a wonder to see the follie of â—ome Christians since the verie Heathens haue giuen so honest report of lawes and lawegiuers They tooke their lawegiuers for Gods confessing therby that good lawes are the gift of god But the gift of God cannot be superfluous and vnprofitable Plutarch called lawes the life of cities Demosthenes did expressely confesse that lawes are the giftes of god Cicero named lawes the bondes of the citie because without lawes it is loosed dispersed the foundation of libertie and the wellspring of iustice and perfect honestie For lawes vndoubtedly are the strongest sinewes of the coÌ„mon weale life of the magistrates so that neither the magistrates can without the lawes conueniently liue and rule the weale publique nor the lawes without the magistrates shew forth their strength and liuely force The magistrate therefore is the liuing lawe and the lawe is the dumbe magistrate By executing and applying the lawe the lawe is made to liue and speake Which those Princes do not consider that are wont to say Wir sind das racht wée are the right wée are the lawe For they suppose
vppon any other than that GOD who liueth euerlastingly world without end For the Lord himselfe by Asaph sayeth In thine extremities and troubles O Israel thou calledst vppon mee and I deliuered thee Also Dauid saith Our fathers hoped in thee they hoped in thee and thou deliueredst them Vnto thee they cryed were deliuered In thee they trusted and were not coÌ„founded Now add vnto all these the commaundement of Christ our Lord When you pray say Our Father c. Add also the wordes which followe in Luke 11. and Matthew 7. Aske and it shal be giuen you And so forth Wée conclude therefore that the true liuing and euerlasting God ought of all meÌ„ in all their necessities to be called vppon But to no purpose peraduenture I take paines in this poinct séeing that there are but a fewe or none at all whiche denie that God is to bee called vppon This séemeth to require a more diligent declaration that God onelye and alone is to bee called vppon For many doubtlesse doe call vpon GOD but together with God or for God certeine chosen patrones wherevpon insueth that they call not vppon God onely and alone Now that hee alone is to be called vppon in this sort we declare By inuocation or calling vppon we require helpe or succour either that good thinges may be giuen to vs or that euill things may be turned away from vs Whiche néedeth no further proofe séeing it cannot be denyed of any that is ruled by his right wittes Now God only and alone is our helper who only giueth good things taketh away euil things For the Lord sayth in the Gospel There is none good but one to wit God where One is taken for only and alone Againe in the lawe by the mouth of Moses the Lord sayth Behold that I am God alone and that there is none other God beside mee And againe by Isaie Haue not I the Lorde and there is none other God beside me a iust God and a sauiour there is none beside me And Dauid Who sayth he is God besides the Lorde and who is mightie or a rocke saue our God In verie euill part therefore did the worshippers of God take it so often as men asked of them those thinges which are in the Lordes handes onely to giue Rahel sayde to Iacob Giue me children or else I dy But the scripture by and by addeth And Iacob being angrie said Am I in Gods stead which hath denied thee or withholden from thée the fruite of the wombe So when the king of Syria desired besought Ioram the king of Israel a king I wisse not so godly that he wold heale Naaman who was infected with the leprosie Ioram sayth Am I a God that I shoulde be able to kill and to giue life For he sendeth to me that I should heale a man from his leprosie Wherefore most certeine it is that to God only it belongeth to giue good thinges and to turne away euill thinges Wherevppon it doth consequently followe that God only and alone must be called vpon For if these patrones whome they call vpon as their helpers and succourers that doe not call vpon the onely God be able either to giue those things that are good or to turne away those thinges that are euill then certeinely there is not one onely god For those shoulde likewise be Gods. But Gods they are not bycause there is but one God who onely and alone giueth or bestoweth good things and taketh away or remoueth euill things God only and alone therefore is to be called vppon Patrones are not to be called vppon in so much as they are able to do vs neyther good nor harme As touching that whiche of their owne heades some doe here obiect that Patrones doe vs good and harme not of them selues but of God it is doubtfull yea it is most false For the Lord him selfe by the Prophete sayth I am the Lord Hu This or Being is my name and my glory I will not giue to an other neither my praise to grauen Images So that all glorie belongeth to God bycause he is onely and alone not onely the wel-spring of all good graces whiche is neuer drawne drye but also a most iust and equall distributer of the same and for that cause he is called vpon worshipped and serued of men Psalme 50. Furthermore in so muche as we ought to sacrifice vnto none but to one God certeine it is that we muste worship but one onely god The Lord cryeth in the lawe He that offereth vnto other Gods than to the onely God let him be rooted out And therefore Paule and Barnabas when the people of Lystra were preparing sacrifices to offer vnto the Apostles they rent their clothes thereat as at intollerable blasphemie For in the law of the Lord we reade againe Who so euer shall make for him selfe a composition or perfume of incense to smell thereto he shall be cut off from among his people But the sacrifices of the godly are prayers thankesgiuings and inuocations on Gods name For Dauid sayth Vnto thee wil I sacrifice a sacrifice of praise and I will call vpon the name of the Lord. And againe Let my prayer be directed in thy sight as incense and the lifting vp of my handes as an euening sacrifice Paule likewise sayth By Christe we offer the sacrifice of prayse alwayes vnto God that is the fruite of lippes which confesse his name For the Prophete Osée biddeth vs offer y calues of our lips For so much therefore as one onely God is to be sacrificed vnto therefore one only God is to be called vpon Neither is it possible that they whom such as call not vppon the onely God name heauenly patrones woulde if they be Saintes require of men such maner of inuocations Nay rather both against God and against the Saintes do these offend ascribing that to such which no blessed spirites do acknowledge S. Augustine saith that they are not the Angels of the good God but wicked diuels whiche will haue not the onely and most high God but themselues to be wâ—rshipped and serued with sacrifices Besides that the blessed spirites or Saintes during the time that they lyued in their mortall bodies prayed Thy wil be done as in heauen so in earth therefore being nowe deliuered and set frée from all corruption they doe muche more fully yea moste perfectly agrée vnto the will of God which commaundeth all men to worship and call vpon the onely God. Againe he that looketh into and séeth the harts of them that call vpon him heareth their petitions or requestes and is able to fulfill the desires of all men liuing he I say is lawfully and fruitfully called vpon And surely it is requisite and necessarie that he knowe all thinges that he be almightie and the searcher of heartes Wherefore séeing the onely God is he the only God without further question ought to
the end that ye neuer forget them God graunt you all a fruitefull increase of his holy word which is the séede that is sowen in your harts Let vs pray c. ¶ Of the second precept of the second table which is in order the sixt of the x. Commaundements Thou shalt not kill And of the Magistrate ¶ The sixte Sermon IVstice innocencie are very well ioyned to the higher power and magistrats authoritie and in this 6. precept both publique priuate peace tranquillitie are hedged in inclosed against opē tumults and secret discords And since the life of mā is the most excellent thing in the world whervpon al other things of how great price soeuer they bée doe waite and attend and finally since the body of man is more woorthe than all other gifts whatsoeuer the very naturall order doth séeme to require that the 6. cōmaundemēt shold be placed next which god himself hath plainly expressed in these few words thou shalt not kill For in this precept iustice innocencie are cōmaunded commended vnto vs wherein also it is prouided that no man hurt an others life or body so in this precept charg is giuē to euery one to maintein peace quietnesse Now héere are to be obserued the steppes y lead to murder wherin wée must consider the kinds causes of hurting annoying For the Lord doth not simplie forbid murder but all things else wheron murder doth cōsist all egging on therfore and prouoking to anger is vtterly forbidden sclaunderous taunts brawling speaches are flatly prohibited strife wrath enuie are plainly commaunded to be suppressed And in this sense we haue Christ our Lord himself interpreting this lawe wher in the gospel after Matth. he saith Ye haue herd it said of old thou shalt not kill whosoeuer killeth shal be in danger of iudgmēt But I say vnto you that whosoeuer is angrie with his brother vnaduisedly shal be in danger of iudgmēt And whosoeuer shal say vnto his brother Racha shal be in daūger of a counsel But whosoeuer shal say Thou foole shal be in daunger of hell fire Thou séest here therfore the anger slander brawling al other tokens of a mind moued to vtter ill words are flatly forbiddē What then must thou do Thou must forsooth come into charitie againe with him whom thou hast offended thou must lay aside al wrath enuie vnlesse thou hadst rather haue al the honour that thou dost to God be imputed for sin vnto thée that peraduenture thou woldest choose rather vtterly to be condemned For our Lord goeth on in the Gospel saith If therfore thou bring thy gift vnto the Altar and there remēbrest that thy brother haue any thing against the leaue there thy gift before the altar hée speketh to thē who as then had their tēple standing their altar remayning and burnt offerings in vse we at this day haue an other maner of worshipping God and go thy way first be reconciled to thy brother then come and offer thy gift And againe Agree with thine aduersarie quickly whiles thou art in the way with him least at any time the aduersarie deliuer thee to the iudge the iudge deliuer thee to the minister thou be cast into prison Verilie I say vnto thee thou shalt not depart frō thence vntil thou hast payd the vtmost farthing But forbecause so few of vs obey this sound and whoalsome doctrine of the Lords thereby it cōmeth to passe that so many great troublesome tumults happen amōg mē For smal is the substance of them that obey the word of god but great is the rest quietnes of their cōsciences And what pleasure I pray you do infinite riches bring to man since with them a man can not likely be without troublesome cares of mind great turmoiles lack of a quiet life This law therfore which tēdeth to no other end but to teach man the way to lead a sweete and plesaunt life doth wholy take frō the mind of man such immoderate affections as anger and enuie are two the most pestilent euils that reignes among men As concerning anger I meane not at this present to speake ouer busily euē as also I haue determined to be briefe touching enuie Of anger many men haue vttered many profitable sentences And yet there is an holy kind of anger which the scripture disalloweth not so that vnlesse a man be angrie in that sort he shal neuer be a good godly man For a good man hath a zeale of God and in y godly zeale he is angrie at the iniquitie and naughtinesse of mankind whereof there are many examples to be séene in the Scriptures and this anger doth stomache the sinn cōmitted rather than the person who doth commit the sinne For the good seruaunt of God hateth nothing in the wicked mās person but his very sinne so that if the wicked ceasse once to sin he wil leaue to hate or be angrie therwithal any longer This anger is vtterly cōdemned then whē it springeth of euil and corrupt affections when no iust cause is giuē but that he which is offended doth in his anger either fulfil his affection or else hurt or determine to hurt him with whō he is angrie A great euil it is a fruit which when it is sowen doth yeld bring forth one mischiefe vppon an others necke And therefore doth the Apostle of Christ coūsel al men not to giue any place to anger and if so be it happen that it enter into our mindes stick there a while yet that wée suffer it not to catch fast hold or take déepe roote therin Be angrie saith he sinne not Let not the sonne set vpon your anger giue no place to the diuel For this is the Apostles meaning If so it happen that ye be angrie yet sinne not that is yet bridle your anger Neither doth the Apostle bid vs to be angrie but willeth vs not to let our anger to continue long nor to breake out to the working of iniurie And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Paul vseth signifieth anger in déede but yet more rightly y stirring or prouoking to anger so that thereby wée haue to vnderstand that to him which is by iniurie prouoked to anger although hée be somewhat gréeued touched at the quicke that griefe ought to be but of short continuance neither must we in any case suffer our aduersary the diuell to fasten his foote in our hearts who doth through anger by little and litle créepe into our mindes by cōtinuall wrath doth worke out enuie by which he doth captiuate peruert the whole man with all his senses words and workes For Enuie is anger growen into custome by long continuaunce which doth for the most part vexe burne and enuie more then the partie which is enuied Although the enuious doth neuer ceasse to deuise mischiefe against the man whom he doth enuie It is
the people beare your trouble your burden and the stâ—ifes that are among you What may be thought of that moreouer that in the most sure felowship of the auncient and Apostolique Church yea in those very vessells which were regenerate the wrangling disposition of slesh did shew it self For the Gréekes murmured against the Hebrues because their widowes in the daily ministerie were little regarded The Corinthians also go to lawe before Heathen Iudges and therefore doth Paul very sharply rebuke them and chargeth them to appoint honest iudges among themselues to take vppe matters betwixt them that were at variance Let no man therfore make this obiectioÌ„ and say that the old people of Israell were a carnall people and not regenerate For wée see that eueÌ„ in the regenerate the roliques of flesh remayne which euer and anon wheÌ„ occasion is offered do shew forth themselues trouble the quiet state of euery thing For I will not now say that the greater sort of men do rather follow the flesh than the spirite And for that cause God who loueth man who kéepeth and preserueth ciuilitie peace humane societie hath prepared and applied a medicine against those gréeuous diseases of men hée hath appointed the magistrate I say to step betwixt them that striue with the authoritie of law equitie to iudge and discusse matters betwixt them that are at variance to bridle suppresse wrong and affections and lastly to saue the giltlesse innocents Whosoeuer subuerteth this ordinaÌ„ce of God till such time as men do leaue their wayward disposition hée bringeth vtter confusion to euery state and aydeth wrongful dealers and violent robbers to oppresse and roote out the best sort of people By this verilie which hitherto wée haue alledged it is manifestly apparaunt that the magistrate is ordeyned by God for the safegard of the good punishment of the euill I meane for the good and quiet state of mortall men Wherefore wée read that from the beginning there haue béene magistrates in the world Hereunto doe appertayne these testimonies of the holy Scripture Moses in y Law calleth The iudges Gods and this iudgement saith hee is Gods. From whence also Iosaphat borowed that saying which he spake to y Iudges where hée sayth See what ye do For ye iudge not to man but to the Lord which is with you in the causes which ye iudge let the feare of God therefore be in your harts S. Peter sayth That we must obey the magistrats for the Lords sake by whom he is ordeyned to the praise of the good and terrifying of the euill And Paul the teacher of the Gentiles saith There is no power but of God and the powers that are are ordeyned by God and whosoeuer resisteth the power resisteth the ordinaunce of God and he that resisteth shall receiue to him selfe damnation For rulers are not feareful to them that do well but to the euill For hee is the minister of God reuenger of wrath on him that doth euill The magistrate therfore is of God his office is good holie pleasing God iust profitable and necessarie for men and the rulers which do rightly execute their office are the friends and worshippers of God they are his elect instruments by whom he worketh mans health and safegard Wée haue examples hereof in Adam all the Patriarches our father Noe Ioseph Moses Iosue Gedeon Samuel Dauid Iosaphat Ezechias Iosias Daniel many other after the time of Christ who rightly executed the office of magistrates Now many there are which will haue the magistrate to be of two sorts to wit either good or badde The good magistrate is hée who being lawfully ordeyned doth lawfully execute his office duetie The euill magistrate is he which wheÌ„ he hath by euil meanes got the authoritie doth tourne dispose it as hée himselfe lusteth And herevpon the question is wont to be demaunded Whether an euill that is a tyrannicall magistrate be of God or no To this I aunsweare that God is the author of good and not of euill For God by nature is good and all his purposes are good being directed to y health and preseruation not to the destruction of vs men Therefore the good and healthfull ordeyning of the magistrate without al doubt is of god himselfe who is the author of all goodnesse But héere it is requisite that wée make a difference betwixt the office which is the good ordinaunce of God the euill person that doth not rightly execute that good â—ffice If therfore in the magistrate euill be founde and not the good for which he was ordeyned that commeth of other causes and the fault thereof is in the men and persons which neglecte God and corrupt the ordinaunce of God not in God nor in his ordinaunce for either the euill Prince seduced by the diuell corrupteth the wayes of God and by his owne fault and naughtinesse transgresseth Gods ordinaunce so farre that hée doth worthily deserue the name of diuelish power and not diuine authoritie Wée haue an example hereof in the magistrate of Ierusalem For although he were able to referre the beginning of his power by degrées vnto Moses and so vnto God himselfe who did ordeyne it yet for because hée taketh the Sauiour in the Gardeyne and byndeth him to his seruaunts it is sayd Ye are come out as it were to a theefe with swords and staues WheÌ„ I was daylie with you in the temple ye stretched not forth your hands against mee But this is euen your houre and the power of darcknesse Loe héere he calleth the ordinarie magistrate the power of the diuell when hée abusâ—th his power What could be more euidently spoken But here ye must marke that the reproch was in the person and not in the office Likewise also the Romane Empire was ordeyned by God as by the visions of Daniel it is clearely euident And yet wheÌ„ Nero not without Gods ordinaunce bare the sway in the Empire whatsoeuer hée did as king and Emperour contrary to the office of a good king that did hée not of God but of the diuell For whereas he honge vp beheaded the Apostles of Christ mouing a bloudie persecution against the Church that sprang not from elsewhere than from the diuel the father of murder So then verily wée ought not at any time to defend the tyrannicall power and say that it is of god For tyrannie is not a diuine but a diuellish kind of gouernment and tyrauntes themselues are properly the seruauntes of the diuell and not of god Or else otherwise some people do deserue by their wicked deedes to haue not a king but a tyraunt So then the peoples sinne is an other cause that euil magistrates are found in common weales In the meane while the king is of the Lord sometime hée makes an hypocrite reigne Wherefore the euill magistrate is of God euen as also seditions warres plagues hayle frost and other miseries of mankind come from the Lord as
both labour and suffer rebuke because wee haue oure hope settled in the liuing God c. And here it will do well to reckon vp and cite the testimonies of Scripture which doe concerne the reward of good woorkes I wil therefore recite a fewe but such as shal be euident and perteyning to the matter The Lord in Esaie crieth Say to the iuste that it shall goe well with him for he shall eate the fruite of his studie or trauaile And wo to the wicked sinner for he shal be rewarded according to the workes of his hands In Ieremie we read Leaue off from weping for thy labour shal be rewarded thee And in the Gospel the Lord saith Blessed are ye when men speake all euill sayinges against you lying for my sake Reioyce ye and be glad for great is your reward in heauen The Apostle Paule also saith Glorie honour and peace to euery one that worketh good to the Iewe first and also to the Gentile Againe Wee must all appeare before the Iudgement seate of Christ that euerie one may beare the deedes of his bodie according to that whiche hee hath done whether it bee good or badd And againe Euery one shall receiue a reward according to his labour Now let vs remember that the reward is promised and great gifts are prepared for them that labour manfullie To sluggardes and slowebacks are imminent the euils of this present life and also of the life to come To them that striue lawfully the garland is due But if it happen that the reward be defferred and that they whiche striue receiue not the promises by and by out of hand yet let the afflicted thincke that their afflictions tend to their commoditie and that they are layd vpon them by their heauenly father Let not their courage therefore faile them but let them shew themselues men in the fight and call to God for ayd For whosoeuer perseueareth vnto the end he shal be saued Let euerie one call to his remembrance the old examples of the holy fathers to whome many promises were made the fruite whereof they did not reape till many a day were come and gone wherein they stroue against and did ouercome full many a sharpe temptation The Apostle Paul cryeth I haue fought a good fight I haue fulfilled my course I haue kept the faith Hēce foorthe there is layde vpp for mee a crowne of righteousnesse which the Lord the righteous Iudge shall giue mee in that day not to mee only but to them also that haue loued his appearing They must lay before their eyes the truth of God who saith Heauen earth shal passe but my word shall not passe The Israelites verily were a longe time holden captiue in Aegypt but the Lord did not forgett his promise For in a fit and conuenient time he set them out at libertie with abundant ioy glorie for the triumph gotten ouer their oppressours The Amalechites and Chanaanites did a great while I confesse exalte themselues in sinne and wickednesse But when the measure of their iniquitie was fully filled then were they thoroughly recompenced for their paines by him that is the seuere reuenger of vnrepented wickednesse The Scripture therefore exhorteth all men to haue sure hope perseuearing patiēce and constancie inuincible Of which I spake in the third Sermon of this third Decade To this place doe béelong as I suppose those excellent wordes of S. Paule where hee saith It is a faithfull saying For if wee bee dead with him we shall also liue with him if wee be patient wee shall also reigne with him if we denie him he also shall denie vs if wee be vnfaithfull hée abideth faithfull hee cannot denie himselfe And againe Cast not awaye your confidence whiche hath great recompence of reward For ye haue neede of patience that after ye haue done the wil of God ye may receiue the promise For yet a verie little while and he that shall come will come and will not tarie And the iust shal liue by faith and if he withdraw himselfe my soule shall haue no pleasure in him But wee are not of them that withdrawe our selues vnto perdition but we pertaine to faith to the winning of the soule Yet for all this we must not abuse these such like testimonies touching the reward of woorkes nor the very name of merites where it is found to be vsed of the fathers neither must we wreste it against the doctrine of méere Grace and the merits of Christe oure Sauiour Wée must thincke that the kingdome of heauen the other special gifts of God are not as the hire that is due to seruaunts but as the inheritaunce of the sonnes of god For although in the last day of iudgment the iudge shall reckon vpp many workes for which hee shall séeme as it were to recompence the elect with eternal life yet before that recital of good workes he shall say Come ye blessed of my father possesse the kingdome prepared for you since the beginning of the world Now if thou demaundest why he shall in the day of iudgement make mētion rather of works than of faith Mine aunswere is that it is a point or vsuall custome in the lawe for iudgement not onely to be iuste but also by the iudges pronunciation to haue the cause made manifest to al men wherfore it is iust And God doeth deale with vs after the order of men Wherefore he doth not onely giue iust iudgement but will also be knowen of all men to be a iust and vpright Iudge But we are not able to looke into the faith of other men which doth cōsist in the mind and therfore we iudge by their words and déeds Honest words and works beare witnesse of a faithfull hearte whereas vnhonest prankes and speaches doe bewray a kinde of vnbeliefe The workes of charitie and humanitie doe declare that wee haue faith in déed whereas the lacke of them do argue the contrarie And therefore the Scripture admonisheth vs that the iudgement shal be according to oure workes To this sense agréeth that in the 12. of Matthew where it is said By thy deedes thou shalt be iustified and by the same thou shalt be condemned To Abraham after he had determined to offer his sonne Isaac it was said Because thou hast done this thing and hast not spared thine onely begotten sonne I wil blesse thee and multiplie thee exceedingly c. But it is manifest that God made that promise to Abraham before Isaac was borne yea hée made it as soone as Abraham was brought out of his countrie therefore the promise was not nowe first of all annexed as a reward vnto the works of Abraham c. Therefore God examineth oure workes according to his owne fauourable mercie and not with the extremitie and rigour of lawe and doth reward them with infinite benefits because they procéed from faith in Christ albeit that for the sinne which abideth in vs they be vnpure nothing meritorious
nor the lawe only kill 2. 〈◊〉 Moses doth 〈◊〉 deade to Christ 〈◊〉 lawe â—â—cheth 〈◊〉 riâ—â—tâ—ousâ—â—se The precepts of the law are the rudiments of the world The kinde of righteousnesse which was in the people of the old auncient world A carnall of fleshly people The lawe frameth the life of man. The lawe â—â—idleth the 〈◊〉 It is vnpossible for vs of our own strength to fulfil the lawe Paul spake in the 7. cha to the Romanes of his own person 〈…〉 the 〈◊〉 of the. The 〈…〉 Christ hath fulfilled the law is the perfectnes of the faythfull Life is promised to them that keepe the lawâ— Howe 〈◊〉 may 〈◊〉 the 〈◊〉 Howe wee may keepe the lawe Gods commaundements are not heauie to be born Of the abrogation of the law 1 3 4 The 〈◊〉 is 〈…〉 1 2 3 4 5 6 7 8 9 10 How farre â—oorth the ceremonials are abrogated Heb. 1. Ceremonies the niddle wal or patition Ceremonies of hand writing The citie and teÌ„ple of Ierusâ—leâ— destroyed â—ani 9. Num. 24. 〈…〉 they 〈…〉 or 〈◊〉 The priesthood abrogated 1. Cor. 9. Math. 10. The place â—or to worship God in is free â—or euery man to choose where hee listeth and the congregation liketh To 〈…〉 places The holy 〈…〉 The Romish Iubilie 1 2 〈…〉 2 The 〈…〉 the 〈◊〉 is to 〈…〉 〈…〉 〈◊〉 choice of meates abrogated 〈◊〉 and 〈◊〉 â—â—â—bidden of the 〈◊〉 The decree of the Synode held at IerusaleÌ„ The false Apostles doctrine They subscribe their owne names and inscribe the names of them to whom the the Epistle is sent â— Gal. 〈◊〉 his 〈◊〉 it 〈◊〉 Spanâ— to the 〈◊〉 The exposition of the generall decree of the Synode held at IerusaleÌ„ 1 Act. 10. Men 〈…〉 the 〈◊〉 of 〈…〉 S. Iames alloweth of S. 〈◊〉 opinioÌ„ From som certaine thinges must the Saintes abstaine S. Iames defended The abrogace of â—he Iudiciall lawes The 〈◊〉 and 〈◊〉 of the 〈…〉 peoplâ— The 〈◊〉 and 〈◊〉 are all 〈◊〉 churâ—â—e and â—eople of 〈◊〉 and â—he same 〈◊〉 That the Fathers 〈◊〉 haue al 〈…〉 The Fathers and we haue al one faith The Fathers and we haue al one spirit Exod. â— Deut. 〈◊〉 The Fathers had the same hope and â—nheritaÌ„ce that we â—aue That Saluation was not promised onely but also performed vnto the fathers Ad inferos Ad inferos 1. Pet. 4. The Fathers and we haue al one maÌ„â—er of inuâ—cation 〈…〉 Of the difference of the olde newe testament and people Al thingâ—â— more â—â—ident in the newe people or couenant thaÌ„â—ere in the 〈◊〉 〈…〉 christ hath taken all burthens from our shoulders The bondage of the law in the old testament The people of the new testament are newe and without al number So that the people of this testament are after the name of Christ called Christians The giftes of the new testament are most ample and manifold The newe 〈…〉 no promise of 〈…〉 Of Christian libertie Who 〈◊〉 our 〈◊〉 Who 〈◊〉 â—e thaâ— Christe doth 〈…〉 What bondage is 〈◊〉 sorts 〈◊〉 bonâ—â—ge 〈…〉 A Paradox of libertie 2. Cor. 11. Spiriâ—â—â—l â—ondagâ— Abortion is made â—hen a woman is before her time deliuered of her childe The spirituâ—l libertie how farre forth we are made free by Christ Christian libertie Testimonies to proue christian libertie by Free froâ— the lawes and ordinances of men 〈…〉 The care of the body The 〈…〉 or 〈◊〉 them 〈◊〉 are 〈…〉 Christ The 〈◊〉 of 〈…〉 Licentiousnesse Of offencâ—â— Howe and by what meanes an offence is giuen Weklings 〈…〉 An offence giuen and an offence taken To giue offence is a great sin Offences 〈◊〉 not of the Gospel out of the 〈◊〉 of 〈◊〉 gospel Of good â—oorkes What worâ—â—s do 〈◊〉 in the 〈◊〉 Good workes what they are The originall cause of good workes 〈…〉 No works do iustifie 1 2 3 Good workes aâ— no◠〈…〉 their 〈◊〉 is by 〈…〉 In what sense the scripture doth attribute iustification vnto good workes The 〈◊〉 of theâ— whic◠〈…〉 â—nto wâ—â—kes 〈…〉 to them that speake against the 〈◊〉 An other obiection The places â—f faith works that â—eeme at a 〈◊〉 to â—â—sigree 〈◊〉 here 〈…〉 1 2 The 〈…〉 the 〈…〉 The â—â—â—stles â—gainsâ— abuseâ— graceâ— faith â–ª 〈…〉 Origen in 3. cap. ad Roma Ambrose Chrysosâ—â—â—◠〈…〉 of 〈…〉 〈…〉 A rewarde is giuen to good workes To 〈◊〉 the 〈◊〉 are 〈◊〉 〈…〉 these places whiche confirme the reward of good workes Hire is due but heritage proceedeth of the parents good will. How or in what sensâ— God is said to giue a reward vnto oure good workes 1 â— S. 〈…〉 the 〈…〉 Good workes muste be done according to the rule of the worde of God. Good workes indeed 1 â— The tenne commandements are a platforme of good workes 〈◊〉 be 〈…〉 to 〈…〉 of 〈…〉 To what end good workes must be done Rom. 2. 〈◊〉 came 〈…〉 The definition of sinne 〈…〉 The nature of maÌ„ is not the cause of sinne The diuel alone is not the cause of sinne That destinie is not the cause of sinne 〈…〉 〈◊〉 is not 〈…〉 God being good himselfe created all thinges good whiche be created 〈…〉 Sin 〈…〉 of 〈◊〉 diuels 〈…〉 our corrupt 〈◊〉 〈◊〉 8. Obiections are aâ—swered Why God created maÌ„ so fickle that hee should fall To what eâ—d God gaue the lawe to Adam There was 〈◊〉 corrupâ—â—â—â— or inâ—â—â—mâ—tie in â—dam beâ—â—re his fal 〈◊〉 image 〈◊〉 God. 〈…〉 An obiection How 〈◊〉 giueth ouer 〈…〉 〈…〉 〈…〉 câ—p 〈…〉 To harden God hardned Pharaoâ—s hart Amos 〈◊〉 How 〈◊〉 is 〈…〉 euilâ— Noâ—e here 〈◊〉 first 〈◊〉 is the 〈◊〉 the 〈◊〉 the 〈…〉 euil 〈◊〉 〈◊〉 thinges 〈◊〉 of god 〈◊〉 Go◠〈◊〉 God. The differences of sinne Originall sinne Originall sinne what it is The begining 〈…〉 The Pelagians 〈…〉 in 〈…〉 man. Voluntary sinne The sonne shall not beare the iniquitie of the father To bee borne oâ— holâ— parâ—nts 〈…〉 Al the auâ—cient doctours or fâ—thers of the church confesse with one assent originall sin The East and west churches That is he taught held oriâ—â—nall sinne What 〈◊〉 how 〈◊〉 the 〈◊〉 of 〈◊〉 nature 〈◊〉 Our deprauation is the blotting out of the Image of God in vs. Originall sinne condemneth 1 â— â—â—iginall 〈…〉 to all Where there is no lawe there is no transgression Rom. 7. Vldericke Zuinglius of original sinne Original 〈…〉 〈…〉 Christian faith consisteth in the consideratioÌ„ of two men Some were saued beside Israel but not without Christe The 〈◊〉 of 〈◊〉 sinne Sinne is repugnant to the law of God. The 〈◊〉 and 〈◊〉 of 〈◊〉 That k 〈…〉 and 〈◊〉 of ◠〈…〉 by 〈◊〉 〈…〉 Scelera delicta Peccata clamantia The 7. principal vices coÌ„monly called the 7. deadly sinnes Pecâ—atum alienum an otheâ—â— sin is 〈◊〉 an other made to sin by 〈◊〉 meaâ—es 〈◊〉 ye shall hereafteâ— perceiue â–ª The 〈◊〉 of ignorance Peccata aliena Others sinnes Both thesâ— sinnes an referred tâ— the compeller the one in respect of the man compelled the other in respect of the compeller
c. 6â—â— 2 Let euery one that calleth vpâ—â— the name of the Lord depart froâ— iniquiâ—ie c. 6â—â— 2 No man whiche goeth a 〈◊〉 fare intangleth himseâ—fe with 〈◊〉 affaires c. 9â—â— 2 Studie to shewe thée selfe approued vnto God A worke-man not to be ashamed c. 908 2 Remember that Iesus Christ of the séede of Dauid was raised c. 294 2 It is a faithful saying For if we be dead with him we shal also liue c. 469 3 All Scripture giuen by inspiration of God is profitable to teache c. 17. 542 4 Paul could not deale against diseases as hee would example of Trophimo whome hee left sicke at Miletum c. 838 4 Bée thou vnto them that beléeue an ensample in word in conuersatioÌ„ c. 901 4 The time shall come that they shall not abide to heare sound doctrine c 324 4 I charge thée therefore before GOD and before the Lord Iesus Christ c. 908 4 Till I come giue attendaunce to reading to exhortation and doctrine c. 911 4 I haue fought a good fight I haue fulfilled my course I haue kept the faith c. 468 ¶ Out of the Epistle of S. Paule to Titus 1 REbuke them sharpely that they may be sound in the faith c. 109. 1 For this cause I left thée in Creta that thou shouldest ordeine c. 894. 895 1 Who can denie that to the cleane all thinges are cleane c. 226 1 That the mouthes of vaine â—alkers stirrers of minds must be c. 908 1 In words they confesse that they knowe God but in their déeds they denie him c. 570 2 Exhort seruants to be obedient vnto their owne maisters and to please c. 273 2 Speake to the elder women that they may teach honest thinges c. 225 2 The grace of God that bringeth saluation hath appeared c 61. 546 3 God according to his mercie hath saued vs by the founteine of regeneration c. 629. 973. 1064 3 Warne them to be subiect to rule and power and to obey magistrates c. 170 3 Touching an heretique obiectons made out of S. Paule c. 203 5. Bring diligeÌ„tly Zenas the lawyer and Apollo vpon their way that they may want nothing c. 1115 ¶ Out of the Epistle of S. Paule to the Hebrues 1 GOD in times past at sundrie times and in diuers maners spake vnto c. 527 1 Are they not all ministring spirits c. 714. 732 1 God by his sonn hath made the worlds and doth rule and vpphold them with the word of his power c. 638 2 For as much then as the children are partakers of flesh and bloud he also himselfe likewise toke part with them c. 448. 691 2 Thou madest him litle inferiour to the angels c. 696 2 It became him in all thinges to be made like vnto his brethren c. 61. 687 2 He doeth no where take on him the Angels but the séed of Abraham c. 63. 687. 691 3 Exhort yee one another daily while it is called to day least any of you be hardened c. 710 4 To vs was the Gospel preached as wel as vnto them but the word c. 983. 1026 5 No man taketh the honour to himselfe but hee that is called of God as was Aaron c. 704. 893 5 In the dayes of his flesh when he did offer vp prayers supplications with strong crying and teares c. 707 6 It cannot bee that they whiche were once illuminated if they fall away c. 27. 518 6 Men verily sweare by the greater and an oath for coÌ„firmation c. 132 7 Christ euer liueth to make intercession for vs c. 662 7 And amonge them many were made priestes because they were not suffered to endure by reason of death c. 707 7 Christ for that he endureth for euer hath an euerlasting priesthoode c. 663 7 Our high priest had no néede as those high priestes had first to c. 373 7 The forerunner is for vs entred into heauen after the order of Melchisedech made a priest for euer c. 704 8 Because I will be mercifull to their vnrighteousnesses and I will no more c. 438 8 Christ were no priest if he were on earth c. 706 9 Christ entred not into the Tabernacle made with hands but into the very c. 373. 708 9 If the ashes of a younge cow sprinkled doeth sanctifie them c. 377. 9 Christ appeared once before the end of the world to put away sinne by offering vp himselfe c. 1094 10 Euery priest appeareth daily ministring and oftentimes offereth one maner of offering c. 708 10 Christ being one onely sacrifice offered vp for sinn â—â—tteth for euer at the right hand of GOD c. 569. 1069 10 Ye haue néede of patience that after ye haue done the will of God c. 469 10 If we sinne willingly after we haue receiued the knowledge of the trueth c. 518 10 Cast not away your confidence which hath great recompence of reward c. 304 11 Whosoeuer will come to God must beléeue c. 1099 11 And all these holy fathers hauing through hope obteined good report c. 433 11 They wandered about in shéepe skinnes and goate skinnes being c. 312 11 Faith is the substance of things hoped for the euidence of thinges c. 30 11 These through faith did subdue kingdomes wrought righteousnes c. 150 12 Ye are come into the citie of the liuing God the heauenly Hierusalem and to an innumerable companie of Angels c. 737 12 God speaketh to you as to his sonnes My sonne despise not thou the chastening of c. 307 12 The fathers of your flesh did for a fewe dayes chasten you after their owne c. 310 12 Ye came not vnto Mount Sina to a fire to a whirlewinde astormie c. 814 13 To doe good and to distribute forgett not for with such sacrifice God is pleased c. 1125 13 By Christ we offer the sacrifice of praise alwayes vnto God that is the fruite of lippes whiche confesse his name c. 659. 710. 952 13 Hée suffered without the gate and offered himselfe a liuely and most holy sacrifice c. 706 13 Be mindefull of them that are in bonds as bound with them c. 97 13 Wedlock is honourable among all and the bedd vndefiled c. 223. 226. 1132 13 Obey them that haue the rule ouer you and giue place vnto them c. 154 13 The bodies of those beastes whose bloud is brought into the holy place c. 374 ¶ Out of the Epistle of S. Iames. 1 If any of you lacke wisedome let him aske of God c. 16. 304 1 Euery good guieing euery perfect gift c. 918 1 Let no maÌ„ say when he is tempted he is rempted of God c. 485 1 For when he is cried he shall receiue the crowne of life
sayinges euen as it were siluer cleansed in the fire and seuen times fined from the earth This you shal more fully perceiue dearely beloued if I speake somewhat more largely of the cause or beginning and certaintie of the worde of god The worde of God is trueth but God is the onely welspring of trueth therefore God is the beginning and cause of the worde of God. And here in déede God since he hath not members like to mortall men wanteth also a bodily mouth yet neuerthelesse bycause the mouthe is the instrument of the voice to God is a mouth atributed For he spake to men in the voice of a man that is in a voice easily vnderstood of men and facioned according to the speach vsually spokeÌ„ among men This is euidentlye to bée séene in the things wherein he dealte with the holy fathers with whome as with oure parents Adam and Eua Noe and the rest of the fathers he is read to haue talked many and often tymes In the mount Sina the Lord him selfe preached to the great congregatioÌ„ of Israel rehearsing so plainly that they might vnderstand those tenne Commaundementes wherein is contained euerye poynt of godlinesse For in the. 5. of Deut. thus we reade These words meaning the. 10. CommauÌ„dements spake the Lorde with a loude voyce from out of the middes of the fire to the whole congregation And in the 4. Chapiter A voice of wordes you hearde but no similitude did you see beside the voice God verily vsed oftentimes the meanes of Angels by whose ministerie he talked with mortall men And it is very well knowne to all men that the sonne of God the father being incarnate walked about on the earth and being very God and man taught the people of Israell almost for the space of 3. yeares But in times past and before that the Sonne of God was borne in the worlde God by litle and litle made him selfe acquainted with the hartes of the holy Fathers after that with the minds of the holy Prophets and last of all by their preaching and writinges he taught the whole worlde So also Christe our Lorde sent the holy ghost which is of the father the sonne into the Apostles by whose mouths words writings he was knowen to all the world And al these seruants of god as it were the elect vessels of God hauing with sincere harts receiued the reuelation of God from God him selfe first of all in a liuely expressed voyce deliuered to the worlde the Oracles and worde of God whiche they before had learned and afterward when the world drewe more to an ende some of them did put them in writing for a memoriall to the posteritie And it is good to know how by whom all this was done For by this narration the true cause certaintie and dignitie of the word of God doth plainly appeare There are not extant to be séene the writings of any man from the beginning of the worlde vntill the time of Moses whiche are come to oure knowledge although it be likely that that same ancient and first world was not altogether without all writings For by S. Iude the Apostle and brother of S. Iames is cited the written prophesie of our holy father Enoch which is read to haue ben the seuenth from our father Adam Furthermore the writing or historie of Iob séemeth to haue bene set foorth a great while before But howe soeuer it is all the Saintes in the Churche of God giue to Moses the faithfull seruant of God the first place amoÌ„g the holy writers From the beginning therefore of the worlde God by his spirit and the ministerie of Angels spake to the holy fathers and they by word of mouth taught their children and childers children and all their posteritie that whiche they had learned at the mouth of God when they verily had hearde it not to the intent to kéepe it close to themselues but also to make their posteritie partakers of the same For God oftentimes witnesseth that He will be the God of the fathers and of their seed for euermore This is most plainly to be séene in the historie of Adam Noe and Abraham the first and great grandfathers In the. 19. of Genesis verily we reade that the angell of God yea and that more is that eueÌ„ the Lorde him selfe did say to Abraham And shall I hide from Abraham what I minde to doe since of Abraham shall come a great and mightie people and al the nations of the earth shall be blessed in him And this I knowe that he will commaunde his children and his posteritie after him to keepe the way of the Lorde and to do iustice iudgement and the rest Abraham therfore a faithfull and zealous worshipper of God did not euen as also those olde fathers of the firste world did not waxe negligent at all herein but did diligently teache men the wil iudgemeÌ„ts of God whervpoÌ„ of Moses yea of God him selfe he is called a prophet That deuout liuely tradition of the fathers from hande to hand was had in vse continually euen from the beginning of the world vntil the time of Moses Moreouer God of his goodnesse did prouide the no age at any time should be without most excellent lightes to be witnesses of the vndoubted faith and fathers of great authoritie For the worlde before the deluge had in it 9. most excellent most holy and wise men Adam Seth Enos Kenam Malaleel Iared Enoch Methusalem and Lamech The chief of these Adam and Methusalem doe beginne and make an end of all the. 1656 yeares of the world before the deluge For Adam liued 930. yeres He dieth therefore the. 726. yeare before the floud And Methusalem liued 969. yeres He dieth in the very same yere that the floud did ouerflowe and he liued together with Adam 243. yeres so that of Adam he might be aboundantly inoughe instructed as concerning the beginning of things as concerning God the fall and restoring againe of mankinde and all things else belonging to religion euen as he was taught of God him selfe These two fathers with the rest aboue named were able sufficiently inoughe to instruct the whole age in the true saluation and right wayes of the Lorde After the deluge God gaue to the world againe excellent men and very great lightes The names of them are Noe Sem Arphaxad Sale Heber Palec Reu Saruch Nachor Thaâ—e Abraham Isaac and Iacob Here haue we 13. most excellent Patriarches among whom the first two Noe and Sem are the chiefe nexte to whome Abraham Isaac and Iacob were more notable then the rest Noe liued 950. yeares in all He was 600 yeares olde when the floud drowned the worlde He therefore sawe and hearde all the holy fathers of the firste world before the deluge thrée only excepted Adam Seth and Enos And also he liued manye yeares together with the other whiche had both séene and heard them so that he could be
writings alledge out of the prophets The same Paul also saith The life which now I liue in fleshe I liue by faith in the son of god who loued me and gaue him self for me Faith ioyneth vs to the eternal chief goodnesse so maketh vs to inioy the chief goodnes that god may dwell in vs we in god For the Lorde Iesus him self in the Gospel saith He which eateth my flesh drinketh my bloud dwelleth in me I in him As the louing father sēt me so also I liue by the father he that eteth me shal liue by me But to eate drink the Lord is to be léeue in the Lord the he hath giuē him self to death for vs Whervpon Iohn the Apostle saith We haue seene do witnesse that the father hath sent the son the sauiour of the world Whosoeuer shal confesse that Iesus is the sonne of God God dwelleth in him and he in God. Wherfore also Paul saide I liue now not I but Christ liueth in me Moreouer faythe dothe iustifie But for bycause the treatise thereof can not be fitlye and fullye made an ende of this houre I meane to deferre it till the next Sermon that shall be At this present dearely beloued ye must remember that there is but one true fayth that is the Christian fayth For although there be said to be many fayths that is religions yet notwithstanding there is onely but one true and vndoubted fayth And that dothe increase and againe decrease in some men As for those in whom it is rightly and godly obserued in them it sheweth foorthe sundry vertues For it bringeth with it true wisedome finally it quickneth and maketh vs blessed and happy in déede To God the father the authour of all goodnesse and of our felicitie be all prayse and glory throughe Iesus Christ our Lorde for euer and euer Amen That the faithfull are iustified by fayth with out the lawe and workes ¶ The sixte Sermon BEing readye here dearely beloued to speake vnto you of fayth whiche without workes dothe iustifie them that beléeue I call vpon the Father whiche is in heauen through his onely begotten sonne Iesus Christe our Lorde beséeching him to open my mouth and lippes to the setting foorthe of his prayse and to illuminate your hearts that ye acknowledging the great benefite of God may become thankfull for it and holy in déede And first of all I will speake certaine things chiefly necessarie to this argument or treatise touching this terme of iustification The terme of iustifying very vsuall and common among the Hebrues and of a large signification is not at this day so wel vnderstoode of all men as it ought to be To iustifie is as muche to say as to quite from iudgement and from the denounced and vttered sentence of condemnation It signifieth to remit offences to cleanse to sanctifie ▪ and to giue vtterance of life euerlasting For it is a lawe terme belonging to courts where iudgement is exercised Imagine therefore that man is set before the iudgement seate of God and that there he is pleaded guiltie to wit that he is accused and conuinced of hainous offences and therefore sued to punishment or to the sentence of condēnation Imagine also that the sonne of God maketh intercession and commeth in as a meane desiring that vpon him may be layde the whole fault and punishment due vnto vs men that he by his death may cleanse them and take them away setting vs frée from death and giuing vs life euerlasting Imagine too that God the most highe and iust iudge receiueth the offer and trāslatet◠〈◊〉 punishment together with the fault from vs vnto the necke of his sonne making therwithall a statute that whosoeuer beléeueth that the son of God suffered for the sinnes of the world brake the power of death and deliuered vs from damnation shoulde be cleansed from his sinnes and made heire of life euerlasting Who therefore can be so dull of vnderstanding but maye perceiu◠that mankinde is iustified by fayth But that there may be no cause of doubt or darkenesse left in the mynde of any man that which I haue already spokē generally by the parable and similitude fetched from oure common lawe I will here particularly bring into certaine partes confirming and manifestly prouing euery one of them seuerally out of the holy Scriptures so that euen to the stoutest wittes the power of fayth and worke of iustification may be most euident And first I will shew vnto you that this terme of iustification is taken in this present treatise for the absolution and remission of sinnes for sanctification and adoption into the number of the sonnes of god In the .xiij. of the Actes the Apostle Paule sayth Be it knowne vnto you men and brethren that through this Lord Iesus Christ is preached vnto you the forgiunesse of sinnes and by him all that beleeue are iustified frō al things from which they could not be iustified by the law of Moses Sée in Christe is preached vnto vs the forgiuenesse of sinnes and he that beleueth that Christ preched forgiueth sinnes is also iustified It followeth therefore that iustification is the remission of sinnes In the fifth Chapter to the Romanes saythe the same Apostle Being iustified by the bloud of Christ we shall be saued from wrath through him But the bloud of Christ washeth away sinnes Iustification therefore is the washing away or forgiunesse of sinnes And againe in the same Chapter saythe he more plainly Iudgement entred by one offence vnto condemnation but the gifte of many sinnes vnto iustification He maketh iustification the contrarie to condemnation therfore iustification is the absolution and deliuerie from condemnation What say ye to this moreouer that he dothe plainely call iustification a gifte that is the forgiuenes of sinnes Herevnto also belong those words of his Euen as by the sinne of one condemnation came on all men so by the righteousnesse of one good came vpon all men to the iustification of life Here again is the iustification of life made the contrarie of condemnation vnto death set as a peine vpon our heads bycause of the transgression iustification of life therefore is an absolution from sinnes a deliuerie from death a quickning or translating from death to life For in the fourth to the Romanes the same Apostle expoundeth iustification by sanctification and sanctification by the remission of sinnes For intreating of fayth whereby we are iustified or whiche God imputeth to vs for righteousnesse without workes he sayth Euen as Dauid also dothe expounde the blessednesse of that man to whome the Lord imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuē and whose sinnes are couered What coulde be more plainely spoken then this For he doth euidently expounde iustification by sanctification and sanctification by the remission of sinnes Furthermore what else is sanctification but the adoption whereby we are receiued into the grace and number of the
knowne nor lefte in writing of the holye Scriptures Some there are that dâ—e attribute it to the Apostles them selues and therefore doe call it by the name of the Apostles Créede Saint Cyprian the Martyr in his exposition of the Apostles Créede saythe Our auncestors haue a saying that after the Lordes ascension when by the comming of the holy ghoste the fierie tongues sate vpon euery one of the Apostles so that they spake both diuers and sundrie languages whereby there was no forreine nation nor barbarous tongue to whiche they seemed not sufficiently prepared to passe by the way they had a commandement from the Lorde to goe vnto all nations to preache the worde of god When therefore they were in a readinesse to departe they layde downe among them selues a platform of preaching for them all to followe least peraduenture being seuered one from another they should preach diuers things to them that were conuerted to the fayth of Christe Wherefore being there altogether and replenished with the holy ghoste they gathered one euery ones seuerall sentence and made that Breuiarie as I saide to be a patterne for all their preachings to be framed by appointing it for a rule to be giuen to them that should beleeue This sayth Cyprian But whether they were of the Apostles owne making or no or else that other the Apostles disciples made theÌ„ yet this is very wel knowne that the very doctrine of the Apostles is purely conteyned and taught in them These twelue Articles are called also a badge bycause by that signe as it were by a badge true Christians are discerned from false Nowe I will declare what order I will vse in expounding them vnto you This whole breuiatie or abridgement of faythe may be diuided into foure partes so that the thrée firste partes may make manifest the misteries of the thrée persons in one godheade and that the fourth may laye forth the fruits of fayth that is to say what good things we looke for by faith what good things God bestoweth on them that put their trust in him And yet this notwithstanding I wil procéed herein euen orderly so as the twelue Articles are placed or set downe The first article of Christian faith is this I beleeue in God the father almightie maker of heauen and earth And this first Article of the Créede containeth two especiall pointes For firste we say generally I beléeue in god Then we descende particularly to the distinction of the persons and adde The father almightie For God is one in substance and thrée in persons Wherefore vnderstanding the vnitie of the substaunce we saye plainly I beléeue in god And againe kéeping not confounding the persons we adde In the father almightie In Iesus Christ his only sonne And in the holy Ghoste Let vs therefore be léeue that God is one not many and pure in substaunce but thrée in persons the Father the Sonne and the holy ghost For in the law it is writteÌ„ Hearken Israell The Lord our God is one Lord. And againe in the gospell we reade that the Lorde sayde Baptise them in the name of the father of the sonne and of the holy ghoste By the way this is singularly to be marked of vs that when we pray wée say Our father which art in Heauen giue vs this day our daily breade but that wheÌ„ wée make Confession of our beliefe wee say not we beleeue but I beleeue For faithe is required of euery one of vs for euery particular man to haue wythonte dissimulation in his harte and without double meaninge to professe it wyth his mouth It was not enough for Abraham to haue fayth for all his seede Neyther wil if auayle thee any thing for an other to beleeue if thou thy selfe art without fayth For the Lord requireth fayth of euery particular man for himselfe Wherefore so oft as wee confesse our fayth euery one of vs by himselfe doth saye I beleeue But what it is to brleeue I haue declared alreadye in my fourth Sermon It followeth in the Confession I beleeue in god God is the obiecte and foundation of oure Fayth as hee that is the euerlastinge and chiefe goodnes neuer wearie but alway ready at our neede Wée therfore beléeue in God that is to say wee put our whole hope all our safety and our selues wholy into his handes as vnto him that is able to preserue and bestowe on vs all thinges that are requisite for our behooâ—e Nowe it followeth that that God in whom we rest and vnto whose tuition wée do all commit oure selues is The Father Almightye Our God is therefore called Father because from before all beginninge hee begatte the sonne like to himselfe For the Scripture calleth God the father of oure Lord Iesus Christe He sayth the Apostle is the brightnesse of the glorie of God and the liuely Image of the substaunce of the father to whom he said Thou art my sonne this day haue I begotten thee And againe I will be his father and hee shal be my sonne Also God is called father in respecte of the likenesse that hee hath with oure earthly father to witte because of our Creation the fauour loue good will carefulnesse where with he is affected towards vs For God hath created vs God loueth vs God regardeth our affayres and is careful for vs yea and that more exceedinglye too then any earthly father is For saith Dauid Euen as the father pitieth his childreÌ„ so doth the Lord pitie them that feare him for hee knoweth our estate remembring that we are but duste Esaias also in his 49. Cap. sayth Can a woman forget her owne infante and not pitie and be fayne ouer the sonne of hir owne wombe But admit she do forget yet will not I forget thee In this is declared Gods good will to vs ward and wée confessing that God is our father do also professe that God to vs is both gentle liberall and merciful who wisheth vs all thinges that are auayleable to our health and purposeth nothinge to vs warde but that which is good and wholesome and last of all that at his hande wée receiue what good soeuer wée haue either bodilye or ghostly God is called Almighty because by his might hée can do al things because he is Lord of all thinges and hath all thinges subiecte to his commaundement For the same cause also is hee called the Lord of Hostes Heauen Earth and whatsoeuer is therein Starres all Elements Men Angells deuils al liuing Creatures all things created are in the power of the moste highe and euerlasting god What soeuer hee commaundeth that they doe nothing is able to withstand his will. What hee wil that must of necessitie be done and also these things he vseth euen as his owne wil and pleasure is and as his iustice and mans saluation do require Firste wée confessed that God doth will vs well and nowe wée acknowledge that whatsoeuer hée wil that he is able to bring
rose againe from the dead But now this worde fleshe doth a great deale more significantly expresse the resurrection of this flesh then if wee should say the resurrection of the bodie Verily Cyprian saith that in some Churches of the Easte this article was thus pronoūced I belieue the resurrectiō of this flesh And Augustine also in the tenth chap. of his booke De fide Symbolo sayth Wee must without doubting belieue that this visible which is properlie caled flesh shall rise againe The Apostle Paule doth seeme as it were with his finger to point at this flesh when hee saith This corruptible must put on incorruption When hee saith This hee doth as it were put out his finger vnto this flesh This hath Augustine Moreouer Sainct Hierome compelleth Iohn Eishoppe of Hierusalem openly to confesse the resurrection of the flesh not of the bodie onely Fleshe saith he hath one definition and the bodie an other Al flesh is a bodie but euery body is not fleshe That is flesh properlie which is compacte of bloud veynes boanes and synewes A bodie althoughe it be called fleshe yet sometime is said to be of like substance to the firmamēt or to the ayre which is not subiect to touchinge or seeing and oftentimes too maye be both touched and seene A Wall is a bodie but it is not fleshe Thus much out of Hierome Let vs therefore belieue that mens bodies which are taken of the earth and which liuinge men beare aboute wherein they liue and are which also die and turne into dust and ashes That those bodies I say are quickned and liue againe But thou demaundest howe this fleshe beinge once resolued into duste and ashes and so into nothing can rise againe in the former shape and substaunce as when it is torne with the teeth of beastes or consumed to nothing with the flame of fyre and whē in the graue there is to be founde but a small and little quantitie of dustie powder I referre thee to the omnipotencie of God which the Apostle spake of where hée sayth Christ hath transformed this vile bodie of ours to make it conformable to his glorious bodie by the power wherein hee can make all things subiecte to himselfe Wherefore hee that in the beginning when as yet there was not a man in the world could bring forth man oute of the duste of the earth although the same man be again resolued into that out of which hee was taken I meane into earth as the saying is Dust thou art and into dust shalt thou retourne againe Yet notwithstandinge the same God againe at the ende of the world is able to rayse man out of the earth For the Lorde in the Gospell saith plainely The houre shall come wherein all they that are in the graues shall heare the voyce of the sonne of God and shal come forth they that haue done good to the resurrection of life and they that haue done euill to the resurrection of iudgement And now by fayth wee are throughly persuaded As the Apostle sayth that he that hath promised is able also to per forme There are moreouer liuelie examples of this matter and moste euident testimonies of the holie Scripture Ionas is swallowed vp of the Whale in the Syrian sea but the third daye after hee is caste vppe againe alyue vppon the shoare out of the beastes entrailes which is a token that the fleshe shall verily rise againe Wherefore that is not harde to be belieued that in the Apocalipse is said that The Sea casteth vp her dead The force of fyre had no force to hurte the three companions of Daniel yea the rage of wilde beastes contrary to nature absteyned from bytinge Daniell himselfe What marueile is it therefore if at this day neither the force of fyre nor rage of wielde beasts is able to resiste the power of God being disposed to raise his creatures vp againe Did not our Lord Christ rayse vp Lazarus when he had lyen thrée dayes in the graue yea and stancke too to life againe Did not hée himself hauing once brokē the tyrannie of death rise vp againe the thirde day from the deade did he not rise againe in the same substaunce of fleshe and forme of bodie wherein hée hanged on the Crosse and beinge taken downe from the crosse was buried Not without good cause do wée looke back to Christe which is called the first begottē among the dead so often as we thincke in what maner the resurrection of our fleshe shall bee For the members shall rise againe in the same order that the heade is risen vp before them in Wee verilie shall not rise againe the thirde daye after our death but in our maner and order shall wee rise at the last daye yea and that too in the very same body wherin now wée liue I will adde a fewe testimonies to proue the resurrection of oure fleshe Iob confessing his faith touchinge the resurrection of the deade in his greate weakenesse affliction and sicknesse sayth I knowe that my redeemer lyueth and that in the laste day I shall rise out of the earth and shal be clad againe with my skinne in my flesh I shall see God whom euen I my selfe shall see and my eyes shal behold and none other This hope is layde vp in my bosome This testimonie is so euident as that it néedeth no larger an exposition No lesse euident are those testimonies oute of Esaie Cap. 26. Ezech. 37. Psalm 15. Matth. 22. Iohn 5. 6. 11. Throughout the Actes in euerie place is often repeated the resurrection of the dead S. Paule in the 15. Chap. of his first Epistle to the Corrinthians doth make a ful discourse of this resurrection In the fourth Chapter of his 2. Epistle hée sayth Wee which liue are alwayes deliuered to death for Iesus sake that the life of Iesus also mighte appeare in our mortal fleshe Sée now what coulde be spoken more plainlye then that the lyfe of Christe shal be made to appeare in this mortall flesh of ours For by and by after hee saith We know that hée that raysed vp the Lorde Iesus shall rayse vs vp also by the meanes of Iesus And in the fifth Chapiter againe Wee must all appeare before the iudgemente seate of Christe sayth hee that enerye man may receiue the woorkes of his body according to that he hath done whether it be good or euill Therefore these verie bodyes of ours shall rise againe in the day of iudgement And now déerely beloued I haue to declare vnto you in what manner our bodyes shall rise againe and of what sorte they shal be in the resurrection In the shuttinge vppe and ende of all ages or of this world our Lord Iesus Christe shall come to iudgement with great maiestie and then whomsoeuer that day shall finde alyue they shall in a momente of time be chaunged and first I saye shall all they that dyed from the firste Adam to the laste that shall dye ryse vppe
againe and in their owne flesh stande amonge the lyuinge that are chaunged before the Tribunall seate of Christe lookinge for that laste pronounced sentence in iudgemente This doth Paule set downe in these woordes Loe I tell you a mysterie we shall not all verilie sleepe but we shal all be chaunged in a moment of time in the twinckling of an eye at the sounde of the laste trump For it shall sounde and the dead shall ryse againe incorruptibly and we shal be chaunged For this corruptible must put on incorruption and this mortall must put on immortalitie By this euident testimonie of the Apostle wee maye gather in what facion our bodyes shal bee in that resurrection Verilie oure bodyes shal be none other in the resurrection then now they bee this onely excepted that they shal be cleane without all corruption and corruptible affection For the Apostle sayth The deade shal rise againe And wee shal be chaunged And againe pointing expressly and precisely to these very bodyes which here wée beare aboute hée sayth This corruptible This mortall Yea This body I saye and no other as Iob also witnessed shal rise againe and that shall rise agayne incorruptible which was corruptible that shall rise againe immortall which before the resurrection was mortall So then this body of ours in the resurrection shal be set free from all euill affections and passions from all corruption but the substaunce therof shall not be brought to noughte it shall not be chaunged into a Spirite it shall not loose the owne and proper shape And this body verilie because of that purification and cleansing from those dreggs yea rather because of these heauenlie and diuine giftes is called both a spirituall body and also a glorious and purified bodie For Paule in the thirde to the Philippians sayth Our conuersation is in Heauen from whence wee looke for the Sauiour the Lorde Iesus Christe who shall chaunge oure vile bodie that it maye be made like vnto his glorious bodie See here the Apostle calleth not oure resurrection from the deade a transubstantiation or losse of the substaunce of our body but a chaunging then also shewing what kinde of bodie that chaunged bodie is hee calleth it a glorious bodie not without all shape and voyde of facion but augmented in glorie yea hee setteth before vs the verie bodie of oure Lorde Iesus Christ where in he sheweth vs what facion oure bodies shall haue being in glorie For in plaine woordes hee sayth Hee shall make oure vile bodie like to his glorious bodie Let vs therefore see what kinde of bodie oure Lorde had after his resurrection it was neither tourned into a Ghoste nor broughte to nothinge nor yet not able to be knowne by the shape and figure For shewing them his handes and feete that were easilie knowne by the printe of the nayles wherewith hee was crucifyed hee sayde See for I am euen hee to wit cladde agayne wyth the same bodie wherein I hong vppon the Crosse For speaking yet more plainely and prouing that that bodie of his was not a spirituall substaunce hee sayde A spirite hath not fleshe and bones as yee see that I haue Hee hath therefore a purified bodie fleshe and bones and the verie same members which hee had when as yet his bodie was not purified And for this cause did the same Lorde offer to Thomas his syde and the scarres of his fiue woundes to bee fealt and handled to the ende that wee shoulde not doubte but that his verie bodie was raised vp againe Hee did both eate and drincke wyth his Disciples as Peter in the Actes witnesseth before Cornelius that all men might know that the verie self same bodie that died rose from death againe Now althoughe this bodie be comprehended within a certaine limited place not dispersed all ouer and euerie where although it haue a iust quantitie figure or shape and a iust weight with the owne kinde and nature yet notwithstanding it is free from euerie passion corruption and infirmitie For the bodie of the Lorde once raysed vppe was in the Gardeine and not in the Sepulcher when the women came to annoynt it it meeteth them by the waye as they returne from the Sepulcher and offereth it selfe to be séene of Magdalene in the Gardeine it goeth in company to Emaus with the two Disciples that iourneyed to Emaus in the meane time while hee was wyth them in bodie hée was not among the other disciples when they twayne are returned to the eleuen the Lord himselfe at euening is present wyth them Hée goeth before his Disciples into Galile presently after hée commeth into Iurie againe where his body was taken vp from Mount Oliuet into Heauen All this doth prone the certayne veritie of Christes his body But because this bodie although it be a true and verie bodie of the owne proper kinde place disposition of the owne proper shape and nature is called a glorified and glorious body I will say somewhat of that glorie which verily is incident to the true shape and substance of the body once raysed vppe againe First glorie in this sense is vsed for a lightsomnes and shining brightnes For Paule sayth that the children of Israel for the glorie of Moses countenaunce coulde not beholde with their eyes the face of Moses so then a glorious body is a bright and shining bodie A very good proofe of this did our Lord shewe euen a litle before his resurrection when it pleased him to giue to his Disciples a small taste of the glorie to come and for that cause toke asyde certaine whom he had chosen into the toppe of a certaine hill where he was trāsfigured before them so that that the facion of his countenaūce did shine as the Sunne and his clothes were white and glistered as the light The Lord verilie had still the same bodilie substaunce and the same members of the bodie but they were transfigured But it is manifest that that transfiguratiō was in the accidēts For light and brightnesse was added so that the shape substance of the countenance and bodye remayning as it was the countenaunce and body did glister as the Sunne the light And althoughe wée reade not that the body of the Lord did within those 40. dayes wherin he shewed himselfe aliue againe to his Disciples make manifeste and spread abroade the brightnesse which it had and that by reason of the dispensation whereby also hée did eate with his disciples not withstanding that clarified bodies neede not foode or nourishment at all yet neuerthelesse his bodie shineth nowe in Heauen as Iohn in the first of the Apocalipse witnesseth and the sacred Scriptures laye an assured hope before vs that euen oure bodyes also shall in the resurrection be likewise clarified For the Lord himselfe in the Gospell alledginge the woords of Daniell sayth Then shal the righteous shine as the Sonne in his fathers kingdome For this cause the glorious bodies are called also clarifyed of the
clearenesse of that Heauenlie brightnesse wherewith they glister are adorned Secondarilie glorie and vilenesse are made contraries For Paul saith Hee shall chaunge our vile bodie to make it in facion like to his glorious bodie In these woordes Vilenesse and Glorie are set the one against the the other Vilenesse comprehendeth the whoale packe of miseries and infirmities passions and affectiōs which for sinne was layde vppon the bodie From all which our bodies are purged in the resurrection of lyfe so that then the glorious bodies are bodies dreyned from the dregges of all corruption passions and infirmities and clad with eternitie heauenly feelinge and glorie For the Apostle sayth It is sowen in corruption it riseth in incorruption it is sowen in dishonour it riseth in glorie it is sowen in infirmitie it riseth in power it is sowen a naturall bodie it riseth a spiritual bodie The giftes therefore of the glorious clarified bodies are very great and many as incorruption glorie popower the quickening spirite For the Apostle himselfe shewing what he ment by the natural spiritual bodie addeth this immediatly sayth There is a naturall body and there is a spirituall body as it is written The firste man Adam was made a liuing Soule and the laste Adam was made a quickening spirite And yet agayne more plainely he sayth Howbeit that is not first which is spiritual but that which is naturall and then that which is spirituall The first man is of the earth earthy the seconde mā is the Lord frō heauen As is the earthy such are they that are earthy as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthy so shal we beare the image of the heauēlie So then Paul calleth that naturall bodie an earthy bodie which wee haue of our first father Adam whose quickening is of the soule and by it doth liue And hee calleth the spiritual bodie an Heauenly body which wee haue of Christe and made to the likenesse of the body of Christe which althoughe it be a verye body in déede and the fleshe thereof be verie fleshe in deede yet notwithstanding it is quickened and preserued by the spirite of Christ and needeth not any power vegetatiue Although therefore these very bodies members which now we beare shall after the resurrection be in Heauen yet neuerthelesse because they are clarified and clensed from all corruption and féelinge of the naturall bodie there shal not be verilie any natural or corruptible sense or affection nor vse of the carnall bodie and members And this doth the Lord affirme againste the Sadduces that dreamte of marriages in Heauen or rather by that absurditie made a mocke of the resurrection where hee sayth The sonnes of this worlde marrie wyues and giue in marriage but they that shal be thought worthy of that world and of the resurrection from the dead do neyther marrie wyues nor giue in marriage neither can they die any more For they are equall to the Angells and are that sonnes of God assoone as they be the sonnes of resurrection To which effect also Paul sayth Flesh and bloude cannot inherite the kingdome of God. And least peraduenture anye man shoulde mistake his wordes and thincke that hee spake of the substaunce of the fleshe hée addeth immediately this for interpretation thereof and sayth Neither shall corruption inherite incorruption Wherefore fleshe and bloud that is to saye the affections and lustes of the fleshe shall not be in the Electe that liue in Heauen For the ioyes of Heauen do differ a greate deale from the ioyes of the earth are so farre forth of an other condition that they cānot admitte such corrupt Creatures to be inheritours of them for that cause the corruptible bodies muste firste be purged from all corruption by that meanes purely clarified The Turkes therefore are deceiued that looke for earthly ioyes Moreouer the bodies of the wicked shal also rise againe For Paule in the Actes sayth I belieue all that is written in the Lawe and the Prophetes hopeing in God that the resurrection of the deade which they themselues looke for also shal be both of the iust and vniust See here the Apostle saith of the vniust also But in this resurrection there shal not be taken out of their bodyes the infirmitie corruption dishonour and miserie for euen then that very body risinge agayne in dishonour shall by the iudgement and power of God be surely shut in dishonour and corruption and so be condemned for euer to beare endlesse tormentes and in death and corruption shall neyther dye nor yet corrupt that euen as on earth are founde certaine bodyes that doe indure euen in the fire so the cursed bodyes of the wicked shall not be worne out nor broken with any torments what so euer for euery minute they shall receiue newe strength to suffer and so by continuall suffering shall abyde their deserued punishmentes for euer and euer and without all end For the Lorde in the Gospell sayeth They that haue done euill shall rise againe to the resurrection of damnation that is to an induring and euerlasting damnation And Daniell before him sayde And the multitude of them that sleepe in the duste of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt And in the Gospell againe the Lorde sayth Their worme dyeth not and their fire is not quenched And the very same wordes vsed Esay before him in his 66. Chapter We muste alwayes therefore haue that saying of the Lord in our heartes Feare him that can destroy bothe the body and the soule in Hell. Thus much hitherto touching the resurrection of the flesh The last Article of our beliefe which with good lucke shutteth vp the rest is this And life euerlasting We haue heard and vnderstoode that the soules of men are immortall and that oure bodyes doe rise againe in the ende of the worlde We haue confessed that this is our beliefe It felloweth now in the latter ende of the Créede whether it is that the immortall soul and body raised vp again shal come Therfore in our confession we say And life euerlasting that is I beléeue that I shall haue life and liue for euer bothe in body and soule And that euerlastingnesse verily is perpetual and hath no ende as a litle before is proued out of the holy Scriptures Moreouer the soules are made partakers of this eternall life immediatly after they are departed out of the bodyes as the Lorde him self witnesseth saying Hee that beleeueth in the Sonne of God shall not come into iudgemente but hath escaped from death to life As for the bodyes they are buried and doe putrifie and yet so notwithstanding that they shal not be without life for euer But they shall then at length be receiued into eternall lyfe when being raysed vp they shall after the time of iudgement be
earthly Gods he shall not doo amisse considering that for the nighe affinitie betwixt vs thei ought to be if it be lawful so to say more to be honored of vs thē the Gods thē selues And it is necessarie to be persuaded that we must with a continuall readinesse of minde doe our indeuour to repay the benefites receiued at their handes with the like again And although we shal do very much for them yet notwithstanding all will be too litle in comparison of that we ought to doe And so foorth as followeth For sooner will the time faile me then that I can conueniently rehearse this and the like belonging herevnto out of heathen writers neyther did I purpose to reckon vp all Against murder wrong and iniurie very seuere lawes haue ben made by the Gentiles From them also came the lawe called Lex Iulia against adulterie and detestable buggerie They ordained excellent lawes for the contracting obseruing of Matrimonie And the worde of truth doth expresly declare that the Chananites were wiped away bycause of their incest in marriage and horrible lustes Leuit. 8 Lycurgus also Solon and the Romans did publishe lawes for the restraint of outragious expences in riotous persons And here of purpose I ouerpasse that which is naturally ingraffed in all men the begetting I meane and nourishing of their issue and ofspring Against thefte deceipt and vsurie for the lawfull getting and possessing of goods for the distributing of riches and for bargaining the Gentiles haue very commendable lawes That saying of Ausonius is notably knowne If greedie gaping after gaine to get another groate Makes vsurie dispatch apace to cut the poore mans throate All the Gentiles in their writings do worthily commend the truth and do by all meanes they can crie out on and condemne lying slaundering and all such kinde of knauerie The lawe of the twelue tables is that a false witnesse shoulde be cast headlong downe from the top of Tarpey Charondas Catanaeus among other excellent sayings of his owne hath this also Let euery one saith he loue honestie and truth and hate dishonestie and lying For they are the markes wherby vertue is knowne from vice We must therfore beginne with children while as yet they are litle ones inure our selues to chastise them if they delight to lye and to make muche of thē for telling the truth that thereby the best and fruitfullest braunche of vertue may be graffed in euery seuerall mynde so be turned as it were into their nature The wiser sorte of the Gentiles doe vtterly condemne concupiscence and euill affections whiche the Poet in his Satyres blameth as the root of all mischiefe where he saith Frō thence almost comes euerie cause of mischief for no vice That reigns in man so many times could franticke heades intice To mingle poyson priuily to stop anothers breath Or else in armour openly to worke his riuals death As beastly raging lust hath done So then by all this we may easily gather that euen in the Gentiles mindes also were grauen a certaine knowledge of God and some precepts whereby they knewe what to desire and what to eschue whiche notwithstanding they did corrupt and make somewhat mystie with the euill affections and corrupt iudgements of the flesh For whiche cause God also beside the lawe of nature did ordeine other meanes to declare his will I meane the liuely tradition of the Fathers the aunsweres of Angels the voices of Prophets wonderfull miracles and written lawes which he published by wise and very deuout Patriarches All these did God ordeine to be a helpe to the law of nature What soeuer therefore is to be found among the Gentiles agréeable to trueth and honestie that is to be referred to God the author of all goodnesse and on the other side whatsoeuer is contrarie to the trueth that must be attributed to the corrupt nature and euil affections of mankinde In all this that I haue sayde ye haue to note especially that here I speake of knowledge and not of abilitie The knowledge of the lawe is after a sorte manifest in the Gentiles but the consent the will and abilitie to fulfill the law is weake and not easie to be foūd in them Wherefore as we affirme that the vnderstanding of the law must be inspired from heauen so also we say that abilitie to fulfill the lawe muste of necessitie be giuen of God aboue Nature without grace is herein without force and effect But whereas some of the Gentiles beare the name and praise of righteousnesse as Melchizedech Iob Iethro other more they haue that not of their own abilitie but of the grace of God as by the hystorie of Iob we may euidently gather by probable argumentes Wherefore if any of the Gentiles be saued then are they saued not by the workes of nature or their owne desertes but by the mercy of God in our Lorde Iesus Christe Moreouer the lawe of nature is not graffed of God in man to the intent that it without grace and Christ should worke mans saluation but rather to teache vs what is good and what is euill thereby to conuince vs to be sinners and without excuse before the Lorde Paule verily prouing that the Gentiles by the lawe of nature are guiltie of sinne as well as the Iewes by Moses lawe doth shew that in Christ alone the sonne of God is iustification life and all good else Thus farre touching the law of nature The lawes of men for my promise was that in my seconde part I would speake of them are those which are by men ordeined published to the preseruation of the common weale and Church of god Touching these they are of diuers kindes For there are politique lawes there are ecclesiasticall lawes and mens traditions Politique lawes are those which the magistrate according to the state of times places and persons doth ordeine for the preseruing of publike peace and ciuilitie Of this sorte there are an innumerable company of examples in the ciuil lawe and constitutions of the Emperours especially of Iustinian All which ought to come as neare as may be to the lawes of God and Nature and not to be contrarie to them or to haue any smacke of impietie or cruell tyrannie To such lawes Saint Peter willeth vs to obey where he sayth Submit your selues vnto al maner ordinaunce of man for the Lords sake whether it be to the king as hauing the preeminence or vnto rulers as they that are sent by him for the punishment of euill doers but for the praise of them that doe well For although the Apostle by ordinaunces or mens constitutions doth inclusiuely meane the kings and magistrates them selues as in the seconde clause of the sentence he doth immediately declare yet notwithstanding he doth bid vs therefore obeye good lawes and iust bycause by them the Magistrates support and rule the common weale Moreouer iust and honest politike lawes are an helpe to loue and
tranquilitie doe preserue fellowly societie among men doe defend the good bring inordinate persons into better order and lastly doe not make a little onely to the setting for warde of religion but doe also abrogate euill customes and vtterly bannish vnlawfull mischiefes Hereof we haue examples in the déedes of Nabuchodonosor Cyrus Darius Artaxerxes and other Princes more But touching the Magistrates power his lawes and office I will speake of them in an other place Ecclesiasticall lawes are those which being taken out of the worde of God and applyed to the state of men times and places are receiued haue authoritie in the church among the people of god I call these ecclesiasticall lawes and not traditions of men bycause being takeÌ„ out of the holy scriptures and not inuented or brought to light by the wit of man they are vsed of that Churche which heareth the voyce of the shéepehearde alone and knoweth not a straungers tong The congregation commeth together to heare the word of God and vnto common prayers at Morning at Euening and at such appointed houres as are moste conuenient for euery place and euerie people and that the church holdeth as a lawe The Church hath solemne prayer times holy dayes and fasting dayes which it doth kéepe by certaine lawes The Church at certaine times in a certaine place and appointed order dothe celebrate the Sacraments according to the lawes and receiued custome of the Church The Churche baptiseth infantes it forbiddeth not women to come to the Lordes Supper and that it holdeth as a lawe The Churche by Iudges conueniently appointed doth iudge in causes of matrimonie and hath certaine lawes to direct them in such cases But it deriueth these and al other like to these out of the Scriptures and doth for edification apply them to the estate of men times and places so that in diuers Churches ye may sée some diuersitie in déede but no discord or repugnancie at all Furthermore Ecclesiasticall lawes haue their measure certain marks beyond which they may not passe to wit that nothing be done or receiued contrarie or differing in any iote from the worde of God sounding againste charitie and comelinesse either in little or muche that lastly this rule of the Apostle may be effectually obserued Let all thinges be done decently according vnto order and to the edification of the Church If therefore any man shall goe about vnder a coloured pretence of ecclesiastical lawes tobring in and pop into the mouthes of the godly any superstitious busie and vnseemely traditions of men whiche withal do differ from the Scriptures their part shall be first to trie that deceipt of theirs by the rule of Gods worde and then to reiect it There remaine nowe the traditions of men whiche haue their beginning are made and inuented of men at their owne choyce of some foolishe intent or some fonde affection of mankinde contrarie or without the holy Scriptures of which sorte you shall finde an infinite number of examples I meane the sectes the dominion and single life of spirituall men the rites and sundry fashioned customes vsed in their Church Touching all which the Lorde in the Gospell citing the Prophet Esaie sayth Why transgresse ye the Lords commaundement for your own traditioÌ„ ye hypocrites rightly did Esaias prophesie of you where he saith This people commeth nigh vnto me with their mouth and with their lippes they honour me but their heart is farre from me but they worship me in vaine teaching doctrines the precepts of men The blessed Martyr Cyprian alluding to these wordes of Christ Epistolarum lib. 1. epi. 8. saith It is corrupt wicked and robberie to the glory of God what soeuer is ordeyned by the giddie madnesse of mens heads to the violating of Gods disposition Depart as farre as may be from the infectiue contagiousnes of such fellowes and seeke by flight to shunne their talke as warely as an eating cancker or infecting pestilence for the Lorde forewarneth and telleth you that they are blinde leaders of the blinde Paule also in his Epistle to Titus sayth Rebuke them sharply that they may be sound in the fayth not taking heede to Iewishe fables and commaundements of men turning from the trueth I doe of purpose here let passe the words of Paul in his second chapter to the Colossians bycause the place is knowne of all men I will not trouble you dearely beued with too large and busie an exposition hereof For I suppose that this little that I haue sayde touching the lawes of nature and of men I meane lawes politique Ecclesiasticall and méere traditions of men are sufficient to the attentiue and faythful hearers who at their comming home do more diligently thinke of euery point by theÌ„ selues and also reade the places of Scripture often cited by me and deuoutly expounded The Lord for his mercy graunt that we doe neuer despise the admonitions of natures lawe graffed in our heartes nor yet be intangled in mens traditions but that we in walking lawfully in vpright politique lawes and holy Ecclesiasticall ordinaunces maye serue the Lord To whom be all glory honour and dominion for euer and euer Amen Of Gods lawe and of the two first commaundements of the first Table ¶ The second Sermon THE lawe of God openly published proclaimed by the Lord our God him self setteth downe ordinarie rules for vs to knowe what we haue to doe and what to leaue vndone requiring obedience and threatning vtter destruction to disobedient rebels This lawe is diuided into the Morall Ceremoniall and Iudiciall lawes All whiche partes and euery point whereof Moses hath very exquisitely written and diligently expounded The Morall lawe is that which teacheth men manners and layeth downe before vs the shape of vertue declaring therewithall howe great righteousnesse godlinesse obedience and perfectnesse God looketh for at the handes of vs mortall men The Ceremoniall lawes are they whiche are giuen concerning the order of holy and Ecclesiasticall rites and ceremonies and also touching the ministers and things assigned to the ministerie and other holy vses Last of all the Iudiciall lawes giue rules concerning matters to be iudged of betwéen man and man for the preseruation of publique peace equitie and ciuil honestie Touching the two latter of these I will speake of them in place conuenient At this time I meane to discourse vpon the Morall lawe First of all therefore let no man thinke that before Moses time there was no lawe and that the lawe was by Moses firste of all published For the selfe same especiall pointes of the Morall lawe whiche Moses setteth down in the ten Commaundements were very well knowne to the Patriarches euen from the beginning of the world For they worshipped the one â—rue God alone for their God whome they reuerenced and called vpon him Iacob tooke away with him the Syrian Idolles of Laban out of his house and hid them in Bethel vnder an oke or Terebinth trée which was nigh to
Sichem Abraham in taking an othe vsed alwayes a reuerend feare and a spiced conscience whereby it followeth that to him the name of the Lorde was holy and not lightly taken All the holy fathers did both diligently and deuoutly solemnize and obserue holy rites and sacrifices Chā hath his fathers curse bycause he did vnreuerently behaue him self toward his father Cain is reproued for murdering his brother Noe giueth commaundement not to shead bloud Ioseph is highly commended for refusing to lye with another mans wife I meane the wife of his maister Ruben is rebuked bycause he did with incest defile his fathers bed Iacob was not angrie without a cause with Laban his father in Law when he suspected him of theft All the Patriarchs haue vtterly condemned lyars false witnesses as wel as euil lusts concupiscence Wherfore the patriarchs euer from the beginning of the world euen vntill Moses time were not without the preceptes of the ten commaundements although they had them not grauen in tables or written in parchments For the Lord with his finger writ them in their hearts whiche the liuely tradition of the fathers did exquisitely garnish reuerently teach The lawe is euerie where the same and the will of God is alwayes one bycause God is but one and is neuer chaunged Neuerthelesse the commaundements were firste of all set downe in tables by God who was the beginner and writer of them and after that againe were written into bookes by Moses Likewise also the olde and holy Patriarches that were before Moses did not want the ceremoniall and iudiciall lawes For they had their Priestes I say their fathers of euery kindred or houshold they had their ceremonies their altars and sacrifices they had their solemne assemblies and purifications They had their lawes for succession in heritage for the diuision and possession of goods for bargayning and contractes and for the punishing of euill doers All which Moses gathered together into a certaine number of decréed lawes setting downe many thinges more plainely then they were before and ordeining many thinges which the Patriarches were eyther altogether without or else had vsed in another order Of which sorte were the Tabernacle the holy vessels the Arke of the couenaunt the table the Candlesticke the Altar for burnt offerings and for incense the Leuiticall Priesthoode the holy vestments with the feastes and holy dayes and what so euer else is like to this all which verily are abrogated by Christe as in place conuenient I meane to declare But for bycause manners can not consist if the tenne Commaundements be broken therefore the Morall lawe although it haue properly the name of a lawe is notwithstanding not abrogated or broken For the tenne Commaundementes are the very absolute and euerlasting rule of true righteousnesse and all vertues set downe for al places men and ages to frame themselues by For the summe of the ten Commaundements is this To shewe our loue to God and one loue another and this doth the Lorde require at all times and euery where of all kynde of men Moreouer this is to be noted touching the dignitie of the Morall lawe conteined in the tenne Commaundements that whereas all the Ceremoniall and Iudiciall lawes were reuealed of God to Moses by the Angels and by Moses to the people and that againe by Moses at Gods commaundement they were inserted into written bookes yet notwithstanding the Morall lawe of the tonne Commaundements was not reuealed by man or any meanes of man but by God him selfe at the Mount Sina who there among other mightie and maruellous wonders did openly in a publique and innumerable assembly of men and Angels rehearse them word for word as they are now to be séene Furthermore they were written not by the hande of Moses but with the finger of God in tables not made of matter easie to be dissolued but made of stone to indure for euer Those tables also were kept as the most precious treasure in that Arke which of the tables of the couenant conteining in thē the chiefe articles of the eternal league was named the Arke of the couenant Which Arke againe was layde vp in the holy of holiest All which circumstances tend to nothing else but to cōmend vnto vs the excellencie of the. 10 Cōmaundements and to warne vs to reuerence that God which published this Moral law as him that is the Lord of heauen and earth and which at his owne wil and pleasure doth order the disposition of all the elements against disobedient rebels these circūstances also do admonish vs that euen now in our time also we haue to estéeme of the ten Commaundements as of the déerest iuels to be found in al the world For the holy reliques the are remaining in the church of Christ are the 10. Commandements the Apostles Créed the Lordes prayer lastly the whole contents of the sacred Bible Touching the proclamation or first edition of the. 10 Cōmandements we haue a wonderful large discourse of Moses Exo. 19 Deut. 4. 5. chap. Now the tables wherinto the. 10. Cōmaundements of Gods law be disposed are in number two Whereof the first conteineth 4. Cōmaundements the latter 6. For the last commaundement which some diuide into twaine is in very déed but one alone and vndiuided For first the Lord doth generally commaund say Thou shalt not couet thē he descendeth particularly doth by enumeration reckon vp that things that we must not couet to wit our neighbours wife his house his landes his cattell his substance Beside that too this doth argue that it is so bicause according to that Hebrue diposition this commaundement is altogether one whole verse not diuided into twaine With this diuision of ours agrée Ioseph Antiqui li. 6. ca. 3. Origenes in Exod. Homelia 8. Ambros in 6. cap. Epist ad Ephe. But the maister of sentences hauing diuided this last comaundement into twaine doth therefore place in that first table 3. comaundements no more He did peraduēture folow Augustine herein who Questio in Exo. 71. Epistola ad Ianuarium 119 dothe also reckon vp but thrée Commaundements of the first table alone which he did in respect of the mystical Trinitie And yet this notwithstanding he dothe not ouerslippe the commaundement for abandoning and not worshipping of images for vndoutedly he had alwayes in his mynde those wordes of the Lorde in the Gospell where he saith Verily I say vnto you though heauen and earth doe passe one iote or title of the lawe shall not passe till all be fulfilled Whosoeuer therefore shall breake one of the least of these commaundements and shall teach men so hee shall bee called the least in the kingdome of heauen The same Augustine againe in Questionibus veteris et noui testamenti lib. 1. cap. 7. maketh foure cōmaundements of the first table and sixe of the second And againe he differeth not much from the same order in his thirde
Gods. Against this faithlesse and double dealing al the Prophets cry out most vehemently with words that represent a tyrrannous and cruell reuengemēt For of all other sinnes that is moste detestable I woulde to God at this day so many were not persuaded that this kinde of honour is the worship that God maketh most account of Or els otherwise the sense of those words may be thus I will not haue thée to séeke any other Gods but me I will not haue thée worship me according to thine owne inuentions The cause is I am a icalous God that is I am easie to be prouoked and will not suffer mee selfe and myne honour to be reiected without due punishment for the contempt And to this sense he séemeth to drawe where he goeth forward and doth at large expound how he is iealous for I visite sayth he the fathers iniquitie in the children vnto the third and fourth generation of thē that hate me God therfore is a sharp reuenger and a iust iudge against thē that followe after straunge Gods or serue God vnlawfully or irreligiously also against all them that swarue from the lawe of god For he thundereth out this bitter punishment especially against Idolaters but therewithall inclusiuely he threateneth it to them which breake the rest of his commandements For that which the Lorde vttereth here is generally spoken and is of force and effect against all impietie and vnrighteousnesse of all mankinde But for bycause Gods case is far more excellent then mans they therefore doe more hainously offend which breake the first table then they that sinne against the second and thereby do deserue a farre more grieuous paine and heauie punishment Now wheras we sée that the Lord sayth that he will visite and by inquisition punish the sinnes of the fathers in the children vnto the thirde and fourth generation we muste not by and by thinke that God is vniust and punisheth another mans fault in afflicting the innocent that is in whipping him that did not offende as the Iewes in Ezechiel did wickedly taūt and cauill with God saying The Fathers haue eaten sower grapes and the childrens teeth are set on edge But it is not so For euery man shall beare his owne offences neyther shall the sonne beare or abye the fathers sinne nor the father the sonnes iniquitie This doth the most true God very often and earnestly beate into our heades throughout Ezechiel and the whole scripture beside If therfore the children or childers children shall abide in the crooked steppes of their fathers and shall as their fathers did doe seruice to Idoles and shall thinke that they shall be safe and remaine vnpunished bycause they learned it of their fathers euen as their fathers also were Idolaters and yet flourished in wealth and prosperitie then I say I will punish the sinne of the fathers in the children that is I will sharply reuenge the sinne that the children haue learned of the fathers and wherein they stifly stande and abide being encouraged therevnto by their fathers example and good fortune although for the very same sin I did not once touch their fathers before them And for that cause is this expresly added Of them that hate me Hereof haue we very many and very euident examples in the bookes of Kings The house of Ieroboam is vtterly destroyed bycause Ieroboam did erect in Israel Idolatrie and superstition Immediately after the whole stocke of King Baasa is cleane cut off and Achabs house is pulled vp by the rootes At lengthe the Israelites are made slaues to serue the Assyrians Solomon the moste mightie welthy wise happy king of Iuda bycause of his Idolatrie and straunge superstition is of a soudeine made a wretch of all other There is none vnlesse he neuer read the holy Scriptures but doth know what hapned to his son Roboam to Ioram the son of Iosaphat to Achas Manasses Iehoiachim Zedechias bicause of idolatry forreine worshipping of god Let vs therfore firmly holde and beléeue that the threatenings of God are true in effect God that is both a seuere and iust reuenger and punisher of Idolaters and wicked superstitious men and finally of all and euery wicked acte done by euery man Althoughe God do sundry times séeme to wicked men to slumber and not to sée them yet notwithstanding he doth awake when he thinks good and payeth home the wicked for all their offences done and past Although he be long suffering yet the righteous Lord doth not alwayes neglect the godly and oppressed neyther doth he alwayes winke at vngodlinesse and let the wicked be vnpunished for euer But he giueth them time to repent in whiche who soeuer doe neglect they doe at length féele the greater paines and sharper punishment according to the saying of the Apostle What dost thou despise the riches of Gods goodnesse suffering and gentlenesse not knowing that Gods goodnesse calleth thee to repentance But according to thy hardnesse and heart that can not repent thou heapest vp to thee selfe wrath against the day of wrath wherin shall bee made manifest the iust iudgement of God who shal repay to euery one according to his deeds c. Againe the bountifull Lorde promiseth great and large rewardes to them that worship him and stedfastly perseuere in true godlinesse and perfect religion I am God sayth he shewing mercy or giuing bountifully vn to thousandes Here note that his mercy is greater then his vengeance For where he is angrie there he punisheth vnto the thirde and fourth generation but where he is mercifully liberall there he is bountifull vnto many thousands For of his goodnesse and benefites there is no measure or end the mercy of God is farre aboue all his works Here yet againe he addeth two things more To thē saith he that loue me kéep my commaundements Here I say he requireth two things at their handes that are his The first is That they loue God and make accompt of and take him to be their God which if they do then shall there no roome be left in the godly for straunge or forreine Gods. The seconde is that they obey God and walke in his commandements which if they doe then are all Idoles and straunge worshippings vtterly at an end then doth the Lorde by his word reigne in the hart of euery godly mā whome the bountifull Lord doth liberally blesse with all kinde of blessings and good gifts And this clause verily doth especially belong to this commaundement but inclusiuely also it is referred to al the rest as by the very wordes of God we may easily gather Let vs holde and verily thinke therfore that the infinite and vnspeable benefites of God are prepared for them that walke in the lawe of the Lorde Thus much had I to speak of these two commaundements of the first table which I can not now againe recapitulate bicause an houre and an half is already spent and for that I hope that I haue so
the godly lawfull othes are wisely called by the name of IusiuranduÌ„ For by 〈…〉 â—hich signifieth the law we are admonished that that kinde of othe is lâ—wfâ—ll and righteous Now this taking of Gods name to witnesse hath ioyned to it a calling on and a vowing our selues to Gods curse and vengeance For this is the maner of an oth and order of swearing I will say or do â—t truly in déed and without deceit so God may helpe me Therefore we put our selues in daunger of Gods wrath and vengeaunce vnlesse we do truly and in déede both speake and do the thing that we promised to doe or speake A very déepe and solemne promise making is this then the whiche verily there is not a greater to be fouÌ„d in the world Here also must be considered the circumstances and ceremonies in swearing For our auncesters of olde were wont to lift their hande vp vnto heauen and to sweare by the name of the lord The Lord our God dwelleth in heauen We therfore do manifestly declare that as in the iudges eyes we lifte our hand to heauen euen so in our mindes we do ascend sweare in the presence sight of God yea we giue our hand and plight our faith to God there in taking an oth by the name of god This ceremonie vsed AbrahaÌ„ the singular friend of God father of the faithfull when he was wont to sweare I néed not therfore to procéed any further for to declare whether we ought to sweare by the name of god alone or els by the names of saints or els by laying the hand vpon the holy Gospel For it is manifest that the faithful must sweare by the only eternal most high god Touching which thing we haue most euident precepts commaunding vs to sweare by the name of the Lord againe forbidding vs to sweare by the names of strange Gods. Of the first sort are these Thou shalt feare the Lorde thy God thou shalte serue him and sweare by his name Deut. 6. 10. Chapter Also the Lord him self in Esaie sayth To me shall euery knee bende and by me shall euery tongue sweare And again in the. 65. chapter the same Prophet sayth He that wil blesse him self shal blesse in the lord and he that wil sweare shal sweare by the true very God. Of the latter sort too are these testimonies of the holy Scriptures Exod. 23. All that I haue sayde keepe ye and doe ye not once so muche as thinke of the names of strange Gods neither let them be heard out of your mouth And Iosue in the. 23. chapter sayth When ye shal come in among these nations see that ye sweare not by the name of their Gods and looke that ye neyther worship nor yet bow downe vnto them In the. 5. of Ieremie the Lord sayth Thy sonnes haue forsaken mee and sworne by other Gods which are no Gods in deede I haue filled them and they haue gone a whoreing c. Moreouer the Prophet Sophonie bringeth in the Lorde speaking and saying I will cut off those that worship and sweare by the Lorde and sweare by Malchom that is by their king and defender And no maruell thoughe he doe threaten destruction to them that sweare by the names of creatures For an othe is the chiefe and especiall honour done to God which therefore can not be diuided to other For we sweare by the highest whome we beléeue to be the chiefest goodnesse the giuer of all good things and the punishing reuenger of euery euil déed But and if we sweare by the names of other Gods then verily shall we make them equall to God him selfe and attribute to them the honour due to him And for this cause the blessed martyr of Christ Polycarpus chose rather the flames of fire than to sweare by the power and estate of Caesar The storie is to be séene in the fourth booke and fiftene chapter of Eusebius Fourthly we haue to consider how we ought to sweare and what the conditions of a iust a lawfull and an honest othe are Ieremie therefore sayth Thou shalt sweare The Lord liueth in trueth in iudgement â—nd righteousnesse And the nations shal blesse them selues in him and in him shall they glory There are therfore foure conditions of a iust and a lawfull othe The first is Thou shalte sweare The Lord liueth Here now againe is repeated that which hath so many times bene beaten into oure heads that we ought to sweare by the name of the liuing god The pattern of our auncestours oth was this The Lorde liueth as it is euident by the writings of the Prophetes Let vs not sweare therfore by any other but by god The second coÌ„dition is Thou shalt sweare in truth So then it is required that not onely the tong but also the mynde should sweare leaste haply we say The tong in déede did sweare but the minde sware not at all Let vs be true and faythful therfore without deceit or guile let vs not lye nor goe about with subtiltie to shifte off the othe that once we haue made We Germanes expresse this well when we say On alle gfard Or else On gfard That is I will not vse any double dealing but will simply and in good fayth performe that I promise There is an excellent patterne of a false and a deceitfull othe in Auli Gellij lib. noct Att. 7. cap. 18. The third condition is Thou shalt sweare in or with iudgement that is aduisedly with great discretion not rashly nor lightly but with consideration of euery thing and circumstaunce in greate necessitie and cases of publique commoditie The fourth condition is thou shalte sweare in iustice or righteousnesse leaste peraduenture our othe be against right and equitie that is leaste we sinne against righteousnesse or iustice whiche attributeth that whiche is theirs both to God and man so that our othe doe not directly tende against the loue of God and our neighbour Here dearely beloued ye haue heard me expresse in few words which God him self hath also taught vs how we must sweare of what sort and fashion our lawfull and allowable othes ought to be and vnder what conditions they are conteined But nowe if we shall sweare against these conditions appointed vs by God then shall our othes and swearings be altogether vnlawfull and furthermore if we shall go about to performe those vnlawful and vnalowable othes then shall we therwithall purchase and inincurre the heauie wrath of the reuenging Lord. Nowe in these dayes it is vsually of custome demaunded whether we ought to kéepe or performe wicked or vngodly vniust or euill vowes or othes as if for example thy othe or vowe should directly tende againste God against true religion against the worde of God or the healthe of thy neighbour I will here alledge and rehearse the vsuall and accustomed aunswere which notwithstanding is very true and grounded vpon examples of holy Sâ—riptures as that that squareth not
ought not to denie his assistance and defence to the godly ministers of Christe and the Churches Herevnto belong the testimonies of Saint Paule that may be alledged In the last chapter of his first Epistle to the Thessalonians he saith We beseeche you brethren to knowe them which labour among you and haue the ouersight of you in the Lord and admonish you that yee may haue thē in reputation through loue for their worke and be at peace with them Again to the Hebrues he sayth Obey them that haue the rule ouer you and giue place vnto them for they watch for your soules as they that shall giue account for them that they may do it in ioy and not in trembling for that is profitable for you For how many and great calamities haue falne vpon kingdomes and peoples for the contempt of Gods worde and his ministers many examples can teache vs but that especially which in the laste chapter of the second booke of Chronicles is set downe in these words The Lorde God of their fathers sent to them by his messingers rising vp betimes and sending for hee had compassion on his people and on his dwelling place But they mocked the messingers of God and despised his wordes and iested at his Prophetes vntill the wrath of God arose against his people and till there was no remedie Like vnto this are the wordes of the Lorde in the Gospell where he sayth I sende vnto you Prophetes and wise men some of whome ye shal scourge and kyll that all the righteous bloud may light vpon you whiche hath bene shead vpon the earth from the bloud of the righteous Abel vnto the bloud of Zacharias the sonne of Barachias whom ye slue betweene the temple and the altar and so foorth for the place is knowne to you all dearely beloued and is to be séene in the. 23. Chapter after S. Mathew We must beware therefore in any case that we doe not despise God who speaketh to vs in his word by his seruants the Prophets We owe by the force of this commandement all loue reuerence help comfort and humanitie to our kinsfolkes and alliance In this commandemēt are they condemned that shew them selues to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say men without all naturall affection and friendly loue to their owne bloud and kinsfolkes There is a certaine naturall affection goodwill loue and pitifull mercy which the Scripture calleth the bowels of mercy in the father and mother towarde their children in brother towarde brother and in cousins toward their kinssolkes and friends of their aliance We haue notable examples hereof set downe in the Scriptures of Abrahams loue toward his sonne Isaac and of Iosephes affection toward his father Iacob and his brethren but èspecially towarde Beniamin his brother by one mother Mothers and daughters in lawe haue a notable example to followe in Noemi and Ruth Mothers and daughters in lawe for the most part do beare a deadly hate the one to the other which is the cause of muche mischiefe in the houses where they be Let them learn therfore by this preatie example how to behaue them selues on both parts Let the mother in lawe thinke the daughter in law to be her own daughter and let the daughter in lawe honour and reuerēce her mother in law euen as if she were her owne mother Many thinges must be winked at on both sides many things must be taken in good part and many thinges put vp with a quiet mynde Many thinges must be forgiuen and they must both haue their eares stopped against tatling talebearers and wrongfull suspicions Concorde in euery house is the greatest treasure that may be and discord at home is the most perillous and endlesse mischiefe that can be inuented Paule his wordes touching good turnes and honour to be giuen to our kinsefolkes are very wel knowne and extant to be séene in the fift Chapter of his first Epistle to Limothie Last of all also there is to be found in the worde of God a peculiar lawe for the honouring of olde men which biddeth vs to rise before the hoary and gray haired head Olde men therefore are to be honoured whome we must worthily magnifie and in whom we must acknowledge the singular grace of God in giuing them long life and that by long and continuall experience of all thinges they haue attayned to muche witte or wisedome whereby they are able to helpe vs with their counsell They therefore ought to be praysed that all may vnderstand that gray haires are a crown of glory Moreouer if aged impotent persons are driuen into néede then must our aboundance supply their necessitie To be short we must not denie to olde men any dutie of humanitie wherewith we may pleasure them In the same sort also there are here commended vnto vs widowes orphans wardes poore men straungers sicke and miserable people And for that cause did the deuout and good men of olde bestowe their goods liberally to the refreshing of olde men widowes fatherlesse children and poore sillie creatures Those goods at this day are called Churche goods or Ecclesiasticall contributions whiche vndoutedly are very wel bestowed if they be layde out on them for whome they were giuen In the Emperours constitutions we may sée that there were common houses and substaunce builded and appointed for all sorts of néedie people For there is mention made of houses for fatherlesse childrē of Hospitals for olde men of spittles for beggars of places for sicke men and nourceries for children Among vs at these dayes there are Hospitals and Monasteries very many whereof haue seuerall places appointed for orphans olde men poore people impotent creatures sicke persons and infants They therefore doe commit an vnappeasable offence whosoeuer bestowe to other vses the substance and places ordeined for olde and poore people and lash out they care not howe prodigally in ryot and lustinesse the almes bestowed vpon poore silly souls And nowe hitherto haue I declared howe our parents ought to be honoured and they which are conteined vnder the name of parents There is now remaining the third and laste part of our present treatise wherin we haue to sée what God promiseth to them that honour their parents religiously whereby we haue to gather what perill hangs ouer the heades of them that wickedly neglect and irreligiously despise their parents The Lord in the lawe therefore sayth That thy dayes may be long in the lande which the Lorde thy God shall giue thee The meaning of which saying is Honour thy father thy mother that thou maist for many dayes inioy the possession of the lande whiche thou shalt haue in testimonie of my fauour to thée ward These wordes doe properly belong to the Iewes But very well and truly doth a godly minister of Christe writing vpon this place say Bycause the whole earth is blessed to the faithfull we do nothing amisse when we reckon this present life among the blessings
an endlesse euill which doth not admit any remedie to take it away And therfore did the Gentiles baite canuase it too and fro with wonderfull preatie quipps and pithie sentences Some of which I will not be ashamed héere to rehearce to the intent that counterfeit Christians addicted to enuie may be ashamed of it if peraduenture they wil learne to blush when they finde them selues touched by Heathens Paynims Virgil sayth In hart wher enuies seed takes roote there growes a poysoned graine Which dries drincks frō euery lim the bloud of euerie vaine And sucks sokes the marow bones vntill they feeble waxe Such is th'enuenomed poisons force and yet no boane it crakes And therefore saith Horace The Sicil tyrants neuer found a more tormenting hell Than Enuie was c. Silius Italicus crieth out Illfauoured Enuie vgly hagge and dogged end Of mortall men that neuer couldst abide to lend One word to praise praisewoorthy deedes but sweltst to see Small things increase lowe things growe to high degree Ouid speaking of Enuie describeth it thus Within did diuelish Enuie sit and eate the flesh of snakes To feede the humour of hir vice with such kind loathly cates With face of tallowcaked hewe bodie leane like death With squinte eyes turnd nine sundry wayes with rustie stincking teeth Hir bitter brest was ouerspred with gaide as greene as grasse Hir tongue that ceast not to say ill with venom poysoned was She neuer laught vnlesse it weare when griefe made others weepe And fretting care within hir heart did keepe hir eyes from sleepe She sees and pynes away to see the good successe and state Of men that prosper on the earth and so hir deadly hate Is to hir selfe a deadly plague Wheras she goes she marrs the corne that growes vppon the ground She maks on trees that blossoms bare there can no fruite be found And with hir breath she doth infect whole houses realmes townes Since therefore that enuie is so great an euill and that the Lord commaundeth to kéepe our selues from it therin doth appeare the Lords goodnes to vs ward and thereby wée may gather how good profitable his law is which tendeth and is giuen to none other end but to set vs at libertie from so great a mischiefe And héere by the way wée do perceiue that our faulte and not the waywardnesse of God is the cause whi◠many in this world are neuer at peace and quietnesse but are excéedingly vexed with continuall torments For as they ceasse not to enuie the estate of other so with their anger they disquiet more then themselues and doe at last duely aby and worthily suffer the deserued punishment of their wicked déedes And this law doth not onely forbid and restraine the motions and euil affections of the mind by wrath anger and enuie but doth also giue cōmaundemēt against al maner hurt that riseth by them Harme and hurt is done by sundry meanes by beating by violent thrusting by ouer throwing by pulling and troubling although in doing so thou doest not woūd thy neighbour But thy sinne is the greater if thou giuest him a wound after what sort soeuer either with weapon or by any meanes else And againe thou sinnest yet more grieuously if thou dost quite cut off or otherwise break any limme of his body if thou puttest out his eyes or dashest a tooth out of his head So then the better that the limme is that thou cuttest off or puttest out of ioynt the greater is thy sinne and more gréeuous thine offence From whence without doubt the law called Lex talionis tooke the beginning which commaundeth to cutte off the hand of him which did cutte off an others hand and to plucke out the eye of him which did put out an other mans eye Now also the manner of killing must not be ouerpassed The Lord sayth Thou shalt not kill Wée kill diuers wayes either wee our selues do the déede or else wee vse the helpe of other to strike the stroak it is done either priuilie or openly And in this sort againe there are very many facions For wée commit murder sometime by holding our peace sometime by dissembling by giuing ill counsell by consenting by ayding or egging forward to euill An other peraduenture would not do the thing that hée doeth but because hée séeth that thou hartenest him on but because he knoweth hée shal please thée thereby and because hée perceiueth that thy helpe vpholdeth him Although therefore that thou with thine own hand strike not the stroake yet the murder that an other committeth by thy setting on shal be imputed to thée aswell as if thou thy selfe hadst killed the man And no meruayle since Iohn the Apostle and Euangeliste calleth hatred manslaughter Moreouer héere are to be touched the causes of murder or doing of mischiefe For héerevppon standeth and from hence commeth the mischiefous déede and foule offence Murder is committed and the neighbour endamaged either vnwittingly or else vppon pretended malice It is done vnwittingly wheras when a man purposeth an other thing by ill happe or as I should rather say by the prouidence of God murder doth ensue As for example when my mynd is to discharge a gunne against a Buck meaning to kill the beast by happ I strike a man who vnawares to mée was in the same wood cutting timber or else when as vppon simplicitie I giue my friend a draught of poyson where mine intent was to haue giuen him a medicine to recouer his health For such chaunces as these hath the Lord in the Law and among all nations prepared Sainctuaries for men to flée too as places of refuge Murders procéede of pretended malice when I being blinded with priuate greedines doe goe about to take from an other man that which is his and for resistence doe kill him if hée yeld it not to mée Of that sort are many warres and foughten battailes now a dayes and of that sort are robberies murders committed by the high wayes syde That also is pretended murder when I for iniurie that an other man doth mée doe reuenge mée selfe by killing him Or else when I being mad with anger or ouercome with wyne doe murther the man whom otherwise if I were not in that illfauoured taking I wold make much off and loue verie hartilie But now how foule and detestable an offence murder is that procéedeth of malice I thinck it expedient for me to declare to you and you to marcke in this that followeth For the consideration therof being throughly scanned must needes vndoubtedly woorke so in the hartes of men that fewer murders shal be committed and that euerie one shal endeuour himselfe the more by suppressing anger to preserue mankind who is the holie similitude of God himselfe The very déede of murder it selfe fighteth directly and disobediently against the eternall God who is the life and saluation of the world For murder destroyeth the very image of
as feare God speakers of truth and haters of couetousnes make them rulers ouer thousandes rulers of hundreds rulers of fifties and rulers of tennes to iudge the people at all seasons Foure thinges the Lord requireth in a good gouernour First that he be a man of courage of streÌ„gth or force that is which hath abilitie to doe the thing whereunto he is appointed That abilitie consisteth in mind rather than in body For it is required that hée be not a foole but wise skilfull in that which hée hath to doe because the office of a Capitaine is to know how to set his armie in order of battaile rather than to fight himself as also the duetie of a Surueyor of woorkes is to know how buildinges must be erected rather than to worke himselfe or as a Chariot man ought rather to know how to guide his Carte in driuing than to drawe it himselfe And therewithal too there is demaunded a boldnesse of stomach to dare to doe the thing that hée alreadie knoweth For constancie and sufferaunce are very néedefull in euerie Capitaine In the second place that is set downe which in déede is the first Let him feare God let him be religious and not superstitious No idolatrer preserueth the common weale but rather destroyeth it and a wicked man defendeth not truth and true Religion but persecuteth and driueth them oute of his iurisdiction Let this magistrate of ours therefore bée of the right Religion sound in fayth beléeuing the woord of GOD and knowing that God is present amonge men and doth repaye to whom hée liste according to their desartes And for that cause Iustinian the Emperour in Nouellis Constitutionib 109. doth fréely confesse that al his helpe is of God and that therefore it is conuenient that the making of all lawes should depend vppon him alone Immediately after he saith It is knowen verie well to all men that they in whose handes the Empire was before it came to vs and especially that Leo of worthie memorie and the most sacred prince Iustine our father did in their constitutions flatly forbid al heretiques to be admitted souldiers in any warfare or dealers in matters concerniÌ„g the coÌ„mon weale that the lesse occasioÌ„ might be giuen by receiuing them into the fellowship of warre or handling of publique affayres for any to thincke that they corrupt the members of Gods holy Catholique and Apostolique Church And this decree do we establish Thus saith the Emperour And the godly man verilie prayeth to God and receiueth wisedome at the Lords hand And where the Princes are Gods friends and haue often conferrence with God there is hope that those common weales shall prosper and flourish But on the other side there must néeds be feared an vnhappie end of that common weale wher the enimies of God haue the preeminence Thirdly there is required of him which must be chosen and called to be magistrate that he be true in word and déede so that hée be not found to be an hypocrite a lyar a deceiuer a turnecoate nor one which out of one mouth doth blowe both hoat and cold but faithfull simple a plaine dealer and blamelesse Hée must not be more liberal in promising than in performing Hée must not be one that setteth light by an othe not a false swearer nor a periured man Fourthly because many that are in office desyre riches â—éeke to increase their wealth by bribes the Lord remoueth such from the magistracie forbiddeth good magistrates to be couetous Yea he doth expressely charge them to hate and abhorre it As hée doth also in an other place not onely forbid them to take bribes but also commaund them to shake off and rid their hands of all rewards Couetousnes and gréedie desire of bribes are the verie plagues that choake good magistrates By couetous men and takers of bribes law iudgmeÌ„t libertie iustice and the countrie it selfe is set to sale and sould to the diuell for money And now though in this place the Lord hath named onely the most pestilent mischiefe of all other yet there is no doubt but that hée doth inclusiuely debarre all other vices and euils of that sort commaunding them to be straunge and farre off from the good magistrate and godly gouernour Those vices are Pride Enuie Anger Diceing Surfetting Dronkennesse Whoredom Adulterie and whatsoeuer else is like to these This place is made more manifest by conferring it with other places in the lawe of god Moses in Deuteronomie sayth to the people Bring men of wisedome of vnderstanding and of an honest life according to your Tribes Thrée thinges here againe doth the wise man Moses require in them that are to be appointed magistrates in his common weale First sayth hée let them be wise But the beginning of wisedome is the feare of the lord Let them therefore be ordeined magistrates that are friendes to God and true religion let them bée wise and not foolish idiots Secondarilie they must be men of vnderstaÌ„ding that is men of experience who by long and continual exercise in handling of matters are able at the first brunt to deale in all cases according to the law Lastly they must be men of honest report whose lyfe and sound conuersation are by their déedes perfectly tried and sufficiently witnessed off vnto the people and finally they must be such as may beare authoritie and not be despised as rascall and vile knaues In the booke of Numbers also Moses saith Let the God of the spirits of all flesh set a man ouer the congregation which may go in and out before them lead them in and out that the Congregation of the Lord be not as sheepe without a shepheard By these words of the holie Prophet we learne who are to be choseÌ„ how they are to be chosen into the office of magistrates Moses praied to the Lord for a fit and a conuenient man and wée therefore must pray to God who searcheth all mens hearts that he wil vouchsafe to send such men to be our magistrates as are méete for that roome calling The outward shew doth many times deceiue vs and wée iudge him to be a good and godly man who is in déede a notable hypocrite God alone doth know the mind wée must beseech him therefore that he suffer vs not in our choice to erre or chose amisse Let him be thought the best and méetest for that purpose who is instructed with the holie spirite of god Furthermore hée that is appointed to that office must stil be the first the last and alwayes at one end in all matters of weight publique affayres Some vnprofitable and idle droanes there are that driue other forward after the first onset do themselues take their ease And some wicked felowes there are which wil appoint other what to do but will themselues do nothing of that which by right belonges to their office The guide of the people must be a man of choice elected to
be magistrate whose care is day and night to haue an eye that the flock of the Lord be not scattered indaungered nor vtterly destroyed And thus haue I hetherto told you what kinde of men they ought to bée to whom the charge is to be committed ouer the Lords people Last of all touching the maner of consecrating magistrates sondrie citties and countries haue sondrie customes Let euery countrie fréelie reteine their owne vsual order I for my part thinke best of that maner of consecrating wherein sumptuous pompe is little or none but what reason and decencie séeme to allow The best and most profitable way is in coÌ„secrating them that are once chosen to vse a certaine moderate ceremonie and that too in the face of al the people that euerie one may know who they bee that are the fathers of the people to whom they owe honour whom they ought to obey and for whose health and welfare they ought to pray The people of God had a certaine prescribed ceremonie which wée read that they vsed in consecrating their kings and magistrates and it is certeine that it was profitablie and for good causes first inuented and then commaunded by God himselfe The rest that is yet behind to bee spoken touching the magistrate I meane to deferre vntill tomorrow And now to end with thanckisgeuing let vs praise the lord c. ¶ Of the office of the Magistrate whether the care of religion apperteine to him or no and whether hee may make lawes and ordinaunces in cases of Religion ¶ The seuenth Sermon THE first and greatest thing that chieflie ought to be in a magistrate is easilie perceiued by the declaration of his office and duetie In my yesterdayes sermon I shewed you what the magistrate is how many kindes of magistrates there are of whom the magistrate had his beginning for what causes hée was ordeined the maner and order how to choose péeres and what kinde of men should be called to be magistrates To this let vs now adde what the office and duetie â—â— a magistrate properlie is The whole office of a magistrate séemeth to consist in these 3. points To Order to Iudge and to Punish Of euerie one wherof I meane to speake seuerallie in order as they lye The ordinaunce of the magistrate is a decrée made by him for mainteyning of religion honestie iustice publique peace and it consisteth on ij points in ordering rightly matters of religion and making good lawes for the preseruation of honestie iustice common peace But before I come to the determining and ordering of religion I will brieflie and in few words handle their question which demaunde whether the care of religion do apperteine to the magistrate as part of his office or no For I see many that are of opinion that the care and ordering of religion doth belong to Bishops alone and that kings princes senatours ought not to medle therewith But the catholique veritie teacheth that the care of religion doth especiallie belong to the magistrate and that it is not in his power onely but his office duetie also to dispose and aduaunce religion For among them of old their kinges were priestes I meane maisters and ouerséers of religion Melchisedech that holie wise Prince of the Chananitish people who bare the type or figure of Christe our Lord is wenderfullie commended in the holie Scriptures Now hée was both king and priest together Moreouer in the booke of Numbers to Iosue newlie ordeined and lately consecrated are the lawes belonging to religion giuen vp deliuered The kings of Iuda also and the electe people of God haue for the wel ordering of religion as I will by examples anon declare vnto you obteyned verie great praise and againe as many as were slacke in looking to religion are noted with the mark of perpetuall reproch Who is ignoraunt the the magistrates especiall care ought to bée to kéepe the common weale in safegard prosperitie which vndoubtedlie he cannot do vnlesse he prouide to haue the word of God preached to his people and cause them to be taught the true worship of God by that meanes making himself as it were the minister of true religion In Leuiticus and Deuteronomie the Lord doth largelie set downe the good prepared for men that are religious and zealous in déede reckoneth vppe on the other side the euil appointed for the contemners of true religion But the good magistrate is commaunded to reteine and kéepe prosperitie among his people and to repel al kinde of aduersitie Let vs heare also what the wise man Salomon saith in his Prouerbes Godlines and trueth preserue the king and in godlines his seate is holden vp When the iust are multiplied the people reioyce and when the wicked ruleth the people lamenteth The king by iudgemeÌ„t stablisheth his dominioÌ„ but a tyrant ouerthroweth it When the wicked increase iniquitie is multiplied the iust shall see their decay Where the word of God is not preached the people decay but happie is hee that keepeth the lawe Whereby we gather that they which would not haue the care of religion to apperteine to princes doe séeke and bring in the confusion of al things the dissolution of princes and their people lastlie the neglecting oppression of the poore Furthermore the Lord commaundeth the magistrate to make triall of doctrines and to kill those that do stubbornelie teach against the scriptures draw the people from the true god The place is to be séene in the 13 of Deut. God also forbad the magistrate to plant groaues or erect images as is to be séene in the 17. of Deut. And by those particularities he did insinuate things general forbiding to ordeine to nourish set forth superstitioÌ„ or idolatrie wherfore he commaunded to aduauÌ„ce true religion so consequently it foloweth that the care of religion belongeth to the magistrate What may be thought of that moreouer that the most excellent princes and friends of God amoÌ„g Gods people did challeng to themselues the care of religioÌ„ as belonging to themselues in so much that they exercised toke the charge therof eueÌ„ as if they had béene ministers of the holie things Iosue in the mount Hebal caused an altar to be builded and fulfilled all the worship of God as it was commaunded of God by the mouth of Moses Dauid in bringing in and bestowing the arke of God in his place in ordâ—â—â—ng the worship of God was so diligent that it is wonder to tel So likewise was Salomon Dauids sonne Neither doe I thinke that any man knoweth not how much Abia Iosaphat Ezechias and Iosias laboured in the reformation of religion which in their times was corrupted and vtterlie defaced The verie heathen kings and princes are praised because when they knew the trueth they gaue out edicts for the confirmation of true religion against blasphemous mouthes Nabuchodonosor the Chaldean the most mightie Monarch of all the world than who I
haue the king to preach to baptize and to minister the Lords supper or the priest on the other side to sit in the iudgment seate and giue iudgement against a murderer or by pronouncing senteÌ„ce to take vppe matters in strife The Church of Christ hath and reteyneth seuerall and distinguished offices and God is the God of order and not of coÌ„fusion Hereunto tendeth our discourse by demonstration to proue to all men that the magistrate of duetie ought to haue care of religion either in ruine to restore it or in soundnesse to preserue it and still to see that it procéede according to the rule of the woord of the lord For to that end was the law of God giuen into the kinges hands by the priestes that hee should not be ignoraunt of Gods will touching matters Ecclesiasticall and politicall by which lawe hée had to gouerne the whole estate of all his realme Iosue the Capitaine of Gods people is set before Eleazar in deede but yet hee hath authoritie to commaunde the priestes and being a politique gouernour is ioyned as it were in one bodie with the ecclesiasticall ministers The politique magistrate is commaunded to giue eare to the ecclesiastical ruler and the ecclesiastical minister must obey the politique gouernour in all thinges which the law commauÌ„deth So then the magistrate is not made subiect by God to the priestes as to Lords but as to the ministers of the Lord the subiection duetie which they owe is to the lord himself and to his law to which the priestes themselues also ought to be obedient as well as the Princes If the lipps of the priest erre from the truth and speake not the word of God there is no cause why any of the common sort much lesse the Prince should either hearken vnto or in one title reuerence the priest The lippes of the priest sayth Malachie keepe knowledge they seeke the Lawe at his mouth because he is the messinger of the lord of hoastes To refuse to hear such priestes is to repell God himself Such priestes as these the godly princes of Israell did alwayes ayde and assist false priestes they did disgrade those which neglected their offices they rebuked sharpelie and made decrees for the executing and right administring of euerie office Of Salomon wee read that hée put Abiathar beside the priesthoode of the Lord that hee might fulfil the word of the Lord which he spake of Heli in Silo and made Zadok priest in Abiathars stéede In the second booke of Chronicles it is said And Salomon set the sorts of priestes to their offices as Dauid his father had ordered them and the Leuites in their watches for to praise minister before the priestes day by day as their course did require In the same booke againe Ioiada the priest doth in déede annointe Ioas king but neuerthelesse the king doth cal the priest giue him a coÌ„maundement to gather money to repaire the temple Moreouer that religious and excellent Prince Ezechias called the priestes and Leuites and said vnto them Bee ye sanctified and sanctifie ye the house of the Lord our God and suffer no vncleannesse to remaine in the sanctuarie My sonnes be not slacke now because the Lord hath chosen you to minister vnto him selfe Hée did also appoint singars in the house of the Lord and those that should play on musicall instruments in the Lords temple Furthermore king Ezechias ordeyned sondrie companies of priestes and Leuites according to their sondrie offices euerie one according to his owne ministerie What may be sayd of that too that euen hee did diuide to the priestes their portions and stipends throughout the priesthoode The same king gaue charge to all the people to â—éepe holie that feast of Passeouer writing to them all such letters as priestes are wont to write to put them in mind of religion and hartie repentaunce And after all this there is added And the king wrought that which was good right and iust before the Lord his God. When Princes therefore doe order religion according to the woord of God they do the thing that pleaseth the lord This and the like is spoken againe by the godly Prince Iosias Who therefore will hereafter say that the care of religion belongeth vnto bishops alone The Christian Emperours following the example of the auncient kings as of their fathers did with greate care prouide for the state of true religion in the Church of Christe Arcadius Honorius did determine that so often as matters of religion were called in question the bishopps should be sommoned to assemble a counsell And before them againe the Emperours Gratian Valentinian and Theodosius established a lawe wherin they declared to the world what faith and religion they would haue all men to receiue and reteine to witte the faith and doctrine of S. Peter In which edicte also they proclaimed all them to be heretiques which thought or taught y contrarie allowing them alone to be called catholiques which did perseuere in S. Peters faith By this we gather that the proper office of y priests is to determine of religion by proofes out of the woord of God that the princes dutie is to aâ—de the priestes in aduauncement and defence of true religioÌ„ But if it happen at any time that the priests be slack in doing their duetie then is it the princes office by compulsion to inforce the priestes to liue orderlie according to their profession and to determine in religion according to the woord of god The Emperour Iustinian in Nouellis CoÌ„stitut 3. writing to Epiphanius Archbishop of Constantinople saith Wee haue most reuerend Patriarch assigned to your holinesse the disposition of all things that are honest seemelie and agreeable to the rule of the holie scriptures touching the apointing ordering of sacred bishops reuereÌ„d clearkes And in the 7. Constitution hée saith Wee giue charge and commauÌ„demeÌ„t that no bishop haue liceÌ„ce to sell or make away any immoueables whether it be in houses or landes belonging to the Churches Againe in the 57. Constitution hée forbiddeth to celebrate the holie mysteries in priuate houses Hée addeth the penaltie and saith For the houses wherein it is done shal be confiscate and sold for money which shal be brought into the Emperours Exchequer In the 67 Constitution hée chargeth all bishops not to be absent from their Churches but if they be absent he willeth that they should receiue no commoditie or stipend of the prouinciall stuards but that their reuenue should be imployed on y Churches necessities In the 123. constitution the lieuetenauntes of euerie prouince are commaunded to assemble a counsell for the vse and defence of ecclesiasticall lawes if the bishops bee slacke to looke thereunto And immediatlie after hee saith Wee do vtterly forbid all bishoppes prelates and cleaâ—kes of what degree soeuer to play at tables to keepe companie with diceplayers to bee lookers on vpon gamesters or to runne to gaze vppon May games or
pageants I do not alledge all this as Canonical Scriptures but as proofes to declare that Princes in the primatiue church had power officiall authoritie and a vsuall custome graunted by God as Esai did prophecie and deriued from the examples of auncient kinges to commaund bishops and to determine of Religion in the Church of Christ As for them which obiect the churches priuilege let them knowe that it is not permitted to any prince nor any mortal man to graunt priuileges contrarie to the expresse cōmaundemēts and verie truth of gods word S. Paul affirmed that he had power giuen him to edifie but not to destroy I am the briefer because I wil not stād to proue that they are vnworthie of indifferent priuileges which are not such as priestes and Christ his ministers should be but are souldiers rather and wicked knaues full of all kind of mischiefe Amonge other thinges in the Canon Lawe Distinct 40 wée finde this written See to your selues bretherne how ye sitte vppon the seate for the seat maketh not the priest but the priest the seate the place sanctifieth not the man but the man the place Euerie priest is not a holie man but euery holie man is a priest Hée that sitteth wel vpon the seate receiueth the honour of the seate but he that sitteth ill vppon the seate doth iniurie vnto the seate Therfore an euil priest getteth blame by his priest hoode and not any dignitie And thus much thus farre touching this matter Since now that I haue declared vnto you déerely beloued that the care of religion doth belong to the magistrate too and not to the bishopps alone that the magistrate may make lawes also in cases of religion it is requisite that I inquire what kinde of lawes those are that the magistrates may make in matters of religion There is no cause whie the king or magistrate should suppose that power is giuen to him to make newe lawes touching God the worship of God or his holie mysteries or to appoint a new kind of true iustice and goodnesse For as euery magistrate is ordeyned of God and is Gods minister so must hée be ruled by God and be obedient to Gods holie word and commaundement hauing euermore an eye vnto that and depending stil vppon that alone The scripture which is y word of God doth abundauntly enough set downe al that which is proper to true religion yea the Lord doth flatly forbidde to adde too or take any thing from his holy word The magistrate therefore maketh no newe lawes touching God and the honour to be giuen to God but doth religiously receiue and kéepe doth put in vre and publish those auncient lawes in that kingdome which God hath allotted him vnto For hereunto apperteineth the giuing of the booke of Gods law vnto the kinges of Israell that they might learn therby the way to do the things which they of duetie ought to sée done To Iosue the Lord doth say See that thou doest obserue doe according to all the law that Moses my seruaunt commaunded thee Thou shalt not tourne from it either to the righte hand or to the left Neither shall the booke of this lawe depart out of thy mouth but occupie thy minde therein day and night that thou maist obserue and doe according to all that is written therein For then thou shalt make thy way prosperous and then thou shalt do wiselie Deuout and holie Princes therefore did doe their faithfull diligent indeuour to cause the word of God to be preached to the people to reteine and preserue among the people the lawes ceremonies and statutes of god yea they did their best to spread it to al men as farre as they could and as place and time required to applie it holilie to the states persons on the other side they were not slack to banish driue away false doctrine prophane worshipings of God blasphemies of his name but settled themselues vtterlie to ouerthrow and roote it out for euer In this sort I say godly magistrates did make and ordeine deuoute lawes for the maintenaunce of religion In this sort they bore a godlie and deuout care for matters of religion The cities which the Leuites had to possesse were of old their scholes of Israel Now Iosue did appoint those cities for studies sake and the cause of godlines King Ezechias was no lesse carefull for the sure paiment and reuenue of the ministers stipēds than hee was for the restoring and renuing of euerie office For honour and aduauncemēt maketh learning to flourish when néede and necessitie is driuen to séeke out sondrie shiftes beggarie setteth religion to sale much more the inuented lyes of mens owne mouthes Iosaphat sendeth Senatours and other officers with the priestes and teachers through al his kingdome For his desire was by all meanes possible to haue Gods word preached with authoritie and a certaine maiestie and being preached to haue it defended and put in vre to the bringing forth of good workes King Iosias doth together with idolatrie and prophane worshippinges of God destroy the false priestes that were to be found setting vppe in their stéeds the true teachers of Gods word and restoring againe sincere religion euen as also king Ioas hauing rebuked the Leuites did repaire the decayed buildings of the holie temple I am not able to runne through all the Scriptures and rehearce al the examples in them expressed let the Godly Prince or magistrate learne by these fewe what and how hée ought to determine touching lawes for religion On the other side Ahia the Silonite saith to Ieroboam Thus saith the Lord Thou shalt reigne according to all that thy soule desireth and shalt be king ouer Israel And if thou hearken vnto all that I commaunde thee and wilt walke in my wayes and doe that is right in my sight that thou keepe my statutes and my commaundements as Dauid my seruaunt did then will I be with thee build thee a sure house But the wretch despised those large promises and reiecting Gods word his temple at Ierusalem and his lawfull worship refusing also the Leuites hée made him priestes of the dregges and rascall sort of people hée built himself new temples which hée decked nay rather disgraced with images and idolls ordeyning and offering sacrifices not taught in Gods woord by that meanes inuenting a certain new kind of worshipping god and a new maner of religion And although his desire was to séeme to be willing to worshippe God yet is he by God condemned for a wicked man Hearken I pray the sentence of the Lord which hee denounceth against him Thou hast done euil saith Ahia as the Lord had taught him aboue all that were before thee For thou hast gone and made the other Gods and moultē images to prouoke mee and hast cast mee behinde thy backe Therefore I will bring euill vppon the house of Ieroboam and wil roote out from Ieroboam euen him that pisseth against the wall
that they at their pleasure may cōmaund what they liste and that all men by and by must take it for lawe But that kind of ruling without al doubt is extreme tyrannie The saying of the Poet is verie well knowen which representeth the verie words of a tyraunt I say it and it shal be so my lust shal be the lawe The Prince in déede is y liuing lawe if his mind obey the written lawes and square not from the lawe of nature Power and authoritie therefore is subiecte vnto lawes For vnlesse the Prince in his heart agree with the law in his brest doe write the law and in his woords and déedes expresse the law he is not worthie to be called a good mā much lesse a Prince Againe a good Prince and magistrate hath power ouer the Lawe is maister of the lawes not that they may tourne put out vndoe make and vnmake them as they liste at their pleasure but because hée may put them in practise among the people applie them to the necessitie of the state and attemper their interpretation to the meaning of the maker They therefore are deceyued as farre as heauen is wide which thinck for a few priuileges of Emperours kinges graunted to the magistrate to adde diminish or chaunge some point of the lawe that therefore they may vtterly abolish good lawes and liue against all lawe and séemelinesse For as no Emperours or kinges are permitted to graunt any priuileges contrarie to iustice goodnesse and honestie so if they do graunt any such privilege it ought not to be receiued or taken of good subiects for a good tourn or benefite but to be counted rather as it is in déede their vtter destruction and cleane ouerthrowe Among all men at all times and of all ages the meaning substaunce of the lawes touching honestie iustice publique peace is kept vnuiolable if chaūge be made it is in circumstances and the law is interpreted as the case requireth according to iustice and a good end The law sayth Let no man kill an other let him that killeth an other be killed himself That law remayneth for euer vnchaungeable neither is it lawfull for any man at any time to put it out or wipe it away And yet the rigour of the law may be diminished and the law it selfe fauourablie interpreted as for example If a man kill one whom hee loueth entirely well and kill him by chaunce not of set purpose or pretended malice so that when hee hath done hee is soarie for it at the verie hart would if it were possible buye his life again with what soeuer hée hath to giue for it in such a case the killer ought not to be killed and therin the magistrate may dispence with the rigour of the lawe An other beareth a deadly and continuall grudge to one whom hee killeth and goeth about to colour the matter vnder the pretence of happe misfortune For hée sought occasion that hée might for himself haue a shew of chauncemedley In such a case as this the magistrate cannot chaung any iote of the law but must néedes kil him whom the meaning of the law commaundeth to kill I could alledge more examples like vnto these but my care is of purpose somuch as I may not to bee too tedious vnto you with too a long a discourse By this that I haue spoken it is apparauntly euident that lawes are good and not to be broken how farre forth they doe admit the Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Princes moderation interpretation limitation or dispensation least peraduēture that old and accustomed Prouerbe bée rightly applied vnto them Lawe with extremitie is extreme iniurie Hetherto I haue declared that lawes are good profitable necessarie and not to bee broken it remaineth now to tell what and what kind of lawes the magistrate ought most chieflie to vse for the ordering and mainteyning of honestie iustice publique peace according to his office Some there are whose opinion is that the magistrate ought not to vse any written lawes but that hée should rather giue sentence as hée thought best according to naturall equitie as the circumstances of place time persons and cases doe séeme to require Other some there are that do their indeuour to thrust into all kingdomes and common weales the Iudiciall lawes of Moses And some there are which hauing once reiected the lawe of Moses wil haue no iudgement giuen in law but what is deriued out of the lawes of heathen Princes But since they that haue the preeminence and magistrates autoritie are men either good or bad and since that euen in the best men courtousnes anger hatred fauour griefe feare and other affectiōs are rife to be found to whom I pray you haue they committed the common weale which reiecting all written statuts and certein lawes would haue euerie man that is a magistrate to giue iudgment as hée himself thinketh best Haue they not committed their common weale to the rule of a beast But what shal I say then of euill men that are in authoritie since in the best men thnges are so amisse As good were a kingdome subiecte to the furies of hel as bound to the iudgments of naughtie men But wée will say they haue them giue iudgement according to the equitie of natures lawe and not after the luste of their corrupt affection Mine aunswere is to that that they will giue iudgement as affection leadeth them without controllment and say that they iudged by naturall equitie They cannot they wil say iudge otherwise nor otherwise vnderstand the pith of the matter They thincke that beste which they haue determined and nothing is done contrarie to conscience and thou for thy labour shalt be called Coram nobis for daring find fault with their sentence in iudgment And so shal the iust man perish barbarous affections shall haue the vpper hand and naughtie men rule all the roste Yea and admitte wée graunt all men are good that are called to be magistrates yet diuersitie of opinions that will rise in giuing of iudgement will stirre vp among them endlesse braules and continuall troubles If all thinges therefore be well considered the best way by a great deale is to put written lawes in vre Let vs learne this by the example of our eternall wise excellent and mightie God who gaue to the Iewes his peculiar people such lawes as at his cōmaundement were set downe in writing The magistrate hath otherwise busines enough to iudge that is to applie and conferre the causes with the lawes to sée how farre and wherein they agrée or disagrée and to iudge who hath offended against the law and who haue not transgressed the lawe Now it is to be marked that in Moses Iudiciall lawe there are many things proper and peculiar to the Iewish Nation and so ordeyned according to the state of the place time and persons that if wée should goe about to thrust on and applie them
to all other nations we should séeme to shew our selues more than halfe madde And to what end should wée bring backe and set vppe againe among the people of God the ofscouringes of the heathen that were cast out a great while agoe The Aposiles of our lord Iesus Christ did binde or burden no man with the lawes of Moses they neuer condemned good lawes of the heathens nor commēded to any man naughtie lawes of the Gentiles but left the lawes with the vse and free choice of them for the Saintes to vse as they thought good But therewithall they ceassed not most diligently to beate into all menns heades the feare of God faith charitie iustice and temperaunce because they knew that they in whose heartes those vertues were settled can either easilie make good lawes themselues or picke and choose out the beste of those which other men make For it maketh no mattter whether the magistrate pick out of Moses Iewish lawes or out of the alloweable lawes of the heathen sufficient lawes for him and his countriemen or else doe kéepe still the old and accustomed lawes which haue before béene vsed in his countrie so that hée haue an eye to cutte off such wicked vniust and lawelesse lawes as are found to be thrust in among the better sort For I suppose that vpright magistrats ought to take off curiositie and new inuented nouelties Seeldom saith the Prouerbe is the Crowes eye pickte out without troublesome stirres and curious mens new lawes are for the most part worse than the old that are broken by them and vtterlie abolished Furthermore al lawes are giuen for ordering of religion or outward worship of God or else for the outward conuersation of life and ciuil behauiour Touching the lawes of religion I haue spoken of them before For ciuil and politique lawes I adde thus much and say that those séeme to bée the best lawes which according to the circumstaunce of euerie place person state and time doe come néerest vnto the preceptes of the tenne commaundements and the rule of charitie not hauing in them any spot of iniquitie licentious libertie or shamelesse dishonestie Let them moreouer be briefe and shorte not stretched out beyonde measure and wrapped in with many expositions let them haue a full respecte to the matter whereto they are directed and not be friuolous and of no effect Now marke that politique lawes doe for the most part consist in thrée especiall and principall pointes honestie iustice and peace Let lawes therefore tend to this end that discipline and honestie may bee planted and mainteyned in the cōmon weale and that no vnséemelie licentious and filthie act bee therein committed Let lawe forbidde all vncleannesse wantonnesse lightnesse sensualitie and riottousnesse in apparell in building in bibbing and banquetting Let wedlocke bee commaunded by lawe to bee kept holie Let stewes and brothell houses bée banished the Realme Let adulteries whoredomes rapes and incestes bée put to exile Let moderate feastinges be allowed and admitted Let thriftines be vsed which is the greatest reuenue that a man can inioye Brieflie whatsoeuer is contrarie to honestie and séemelines let it by lawe bée driuen out and reiected Let iustice by lawes be strongly fortified Let it by lawes be prouided that neither citizen nor forrenner be hurt or hindered in fame in goods in bodie or life Let vpright lawes be made for the obteyning of legacies and inheritaunces for the perfourming of contractes bargaines for couenaunts agréements for suretieshipps for buying and selling for weightes and measures for leasses and things let to hyre for lending and borrowing for pawnes in morgage for vse commoditie and vsurie of money Let order be taken for maintenaunce of peace betwéene the father and his children betwixte man and wife betwixt the maister and the seruaunte and to bee shorte that euerie man may haue his owne For my meaning is not here to recken vppe particularlie euerie seuerall point and title of the lawe Lastlie meanes must bee made by giuing of lawes that peace may bee established wherby euerie man may enioye his owne All violent robberies and iniuries must bee expelled priuie grudges and close conspiracies must not bee thought off And warre must be quieted by wisedome or else vndertaken and finished with manlie fortitude But that wée may haue such a magistrate and such a life the Apostle commaunded vs earnestlie to pray where hée saith I exhort you that first of all prayers supplications intercessions and giuing of thankes bee made for all men for kinges and for all that are in authoritie that wee may liue a quiet and peaceable life in all godlines and honestie I am now againe compelled to end my Sermon before the matter be finished That which remayneth I will adde tomorrow Make ye your earnest prayers with your mindes lift vppe into heauen c. ⸫ ¶ Of Iudgement and the office of the Iudge That Christians are not forbidden to iudge Of reuengement and punishment Whether it be lawfull for a magistrate to kill the guiltie Wherefore when how and what the magistrate must punish Whether hee may punish offenders in Religion or no. ¶ The eight Sermon I SPAKE yesterday derely beloued of the magistrats ordinaunce there are yet behinde other two partes of his office and duetie that is Iudgement and Punishment of both which by the helpe of God I meane to speake as brieflie as may bee giue yee atttentiue eare and pray yée to the Lord to giue mée grace to speake the trueth Iudgement is taken in diuers significations but in this present treatise it importeth the sentence of Iudges brought in betwixte men at variaunce which sentence is deriued out of the lawes according to right and equitie as the case put foorth of the parties required and is pronounced to the intente to take vppe the strife betwixt them at variaunce and to giue to euerie manne his owne For at Sessions or Assises parties appeare and sue one an other for some inheritaunce or possession which either partie affirmeth to bée his by lawe layinge for themselues whatsoeuer they canne to proue and shew what right and title they haue to the thing All which the Iudges doe diligently heare and perfectly noate then they conferre the one with the other lay them with the lawe lastly they pronounce sentence whereby they giue the possession to the one partie and take it from the other The like reason is also in other cases and matters And this is iudgmente yea this I say is the execution of iustice But this kind of quieting and setting parties at one is verie myld in comparison of reuengement and punishment which is not executed with words and sentences but with swords and bitter stripes And good cause whie it should bée so since there be diuers causes whereof some cannot bée ended but with the sword and some more gentilie with iudgement in words But herein consisteth the health and safegard of the kingdom or
Iudgemente Let therefore the feare of the Lord bee vppon you and take heede and bee dilligent For there is no vnrighteousnes with the Lord our God that hee should haue any respecte of persons or take any rewarde To these I will yet adde a fewe places of the holie Scripture more which shall partlie make manifeste those that wente before and partlie expounde and more plainlie expresse the office of the Iudge In Deuteronomie wée reade The Iudges shall iudge the people with equitie and iustice Thou shalte not peruerte Iudgemente nor haue respecte of personnes nor take a rewarde For a rewarde doeth blinde the eyes of the wise and peruerteth the woordes of the righteous Thou shalte doe Iudgemente with iustice that thou mayste liue and possesse the Land. Againe in Exodus wée finde Thou shalte not follow a multitude to doe euill neither shalte thou speake in a matter of Iustice accordinge to the greater number for to peruert Iudgemente Neither shalte thou esteeme a poore man in his cause keepe thee farre from false matters and the innocent and righteous see thou slaye not for I will not iustifie the wicked Thou shalt take no rewardes for rewardes blinde the seeinge and peruerte the woordes of the righteous In Leuiticus also wee haue this Yee shall doe no vnrighteousnes in Iudgemente thou shalte not fauoure the personne of the poore nor honour the mightie but in righteousnes shalt thou iudge thy neighbour Againe Yee shall doe no vnrighteousnes in Iudgemente in metyarde in weighte or in measure True balaunces true weightes a true Epha and a true Hin shall yee haue I am the Lord your God c. I suppose verilie and am thus persuaded that in these fewe woordes of the Lord our God are comprehended al that which profounde Philosophers and Laweyers of great learning doe scarcelie absolue in infinite bookes and volumes of many leaues Beside all this the most holie Prophete Ieremie crieth to the kinge and saith Keepe equitie and righteousnesse deliuer the oppressed from the power of the violent doe not greeue nor oppresse the straunger the fatherlesse or the widowe and shed no innoceÌ„t bloud Thus much touching the office of Iudges But in the eyes of some men this oure discourse may séeme vaine and fruitelesse vnlesse wée do also refute their obiections whereby they indeuour to proue that pleadinges and lawe matters are at an ende because the Lord in the Gospell saith To him that will sue thee at the lawe and take away thy coate let him haue thy cloake also And againe While thou arte yet with thine aduersarie vpon the way agree with him quicklie least hee deliuer thee to the tormentour They adde moreouer the strifes in the lawe which S. Paule the Apostle in the sâ—â—te Chapiter of his Epistle to the Corinthians doth flatlie condemne To al which obiections mine aunsweare is this As the doctrine of the Euangelistes and Apostles doth not abrogate the priuate ordering of particular houses so doeth it not condemne or disanull the publique gouernemente of common weales The Lord in the Gospell after S. Luke chideth with and repelleth the young man who desired him to speake to his brother for an equall diuision of the inheritaunce betwixte them Hée blamed him not for because hee thinketh ill of him that claymeth an equall diuision or that parte of the inheritaunce that is his by righte but because hée thought that it was not his duetie but the Iudges office to deale in such cases The words of our Sauiour in that place are these Whoe hath appointed mee a Iudge betwene you and a diuider of land and inheritaunce And againe as wée reade in the Gospell If any man will sue thee at the lawe and take awaye thy coate giue him thy cloake also So on the other syde againste this doinge of iniurie there is nothinge more busilie handled and required in all the Euangelicall doctrine than charitie and welldoinge But a good deede is done in nothing more than in iudgmente and iustice Since therefore that Iudgemente was inuented for the practisinge and preseruinge of Iustice and vprighte dealinge it is manifeste that to iudge in matters of controuersie is not forbidden in the Gospell The notable Prophets of the Lord Esai and Zacharie crie oute and saye Ceasse to doe euill learne to doe good seeke after Iudgemente helpe the oppressed and pleade the cause of the fatherlesse and widdowe Execute true Iudgemente shewe mercie and louinge kindenesse euerie manne to his brother Doe the widdowe the fatherlesse the straunger and poore no wronge They sinne therefore that goe on to hinder Iudgemente and to thruste Iudges beside their Seates For as they pull awaye from the true God no small parte of his woorshippe so doe they open a wide gate to wronge robberie and oppression of the poore The Lorde I graunte commaunded that which oure aduersaries haue alledged meaninge there by to settle quietnesse amonge his people but because the malice of menne is inuincible and the longe sufferinge of sillie Soules makes wicked knaues more mischiefous therefore the Lord hath not forbidden nor condemned the moderate vse of Iudgements in lawe Moreouer wée reade in the Actes of the Apostles that Paule did oftener than once vse the benefite of Iudgemente not for monie or goodes but for his life which hée endeuoured to saue and defende from them that laye in waite to kill him Neither consented hée to the vniuste iudgemente of Festus the President but appealed to Caesar and yet wée know that Paule did not offend therein against the doctrine of the Gospell of Christe The same Paule in his Epistle to the Corinthians did not absolutely coÌ„demne the Corinthians for going to lawe aboute thinges belonginge to their liuing but because they sued and troubled one an other before Heathen Iudges It is good and séemely without doubte to suffer wronge with a patient minde but because it pleaseth the Lord to ordeine iudgement to bée a meane of helpe and succour to them that are oppressed with iniurie hée sinneth not at all that seekes to kéepe himselfe from wronge not by priuate reuengement but by the vprighte sentence of Iudges in lawe And therfore did the Apostle commaunde the Corinthians to choose out to themseluâ—s amonge the faithfull such Iudges as might take vp temporall matters in coÌ„trouersie betwixt them that fell at variaunce Thus haue I declared vnto you the seconde parte of the magistrates office which consisteth in Iudgement I will now therefore descende to the exposition of the third and laste parte which comprehendeth reuengemente and punishment For the magistrate by his office beareth the sworde and therefore is hée commaunded by God to take reuengement for the wronge done to the good and to punish the euill For the Sword is Gods vengeaunce or instrumente wherewith hée strikes the stroake to reuenge himselfe vppon his enimies for the iniurie done vnto him and is in the scripture generallie taken for vengeaunce and punishment The
Lord in Ieremie crieth out and saith I call a sworde vppon all the dwellers vppon earth Againe in Ezechiel The sword is sharpe and readie trimmed to kill the sacrifice And againe I will giue my sword into the handes of the king of Babell The kings of Aegypte were of their people called Pharaos as who should saye Reuengers But the swoord in the magistrates hand is to bée put vnto two vses For either hée punisheth offenders therewith for doinge other men iniurie and for other ill déeds Or else hée doth in warre therwith repell the violence of forreine enimies abroade or represse the rebellions of seditious and contentious Citizens at hoame But here againe an other obiection is cast in oure way by them which say that according to the doctrine of the Gospell no man ought either to kill or to be killed ▪ because the Lord hath said Resiste not the euill And againe to Peter Put vppe thy sword into thy sheath Euerie one that taketh the sworde doth perishe by the sworde Mine aunsweare to this is that throughout all the Scripture priuate reuengement is vtterlie forbidden but that that is done openlie by authoritie of the publique magistrate is neuer founde fault withall But that was priuate and extraordinarie vengeaunce that the Apostle Peter was about to haue taken considering that hee was called to bée a Preacher of the woord of God not to bée a Iudge a Capitaine or a man of warre And against priuate and extraordinarie reuengment is that sentence rightlie pronounced Euerie one that taketh the sword shall perish by the sword But that publique vengeaunce and the ordinarie vse of the sword is not prohibited by God in the Church of Christe I proue by this testimonie of the holie Apostle Paule in the 12. to the Romanes hath taught what and how much the perfectnesse of the Gospell requireth of vs and among the rest thus hée saith Deerelie beloued reuenge not your selues but rather giue place vnto wrath For it is written vengeaunce is mine and I wil repay But because this might be argued against and this obiection caste in his way Than by this meanes the long suffering of Christians shall minister matter enough to murder and manslaughter hée doth therefore immediately after in the next Chapiter adde The magistrate is the minister of God to thy wealth to terrifie the euill doers For hee beareth not the sword in vaine For hee is Gods minister reuenger of wrath to him that doth euill Wée gather therefore by this doctrine of the Apostle that euerie one of vs must let God alone with taking of vengeaunce that no man is allowed to reuenge himself by his owne priuate authoritie But publique reuengemēt wrought by the ordinarie magistrate is no where forbidden For that God which said to vs Vengeaunce is mine I will repay doth graunt to the magistrate authoritie to exercise and put that vengeaunce in vre which hee doth claime as due to himselfe So that the magistrates duetie is to punish with the sword the wrongfull dealings of wicked men in the name and at the commaundement of God himselfe Therefore when the magistrate punisheth then doth God himselfe to whom all vengeaunce belongeth punish by the magistrate who for that cause is called by the name of god Moreouer it is written Thou shalt not suffer a witch to liue Againe A wise king will scatter the wicked and turne the wheele vppon them And againe He that iustifieth the wicked and he that condemneth the iust they are both abhominable in the sight of the Lord. Neither doe wée lacke examples to proue that some haue incurred y heauie wrath and displeasure of the Lord for their foolish pittie in sparing them whom the Lord cōmaunded to strike with the sword I speake of Saul and Achab. Againe on the other side there are innumerable examples of most excellent Princes which testifie beare witnesse of the praise that they deserued for punishing of lewde wicked offenders For the Prince sinneth not nor is blameworthie any whit at all which killeth or otherwise punisheth the guiltie and vngratious man and for that cause we finde in the law so often repeated His bloud be vppon him selfe But if the bloud of the guiltie be not shedde then that is imputed as a fault and layde to the magistrates charge because hée neglecting his office hath pardoned them that were not worthie to bée forgieuen and by letting them goe hath left the innocent vnreuenged For hée is made partaker of the iniurie done shedding of the innocents bloud which he leaueth vnreuenged by letting the murderer goe vntouched on whose necke the Lord gaue charge to let the sword fall The iust seueritie of the vprighte magistrate in punishinge naughtie men is not as it is falselie iudged extreme crueltie But ouerthwart and péeuish pitie that spareth offenders which are not worthie to liue amonge men is vtter and méere crueltie in déede For when the magistrate letteth them goe vnpunished and at ease which with their naughtie déeds haue deserued death he doth thereby first of all giue occasion and courage to like offenders to go on and increase in their mischiefous wickednes For they sée their owne faultes borne with al in other men Secondarilie the men that are not as yet altogether drowned in the myre of wickednesse but are euerie hour◠tempted and prouoked to naughtinesse wil at the last leaue to haue scruple of cōscience and giue their consent to yéeld to mischiefe For they sée that mischiefous marchaunts are gentellie dealt withall Lastly offenders set frée without any punishment doe for the most parte become little better yea they become twice worse than they were before and the increase of his sinne shal at length compell thée to kil him for many murders whom thou wouldest not kill for the murder of one wherby thou mightest haue saued many guiltlesse men whō that cutthroate since his first pardon hath villaynously slaine They therefore send wolues and beares amonge the common people that let such rakehells escape vnpunished Since now that I haue declared the right vse of the sword proued that the magistrate hath power to reueng mens iniuries and to kill haynous offenders let vs goe on to consider what the causes bée for which God cōmaundeth to punish transgressors let vs sée also when they ought to be punished and lastlie what kinds of punishment or penalties the magistrate must vse The especiall causes for which the Lord doth openly commaunde to punish offenders are for the most part these that follow The Lord resisteth force with force worketh the safegard and saluation of men he reuengeth them that suffer wronge and restoreth againe whatsoeuer may be restored Hée declareth his iustice also which rewardeth euerie one according to his déedes And therefore hée wipeth out reprochfull déedes with a reprochfull death Hée putteth offenders in minde of their crime and therwithall for the most part doth giue them sense of repentaunce
all Goods ordinances scant any one can be found that is more commendable or profitable than wedlocke is Musonius Hierocles and other auncient sages thinke marriage to bee so necessarie to liue well and conueniently that the life of man without marriage séemeth to be maymed Euen they y heathens I meane doe make the euills and discommodities of mariage to consist in y married folkes and not in mariage For marriage of it selfe is good but many vse not well the thinge that is good and therefore they feele the smart of their foule abuse worthilie For who knoweth not that the faulte of dronkennesse is not to bee referred to wyne which is the good and holsome creature of God but to the excessiue bibbing and ouer great gréedinesse of maÌ„ which abuseth Gods good creature That which commeth out of the hart of man saith the Lord in the Gospell and not that which goeth in by the mouth defileth the man. Hereunto belongeth that saying of Paule the Apostle of Christ where hee attributeth sanctification to wedlocke for the bed saith he is vndefiled and in an other place he testifieth that the vnbeleuing husband is sanctified by the beléeuing wife hee affirmeth also that children borne in wedlocke are holy or cleane Moreouer the same Paule maketh Christ an eraÌ„ple of loue betwixt man and wife and shadoweth the mysteries of Christ and the Church by the colour of wedlocke he figureth I say a heauenly thing by an holy type that God doth allowe Wherevpon in an other place the same Apostle doth say That their doctrine is a verie doctrine of diuells which forbid men to marrie And so consequently it followeth that that is an heaueÌ„ly doctrine proceeding from God which permitteth mariage freely to all men and doth commende and reuerence it The excellencie and dignitie of matrimonie being thus vnderstoode let vs now séeke out and looke on the causes for which God hath ordeyned mariage for men to imbrace God according to his natural goodnesse directeth all his ordinaunces to the greate good and aboundant commoditie of mortal men and therefore it followeth that hee ordeyned matrimonie for the preseruatioÌ„ of mankinde to the end that mans lyfe might be pleasaunt swéete and thoroughly furnished with ioyes sufficient But al these causes may be reduced into the number of thrée First God himselfe doth say It is not good for man to be alone let vs make him an helpe therefore to be before him or to dwel with him So then that first cause whie wedlecke was instituted is mans commoditie that thereby the life of man might bée the pleasaunter and more coÌ„modious For Adam séemed not to liue halfe happilie nor sweetly enough vnlesse he had a wife to ioyne himselfe vnto which wife is not in the scriptures called an impediment or necessarie euill as certaine Poets and beastly men who hated women haue foolishly iangled but she is the helpe or arme of the man Antipater an heathen writer In sermone de Nuptiis doth wonderfullie agrée with this saying of the scripture and expresseth plainly what kinde of help and what manner of arme the wife is to her husband Whosoeuer saith hee hath not had triall of wife and children hee is vtterly ignoraunt of true mutuall goodwill Loue in wedlocke is mutuallie shewed when man and wife doe not coÌ„municate wealth children and hearts alone as friendes are wont to doe but haue their bodies in coÌ„mon also which friends cannot do And therfore Euripides laying a side the deadly hate that hee bare to women writ these verses in commendation of marriage The wife that gadds not gigglot wise with euerie flirting gill But honestly doth keepe at hoame not set to gossip still Is to her husband in his cares a passing sweete delight She heales his sicknesse all and calls againe his dying spirit By fawning on his angrie lookes she tourns them into smiles And keeps her husbaÌ„ds secrets cloase when friends worke wilie guiles For like as a man hauing one hand or one foote if by any meanes hee get himselfe an other may thereby the more easilie lay hold on what hee listeth or go whether he wil euen so he that hath married a wife shall more easilie enioy the healthfull pleasures and profitable commodities of this present life For married folkes for two eyes haue foure for two hands as many more which being ioyned together they maye the more easilie dispatche their handie businesses againe when the ones two handes are wearied the handes of the other supplie their roome kepe their worke in a forwardnesse still Mariage therfore which in steede of one member is by increase coÌ„pact of twaine is better able to passe thorough the course of this world than the single and vnwedded life Thus much out of Antipater Hierocles also in his booke de Nuptiis saith To liue with a woman is verie profitable euen beside the begetting of children For first she doth welcome vs hoame that are tyred abroad with labour and traueile shee interteyneth vs seruiceablie and doth all shee maye to recreate ouâ—e wearie mindes She maketh vs forget all sorrowe and sadnesse For the troublesom cases of our life and generallie of care and busines while wee are occupied in matters abroade in bargayning in the countrie or amonge oure friends are not easilie suffered to bee troubled with oure domesticall and houshold affayres but when we haue dispatched them and are once retourned to our wiues at home so that our minds are at quiet we restoared to our ease and libertie then are our coÌ„bersome businesses well lightened eased whereby they ceasse to trouble vs any longer Neither is a wife troublesome vndoubtedly but lighteneth things that are troublesom to vs For there is nothing so heauie that man and wife liuing in concord are not able to beare especiallie if they bee both willinge to doe their indeuour And so forth The second cause why matrimonie was ordeyned is the begetting of children for the preseruation of mankinde by increase and the bringing of them vppe in the feare of the lord For the Lord blessed Adam and Eua saying Increase and multiplie replenishe the earth Paule the Apostle in his Epistle to Titus saieth Speake to the elder women that they maye teache honest thinges that they may make the younger women to be sober minded to loue their husbandes to loue their childreÌ„ to be discrete hous keepers good obedient to their husbands And againe to Timothie Adam was not deceiued but the woman was seduced notwithstandinge through bearing of children she shal bee saued if they continue in faith and charitie and holines with modestie But the begetting of children were altogether vnprofitable if they were not wel brought vppe For shée that loueth her children in déede doth bring them vp in the feare of the Lord Which bringing vppe is no small coÌ„moditie to the comon weale Church of god The glorie also and worship of God is greatly augmented when as by wedlocke there
women And for that cause are lawes and very sharpe punishments ordeyned and appointed for such lasciuious knaues Rapes and such villanies committed perforce the lawes do punish with losse of life but to him that doth defloure a maide not violently that Lord doth say Marrie endowe her Other lawes appoint other penalties Touchinge which more is spoken in the ciuil lawe Moreouer Incest is especially prohibited They call incest an vnlawful medling of a man with a woman against the honour of bloud and affinitie For Cestus signifieth the marriage girdle which the bride did weare to shewe that the marriage was iuste and lawful Wée Germanes call this sinne by the name of Blout schand wherby wee signifie the sinne committed in corrupting or defiling our own bloud or kinred In Leuiticus after the degrées of bloud in which wée are forbidden to marrie the Lord doth presently adde In all these be not ye defiled For in all these thinges are the nations defiled which I caste out before you And hereby the land is defiled and I haue visited the iniquitie thereof vppon it and the land hath spewed out the inhabitaunts thereof Yee shall therefore keepe my statutes and mine ordinaunces and shall not doe any of all these abhominations For whosoeuer shall doe so hee shall be cutte off from amonge his people And in the 20 chapiter of Leuiticus hée hath appointed death to be the punishment of incest which is not changed by the ciuil lawes or Imperiall constitutions The abhominable sinne of Sodomie and medling with beastes also is plainly forbidden Against which wée haue most euident and expresse lawes set downe in the 18. and 20. chapter of Leuiticus Wée haue also a verie senere but yet a most iust punishmente layde by God himselfe vppon the pates of the detestable Sodomites For with fire and stincking brimstone sent downe froÌ„ heauen hée consumed those filthie men to duste and ashes which ashes hée washed away with the waues of the dead sea because hée would not haue so much as the verie cynders to remaine of so wicked men Moreouer their whole cities and fruitefull fields were burnte with fire For it was not requisite that any one iote of the substaunce of those most wicked men should remaine vndestroyed The place where those cities were sometime situated is at this daye ouerflowen with water and called the dead sea Whereby we do consequeÌ„tly gather that the most iust God wil not spare the Gentiles entangled in the verie same sinne althoughe for a time hée wincke at and dissemble it Fire shall destroy both them theirs and they themselues shall for euer burne in hell where nothing shal remaine of them but a reprochfull memorie For in the Reuelation of oure Lord Iesus Christ to his Apostle Iohn we read And fire came downe from God out of Heauen and deuoured them and the diuell which deceiued them was caste into a lake of fire and brimstone where the beast and the false Prophete shal be tormented day and night for euer more Apoc. 20. Furthermore all thinges else are for hidden that doe incite or allure vs to vnlawfull lustes which baites are the ouer nice pranckinge and decking the body euill and wanton companie gluttonie surfetting dronkennesse For Ezechiel amonge the rest of his Prophecies saith This was the iniquitie of Sodom pride glutonie aboundaunce of all thinges and idlenesse Men are prouoaked to luste eyther by hearing or reading of dishonest ditties and bawdie ballads or by looking on and beholding wanton dauÌ„ces vnséemely sightes ribauld talke and filthie examples They therefore are by this lawe reproued which wincke at or chearish which are the bawdes or bringers together of adulterous persons Vnto the wicked the Lord in the Psalmes doth say Whie doest thou take my couenaunt in thy mouth whereas thou hatest to be refourmed and doest cast my words behind thee when thou sawest a theefe thou consentedst vnto him and hast bin partaker with the adulterers c. The iust Lord therefore doeth punish all these offences in wicked men euery one according to the greatnesse of the sinne For some sinnes are farre more heynous than other some are Hee is an adulterer that in his minde doeth lust after an other mans wife but hée sinneth more gréeuously if hée indeuoure to finishe in déede his wicked thought hée offendeth yet more déepelie if hée do the déede and sinneth most of all if after once hée fall vnto it againe Likewise the adulterer sinneth so doth the bawde and he also that vpholdeth his adulterie The whooremonger sinneth déepely but hée that defileth himselfe with incest sinneth more gréeuously and hée most heynously of al that in medling with beastes committeth filthie Sodomie So then in this 7. precept charge is giuen for the maintenaunce of shamefastnesse modestie sobriâ—tie temperancie chastitie publique honestie and true holinesse of soule and bodie The next is for mée to say somewhat now touching continencie By abstinence we refraine from other mens goods and take froÌ„ no man the thing that is his Some there are that will haue temperancie to extend farther than continencie for they wil make the one to be but a part of the other I in this treatise doe simplie make contiuencie the contrary to intemperancie or incontinencie For continencie is a vertue or power of the minde receiued from the spirit of God which suppresseth affections and doth not in any wise permit vnlawful pleasures This is conuersant doth shew it selfe in the common and vsual talke of men in pleasures that are allowed in apparell in buildings and dweling houses in meate and drinke and in other things also I at this present wil onely examine those points of of continencie which are already rehearsed First of all it is required of vs to kéepe in oure tongue and not to let it loose at randon to the blaspheming of Gods glory or hurt of our neighbour Let the talke of a Christian man bee honeste profitable and seasoned with salte let it be vnacquainted with scoffinge lightnesse lyinge ribauldrie and filthinesse S. Iames in the third Chapiter of his Epistle hath spoken sufficiently of the tongues properties In his first Chapiter also hee sayth Let euery manne bee swifte to heare sloaw to speake and sloaw to anger And Paule saith Let no filthie communication proceede oute of your mouth but that which is good to edifie withall as oft as neede is that it may minister grace vnto the hearers and greeue not the holie spirite of God by whom yee are sealed vnto the daye of Redemption And againe Let not fornication or any vncleannesse or couetousnesse bee once named amonge you as it becommeth Sainctes Neither filthines nor foolishe talkinge nether iesting which are not seemelie but rather giuinge of thanckes Let no man deceiue you with vaine words For for such thinges commeth the wrath of God vppon the children of disobedience For in another place he citeth this sentence oute of Meâ—ander and
consist in hearing and following the word of God and that contrarily calamities and miseries doe rise by the coÌ„tempt and neglecting of the same For Ieroboam the first king of the seperated Israelites letting passe the word of God did ordeyne new rites to worship the Lord by and erected new temples but by so doing hee ouerthrew himselfe his house and all his kingdome After him doth Baasa succeede both in the kingdome idolatrous religion which was the cause why he his were vtterly destroyed Then followeth Amri the father of Achab who for augmenting idolatrous impietie is horriblie slaine with all his family so that not one of his escaped the reuenging sword of Gods anger ielousie And for because Iehu was faithfull valliant in killing those tyraunts in dispatching Baals priestes rooting out of idolatrous superstition the Lord doth promise say vnto him Because thou hast zealously done that which thou hast done according to all that is right in my sight therefore shall thy children vnto the fourth generation sit on the seat of Israel And wee read verily that his sonnes and nephues were notable Princes which succeded in the kingdome euen Ioachas Ioas Ieroboam the second of that name and Zacharias The other kinges as Sellum Manahe Pekaiah Peka and Osee had their kingdome altogether like to the kingdome of the sonne of Iosâ—as to wit in a seditious troublesome a most miserable taking For they despised the mouth of the lord Therfore were they vtterly cutt off and for the most part either slaine or carried away captiue by their enimies the Assyrians From the diuision of tbe people into two seuerall kingdomes after the death of Solomon there were in number 19 kinges of Israell and 18. of Iuda The kings of Israell altogether reigned about 272. yeares and they of Iuda about 393. Now by the space of so many yeares in the most renowmed peculiar people of God which was as it were a glasse set before the eyes of all nations to view and behold themselues in there might the truest causes of felicitie calamities of all kings kingdoms in the whoale world be so liuely represented and perfectly paynted that there should bee no neede to fetch from else where a more plaine and euident demonstration of the same And yet for al that wee are not without other forreigne examples wherby to proue it For the Pharaoes of Aegypt were the destruction both to themselues and also to their kingdome by their stubborne rebellion against Gods word Againe Darius Priscus and the great Nabuchodonosor enioyed no small felicitie because they despised not the counsells of Daniel Balthazar king of Babylon a despightfull contemner of God and his word is in one night destroyed with all his power Babylon the most auncient and famous citie of the world is taken set on fyre sacked and ouerthrowne and the kingdom translated to the Medes and Persians Neither were the kinges of Persia vnfortunate at all I meane Cyrus and Darius otherwise called Artaxerxes because they fauoured the word of God and did promoate his people and true religion But on the other side wee read that Antiochus syrnamed Epiphanes was most vnfortunate who as it were making warre with God himselfe did most wickedly burne and make away the bookes of holy Scripture Furthermore wee haue as great stoare of examples also euen out of those Histories which followed immediately the time of Christ his ascension For so many Romane Emperours kinges and Princes as persecuted the preaching of the Gospell and Church of our Lord Iesus Christ aduaunced idolatrie and superstitious blasphemie so many I say did die a foule and shamefull death Of this are Eusebius and Orosius renowmed Historiographers assured witnesses Againe S. Augustine lib. 5. de Ciuit. Dei affirmeth that incredible victories verie great glorie and most absolute felicitie hath beene giuen by God vnto those kinges which haue in faith sincerely embraced Christe their Lord and vtterly subuerted idolatrie and superstitious blasphemie It is euident therefore that felicitie commeth by good will and obedience to the word of God that all kings and kingdoms shal be vnhappie which forsake the word of God and turne themselues to mens inuentions And this I haue I trust declared hetherto so plainly that the hearers may seeme not onely to vnderstand but also to see before their eyes and as it were to feele with their hands the pith and materiall substaunce of this whole treatise But wherunto doth all this tend That your Royall maiestie forsooth may vndoubttingly know be assuredly persuaded that true felicitie is gotten and reteyned by faithfull studie in the word of God to witt if you submit your selfe altogether and your whoale kingdome to Christe the chiefe and highest Prince if throughout your whoale realme you dispose and order religion and all matters of iustice according to the rule of Gods holy word if you decline not one haires breadth from that rule but studie to aduaunce the kingdome of Christ and goe on as hetherto you haue happily begon to subuert tread vnder foote the vsurped power of that tyrannicall Antichrist Not that your maiestie needeth any whit at all mine admonitions or instructions For you haue vndoubtedly that heauenly teachâ—r in your minde I meane the holie Ghoste which inspireth you with the verie true doctrine of sincere and pure religion Your Maiestie hath the sacred Bible the holiest booke of all bookes wherein as in a perfect rule the whoale matter of pâ—etie our true saluation is absolutely conteyned and plainly set downe Your Maiestie hath noble men and many Counsellours belonging to your kingdome faithfull valliaunt and skilfull heads both in the lawe of God and men who for their wisedome loue that they beare to the sincere truâ—th are greatly commended amonge forreigne nations And for that cause all the faithfull doe thinke and call your maiestie most happie But that happie king Ezechias although hee did especially vse the helpe of those excellent men Esâ—â— and Micheas did not yet despise faithfull admonishers euen amonge the 〈◊〉 sort of Leuites neither thought they that in admonishing the king theâ— lâ—st and 〈…〉 labour in vaine I therefore hauing good affiaunce in your 〈◊〉 good aâ—d godlâ—disposition do verily hope that this short discourse of mine touching the true causes of the felicitie and calamities of kinges and kingdoms shall haue a proâ—iting place with you Euen I which 12. yeares since did dedicate vnto your father of famous memorie Henrie viij a booke touching the authoritie of the holie Scripture and the institution and function of Bishopps against the Pontificall chuffes of the Romishe superstition and tyrannie and now by experience know that that labour of mine brought forth no small fruite within the realme of England am now so bold againe as to dedicate these my Sermons vnto your Royall maiestie In these Sermons I handle not the least and lowest points or places of Christian religion the
of churcherobbers suche heades and ouerséers of holye religion as some Kinges of Iuda were but Ezechias especially and manye other Bishops and pastours of the primitiue church who in many troublesome broyles when either warres did waste theire countries and common weales or else when hunger or some other publique calamitie did oppresse and pinch their sillie countriemen did not stick to bestowe the churche goods liberally and to emptie the treasure of the hallowed money that thereby they might do the oppressed some good But they had vndoubtedlye béene wrongfull churcherobbers if they to spare money others vessels whiche are without life would not haue redéemed liuing creatures their countriemen from death and penurie There is an excellent place of this matter in Sainct Ambrose Officiorum lib. 2. Cap. 28. There are also notable examples hereof in the Ecclesiasticall historie Moreouer in the number of Churcherobbers diuines accompte Simoniakes that is Merchauntes I meane buyers and sellers of spirituall and Ecclesiasticall dignities For suche an one is Simon Magus their graunde Patriarche reported to haue béene in the Actes of the Apostles In the ciuile lawe whosoeuer went about with priuie giftes to buy the voice of any man to speake on his syde when publique offices or dignities were for to be bestowed he was guyltie of ambition and beside the shame and open infamie was coÌ„pelled to pay an hundred Crownes for his offence But because this belonges not to sacrilege we lett it passe and returne to our matter They are churcherobbers whosoeuer either do not paye at all or else do paye vnwillingly the goodes that are due to the church I meane their tithes and yerely reuenues It is to be seene in the Scriptures howe terribly the Prophetes doe threaten churcherobbers Haggeus testified that the grounde brought forth so yll and little fruite for nothing else but forbecause the people did not truely paye that whiche of duetie they ought to the temple In Malachie God promiseth the people to make their ground fruitefull if they will pay liberally the stipendes and tributes due to the temple Nowe the ministers of the churches may vse those reuenues or stipendes by as good lawe and right as they that vse the profite of the grounde which they them selues haue husbanded For so doth the Lord expressely teache them in the 18. of the booke of Numbers wherewithall Paules saying agreeeth in the ninth Chapter of his firste Epistle to the Corinthians And the Lorde Iesus him selfe also gaue almes to the poore of the stipend which he had as it is to be séene in the thirteenth Chapter of Sainct Iohns Gospell Moreouer beggers committe sacrilege who abuse the name of Christ and make their pouertie a cloake to kéepe them ydle still The Apostle commaundeth Timothie not to cherishe such ydle hypocrites and wandering vacabondes with the almes and expences of the churche-goods But nowe the greatest sacrilege of all is if a man translate the glorie of God the creator vnto a creature There is a kinde of theaft called Peculatus which is committed in filching the common treasure or purloyning away the princes substance This kinde of robberie bréedeth euery houre newe exactions and giueth wicked magistrates good cause and fitt opportunitie to poll the poore coÌ„monaltie Of this sort of robbers did Cato happily speake when he saide Priuate theeues do lead their liues in chaines and fetters but publique theeues in golde and purple Vnder this title of robberie are all those conteined which either do not pay at all or else paye with yll will the tributes and taxes that are due to their magistrates Lastly all they are compted faultie in this kinde of théeuerie who soeuer do abuse the publique wealth or treasure of the common weale Other some there are that take vp children whome they know verie well and sell them to other thereby to gett aduauntage or else do steale away other mennes seruauntes This kinde of theaft the Lawyers call Plagium And of this offence are those people guyltie whiche by euill whispering persuasion and seditious doctrine do drawe seruaunts handmaydes from obedience to their maisters and children from doing reuerence and duetie to their parents And when Capitaines that are hired of straunge Princes to serue for money in forreine warres do against the parents will and knowledge carrye awaye whole bandes of sillie young men whome they intice with many faire promises and entrap with sundry sleights leading them to warres wherein they perishe and neuer returne to their friendes againe Suche captaines I saye are to be reckoned in the number of menstealers This offence of old was punished by death as it is euident in the 21. of Exodus and in the law of Constantine which is to be séene Cod. lib. 9. tit 20. An other sorte of théeues there is which we call felones and those be they which steale and driue away other mennes cattel In this order of théeues are those people placed which do misuse the cattel that is lent them and they also which when they may will not helpe another mans cattell that is in ieopardie For the Lorde in the lawe commaunded to bring back that which goeth astraye and to restore it to the right owner Thus much hetherto haue I spoken my brethren touching the sundry kindes of theaft of the iust and lawfull getting of goods and also of the proper owning of peculiar richesse ¶ Of the lawfull vse of earthly goods that is howe we may rightly possesse and lawfully spende the wealth that is rightly and iustly gotten Of restitution and almes deedes The Second Sermon I Did in my laste Sermon dearely beloued declare vnto you by what meanes goods are rightly gotten howe many kinds of theaftes there be and sundry sorts of getting wealth vnlawfully there is yet behind an other treatise for me to adde and therein to teache you what is the true vse of goods rightly gotten and howe we may lawfully possesse them and iustly spende dispose them in this transitorie life For iustice doth not onely not descaude any man but doth so muche as it may endeuour it selfe to do good to al men Neither is it â—nough for a godly man not 〈…〉 vnlesse also he do good to all that he can And in this point do many men sinne while they are persuaded that they haue done al the duetie that they owe if they hurt no man if they possesse that whiche they haue without trouble to any man although in the meane while they haue no regarde whether they helpe or do good to any man or no. And he sinneth as greatly in the sight of the Lord which doth not vse rightly goods iustly gotten as he that hath heaped vp wealth in wickednesse and naughtie meanes I will tell you therefore so farre as God shall giue me grace howe in what sort godly men may holily possesse and dispose these earthly goods First of all that the vse of worldly wealth maye be healthfull
that thing that pleaseth God the loue I meane of true religion and the vtter detesting of idolatrie that they are madde vpon and persecute it with swoorde fire and vnspeakable torments To this therefore doeth that saying of Sainct Peter belong See that none of you be punished as a murtherer or as a theefe or as an euill doer or as a busie bodie in other mennes matters but if any man suffer as a Christian man let him not be ashamed but rather glorifie God on this behalfe Yet for all this I would not that heynous offendours should any whit despaire They haue the example of the théefe that was crucified with Christ that let them follow let them I saye confesse their faultes beléeue in Christ commit themselues wholie to his grace mercie and lastly suffer patiently the paine of their punishment and in so doing there is no doubt but they shal be receyued of Christe into Paradise and liue there for euer as the théefe doth with Christ And although the godly be slame amonge transgressours yet is â—ée no more defiled by suffeâ—ing with them than Christ ouâ— Lord was being hanged amonge theeues For though the godly and vngodly be wrapped and coupled together in one kinde of punishment yet are they seuered by their vnlike ending while the wicked after this bodily death is carried to hell there to burne without intermission and the godly taken immediately into heauen to liue with Christe his Lord to whom he committed and commended himselfe Touching this matter and the causes of the afflictions of the holy men of God I wil not be agreeued to recite vnto you dearely beloued a notable place of S. Augustine out of his first booke de ciuitate Dei. Wheresoeuer sayth hée good men doe suffer the same and like punishment that the euil sort do it is to be marked that there is not therefore no difference betwixt them because there is no diuersitie in the thing that they suffer For as in one and that same fire gold doth shine and chaffe doeth smoke and vnder one flayle the huske is broken and the corne purged and as the scummy froath is not mixed with the oyle althoughe one weight of the same presse doth crush both out at once euen so one and the selfe same miserie falling vppon the good and the badd doth trie fine and melt the good and on that otherside condemne wast consume the euill sort Whereupon it commeth to passe that in one and the same affliction the euill doe detest and blaspheme the Lord when contrarily the good doe praye vnto and praise his name for all that he layeth vpon them So much matter maketh it in afflictions to mark not what but with what minde euery man doeth suffer For stirre vp durt and sweete oyntments alike you shall haue the one stincke filthily and the other cast forth a swéete smelling sauour Therfore in that hurlie burlie and irruption made by the barbarous people what did the Christians suffer which was not rather to their profite while they did faithfully coÌ„sider those troubles especially because they humbly considering the sinnes for which God being wroth did fil the world with so many and great calamities although they be farre from committing heynous gréeuous and outragious offences doe yet neuerthelesse not repute themselues so cleare of all faultes as that they iudge not themselues worthie to suffer temporal calamities for the crimes they commit euery houre and moment For ouer and besides that euery man which liueth peraduenture laudably enoughe doeth in some pointes yéeld a little to carnall concupiscence although not to y outragiousnes of horrible sinnes to the goulfe of heynous offences and abhominable iniquities yet notwithstanding he yéeldeth to some sinnes which eyther he haunteth verie séeldomely or else committeth so much the oftener as they are the lesser Ouer and besides this therefore I say what man is there which when hée séeth and knoweth very well the men for whose pride lasciuious liues couetousnes and damnable iniquitie God as he hath threatened doeth plague the earth doeth so estéeme them as they are to be thought of and liue so with them as he ought to liue wyth such kinde of people For often times many thinges are wickedly dissembled while wicked doers are not taught corrected chidden and admonished of their euil behauiours either because we thinke the paine to much to tell them their faults or while we are afrayd to haue the heauie lookes of them with whom we liue or else auoyde their displeasure least peraduenture they should hinder or hurte vs in temporall matters when as either our gréedinesse desireth to haue somewhat more or oure infirmitie feareth to lose y things which it hath alreadie in hold and possession so that althoughe the life of the wicked displease the good for which cause they fall not into the same damnation which is after this life prepared for the euill yet since they doe therefore beare with and forbeare their damnable sinnes because they feare them in lighter and smaller trisâ—es they are iustly scourged wyth them in this temporall life albeit they be not punished with them eternallie While they bee punished by God with the wicked they doe iustly féele the bitternesse of this life for the loue of whose swéetenesse they would not be bitter in telling the wicked of their offences This therfore séemeth to me to be no smal cause why the good are whipped wyth the euill when it pleaseth God to punish the naughtie manners of men with the affliction of temporal paynes For they are scourged together not forbecause they lead an euil life together but because they loue this temporall life together I doe not say alike but together when the better sort ought to despise it that the euill being rebuked and corrected might obteyne the eternall life to the getting wherof if they would not be oure fellowes and parteners they should be caried louingly drawne euen while they be oure enimies because so longe as they liue it is alwayes vncertaine whether their minds shal be changed to bee better or no. Wherfore they haue not the like but a farre greater cause to admonishe men of their faultes to whome the Lord sayth by the mouth of the Prophete He verilie shall die in his sinne but his bloud will I require at the hand of the watchman For to this ende are the watchmen that is the guides of the people ordeyned in the Churches that they should not forbeare to rebuke sinne and wickednesse And yet for all this that man is not altogether excusable of this fault which although hée be no guide or ouerseeâ— of the people deeth notwithstanding knowe many thinges worthie controllment yet winck at them in those with whome he lyueth and is coÌ„uersant because he will giue them none offence for feare least hée loose those thinges which in this world hée vseth as hée ought not or is delighted in so as hee should not And so forth For
all this haue I hether to rehearsed out of Sainct Augustine The last and hindermost cause of the calamities which oppresse that holy Sainctes of God is because the Lord in afflicting his friends deeth thereby giue a most euident testimonie of his iuste iudgement which shall fall vppon his enimies for their contemning of his name and Maiestie For Saint Peter sayth The time is that iudgment must beginne at the house of God if it first beginne at vs what shal the ende bee of those which beleeue not the Gospell of God And if the righteous scarsely bee saued where shall the vngodly and sinner appeare And like to this is that notable sentence of the Lords which hée spake when hée went to the place of execution saying If they doe this in a moyst tree what shall bee done in the drie If the Saincts by whom are meante the fruitefull trées bringing foorth most pretious fruites of good woorkes are by the suâ—â—eraunce of God in this world so miserably tormented and wofully vexed what shall wée say I pray you of the wicked which are so farre from vertue and good woorks They shal vndoubtedly bee plagued with vnspeakable paynes and punishments For touching the causes of those calamities wherewith the wicked are tormented they can bée none other than the heynous crimes which they commit from day to day and are therefore punished by Gods iuste iudgement to the end that all men may perceiue that God hateth wicked men and wickednesse alike So wée reade that Pharao was afflicted Saul fell vppon his owne sword and was slaine in the mounte Gelboe wyth many thousand Israelites because he had sinned against the Lord which purposed to destroy him for an example of his iudgement and a terrour to them that should followe after Antiochus Epiphanes Herode the great Herod Agrippa and Galerius Maximianus the Emperour were taken horriblie wyth gréeuous diseases and died of the same The reason was because they sinned against GOD and his seruaunts on whome hee determined to take a vengeaunce and to make them proofes of his iuste iudgemente so to bee examples for tyrauntes to perceiue what plagues remayne for those which séeke the bloud of the godly and faithfull And although oure good God doth ordeyne all thinges for the beste to his creatures and sendeth in a manner all calamities and miseries to drawe vs from wickednesse yet beecause hypocrites and wicked people despise the counselles and admonitions of GOD and neither will acknowledge God when hee striketh nor turne to him when hee calleth them all thinges doe turne to their destruction euen as to them which loue the Lord all thinges woorke to the beste and therefore doe they perishe in their calamities for in this world they féele the wrath of the Almightie God in most horible punishmentes and in the world to come when once they are parted oute of this life do for euer beare farre greater and bitterer paynes than any tongue can tell But if it happen that the wicked and vngodly sorte doe not in this life féele anye plague or greeuous affliction then shall they bée punished so much the soarer in the woorld to come There is no man that knoweth not the Euangelicall parable of the riche vnmerciful glutton who when as in this life hee liued as hée iusted in passinge delightes was notwythstanding in hell tormented wyth vnquencheable thyrste and parched wyth fire which neuer ceassed burning The felicitie therefore of the wicked in this life is nothing else but ertreeme miserie For Saint Iames the Apostle sayth Yee haue liued in pleasure vpon earth and beene wanton ye haue nourished your harts as in a day of slaughter which I say wil turne to you as to well fedd beastes that are fatted vp to be slaine to make meate of For Ieremie goeth a litle more plainly to woorke and sayth O Lord thou art more righteous than that I should dispute with thee yet notwithstanding I will talke with thee Howe happeneth it that the waye of the vngodly doeth prosper so well and that it goeth so wel with them which without shame offend in wickednesse Thou haste planted them they take roote they growe and bring forth fruite And immediatly after But drawe thou them out O Lord like a sheepe to be slaine and ordeine or appoint them against the day of slaughter Wyth this also doeth that agrée which the Prophete Asaph after hée had roundly and largely reckoned vp the felicitie of the wicked addeth saying Thou verilie hast set them in slipperie places thou shalt cast them downe head long and vtterly destroy them O wyth howe soudaine calamities are they oppressed they are perished swallowed vp of terrours Euen as a dreame that vanisheth so sone as one awaketh thou Lord shalt make their image contemptible in the citie For Dauid also before him did cry saying Yet a little and the vngodly shal bee no where and when thou lookest in his place he shall not appeare I haue seene the vngodly in great power slourishing like a greene Bay tree and I went by and loe he was gone I soughte him but hee could not bee found In like maner also doth Malachie the Prophet witnesse that there is great difference in the day of iudgement betwiâ—te the worshipper and despiser of God and betwixt the iuste and vniust dealer For the day of the Lord shall come in which the proude and those that woorke wickednesse shal be burnt as stubble with fire froÌ„ heauen so that there shall remaine vnto them neither roote nor braunch They that are wise therefore wil neuer hereafter be offended at the felicitie of the wicked they will neuer desire and long to be made partakers of their vnhappie prosperitie they wil not grudge at all to beare the miserie of the Crosse which they do daily heare to be layd by God vppon his Saintes to the end they may be tried and fined from the drosse of the fleshe and this vncleane world Thus farre haue I sufficiently reasoned of the causes of calamities Let vs now sée my reuerend brethren howe and in what order the godly and sincere worshipper of God doth behaue himselfe in all calamities and worldly afflictions His courage quayleth not but kicketh rather all desperation aside because hee vnderstandeth that hee must manfully in faith beare al sorts of euils Therfore doth he arme himselfe with hope patience and prayer There are verily among men some which so soone as they féele any affliction do presently crie as the common voyce is That it had béen best if they neuer had béen borne or else destroyed assone as they were borne A verie wicked saying is this and not worthie to be heard in a Christian mans mouth But farre more wicked are they which sticke not to destroy them selues rather than by liuing they would be compelled to suffer any longer some smal calamitie or abide the tauntes of the open world And yet on the other
gaue them mee is greater than all and no man is able to take them out of my fathers hand I and my father am one Hereunto belongeth that outâ—rie of S. Paule which he vseth to the encouragement of vs Christians where hee saith Who shall seperate vs from the loue of Christe Shall tribulation or anguish or persecution or hunger or nakednesse or peâ—ill or sword As it is written For thy sake are we killed all day longe and are compted as sheepe for the slaughter Neuerthelesse we ouercome in all these things through him that loued vs For I am sure that neither death nor life nor Angels nor rule nor power nor thinges present nor things to come nor height nor depth nor any other creature shal be able to seperate vs from the loue of GOD which is in Christ Iesu our Lord. The Sainctes I confesse in their calamities doe féele griefe and many discommodities but so yet that euen in their discoÌ„modities they haue farr many more coÌ„modities they are therfore diminished one way but augmented an other way so that the crosse of theirs is not their destruction but an excercise for them and a whoalesome medicine And therfore I thinke that that same worthie and golden sentence of S. Paul can neuer be too often beaten into your minds where hée saith We are troubled on euery side yet are we not without shift we are in pouertie but not in extreeme pouertie we suffer persecution but are not forsaken therein wee are cast downe but we perish not The faith full therefore doe in this world loose these their earthly riches but do they thereby loose their faith Loose they their vpright and holy life or loose they the riches of the inner man which are the true riches in the sight of God The Apostle crieth Godlines is a great luâ—re with a mind content with that that it hath For wee brought nothing into the world it is certaine that wee maye carrie nought away but hauing foode and rayment we must therewith be content And the Lord verily who of his goodnesse hath created Heauen and earth and all that is therein for the vse of men which euen séedeth the Rauens younge ones will not cause the iust man to die with hunger and penury Moreouer that man doth not loose his treasure in this world which gathereth treasure as the Lord hath coÌ„maunded him with whom y faithful know that a most wealthie treasure is layd vpp in heauen for them which are in this world spoiled of their â—errestrial goods for their lordâ— masterâ— sake That worthy notable seruam of god Iob doth cry Naked camed ouâ— of my mothers wombe naked shal I turne to the earth againe The Lord gaue and the Lord hath taken away as the Lord pleased so is it happened Blessed be the name of the Lord. Last of all it is manifest that to denie the truth therby to escape persecution is not the way to kéepe our wealth and quiet state but rather the meanes to loose them yea by so doing wee are made infamous to all good men of euery age and nation For we sée that they which would not for Christ and the cause of his trueth hazard their riches but chose rather by dissimulation and renouncing of the truth to kéepe their worldly wealth did reteyne for euer infamous reproch and daily augment most terrible tormentes which vexed horiblie their guiltie conscience loosing neuerthelesse in the diuels name y wealth which they would not once hazard in the cause of their Sauiour But they on y otherside which ieoparded themselues and all their substaunce in the quarell of Christe despising manfully al daungers that could happen did alwayes finde a swéete and pleasant coÌ„fort which strengthened the minds of their afflicted bodies For they crie with the Apostle Wee haue learned in whatsoeuer estate wee are therewith to be content Wee know how to be lowe wee know also howe to exceede euerie where and in all thinges we are instructed both to be full and to be hungrie both to haue plentie and to suffer neede We can doe all thinges through Christ who strengtheneth vs. They know that the same Apostle hath said Ye haue suffered with ioy the spoyling of your goods knowing that ye haue in heauen a farre more excellent substance which will endure For the Lord in the Gospel also said Verilie I say vnto you there is no man that hath forsaken house or brethren or sisters or father or mother or wife or children or landes for my sake and the Gospels but he shall receiue an hundred folde now at this present with persecutions and in the world to come eternall life Mar. 10. So than the Saincts and faithful seruauntes of God are oppressed with seruitude in this present world but therewith all they know and consider that the Lord himselfe became a seruaunt for vs men whereby they that are seruauntes in this world are made frée thorough Christe and by terrestriall seruitude a way is made to celestiall libertie The faithfull are exiled or banished their countrie but the heathen Poet sayth A valiaunt harted man takes euerie countrie for his owne Verilie in what place of this world soeuer wee are wée are in exile as banished men Oure father is in heauen and therefore heauen is our countrie Wherefore when wée die wée are deliuered from exile and placed in the heauenly countrie and true felicitie In like maner whom the tyrant killeth with hunger and famine those doth hée ridd of innumerable euils And againe whomsoeuer famine doth not vtterly â—il but only tormeÌ„t â–ª them doth it teach to liue more sparingly and afterward to fast the longer and deuoutly Nowe in this case the faithfull which suffer famine do call to remembraunce the examples of the auncient Sainctes of whome when Paul speaketh hée sayth They wandered about in sheepe skinns goate skinnes being destitute afflicted and tormented of whome the world was not worthie they wandered in wildernesse in mountaynes and in dennes and caues of the earth christians also consider that the state of famished Lazarus who died amoÌ„g the tongues of the dogges that licked his blaâ—â—es was farre â—erter than the surfetting of the strutbellied glutton who being once dead was buried in hell Moreouer it is to be abhorred de tested and yet lamented of all men to see a crue of barbâ—rous villaynes and vnrulie souldiours abuse perforce not honest matrenes onely but teÌ„der virgins also that are not fit yet nor ripe for a man But the greatest comfort that wee haue in so great a mischiefe and intollerable ignominie is that chastitie is a vertue of the mind For if it bée a treasure of the minde then is it not lost though the body be abused euen as in like sort the fayth of a man is not thought to be ouercome although the whole body be coÌ„sumed with fire And chastitie is not lost verilie where the body is defloured because the wil
apparel For as the man is such is his talk such is his cloathing therefore the rayment doeth note of what conuersation the priests ought to be Whereuppon it commeth that in the Scriptures wee are bidden to put on other cloathing whē the meaning of the holy Ghoste is that wee should chaunge our wicked conuersation so that the very garmentes doe partly instruct the priests what they haue to doe and what is seemely for them But nowe the time and course of this treatise inuiteth mée to speake somewhat of the priests office Their office did consist in many thinges but especially in teaching instructing For the chiefe cause whie the priestes were ordeyned of God was to instruct the Church in true pietie and to teach the people the lawe of god For thus wée read that the Lord did say vnto Aaron Thou thy sonnes that are with thee shall drincke neither wine nor stronge drinke when ye enter into the tabernacle of wittnesse least happily ye die Let it be an euerlasting ordinaunce among your posterities that ye may put disferēce both betwixt holie vnholie betwixt cleane and vncleane that ye may teach the sonnes of Israel all the statutes which the Lord hath spoken vnto them by the ministerie of Moses Leuit. 10. The same lawe doth Ezechiel in as many wordes almost rehearse in the 44. Chapiter of his Prophecie And Malachie declareth it also as it is to be seeae in the second of his Prophecie They therefore are vtterly deceyued which thincke that the Leuiticall priestes were appointed onely for to kill the sacrifices Moreouer the lord doth euery where in his lawes minister matter for the Leuitical priesies to instruct his people in and that matter was not the heathenish Philosophie the edicts of kinges or decrees of Senatours but the very woord of God deliuered to them by God himselfe And that this doctrine might be the more conunodiously vttered to the people the priestes appointed certaine holy dayes wherein the people should assemble together to heare them preach the word of God. The next point of their duetie after teaching was to blesse the people That blessing was not free for euerie priest to vse as hee listed but was bounde to a certaine forme of words very solemnly vttered which is thus expressed in the 6. of Numbers And the Lord spake vnto Moses saying Speake vnto Aaron his sonnes saying On this wise ye shall blesse the children of Israel and say vnto them The Lord blesse thee keepe thee The Lord shewe his face vnto thee and be merciful vnto thee the Lord lift vp his countenance vppon thee and giue thee peace This manner of blessing did they vse vndoubtedly in their holy assemblies esspecially at the breaking vpp of the congregation when the people did depart In an other place it is said that God did blesse but here that Aaron and his sonnes did blesie the people whereuppon wée haue to note that God doth woorke inwardly and performe in the faithful what soeuer the priestes in that forme of blessing did wishe vnto the people so that still to blesse is the onely and proper worke of God alone And therfore verie significantly after that solemne blessing vttered by the mouth of the priest God doth add And they shall call or put my name ouer or vpon the children of Israel and I will blesse them The priestes therefore do lay before the people the name of the Lord they commend vnto them the mightie power of his Godhead and shew them that all goodnesse doeth flowe from God teaching them how they may obteyne it through faith in Christ who is the blessed séed that blesseth al that call vppon his name Nowe in this solemne blessing sixe principal points are chiefly conteyned First the priest sayth The Lord blesse thee That is The Lord bestowe vpon thée whatsoeuer belongeth to the safetie of thy bodie and soule Secondarily he saith The Lord keepe thee For it is not sufficient to receiue good thinges at the hand of the Lord vnlesse they bée preserued by his power and not taken from vs by his wrathfull indignation nor lost againe by oure owne negligence Thirdly hee sayth The Lord shew thee his face or The Lord make his face shine vppon thee The Lord doth thē shew vs his louing face when after his anger hee sheweth vs his fauour and doth become good and gratious to vs And therefore in the fourth clause doeth followe a more plaine exposition where the priest sayth The Lord bee mercifull vnto thee as if hee should haue said The Lord be alwayes gentle and fauourable vnto thée in all that thou goest about either in words or déeds The fift blessing is The Lord liftvpp his countenaunce vppon thee Now the Lord lifteth vpp his countenaunce when he looketh vppon vs when hée watcheth ouer vs and doth direct and guide our wayes The last desire is Peace which is taken for the saluation and chiefe goodnesse that happeneth to mankinde although in an other sense it is put for the contrarie to warre or battel and the peace of the conscience is no smal felicitie to mortall men These were the good things that the priestes did wish to light vppon the people teaching them withal to beséech the Lord for those blessings with ardent prayers carnest supplications Euen till this day there doe remaine the Psalmes that the priestes did make for the peoples sake to singe For after that Dauid had brought musick into the temple then did the playing vppon musical instrumentes with swéete melodie and singing of Psalmes beginne to be taken for an office among the priests Touching this musicke vsed in the temple the first booke of Chronicles speaketh very much where it treateth of Dauid and his dealinges how he distributed the singers into 24. orders and that by course Moreouer the priestes were commaunded to minister the Sacraments and to sacrifice For they did circumcise the infants their office was to see the Passeouer eaten and to offer sacrifices of sundrie sorts vnto the Lord of which I will speake hereafter in place cōuenient And that they might more commodiously offer their sacrifices Dauid by the inspiration of the holy ghost diuided the two families of Eleazar and Ithamar into 24. orders For they did minister by course as is to be séen in the 24. Chapiter of the first of Chronicles All the while that their turne to minister did laste the priestes remayned still within and neuer did set a foote out of the temple For there were houses builded within the temple for the priests to dwell in when their lot did come to serue the Lord they neuer went vnto their owne houses vntill their course were expired and their time to minister were fully finished The priestes also did kéepe the holy vessells and make them cleane they kept the candels burning the holy fire that it should not goe out to be short they had the charge of all thinges which
in God nor his couenaunts Finally circumcision did put the circumcised in mind of their duetie al their life long to wite that euery man should thinke that he had taken vpon him to professe God to beare in his bodie the SacrameÌ„t of the Lorde For that is the cause why the Israelites were named or had their names giuen them in their circumcision For it is euident in Luke that Iohn Baptist and Iesus our sauiour had their names giuen them at their circumcision euen as also the first circumcised at his circumcision was called Abraham whose name before was said to be Abram It did admonish the circumcised of his duetie for so much as he had giuen his name vnto the Lord his confederate to bee inrolled in the register of God amoÌ„g the names of them that giue them selues vnto the Lord wherefore he ought by couenaunt duetie to frame his life not after his owne lust and pleasure but according to the will of God to whome he did betake him selfe For the condition of the couenaunt was that the circumcised shoulde not defile them selues with idolatrie and straunge religions that they should not pollute with vncleane lyuing the bodies and mindes that were hallowed to the Lord but that they perseuearing in true faith should ensue godlynesse shewe the workes of repentance and be obedient to God in all things For thus saith Moses in the tenth of Deuterono Circumcise the foreskinne of your hearts and harden not your neckes any longer To which words the Prophet Ieremie alludeth in his fourth Chapter saying Bee ye circumcised to the Lord and cut away the foreskinne of your hearte And the Martyr S. Stephan rebuking the vnbeléeuing Iewes sayeth Ye stiffe-necked and of vncircumcised hearte and eares ye alwayes resist the holie ghost Verie rightly therefore doth the holy Apostle Paule in his Epistle to the Romanes declare that there are two sortes of circumcision the one of the letter in the fleshe the outwarde circumcision that is made with handes the other in the heart of the Spirite the inwarde circumcision which is made by the meanes of the holy Ghost The circumcision of the heart God doth like well of in those y be his but that in the fleash he doeth vtterly mislike of if as the fleashe is the heart be not circumcised The liking and misliking of these two circumcisions is in that which went before so plainly alreadie declared that I néede not to stick any longer vpon it And here I think it not amisse before I make an ende of circumcision to reherse vnto you déerely beloued the woordes of the auncient writer Lactantius lib. Instit 4. Chap. 17. where he speaketh of circumcision in this manner The meaning of circumcision was that we should make bare our breastes to wite that wee should liue with a simple and plaine dealing heart because that parte of the bodie which is circumcised is partely like to a heart and is the fore parte of the priuitie and the cause why God commaunded to make it bare was that by that signe he might admonishe vs not to haue a couered heart that is that we should not couer within the secretes of our conscience any crime whereof wee ought to be ashamed And this is the circumcision of the heart whereof the Prophets speake which God hath translated from the mortall fleshe to the immortall soule For the Lorde being whole set and fully minded according to his eternall goodnesse to haue a care for our life and safegard did set repentance before our eyes for vs to followe as a waye to bring vs thereunto so that if wee make bare our heartes that is if by confession of our sinnes we satisfie the Lord we should obteine pardone whiche is denied to the proude and those that conceale their faultes by God who beholdeth not the face as man doeth but searcheth the secrets of the brest Thus much hitherto hath that auncient writer of the churche Lactantiê° Firmianus declared vnto vs touching the mysterie of circumcision Nowe all this whiche hitherto I haue saide touching the meaning and mysterie of circumcisioÌ„ was set forth as in a picture to be séene of all mens eyes so often as circumcision was solemnized in the church There was the league as it were renued which God did make with men There was the grace of God his sanctification and our corruption declared therein did Christ the rocke of stone appeare who with his spirite doth cutt wash away all spottes of the Churche Moreouer the worshippers of God did learne by that signe and so by all the holie ceremonie that they beeing in one ecclesiasticall bodie ought to do their indeuour by purenesse of liuing to winne the fauour of God their confederate Because by the visible circumcision there was after a sorte an open confession made of the true religion of frée consent to the true religion and of a bynding by promise vnto the same He therefore that did despise or vnaduisedly neglect that holie ceremonie was sharply punished as may be gathered by the 17. of Genesis and the fourth Chapter of Exodus And so muche hetherto touching circumcision There followeth nowe the seconde Sacrament of the auncient churche I meane the Paschal Lamb. It is an Hebrewe word not signifying a passion as it should séeme if it were deriued according to the Gréeke etymologie but it signifieth a skipping a leaping or a passing ouer For the Hebrewe *** signifieth to leape or passe ouer The cause of this worde Moses him selfe sheweth in the lawe where he saith The Lord shall go ouer to strike the Aegyptians when he shall see the bloud vppon the vpper poste and the two side postes of the doore *** the Lord wil passe ouer that doore and will not suffer the destroyer to come within your houses This sacrament is knowen also and called by other names For it is called a signe a remembraunce a solemnitie an holie assemblie the feast of the Lorde a worship an obseruation an oblation and a Sacrifice But whereas that ceremonie is called a passing ouer that is not done without a trope For the passing ouer was the verie benefite wherein the Angel of the Lorde did passe ouer the Iewes leaue their houses vntouched and saue their liues but for because the Paschall Lambe was a memoriall a renuing of that benefite therefore it tooke the name of the benefite Euen as I admonished you before that it is vsuall in Sacramentes for the signes to bee called by the names of the thinges that they signifie béecause of the likenesse and mutual proportion that is betwixt them Let vs sée nowe what the passeouer was and what kinde of ceremonie did belong vnto it The Passeouer was an holy action ordeined by God in the killing and eating of a Lambe partely to the ende that the Churche might kéepe in memorie the benefite which God did for them in the land of Aegypt to be a testimonie of Gods
might sanctifie the people with his bloud did suffer without the gate Hebr. 13. And although in this which I haue hetherto alledged I haue by fittes declared the ende and fruite of this ceremonie yet will I not thinke it muche here againe particularly to repeate the same againe since I sée that the holie Ghoste in the Scripture doth as it were take paines verie busily to beate the same into our heades The end of all this stirre and solemnitie is that all the sinnes I say all the sinnes of Gods vniuersall church are by the one and onely sacrifice once onely offered moste perfectly blotted out and absolutely purged Let vs therefore heare the verie woordes of the holie Ghoste which speaketh in the Scripture moste plainely and euidently saying 1. And the high Priest shall confesse ouer the Goate all the iniquities of the children of Israel and all their trespasses all their sinnes 2. And the Goate shall beare vppon him all their misdeedes into the desart 3. The same daye shal the priest make an attonement for you to cleanse you that you may bee cleane from all your sinnes before the Lord. 4. And let this be an euerlasting ordinance vnto you to cleanse the children of Israel from all their sinnes once euery yere But who is so verie a sott or dull head as to thinke that all the sinnes of the people are washed awaye with the bloud of beastes If saith the Apostle they had once fully cleansed sinnes then would they haue ceassed to offer any more By this ceremonie therefore the mysterie of Christe to come was beaten into all mennes braines and once euery yere layed foorth to the eyes of all men to beholde For of this ceremonie did Zacharie borrowe his prophecie of Christ in his thirde Chapter where he saith Beholde I bring foorth the braunch my seruant For lo the stone that I laye before Iosua vppon one stone shal be seuen eyes behold I wil cut the grauing therof saith the Lord of hostes and I will take away the sinne of this lande in one daye The Lord doth promise the Messiah which was prefigured by the priestes and especially by the high priest Iosua Christe is the stone vppon which the eyes of all men are stedfastly fixed as vppon their onely sauiour He is digged in and cut in his passion and by suffering and dying once he purgeth the sinnes of all the earth Of this ceremonie and of this place of Scripture did Paule the holie Apostle of Christe borrowe his whole discourse almost in his Epistle to the Hebrewes touching the sacrifice of Christe once offered for all the sinnes of the whole worlde in which discourse he doeth verie often repeate out of the lawe the word Once and that with a certeine emphaticall vehemencie Now to appoint other Priestes to institute another time and to ordeine another manner of sacrifice is vtterly to kicke at and treade vnder foote this heauenly and moste euident trueth But this doctrine of the onely sacrifice of Christ is the true auncient sound vnreproueable and euerlasting doctrine by which all they are saued that are saued and by which all they haue béene saued that haue béene saued since the beginning of the worlde The enimies or aduersaries of this doctrine Paule the Apostle of Christ and the Gentiles whose skill in the lawe was inferiour to no mans doth call fooles madde vnconstant light headed carried with euery pusse of winde wicked apostataes which haue reuolted from Christe lyars false Prophets false Apostles deceiuers schismatiques dogges inchaūters witches detestable and cursed Therefore if an Angel from heauen teache vs any other wise let him bee to vs accursed Yet by the way this must not bee concealed that in that yerely sacrifice it was required and looked for at mennes handes first that they should confesse their sinnes then that they shoulde bee sorrie in their mindes in good earnest and in déede for theire sinnes committed lastly that they should kéepe Sabboth I do not meane an ydle resting from honest businesse but a quietnesse in the faith of Christ and a ceassing from yll déedes Who soeuer doth so prepare him selfe in the feast of attonement that is in the time of the preachinge of the grace of God through Christe hee is without doubt throughly cleansed by that only sacrifice of Christe Iesus of whiche I haue hitherto not without good cause spoken so largely as you perceiue that I haue For this one place doeth giue a wonderfull light both to the vnderstanding of many places in the Scriptures and also of the mysterie of our redemption and of Christe our redéemer so plainly that no other place doth so clearely expound set forth lay them open before our eyes to bée seene and looked on it doth also teache vs to vnderstand the wordes of Christ our Lord in the gospel of sainct Iohn where he saith There is one which accuseth you euen Moses in whome ye hope for had ye beleeued Moses ye would then haue beleeued mee for he wrote of mee Nowe with the sacrifice of attonement and the other cleansinge sacrifices we do aduisedly number the sacrifice of the redde cowe I meane of the cleansinge or of the cleansing or holie water that was ordeined against all sortes of defilings and vncleannesses for there were sundrie kindes of vncleannesses Of which there is a large discourse to be seen in Moses his law and by them is layde before vs y type of our corrupt nature and continuall sinnes There is fully described in the 19 Chapter of the booke of Numbers first the verie ceremonie and sacred rite then is declared the manner howe to make the holie cleansing water against all defylings lastly is added the vse and effect of that holie water There was brought to Eleazer the prieste a redde cowe without spot which neuer felte the yoake and that was out of hande carried out slayne without the hoast Parte of the bloud was saued by the prieste and with his singer he sprinckled it seuen times towardes the tabernacle of appointment But the whole Cowe he burnt with fire so that no parte of it was lefte and into the fire hee cast Cedar wood hysope and a scarlet lace This being once done the priest did washe him selfe in water and in his steede came another that was cleane who gathering the ashes did lay them vpp in a cleane place Therefore so often as néede required they did put off those ashes into an earthen vessel into which they powred running water in that sorte was the holie cleansinge water alwayes prepared which they did sprinckle with a sprinckler made of hysope vppon all such as were defiled This was the manner and ceremonie of the cleansinge the vse and ende whereof doeth immediately followe The Apostle Paule doeth testifie that the circumstances of this Ceremonie did lay before vs a most euidēt type of Iesus Christ for in the ninthe to the Hebrues he sayth If the ashes of a younge
sorte whiche are called the Iudiciall lawes of which I will intreate dearely beloued as briefely as I can so farre foorth as I shal be persuaded to be expedient for your edification This treatise wil not be vnplesant nor vnprofitable to euery zealous hearer although it doeth specially belong to courtes of lawe where iudgement is exercised For the Iudiciall lawes were with wonderfull faith and diligence set out of God by the ministerie of his seruaunt Moses and God is not wont to reueale anye thinge to mankinde with so precise and exquisite diligence vnlesse it doe directly tende to mankindes greate commoditie Nowe although these Iudiciall lawes are verie fewe in number and not to be compared in multitude with the huge volumes of the lawes and decrées of Emperours Kinges and wisest Sages yet do they in their short breuiarie conteine the chiefe poyntes of iudgement and iustice in effect as muche almost as is conteined in the bookes of the lawes and constitutions of the Emperours and ciuil lawyers The good Lorde would not by too long and burdensome a packe of lawes be too burdenous and troublesome vnto his people neither was it néedefull ouer curiously to sticke vppon euery seuerall thought of yll disposed persons it is sufficient for all wise men people and nations if euery one haue so muche lawe as is sufficient for the conseruation of peace ciuil honestie and publique tranquillitie as all the holie Scripture witnesseth that the people of Israel had Nowe these Iudiciall lawes are the moste auncient and verie founteines of all other good lawes which are to bee founde all moste in all the worlde Moses was before all other lawegiuers that were of name and authoritie among whome Mercurius Trismegistus Rhadamanthus y Lâ—cian are thought to be the eldest The Aegyptians called their Mercurius by the name of Thoth who as Lactantius affirmeth slue Argus that had so many eyes and vpon the murther flead into Aegypt Nowe Argus and Atlas liued about the time of Cecrops Diphyes And Cecrops is reported to haue béene in the same time that Moses was Radamanthus also is supposed to haue liued after the dayes of Iosue Moses his seruaunt and successour But the moste famous lawegiuers of the gretest and most auncieÌ„t natioÌ„s did follow long after the death of Moses Draco and Solon among the Atheniens Minos with the Cretians Charondas of the Tyrians Phoronaeus to the Argiues Lycurgus to the Lacedaeinonians Pythagoras to the Italians Romulus and Numa vnto the Romanes Plato writt of lawes a little before the reigne of Philipp king of Macedon and father to Alexander the greate And Cicero 2. lib. de legibus saith I see therefore that the opinion of the wisest sorte was that lawe was neither inuented by mennes wittes nor yet was the decree or ordinance of people but a certein eternal thing ruling the whole world with discretion to commaund or for bidd to do or leaue vndone So they saide that that chiefe and highest law is the wisedome of God which commaundeth or forbiddeth all things by reason Whereupon that law which the Gods haue giuen to mankinde is rightly commended for it is the reason and discretion of the wise whiche is able either to commaund or else forbidd and so foorth Therefore the Iudicial lawes of God are commended vnto vs not so much for their antiquitie as for the authoritie whiche they haue of God. Nowe that wee may plainly and distinctly discourse vpon this matter ye haue to marke that to iudge is an action and in this treatise is taken for an action done in the courtes of iudgement for it signifieth to take vp and determine of matters betwixt such as be at variance or else vppon the bearing of a cause to giue seÌ„tence or iudgement Finally to iudge doth signifie to deliuer them that be in daunger to relieue the oppressed to defend the afflicted and with punishement to kéepe vnder mischiefous offendours Iudgement therefore is not the sitting or méeting of Iudges in Assises or Sessions but is rather the very diligent discussing of causes the giuing of sentence accordinge to right and equitie by the lawes of God and also the assertion and defence whereby the good are deliuered and the punishmeÌ„t that is executed vppon the yll disposed and wicked offendours The Iudges are the ouerséers of iudgement iustice I meane such as doe iustly according to the lawes giue sentence be twixt them that are at discorde which do defende and deliuer the good and punish and brydle the wicked And so the Iudicial lawes are those which informe the Iudges howe to determine of controuersies and questions howe to Iudge iustly how to punishe the wicked and howe to defend the good that peace honestie iustice and publique tranquillitie may be among all men which is the ende and marke alone whereto both the Iudge and all the Iudiciall lawes do tende and are directed For God our good Lord and lawegiuer would haue it to go well with man that we may liue happily ciuilie and in tranquillitie And therfore we do not in this treatise exclude the care and defence of pure religion but do make it one of the especiall poynts which the Iudiciall lawes do looke vnto And now euen as the ceremoniall lawes so also are the Iudiciall lawes added by God vnto the ten coÌ„mandements to expounde confirme them therewithall For the precepts of the ten commaundements are the chiefe principall preceptes whereunto wée must referre all lawes as to the eternall minde or will of god I think I néede not to stande and shewe you dearely beloued to what precepts of the ten commaundements euery seueral Iudiciall lawe is to be referred For that is verie plaine and euident to euery one that will take but small paynes to conferre and laye them together For the Iudiciall lawes that are set out against murther and iniurie are apperteining to this precept Thou shalt doe no murther And whatsoeuer is spoken against adulterie fornication and filthie lustes are added to the commaundement Thou shalt not committ adulterie Likewise whatsoeuer is saide in the Iudiciall lawes against deceipts shiftes cousinings and vsurie doe belong to the commandement Thou shalt not steale Lastly all the lawes touching the brideling of heretikes and suppressing of Apostataes by force are set downe to make plaine the first seconde thirde and fourth coÌ„maundements of the firste table For some lawes may be applyed to more precepts than one of the ten coÌ„maundements But this is easie and plaine to be perceiued of euery man therefore I will not stande any longer about it Nowe for because the Iudiciall lawes do first of all require Iudges such I meane as should mainteine put the lawes in execution for the lawes without executours séeme to be dead and on the other side are aliue vnder a iust magistrate who is for y cause called the liuing lawe therefore before all other lawes are placed those Iudicial lawes which were
precept is giuen Thou shalt not go vp downe with tales among thy people neither shalt thou hate thy brother in thine heart but shalt rebuke him and tell him thy minde plainely Also in the 22 of Exodus it is saide thou shalt not raile vpō the Gods or Iudges nor blaspheme the ruler of thy people Moreouer there are sundrie kinds of murther wherof some are greater or smaller then other The moste detestable murther of all is parricidie when one killeth his father or his kinnesman vnder which wee do cōprchend the euil intreating or currishe handling of parentes by their children Whosoeuer striketh father or mother or curseth them saith the lawe let him die the death Againe they are bidden to kill the rebell that dareth stande vpp to resist the vpright decrées and holie ordinances of the elders Deuteronomium 17. And also in the 21 of Deuteronomie we finde If any man haue a stubborne a froward and rebellious sonne that will not harken to the voice of his father and the voice of his mother they haue chastened him and hee woulde not hearken vnto them Then shall his father and his mother take him bring him out vnto the elders of that citie and to the gate of that place and saye vnto the elders of the citie this our sonne is stubborne and disobedient wil not hearken to our voice he is a riottour and a drunkard and straightway all the men of that citie shal stone him with stones vntil hee die and thou shalt put euil frō thee and all Israel shal heare and feare Furthermore murther is either committed willingly or else vnwillingly Of murther vnwillingly cōmitted there is an example in the 19 Chapter of Deuteronomie where the case is put as followeth two friends go to the wood to hewe wood together and as the one fetcheth his stroke the head of the are falleth from the helue and striketh the other so that he dyeth vppon it This déede the Lorde doeth neither impute nor would haue it to be imputed to the man but to him selfe And therefore he giueth licence to the man to flye vnto the Sanctuarie For his minde was that the sanctuaries should be a safegarde to suche kinde of people as killed men vnwillingly and not to bladers and cutters not to them that poyson or otherwise kill their neighbours of a set pretence or purpose Of which there is much to be séene in the 35 of Numeri the fourth the ninetéenth Chapters of Deuteronomie To the lawe for murther vnwillingly committed doth the case belong that is thus put forth Two men fight together and in their fight they strike a woman with childe so that either shée falleth in trauaile before her time or else doth presently die out of hande In such a case what is to be done the Lord did teach in the 21 of Exodus where the lawe of like for like is also set downe An eye for an eye a toothe for a toothe a hand for a hand c. In the same place also is putt an other kinde of murther which is committed either by thy beast as by thine Oxe that pussheth with his hornes or by thy Wolfe or by thy dogge that thou kéepest in thine house or else by some instrument or buylding that is in thy possession Nowe thou diddest either knowe or not knowe the fiercenesse of thy beast the perill in thine instrument or the rottennesse of thy buylding If thou knewest it not thou wast then excused But if thou knewest it and didst not séeke a way to preuent the mischiefe the Lorde gaue charge that thou shouldest dye for it But if of clemencie it were graunted thee to redéeme thy life thou shouldest not refuse to paye any summe of money howe greate so euer it were Nowe wilfull murther committed vppon pretended malice is vtterly vnpardonable in the lawe of god Such an one saith the lawe thou shalt pull from mine altar that he may bee killed In this case redemption of life is not permitted but the bloud of the murtherer is streightly required Many causes of this seueritie and many other thinges tending to this ende are to be read in the 35 Chapter of Numbers and the seconde of Exodus In the 21 of Deuteronomie is described the action partely ceremoniall and partly Iudiciall which was solemnized when any man was found to be slayne and no man knewe who was the murtherer Where also the manner is prescribed howe to make an attonemēt for the murther whereby we may gather howe horrible a sinne murther is in the sight of God the Catholique church Lastly the lawe doth not leaue the order of warre vntouched For it giueth precepts concerning the beginning the making and the endinge of warre which are to bee read in the twentieth Chapter of Deuteronomie Moreouer in the law there are set out the examples of terrible warres as that with the Amalechites in the seuenth of Exodus and that with the Madianites in the 31 of the booke of Numbers where somewhat also is sayed touching the diuision of spoyles gotten in the warres I knowe my brethren that I haue béene somewhat tedious vnto you in makinge this rehearsall of the lawes vnto you but for because the moste wise and mightie God doth nothinge without especiall causes and the euident profite of mankinde I coulde not therefore suffer this parte of the lawe to passe mée vntouched considering that I sée it so diligently taught by God him selfe and that it maketh much to the opening and mainteining of the morall lawe Our good God who knoweth all thinges doeth also knowe the dullnesse and ouerthwarte slacknesse of mannes witt and howe it requireth to be driuen perforce many times to do good and eschue euill And therefore the holie Lorde hath in these Iudiciall lawes added an holy kinde of compulsion to driue men on withall In the Morals hee frameth our manners and teacheth vs what to doe and what to leaue vndone With the ceremonials he helpeth forwarde the morals and doth vnder types and figures laye before the eyes of our bodie and mynde the mysteries of God and his heauenly kingdome And lastly by the Iudicials he compelleth vs to the kéepinge of the lawes and doth preserue the integritie of the same Nowe all these together doe tende to this end only that man may be saued that he may worship God aright and liue according to the will of the Lorde Thus much haue I spoken hitherto by the helpe of God concerninge his holie lawes Nowe let vs prayse the goodnesse of the Lorde who doeth not suffer his people to lacke any thing that is necessarie for their commoditie and doth euen at this day instruct vs with these lawes to the glory of his name and health of our soules ¶ Of the vse or effect of the lawe of God and of the fullfilling and abrogating of the same of the likenesse difference of both the testaments people the olde the newe
The eighth Sermon ALthough I haue hitherto in large Sermons layed foorth the lawe of God by seuerall partes yet mée thinketh I haue not sayde all that should be sayde nor made an ende as I should doe vnlesse I adde nowe a treatise of the vse effect fulfilling and abrogating of the lawe of God albeit I haue here and there in my Sermons touched the same argument Nowe by this discourse or treatise dearely beloued ye shal vnderstand that the testamēt of the olde and newe church of God is all one and that there is but one meanes of true saluation for all them that either haue or else at this present are saued in the worlde ye shall also perceiue wherein the olde testament doth differ from the newe Moreouer this treatise wil bee necessarie and verie profitable both to the vnderstanding of many places in the holy Scripture and also to the easie perceiuing and moste hoalesome vse of those thinges which I haue saide hitherto touching the lawe God who is the author the wisedome and the perfect fulnesse of the lawe giue mée grace to speake those thinges that are to the setting foorth of his glorie and profitable for the health of your soules The vse of Gods lawe is manifolde and of sundrie sortes and yet it may be called backe to thrée especiall poyntes and wee may saye that the vse therof is thréefold or of thrée sorts For firste of all the chiefe and proper office of the lawe is to conuince all men to be guiltie of sinne and by their owne fault to be the children of death For the lawe of God setteth foorth to vs the holie will of God and in the setting forth thereof requireth of vs a moste perfecte and absolute kinde of righteousnesse And for that cause the lawe is wont to be called the testimonie of Gods will and the moste perfect exampler of his diuine purenesse And hereunto belong those wordes of the Lord in the Gospell where he recitinge shortly the summe of Gods cōmaundements doth say The firste of all the commaundements is Heare O Israel the Lorde our God is one Lorde and thou shalt loue the Lorde thy God with all thy heart and with all thy soule and with all thy minde and with all thy strength This is the firste commandement and the seconde like to this thou shalt loue thy neighbour as thy selfe There is none other commaundement greater then these Therefore to this doeth also apperteine that sayinge of the Apostle Paule The end of the commaundement is charitie out of a pure heart and a good conscience and faith vnfeigned But since the law doth require at all our handes most absolute righteousnesse charitie and a pure heart it doth condemne all men of sinne vnrighteousnesse and death For in the lawe of God it is expressely said Cursed is euery one whiche abideth not in all that is writtē in the booke of the lawe to doe it But what one of vs fulfilleth all the pointes of the lawe what mā I pray either heretofore hath had or at this day hath a pure heart within him What man hath euer loued or doeth now loue God with all his heart with all his soule and with all his minde What man is he that did neuer luste after euill Or who is it now y lusteth not euery day Therefore imperfection and sinne is by the lawe or by the bewraying of the lawe reuealed in mankinde What shall we say to this where I pray you doth there appeare in any man that diuine and most absolute righteousnesse whiche the lawe requireth Iob crieth I knowe verilie that a man compared to God cannot be iustified Or How shall a man be found righteous if hee be compared to God If he wil argue with him he shall not be able to aunswere one for a thousand If I haue any righteousnes in me I will not answere him but I will beseech my Iudge Like to these are the words of the Apostle Iohn who saith If wee say wee haue no sinne we deceiue our selues and the truth is not in vs. Againe If we say we haue not sinned we make him a lyar and his word is not in vs. Therefore by this meanes the lawe is a certaine looking glasse wherein we behold our owne corruption frailnesse imbecillitie imperfection oure iudgement that is our iust and deserued damnation For the Apostle doth expressely say that the law was giuen to the end that it might make manifest mens trāsgressions and by that meanes driue them to the acknowledging of their imperfection and guilt in sinning For none of vs doth looke into his owne boosome nor into the secrets of his owne breast but wee do all flatter our selues and will not be persuaded that our thoughts and deedes are so corrupt as they bee in very deede and therefore doth the lawe creepe in and lay open the secrets of our hearts and bringeth to lighte oure sinne and corruption Before the lawe saith the Apostle although sinne were in the world yet was it not imputed The same Apostle also saith The lawe worketh wrath for where there is no lawe there is no transgression And againe By the lawe cōmeth the knowledge of sinne For in the 7. to the Romans the same Apostle doth say more fully I knew not sin but by the lawe For I had not knowen luste excepte the law had said Thou shalt not lust But sinne taking occasion by the cōmaundement wrought in me al maner of concupiscence For without the lawe sin was dead I once liued without lawe but when the commaundement came sinne reuiued and I was dead And it was found that the same commaundement which was ordeyned vnto life was vnto me an occasion of death c. For a good part of that Chapiter is spent in that matter Therefore the proper office of Moses and the principal vse and effecte of the lawe is to shew to man his sinne and imperfection As for those which staye heere and goe no further to make any other vse and effecte of the lawe but as thoughe Moses did nothing but kill the lawe nothing but slay they are diuersly and that not lightly deceiued I do here againe repeate it and tel them that the very proper office of the lawe is to make sinne manifest also that Moses his chiefe office is to teach vs what wée haue to doe with threateninges and cursings to vrge it especially whē the law is compared with the Gospel For in the third Chapter of the 2. Epistle to the Corinthians Paul calleth the law the letter and immediately after the ministration of death then againe hée calleth it a doctrine written in letters and incke and figured in tables of stone which should not endure but perish and decay The same Apostle on the otherside againe doeth call the Gospel the ministration or doctrine of the spirite which endureth decayeth not which is written in mens hearts giueth life to the beléeuers
Wherevppon wée doe fréely confesse that the lawe doeth properly make manifeste our infirmitie but that the Gospel giueth a medicine a remedie to that which was almost past hope And now here we must thinke that our holy ancestors had not the lawe alone to conuince them of sinne nor Moses to doe nothing else but kill and slay nor that Moses was giuen to wound them but to heale them that not by his owne power or vertue but by the guiding of them to him that chéerisheth the contrite in heart and healeth all their sorrowes that is Christ Iesus who also wrought by the ministerie of Moses For we must not thincke from the beginning of the world nor from Moses his time till the comming of Christe that the bare letter was preached onely and that the grace and spirite of God was idle wrought not in the mindes of the faithfull For in that the law doth shewe vs and inuincibly proue to vs that in vs I meane in our flesh y perfection is not which the most holy and perfecte God doth in his lawe require of vs it doeth therein reuoke and pull backe mankinde not by the vertue of it selfe but by the power of the quickening spirite of Christ from confidence of the fleshe as that wherin there is no health nor iote of perfection and so coÌ„sequently doeth giue vs occasion to turne our selues to Christ our mediatour who is alone our sanctification perfection And so for this occasion the law is a path and readie way and as it were a scholemaster giuen by God to vs men to drawe vs from all confidence in our owne strengths from all hope of our owne merites and from y trust in any kinde of creatures and to lead vs directly by faith to Christ who was made by God as I said eueÌ„ now our righteousnesse sanctification and redemptioÌ„ without whom there is no saluation vnder the sunne Therefore Moses did not onely vrge the lawe but did also preach Christ life in Christ For the Lord in the Gospel saith to the Iewes Thinke not that I will accuse you to my father There is one that accuseth you euen Moses in whome ye trust For if ye had beleued Moses ye would vndoubtedly haue beleued mee For he wrote of mee And Paule to the Galathians saith If there had beene a law giuen which could haue giuen life then no doubt righteousnesse should haue beene by the lawe but the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should bee giuen vnto them that beleeue But before faith came wee were kept vnder the lawe and were shut vp into the faith which should afterward be reuealed Wherefore the lawe was our scholemaster vnto Christ that we should be iustified by faith Loe what could bée said more plainly then that the lawe hath concluded all vnder sinne But to what end That the promise by the faith of Christ Iesus should bée giuen vnto them that do beléeue And againe Before faith came that is before he came to whom our faith is directed and vppon whoÌ„ it is grounded we were kept vnder the lawe How forsooth being shut vp vnto the faith that was to bee reuealed Therefore our fathers were shut vpin the law that they should not breake out at any time séeke for life and saluation any where else but in Christ alone Wherefore the lawe did lead vs by faith directly vnto Christe And yet more plainly hée saith The lawe was oure scholemaister vnto Christ Loe here againe the law doth bring vs to Christ And againe he addeth That we should bee iustified by faith Therefore the lawe setteth forward the true doctrine of iustification teaching plainly that we are iustified by faith in Christ and not by the merits of our owne workes In whiche point it is opeÌ„ly like vnto the Gospel and taketh to it selfe the office of the Gospell and no meruaile since to many men through their owne fault the Gospell doth become and is made the letter Furthermore the same Apostle doth in an other place say that in sacrifices they called their sinnes to remeÌ„brance we knowe that in them was prefigured the purging of sinns Therfore eueÌ„ the ceremonial lawes also led them to Christ testifying teaching them that he alone doth clense vs from all our sinnes Whervpon I conclude that the office of Moses and of the lawe both was is to opeÌ„ to vs our sinne iudgment yet not to condemne vs only but also by occasion to lead vs to Christ By which we learne also that the law doth not only teach vs the first principles and rudimentes of righteousnesse but the very true absolute righteousnesse For Moses doth expresly say that he taught a most perfecte absolute kind of doctrine as that wher in both life and death doth wholie consist And the Apostle saith that the law leadeth vs by the hand to Christ that we should be iustified by faith Now the righteousnesse of faith is the most perfect righteousnesse Therfore wher as the precepts of the law are in some places called the rudimeÌ„ts of the world that is for two especiall causes The first wherof is because the lawe is as it were the first instructioÌ„s or elemeÌ„ts which when the doctrine of the Gospel commeth is finished and giueth place to it as to more absolute principles The latter cause is because ceremonies are taught vnder outward thinges or signes when as in those outward things they do prefigure and set forth to be séen y inward things euen Christ himselfe his holy mysteries And out of that which I haue hetherto said we may also learne that the ancient saints which liued vnder the old testament did not séeke for righteousnesse saluation in the workes of the lawe but in him which is the perfectnesse end of the law euen Christ Iesus therfore that they vsed the law the ceremonies as a guide and scholemistresse to lead them by the hande to Christe their sauiour For so often as they heard that the lawe required perfect righteousnesse at their hands they did by faith through grace vnderstand y in the lawe Christ was set forth to be the most absolute righteousnesse to whom all men ought to flie for â—he obtâ—ining of righteousnesse So often as they mette together in the holy congregation to behold the holy Ceremonies which God had ordeined they did not looke vppon the bare figures only nor thincke that they did please God and were purged from their sinnes by that externall kinde of worshipp but they did cast the eyes of their minds of faith vppon the Messiah to come who was prefigured in al the Ceremonies and ordinaunces of the lawe They therefore did abuse the lawe who thoughte that they were acceptable to God and that they serued him as they should because they were busie in those Ceremoniall workes For those thoughtes and persuasions the Prophets
of the Gospell which Paule hath hitherto preached with vs is sufficient to the obteining of life and saluation We intend not to laye any greater burthen vpon you than the doctrine of the Gospell and abstinence from those fewe things In which sentence they séeme to haue had an eye to the opinion of Sainct Peter who in the counsell saide Ye knowe that I beeing called by God did go to the Gentiles and did preach to them saluatiō through the Gospel Ye know that to the Gētiles being neither circumcised nor keeping the lawe while I preached to them faith in Christ Iesus the holie Ghoste was giuen from aboue so that their hearts wer purified of God him selfe by faith not by the lawe that they were made heires of eternal life And vppon this he inferreth Now therefore why tempt ye God to laye vppon the disciples neckes a yoke which neither wee nor our fathers were able to beare But wee beleeue that through the grace of the Lorde Iesus Christ we shal be saued euen as they Sée here Sainct Peter called the lawe a burthen and a yoke and therfore where the Apostles saye that they will not laye vpō the church any greater burthen they do thereby signifie that the lawe is flatly abrogated They do therefore set the church frée from the burthen of the lawe and do acquite it from all burthens like to y lawe We nowe do gather by those woordes of the Apostles that those burthensome and innumerable ceremonies which the church hath receiued by counsels Synodes since the time of the Apostles were vniustly against the Apostolique spirite then layde vppon the churche and at this daye wickedly reteined and defended in the churche For they in expresse wordes saide It seemed good to the holye Ghoste and to vs to burthen you with no more then these thinges necessarie But if any man obiect and saye that those ceremonies were for the rudenesse of the people layde vpon the churches neckes as a rule or instruction to guide or teache them by Mine aunswere is that that kinde of instruction is cleane taken awaye which whosoeuer goeth about to reduce hee desireth nothing else but to bring in Iudaisme againe God knew verie well what kinde of churche that would be which hee purposed to gather together of Iewes and Gentiles and yet he abolished those external ceremonies Nowe who doth better knowe than God what is expedient or not expedient for his church therefore the things that he abolished were not expedient for the faithfull whereupon the Apostles did rightly verie wel pronounce It seemed good to the holie ghoste and vs not to laye vppon you any greater burthen Let them therefore be ashamed of their doinges which lay so great a burthen vppon the shoulders of the church that otherwise ought to be most free Nowe also heere is added the conclusion of the sentence Than these necessarie things that is to say that ye abstaine from things offered to Idols c. In these wordes they had an eye vnto the sentence of sainct Iames the Apostle and brother of the Lorde for he confirminge and allowing of Sainct Peters opinion touchinge iustification by faith and the not laying of the lawe vpon the Gentiles neckes doth alledge a testimonie of scripture out of Amose who did foretell that the Iewes shoulde bee cut off because of their sinnes and that in their steeds the Gentiles should be taken amonge whome the true church of God should be which was prefigured by the ruine and reparatiō of Dauids tabernacle The same Prophet did also foretell a reason how and a cause why the Gentiles should be receiued into the church not for Circumcisions sake nor yet by the helpe of the lawe but by grace through fayth For he saith The remnaunte of the men shal seeke after the Lorde and all the heathen vpon whome my name is called saith the Lorde which doth all this all these workes of God are knowen to him from before the world beganne Loe here they shall seeke the Lorde and shal be receyued into his fellowship vpon whome his name shal be called This phrase of speech doeth signifie that they whiche are electe shal be the sonnes of god For vpon them the name of the Lord is called which are named the sonnes of God and are his elect Nowe the whole scripture attributeth that to faith By fayth therfore we are made the members of the church and sonnes and heires to God our maker But if any man doe murmur against the counsell of God and say why doth God so Let him thinke that this déede is the déede and worke of God whome it is not lawfull for man to gaynsaye and all whose workes are knowen from the beginninge of the worlde to haue beene donne in iudgement and righteousnesse whervpon it doth consequently follow that this counsell of his is good and righteous whereby he doth through faith in Christ ioyne to himselfe and sanctifie the heathen nations Nowe vppon these wordes of the prophet Saincte Iames subscribing as it were to Sainct Peters opinion doth gather and inferre Wherefore my sentence is that wee trouble not them which from among the Gentiles are turned to God That is to say I thinke that they are not to bee molested or charged with the obseruation of the law But least the Gentiles once hearing y the lawe was abolished should thereby thinke that they might freely doe whatsoeuer they would and so by that meanes abuse their libertie and also against all charitie despise giue offence vnto the Iewishe brethren therefore Iames addeth But I think it best for vs to write vnto them that they absteine from filthines of idols For there were at that time certeine conuerts of the Gentiles who thought it lawfull for them to enter into idol Temples and be partakers of things offered to idols because an idol is nothing since there is but one onely God alone whereuppon they gathered that those sacrifices were nothing that they did neither good nor harme and therefore that Christians might with a safe conscience be partakers of them But sainct Iames and Paule also 1. Cor. 8. 9. 10. wil haue the heathen conuerts to absteine vtterly frō the worship of Idols that is from the idols them selues and from those things which are in the idol temples offered to false and fained Gods. Moreouer he addeth Let them beware of fornication The Gentiles verily did by good lawes forbidde the adulteries and defilings of virgins matrones with verie sharpe punishments suppressing the violent deflowrers of honest women but they thought it a verie light and in a manner no fault at all for such to committ whoredome as did of their owne accordes set their chastitie to sale or if an vnwedded man should haue to doe with a single woman and therefore the Apostle Iames euen as Paule also 1. Cor. 6. and 1. Thessa. 4. doeth verie seuerely require the holy pure vse of the bodie
doe notwithstanding behold him but in a myste in comparison of the brightnesse wherein hée shall appeare For wée shall hereafter sée him face to face in the glorie of his maiestie yet notwithstanding euen this sighte of him which now we haue is sufficient to saluation Therefore it is a very fine similitude preatily said of them which say Althoughe at day breake the brightnesse of the Sunne is not so great as it is at noone day yet wayfarers or trauellers doe not stay till the Sunne be at the highest but take the morning before them to goe their iourney in and haue light enough to see the way For in like manner they thincke that to oure forefathers euen that little portion of light which was in the morning was sufficient by the leading of saith to bring them through all impâ—dimentes to eternall felicitie In the meane time we haue great cause to reioyce that Christ the very Sunne and light of righteousnes doth after the maystie light of the daye starre of the lawe shine forth to vs in the newe testament Moreouer the forefathers in the old testament had types shadowes and figures of things to come but we haue nowe receiued the very thinge it selfe which was to them prefigured Therfore the thinge which God did promise to them he hath performed and giuen to vs They verilie did beleeue that Christ should come and deliuer all the faithfull from their sinnes and we beléene that he is alreadie come that hée hath redéemed vs and hath fulfilled all that the prophets foretold of him Therfore the Lord in the Gospell said The Prophets the lawe prophecied vnto Iohn since that time the kingdom of God is preached suffereth violence of euerie man. Whereuppon it is gathered when the thinge prefigured is come and present that then the figures and shadowes which did foreshewe the thinges to come do come to an end and vanishe away Therefore the yoke and burthen whiche our fathers did beare is thereby taken from our neckes The worshipping of God which they did vse externally was very busie and burthensome as the Aaronicall priesthoode the tabernacle or temple that was to be throughly furnished with most exquisite things and instruments their sundrie sorts of sacrifices many moe Ceremonies like vnto these Nowe from all this coste and businesse wée which be the people of the newe couenaunte are fréely disburthened and set at libertie And hée by whom wée are disburthened is Iesus Christ in whom alone we haue all things necessarie to life and saluation For it pleased God the father to recapitulate in him and as S. Paul saith to bring into a summe all thinges requisite to life and saluation that the thinges which séemed before to be dispersed here and there should in Christ alone be fullie exhibited and broughte vnto vs For Christ is the fulfilling of all the types Ceremonies by whose spirite since wée doe nowe possesse the thing prefigured wée haue no longer néede of the representing types and shadowes The external thinges that Christe hath ordeined are very fewe and of very small coste Therefore the people of the newe testament doth enioye a passing great ample libertie To this I suppose doeth belonge that excellent place of S. Paul which is to be séene in the 4. to the Galathians where in handling this matter diligently hée fayneth that there are two mothers the one whereof doth gender to bondage the other vnto libertie and that he doeth vnder the type of Agar and Sara By whiche hée noteth the two doctrines that of the law and that of the Gospell That of the lawe gendreth to bondage but that of the Gospell doth gender vnto libertie Therefore the lawe did gender the holie fathers and the prophets vnto bondage not that they should abide bondslaues for euer but that it might keepe them vnder discipline yea that it mighte lead them vnto Christ the full perfection of the lawe The libertie of the fathers was by the weight and heape of Ceremonies so oppressed and couered that althoughe they were frée in spirite before the Lord yet notwithstanding they did in outward shewe differ little or nothing from very boÌ„dslaues by reason of the burthen of the lawe that laye vppon their shoulders For in so much as the lawe was not as yet abrogated they were compelled precisely to obserue it But when Christe was come and had fulfilled all thinges then did the shadowes vanish away and that heauie yoke was taken from the necke of vs Christians So by this meanes our mother Sara gendreth vs vnto libertie She is the mother of vs all Of y mother whiche is also called the holy mother Church wée haue the séede of life shée hath fashioned vs and brought vs forth into the light shée colleth vs in her bosome wherein shée carrieth both milke and meate I meane the word of God to nourish saue and bring vs vpp Nowe the bonds being caucelled and y middle wal which was a stopp being broken downe God doeth more liberally rule his Church and not reteine it any longer vnder so streite a custodie For neither is the people of God conteined within the boundes of the land of promise For they are dispersed to y ends of the world neither are the circumcised those that kéepe the lawe his people now although it is not to be doubted but that eueÌ„ then when Circumcision was of force hee had some that were his people amoÌ„ge the GeÌ„tiles as Iob other mo which he himselfe did knowe but those are his people whiche doe acknowledge Christ although they be neither circuÌ„cised nor busied with the lawe This is a new people gathered together out of all the world by faith and the holie Ghoste To this new testament hath Christ giuen his owne name wherin the Iewes haue none inheritance vnlesse they forsake their stubborne opinion of the lawe and cleane to Christ alone without affiaunce in the lawe All the bookes of the Prophets are fullie fraughted with testimonies touching the calling of the Gentiles vnto the communion fellowship of God and also touching the reprobation of the Iewes who for their vnreclaymeable affiaunce in the lawe are vtterly reiected Furthermore the Apostle Paule putteth an other difference betwixte the two testamentes alluding to the Prophecie of Ieremie as is to be sene in the eighth Chapiter of his Epistle to the Hebrues For he attributeth to the people of the new testament certaine excellent gifts to witt absolute full remission of their sinnes For he saith Because I wil be merciful to their vnrighteousnesses I will no more remember their sinnes and iniquities Hée doeth also attribute to the people of the newe testament a most exquisite reformation and absolute illumination of their minds For he saith I wil plant my lawes in their mindes and write them in their heartes and then shall no maÌ„ teach his neighbour or his brother saying Knowe the Lord for
he saith not Let not sinne be in you or in your mortall body but he saith Let not sinne reigne in you or in your mortall bodie But when reigneth sinne Forsoothe sinne reigneth then when wée obey it thorough the lusts thereof that is when we resiste not but doe fulfill the lustes of the fleshe Sinne therefore doth not reigne in our mortall bodie so longe as it is but fealt in the bodie and not obeyed or permitted to rule but rather resisted and trode vnder foote This same sentence doth he expound by an other somwhat more easie to be vnderstood I would not haue you to permit your members to sinne as to a tyraunt to vse them as instrumentes to woorke all vnrighteousnesse I rather require you to giue your selues to bée ruled and gouerned by god For since hée hath set you frée from death brought you to life againe it is requisite that ye should giue your members to God as liuely instrumentes to woorke all righteousnesse And that shall ye bée easilie able to doe because ye are not vnder the lawe but vnder grace Vppon this doth all the rest of that Chapiter depend vnto the end What then saith hée shall we sinne because wee are not vnder the lawe but vnder grace God forbidde Knowe ye not how that to whomsoeuer ye commit your selues as seruauntes to obey his seruauntes ye are to whome ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse But God be thanked that ye were the seruants of sinne but ye haue obeyed with heart the fourme of doctrine into the which ye are brought vnto Being then made free from sinne ye are become the seruauntes of righteousnesse And yet he sheweth that the fréemen of Christ do not abuse their libertie and giue themselues againe to be gouerned by their old tyrannous maister Sinne. For he maketh Sinne and Righteousnesse to bée as it were two maisters and addeth to eche of them the hire or reward that they giue to their seruauntes the one Life the other Death Lastly he saith generallie that we are his seruaunts to whome wée giue our selues to obey Vppon which hée inferreth Being redeemed by the grace of God from the bondage of sinne and from death whiche is the rewarde of sinne we are translated into the bondage of righteousnesse whose reward is life that thereby we may liue For he doth more significantly expresse his meaning in that which followeth saying I speake after the manner of men because of the infirmitie of your flesh As ye haue giuen your mēbers seruaunts to vncleannesse and iniquitie vnto iniquitie euen so now giue your members seruauntes to righteousnesse vnto holinesse For when ye were the seruauntes of sinne ye were free from righteousnesse What fruite had ye then in those thinges whereof ye are nowe ashamed For the end of those thinges is death But nowe ye being made free from sinne made the seruants of God haue your fruit vnto holinesse and the ende euerlasting life For the reward of sinne is death but the gift of God is eternall life thoroughe Iesus Christe oure lord All this is so plaine and euident that it néedeth no larger exposition of mine And yet in the seuenth Chapiter next following hee doeth by comparison in a parable more fullie expounde all that hée said before The woman saith hée whiche is in subiection to the man is by the lawe bound to the man as longe as hée liueth If while the man liueth shée goe a side to an other she is counted an adultresse But if the man be dead shée may couple her selfe with an other man Euen so I saye wée are dead to the lawe For Christ died for vs and was in his bodie offered vpp to be a sacrifice or oblation to cleanse and purge oure sinnes that we might thenceforth bée vnited and coupled to him and that wée being conceiued and made with childe with his holy spirite maye trauaile bring foorth and be deliuered of an excellent issue holie fruite of good works euen as while we serued sinne were subiecte vnto it as to oure maister wee brought foorth an ill fauoured babe of death I meane iniquitie and wickednesse for the punishing whereof death is appointed and ordeined But let vs now heare the verie woords of the holie and blessed Apostle saying Euen so my brethren wee also are deade concerning the Lawe by the bodie of Christe that wee should bee coupled to an other who is raysed from the dead that wee should bring forth fruite vnto god For when we were in the flesh the lustes of sinne which were by the lawe wrought in oure members to bring forth fruite vnto death But no we are wee deliuered from the law and dead vnto it wherunto wee were in bondage that wee may serue in newenesse of spirite and not in the oldnesse of the letter That place in the eighth Chapiter to the Romanes is vnknowen to no man where he saith The lawe of the spirite of life thorough Christ Iesus hath made mee free from the lawe of sinne and death The manner of this deliueraunce hée doeth immediately after add saying For what the lawe could not doe that GOD did by sending his owne sonne And so forth as followeth For the woordes are sufficiently plaine and vnderstoode of all men In the seuenth Chapiter of the first Epistle to the Corinthians hee saith Yee are bought with a price doe not ye become the seruauntes of men In these woordes the holy Apostle exhorteth seruauntes vnder the colour or pretence of worldly bondage not to committ anye thinge for their earthly maisters pleasure whiche soundeth against sinceritie and is repugnant to pure religion to witt althoughe they bee called by the name of seruauntes yet that they should not obey the wicked lawes and vngodly ordinaunces of mortall men The cause that oughte to pull and draw vs from it is Because we are redeemed and set at libertie by the price of Christes his bloud It would therefore be to to bad and vnwoorthie a thinge if wée contrarie to the effecte of oure libertie should obey the naughtie lawes and ordinaunces of man. This also is extended stretcheth oute to the lawes of men whiche are made in matters of religion For in the fiftéenth Chapiter of the holy Gospell written by the Euāgelist S. Matthewe the Lord and Sauiour sayeth In vaine doe they worship mee teaching doctrines the precepts of men And Let them alone they are blinde leaders of the blinde And the Apostle S. Paul saith If ye be dead with Christe from the rudimentes of the world why as yet liuing in the world are ye ledd with traditions Touche not Taste not Handle not Which all doe perishe in abusing after the commaundementes and doctrines of men which thinges haue a shewe of wisedome in superstition and humblenesse of minde and in neglecting of the body not in any honour to the satisfying of the flesh First of all hee sheweth that the faithfull ones
from al sinne Therefore the moste proper phrase of speech is to saye that we are sanctified through faith by the bloud of Christe who saide I sanctifie my selfe from them that they also may bee sanctified through the trueth The latter is that they which are sanctified by the bloud of Christe through faith doe day by day sanctifie them selues and giue their mindes to holynesse To y doing and studie whereof the Apostles doe moste earnestly exhorte the Sainctes For Peter saith As hee which called you is holie so be ye also holie in your conuersation because it is written Bee ye holie for I am holie Sainct Paule saith This is the will of God euen your holinesse c. 1. Thessal 4. Sainct Iohn saith Nowe are wee the sonnes of God yet it doth not appeare what we shal be but wee knowe that when he shal appeare we shal be like him for wee shal see him as he is And euery one that hath this hope in him purifieth him selfe euen as he also is pure Nowe this purging or purification which is made by our care and industrie is called by the name of sanctification not because it is made by vs as of our selues but because it is made of them that are sanctified by the bloud of Christe in respecte of Christe his bloud For vnlesse that sanctification which is the verie true and onely sanctification in déede do goe before our sanctification I meane that whiche we worke is none at all But if that go before then is this of oures imputed for sanctification although in the meane while the spottes of sinne remaining in vs doe defile it and that we do put no confidence in it Therefore so often as thou shalt reade in the holy scriptures that righteousnesse is attributed to our good woorkes thou shalt thinke streightwayes that it is done for none other causes than those which I haue hitherto alreadie declared vnto thee For the Apostolical spirite cannot be repugnant or contrarie to it selfe This wil yet be made a great deale more manifest if we call to remembraunce and doe consider that the Apostles had to deale with two kindes of men the one sorte whereof did affirme that they were sufficiently able of their owne strength to satisfie or fulfill the lawe and that they coulde by their desertes and good woorkes merite eternall life yea they affirmed that the merite of Christe was not sufficient enoughe to the gettting of saluation vnlesse the righteousnesse of men were added therevnto Against these Paule disputed verie constantly and pithiely in all his Epistles For they made Christe and the grace of God of none effect The other sorte of men were such as abusing the doctrine of grace and faith did wallowe like swine in all filthie sinnes beecause they thought that it was sufficient vnto saluation if they did saye that they beléeued But they neuer declared their faith or beléefe by any good woorkes although occasion therevnto were giuen them Against these did S. Peter very well and wisely dispute in the 1. Chap. of his 2. Epistle and S. Iames in the 2. Chap. of his Epistle For hée affirmeth that Abraham was not iustified by faith onely but by workes that is to say that he was not iustified by a vaine opinion but by faith which bare and was full of good woorks For Iames doeth vse the names of Faith and iustification in one sense Paule in another Paul putteth faith for an assured confidence in the merite of Christ and hée vseth Iustification for absolution and remission of sinnes for adoptioÌ„ into the number of the sonnes of God and lastly for the imputing of Christ his righteousnes vnto vs But in Iames faith doth signifie a vaine opinion and iustification doth import not the imputing of righteousnesse but the declaring of righteousnesse adoption For it is vndoubtedly true that the holy Apostles of Christ S. Peter and S. Iames would not by their writinges make voyde the grace and merite of Christ to aduaunce the merites of mortall men but rather to withstand the vnpurenesse of them which put the faith of Christ in perill of disgracing to the offence of all good men liuing in the meane while most wickedly in detestable sinnes without repentaunce Therefore the Apostles of Christ requiring good workes at the handes of the faithfull doe first of all require a true and liuelie faith and doe referre them both vnto the grace of God. Let vs therefore most firmely hold that the Apostles doe attribute iustification life and saluation to good workes improperly to true faith properly but most properly to Christ who is the subiecte foundation of true faith For although true faith is not without good woorkes yet doeth it iustifie without good works by it selfe alone For it is most certaine that life and saluatioÌ„ are bestowed on vs after the same maner that health and life was giuen to the children of Israel whiche in the wildernesse were poysoned of the Serpents They had their health restored them not by any workes but by the onely beholding and loking vppon the brasen Serpent therfore we also are made partakers of eternall life by faith alone which is the true be holding and looking vp to Christ As Moses saith our Sauiour did lift vpp the SerpeÌ„t in the wildernesse so must the sonne of man be lifted vp that euerie one whiche beleeueth in him should not perishe but haue eternall life And the Apostle Paule saith Yee are saued by grace through faith not of yourselues it is the gift of God not of works least any man should boast c. With this doctrine of the Euangelistes and Apostles doe the testimonies of certaine doctors of the Church agrée Some of whiche I will recite vnto you déerely beloued not because these testimonies of the Scripture are not sufficient but because we wil not séeme to be the beginners bringers in of newe doctrines although in very déed that cannot be newe which is deriued out of the Euangelicall and Apostolicall doctrine albeit that all the doctors of the Church should gainesay or denie it Now therefore giue eare how some euen of the best of them do not in words onely say and write but also by proofes shewe that faith alone doth iustifie ORIGEN a very ancient writer vppon the 3. Chap. of the Epistle of Sainct Paul to the Romanes doth say Paul saith that the iustificatioÌ„ of faith alone is sufficient for a man so that euery one that doeth beléeue onely is iustified although no workes are once wrought by him Now if we require an example where any was euer iustified by faith alone without good workes that théefe I suppose is example good enough who being crucified with Christ did crie from the Crosse â—ord Iesu remember mee when thou commest into thy kingdome In the writinges of the Euangelistes there is mention made of no good worke whiche hee in his life time did and yet because of this his faith onely
merits while he crowneth he crowneth his owne giftes In all this therefore the Ecclesiasticall Apostolique doctrine remayneth still immutable and vnreproueable That we are iustified and saued by the grace of God through faith and not throughe our owne good woorkes or merits Wee doe nowe againe returne to good workes and are come to expound the description or definition of good woorks which we did set downe in the beginning of this treatise Now therfore vnlesse oure workes doe spring in vs from God throughe faith they cannot haue the name of Good Workes But contrarilie if they doe procéede from God through faith then are they also framed according to the rule of the word of god And for that cause did I in the definition of good workes significantly saye That they are done of them which are regenerate by the good spirite of God through faith according to the word of god For God is not pleased with the workes which we of our selues doe of our owne braines authoritie without warrantize of his word imagine deuise For the thing that he doeth most of all like and looke for in vs is faith and obedience which is most euident to be séene in the verie example of our graundfather Adam and coÌ„trarilie he doth mislike and vtterly reiecte the woorkes of our owne choice our good intents which spring in and rise vpon our owne minds and iudgementes as I will by these testimonies of scripture declare vnto you In the 12. of Deuteronomie we read Euerie man shall not doe that which is righteous in his owne eyes Whatsoeuer I commaund you that shall ye obserue to doe it neither shalt thou ad any thing to it nor take any thing from it Moreouer in the historie of Samuel there is a notable example of this matter to be séene For Saule the king of Israel receiued a commaundement to kill all the Amalechites with all their beasts and cattell but he contrarie to the precept throughe a good intent as he thought of his owne and for a religious zeales sake of his owne chosing reserued the fattest Oxen for to be sacrificed for that cause the Prophete came and said vnto him Is a sacrifice so pleasant acceptable to the Lord as obedieÌ„ce is Behold to obey is better then sacrifice and to hearken is better than the fatt of ramms For rebellion is as the sinne of witchcraft and stubbornnesse is as the vanitie of Idolatrie Lo here in these few words thou hast the goodly praise and commendation of the religion of our owne inuenting and of our owne good workes which doe arise of oure owne good intents and purposes They whiche doe neglecte the preceptes of the Lord to follow their owne good intents and forecastings are flatly called witches Apostataes wicked idolaters They seeme in their owne eyes verilie to be â—ellie fellowes and true worshippers of God and zealous followers of the traditions of the holy fathers bishops kinges and princes but God whiche cannot lye doeth flatly pronounce that their woorkes doe differ nothing from witchcraft Apostacie blasphemous idolatrie than which there can bée nothing more heynous by any meanes deuised Therefore the Lord in the Gospell citing that place out of Esaies Prophecie doth plainly condemne reiecte and treade vnder foote all those workes which we choose to our selues hauing their beginning of oure owne good inteates and purposes where hee sayeth In vaine doe they worshippe mee teaching doctrines the precepts of men Euerie planting which my father hath not planted shal be plucked vp by the rootes Let them alone they be blinde leaders of the blinde And therevppon it is that S. Paule did so boldly affirme that the precepts of men are contrarie to the truth and are meere lyes The same Paule in one place sayeth Whatsoeuer is not of faith is sinne And in another place Faith commeth by hearing and hearing by the word of God. Wherevppon we may gather that the woorkes whiche are not framed by the expresse word of God or by a sure consequence deriued from it are so farre from béeing good workes that they are plainly called sinnes Inforce thou I pray thée neuer so great a good turne vpon a man against his will sée what fauour thou shalt winne at his hand and howe thou shalt please him with that inforced benefite Therefore good woorkes do first of all require the precise expresse obseruing of Gods wil to which alone they ought to tend In his Epistle to the Colossians the same Apostle doeth openly condemne the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the voluntarie religion which they of their owne choyce and minde brought in to bee obserued And what néede haue wée I pray you to inuent to our selues other newe kindes of good woorkes considering that we haue not yet done those woorkes whiche God himselfe prescribeth and doth in expresse words require at our handes By this now oure aduersaries maye perceiue that wée doe not altogether simplie condemne good woorkes but those alone whiche wée by reiecting the woord of GOD doe first set abroache by oure owne imaginations and phantasticall inuentions of which sort are many vpstart woorkes of our holy Monkes and sacrificing shauelinges But to conclude the workes that are repugnaunt to the word of God are by no meanes worthie of any place or honour And that wée maye more rightly perceiue the sense or meaning of good woorkes wée must in mine opinion diligently obserue these wordes of the Apostle We are created in Christ Iesus vnto good woorkes which God hath before ordeined that we should walke in them Hee maketh here two notes concerning those that are good woorkes in deede The first is Wee are sayeth hée created in Christ Iesus vnto good workes It doth therefore necessarilie followe that good workes are wrought of him whiche is by true faith graffed in Christ Iesu For vnlesse the braunche abide in the vine it cannot bring forth fruite All the workes therefore of the faithfull howsoeuer they shine with the title of righteousnesse are notwithstaÌ„ding not good woorkes in verie déede The latter is Whiche God hath before ordeyned that wee should walke in them We must not therfore make accompt that all the workes which men maye doe are to be counted good woorkes in déed but those onely which God hath ordeyned of old that wée should walke in them Now what workes those be the Lord in his lawe whiche is the eternall will of God hath verie plainely expressed And therevppon it is that the Lord in the Gospel being demanded questions concerning eternal life and the very true vertues sendeth the demaunder vnto the lawe and sayth What is written in the lawe And againe If thou wilt enter into life kepe the commaundements Therefore the tenne commaundementes are a most sure and absolute platforme of good woorkes Which that ye may the better vnderstand I will briefly recapitulate and as it were in a picture laye it before your eyes To
the first precept thou shalt referre the feare the faith loue of God with assured hope perseuearing patience constancie inuincible in trouble and afflictions To the second belongeth the true and sincere worship wherwith God is pleased with the vtter refusall of all superstition and peruerse religion Vppon the third doeth depende the reuerence of Gods Maiestie the frée confession of his might the holie inuocation of his name and the sanctification of the same In the fourth is comprehended the moderate conseruation of the Ecclesiasticall Ceremonies y preaching of Gods word publique prayers whatsoeuer else doeth belonge to the outward seruice or externall worship due to god To the fifte thou mayest annexe the naturall loue of children toward their parents of men toward their countrie kinese-folkes the due obedience that we owe to the magistrates and all in authoritie and lastly the offices of ciuil humanitie To the sixte thou shalt ioyne iustice and iudgement the protection of widowes orphanes the deliuering of the oppressed and afflicted weldoing to all men and doing hurt to no man To the seuenth thou shalt add the faith of wedded couples the offices of marriage the honest and Godly bringing vp of childrē with the studie of chastitie temperance and sobrietie To the eighth is to bee reckoned vpright dealing in cōtracts liberalitie bountifulnesse and hospitalitie Vnder y ninthe is couched the studie of trueth through al our life time faith in words déeds with decēt honest profitable speach In the tenth and last thou mayest remember good affections holie wishes with all holy and honest thoughts And so this is the compendious platforme of good workes Nowe if thou desire to haue it more briefly expressed than this that thou séest then turne thee selfe hearken to the wordes of Christ our Lord who gathereth these 10. into two principall points saith Thou shalt loue the Lord thy God with all thy heart with al thy soul with al thy mind thy neighbour as thy selfe Whatsoeuer therefore yee would that men shuld do to you euen so do ye to thē Vppon these precepts of the Lord let all the faithful which desire to doe good works most surely fixe their eyes and minds that too so much the more diligently and constantly as they doe more surely and euidently perceiue see that God in the lawe the prophets doeth require nothing else nor any other works at the hands of his electe chosen seruants Go to now therefore let vs heare out of the holy Prophets some such euidēt testimonies touching good woorks as do consent wholie agree with the lawe of the lord Moses in Deut. crieth And now Israel what doeth the Lord thy God require of thee but to feare the Lord thy God to walk in al his wayes to loue him to serue the Lord thy God with all thy hart and with all thy soule That thou keepe the cōmandements of the Lord and his ordinances which I cōmaund thee this day And the kinglye Prophete Dauid in the 15. Psalme asketh this questiō Lord who shal dwel in thy tabernacle And presently answereth it himselfe saying Euen hee that walketh vprightly doeth the thing that is iust right And so forth as is conteined in the 10. cōmaundemēts Esaie also in his 33. cap. moueth the same question and answereth it euen so as Dauid had done before him Ieremie in the 21. chap. doth vrge and reiterate these woords to the Iewes Thus the Lord cōmaundeth Keepe equitie and righteousnes deliuer the oppressed from the power of the violent do not greeue nor oppresse the strāger the fatherles nor the widow and shedd no innocent bloud in this place And Ezechiel in his 18. cap. knitteth vp a beadrowe of good workes in no point vnlike to these sauing only y it is somewhat more largly amplified In Osée the Lord saith I desire mercie more than sacrifice the knowledge of God more than whole burnt offerings Micheas doth diligently inquire what the worshipper of God should do to please him with all what workes he should doe to delight the Lord and immediatly by the inspiration of the holy Ghoste he maketh aunswere saying I will shewe thee O man what is good and what the Lord requireth of thee namely to doe iustly to loue mercie and with reuerence to walke before thy God. In like maner the Prophete Zacharie to them that demaunded of him certaine questions touching vertues such good woorkes as please the Lord gaue this answere saying Thus sayeth the Lord of hostes Execute true iudgement shewe mercie and louing kindenesse euerie man to his brother doe the widowe the fatherlesse the straunger and the poore no wronge Let no man imagine euill in his heart against his brother neither bee ye louers of false othes for these are the thinges which I do hate sayeth the Lord. With this doctrine of the Prophets doth the preaching of the Euangelists and Apostles fullie agrée teaching in euerie place that charitie righteousnesse and innocencie are the scoape summe of all good woorkes The Apostle Iames sayeth Pure religion and vndefiled before God and the father is this To visite the father lesse and widowes in their aduersitie to kepe himself vnspotted of the world It remayneth now for me to drawe to an end and in the rest that is yet be hind to be spoken touching the descriptiō of good works to confer places of the Scripture for the confirmation plaine exposition of the same Now therfore we said y good works in déed are wrought by them that are regenerate to the glorie of God the ornamēt of our life and the profite of our neighbour For the Lord in the Gospell prescribeth this end to good works where he saith Let your lighte so shine before men that they may see your good workes and glorifie your father whiche is in heauen The Apostle Paul also oftener than once exhorting vs to good woorks doth as a most effectuall cause to sett them forward add That by those workes of ours we may adorne the doctrine of oure Lord and Sauiour Christ Iesus And euen as a comelie and cleanely garment adorneth a man so doe good workes in déede set foorth the life of Christian people For herevppon it riseth that the Apostles of Christe did so often persuade vs to put off the old man and put on the newe which is created to the similitude and likenesse of god For thereby wee obteine both honour and glorie We both are and are called the seruaunts yea and the sonnes of oure Lord and God whose propertie and vertue shineth in vs to the glorie and praise of his holy name And as hée doth require good works at our hands so if we do them we on the one side do please and delight him and hee on the other doeth honour vs againe as may bee proued by many testimonies of the holy Scripture But the thing it selfe is so plaine
without all controuersie that it needeth no businesse to proue it at all Hée verilie doeth euery minute augment in vs his giftes while wée are intentiue to doe good workes For in the Gospell hee saith To euery one that hath shal be giuen and hee shall abounde And from him that hath not shal be taken euen that which he hath not and shal be giuen to him that hath To this also may be added that God is fauourable to them that worke righteousnesse and doth enrich them euen with many temporal gifts and at the last bring them to life euerlasting For the Apostle Paul doth expressely say God shall reward euerie man according to his deedes to them whiche by continuing in welldoing seeke for glorie and honour and immortalitie eternall life And againe Glorie and honour and peace to euerie one that worketh well Although the Godly in all their good workes do not as I told you before respecte so much the recompence and reward at Gods hand as the aduauncement of Gods glorie the fulfilling of his will and profite of their neighbour For Paule sayeth Doe all thinges to the glorie of God. And againe Let no man seeke his owne but euery one an others profite euen as I doe in all thinges please all men not seeking mine owne commoditie but the profite of many that they may be saued Therefore all the Godly doe so directe and temper their woorkes that they maye please delight or honour God and profite many men For in so doing they expresse or represent the nature of God whose sonnes they both are and are also called For hee doeth liberallie powre out his benefits vppon all creatures and therefore his sonnes are beneficiall and bent to doe good to all men Thus much had I hetherto to say touching the nature or propertie cause end and effecte that is the very true and right meaning of good workes by whiche I hope it is euident to bee perceiued howe in what sense the Lord in the Scriptures is sayd to attribute the name of righteousnesse and iustification vnto the good woorkes of the Sainctes his seruauntes and that that true principle of oure rereligiō remayneth firme vnreproueable wherein wée confesse and hold That wee are iustified by the Grace of God for Christ his sake thorough faith and not for workes Now therfore there is nothing more behind but this onely for vs to make our humble petition to God for true faith in Christ our Lord and that by his grace hée will so guide vs that we may 〈◊〉 in workes put that in practise 〈◊〉 hetherto wée haue béene taught in 〈◊〉 wordes of this treatise that is to saye that wée may in good workes in déede expresse the faith which wée in words professe that wée haue in Iesus Christ our lord Amen ¶ Of sinne and of the kindes thereof to witt of originall and actuall sinne and of sinne against the holy Ghost And lastly of the most sure and iust punishment of sinnes ¶ The tenth Sermon WEe Haue lastlye now to discourse of sinne which as I told you is to be referred to the treatise of the law Of whiche that I may lawfully religiously rightly and profitablie speake to the edifying of you all I shal desire you to make your humble prayers with mée to God the father in the name of Christ his sonne our gratious Lord and mediatour Sinne is of most men taken for errour for that I meane whereby we do not only erre from the thing which is true right iust and good but do also followe and decline to that whiche is naughte The Latines deriue their word peccatum sinne of pellicatus whorehunting whiche is a faulte of wedded people that are corrupted with the spirite of fornication as when mē preferre harlotts before their lawfull wiues And this definition verilie doth wōderfully agrée to this present treatise For all wée that do beléeue are by faith handfasted to oure God as to our spouse and husband if therefore wée prefer other Gods before him or choose rather to serue them If I say we let passe the true Gods in déede to follow the shadow of Gods vaine hopes and the pernicious pleasures of this world then do we sinne in déed and commit fornication against oure spouse husband But the learned sort doe for the most parte put a difference betwixte peccatum and delictum which both in effect doe signifie sinnes But they call that delictum when the thing is not done that should be done and that they call peccatum when that is done that should be left vndone S. Hierome séemeth to haue taken delictum for the first fall to sinne S. Augustine sayeth that peccatum is committed of him y sinneth wittingly delictum of him that sinneth of ignoraunce I sée that those woordes are in some places confounded and that the one is vsed for the other In some places the errour or delictum is vsed as the mylder terme peccatum in a more gréeuous sense an heynous crime a mischiefe a reuolting or wickednesse for the greatest of all For S. Augustine sayth Neither is euery peccatum crimen beecause euery crimen is peccatum Therefore wee saye that the life of a man liuing in this transitorie world maye be found to bee without that heynous offence crimen for which al the world doth crie out vpon and accuse him but if wée say we haue nullum peccatum no sinne as the Apostle sayth wee deceiue our selues and the trueth is not in vs Amonge the Hebrues sinne is called by sundrie names which do import signifie ouerthwartnesse peruersenesse a fault an errour a reuolting infirmitie vice ignoraunce and transgression For to transgresse doth signifie to depart from the truth from oure duetie or office not to kéepe the right path but to turne awrie from the prescript rule of the law of god Now that rule or lawe of God is of the Hebrues called Thora that is to say a direction or a leading by the hand For it doeth directe a man in the wayes that are acceptable to the lord And therefore the Gréekes call sinne by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe in the Hebrue tongue sinne is as much to say as a turning awaye from good to euill also a reuolting as when thou drawest thy neck from out of the yoke of his power to whome thou art a seruant finally it signifieth the crime or guilte whereby wee indaunger oure selues to the rodd of punishment Verilie S. Augustine taketh much paines to finde out a proper definition of sinne In his second booke De cōsensu Euangelistarum he sayeth Sinne is the transgression of the Lawe Ad Simplicianum lib. 1. Sinne is an inordinatenesse or peruersenesse of man that is a turning from the more excellent Creatour and a turning to the inferiour creatures De fide contra Manichaeos Cap. 8. hée sayeth What is it else to sinne but to erre in the preceptes of truth or in the truth it selfe
consequently to euerie signe his seuerall limins S. Augustine In opusculo S 2. quaestionuÌ„ Quist 45. confuting soundly the destinies of Planets amonge other his reasons sayeth The conceyuing of twinns in the mothers woÌ„be because it is made in one and the same acte as the Physicians testifie whose discipline is farre more certeine and manifest than that of the Astrologers doeth happen in so small a moment of time thaâ— there is not so much time as two minuts of a minute betwixt the conceyuing of the one and the other How therfore commeth it that in twinnes of one burden there is so great a diuersitie of deâ—des wills and chaunces considering that they of necessitie must neds haue one and the same planet in their conception and that the Mathematicals do giue the constellation of them both as if it were but of one man To these woordes of S. Augustine great light maye bee added if you annexe to them and examine narrowely the example of Esau and Iacobs birth and sundrie dispositions The same Augustine writing to Boniface against two epistles of the Pelagians Lib. 2. cap. 6. sayeth They which affirme that destinie doeth rule will haue not onely our deeds and euents but also our very wils to depend vpon the placeing of the starres at the time wherin euerie man is either conceyued or borne whiche placeings they are wonte to call Constellations But the grace of God doth not onely goe aboue all starres and heauens but also aboue the verie Angels them selues Moreouer these disputers for destinie do attribute to destinie both the good and euil that happen to men But God in the euils that fall vppon men doth duely and worthily recompence them for their ill desertes but the good which they haue he doth bestowe vppon them not for their merites but of his owne fauour mercifull goodnesse through grace that cannot be looked for of duetie laying both good and euil vppon vs men not through the temporall course of planets but by the déepe and eternall counsell of his seueritie and goodnes So then wée sée that neither the fallinge out of good or euill hath any relation vnto y planets Therefore this place may be concluded with the wordes of the Lorde in the Prophet Ieremie saying Thus saith the Lorde ye shal not learne after the manner of the heathen and ye shall not be atraide for the tokens of heauen for the heathen are afraide of such yea all the obseruations of the Gentiles are vanitie For the planets haue no force to doe either good or euill And therefore the blame of sinnes is not to bee imputed therevnto I haue now to proue vnto you that God is not the cause of sinne or the author of euill God saye they would haue it so For if he would not haue had it so I had not sinned For who may resist his power Againe since he could haue letted it and would not he is the author of my sinne and wickednesse As though wee knewe not the craftie quarels and subtile shiftes of mortal men Whâ— I pray you knoweth not that God doth not deale with vs by his absolute power but by an appointed lawe and ordinance I meane by commodious meanes a probable order God could I know by his absolute power kéepe off all euil but yet he neither can nor wil either corrupt or marre his creature excellent order Hee dealeth with vs men therefore after the manner of men he appointeth vs lawes and layeth before vs rewardes punishements he commaundeth to imbrace the good and eschue the euill to the perfourming whereof he doth neither denye vs his grace without which we can do nothing neither doeth he despise our diligent good wil and earnest trauaile Herein if man bee slacke the negligence and fault is imputed to man him selfe and not to God although he could haue kept off the sinne and did not for it was not his duetie to kéepe it off least peraduenture hee should disturbe the order and destroy the work which he him self had made and ordeined Therefore God is not the author of sinne or naughtinesse Touching which matter I will firste adde some testimonies of the holie Scripture then aunswere to sundry obiections of the aduersaries of this doctrine and lastly declare the originall cause or headspring of sinne and wickednesse The testimonies which teach that God is not the author of sinne or naughtinesse are many in number but among the rest this is an argument of greatest force and probabilitie because God is saide to be good naturally and that all which he created were made good in their creation Whervppon it is that Solomon saith God hath not made death neither hath he delight in the destruction of the liuing for he created all thinges that they might haue their being and the beginnings of the world were health full there is no poyson of destruction in them nor the kingdome of hell vppon the earth for righteousenesse is immortall but vnrighteousnesse bringeth death and the vngodly call it to them both with wordes and woorkes and thereby come to nought And so forth as is to be séen in the firste Chapter of the booke of wisedome which wordes do passingly agrée with y firste Chapters of that most excellent prophet Moses In the fifth Psalme Dauid saith Thou art the God that hast no pleasure in wickednesse neither shal any euil dwell with thee the vniust shall not stande in thy sight for thou hatest all them that woorke iniquitie thou shalt destroy them that speake leasing the Lord doth abhorre both the bloudthirstie deceiptful man. Lo thou canst deuise nothing more contrarie to the nature of God than sinne nauâ—htinesse as thou mayest more at large perceiue in the 34 Chapter of the booke of Iob. The wiseman saith God created man good but they sought out many inuentions of their owne And therefore the Apostle Paule deriueth sinne damnation and death not from God but from Adam and from God he fetcheth grace forgiuenesse life through the mediatour Iesus Christe That place of Paule is farre more manifest than that it néedeth any large exposition let it onely bee considered and diligently weighed of the Readers and hearers whome I woulde wishe alwayes to beare in mouth and mynde the verie wordes meaning of this notable sentence Euen as by one man sinne entred into the worlde and death by sinne And so foorth as followeth The same Apostle in the seuenth to the Romanes doeth euidently declare that the lawe is holie the commaundement good and iust and therby he doth insinuate that in God or in his will there is not and in his lawe which is the will of God there springeth not any spott or blurre of sinne or naughtinesse In our fleash saith he the euil lurketh and out of vs iniquitie ariseth I knowe saith hee that in mee that is in my fleshe there is no good In that Chapter there are many sentences to be founde which doe
wonderfully confirme this argument Againe in the thirde to the Romanes the same Apostle saith If our vnrighteousnesse setteth foorth the righteousnesse of God what shal wee saye Is God vnrighteous which taketh vengeance I speake after the maner of men that is I vse the wordes of wicked people God forbidde For howe then shall GOD iudge the worlde for if the trueth of God hath more abounded through my lye vnto his glorie why am I as yet iudged as a sinner c. Verily if God were the author of sinne and all euil and that he would haue the wicked to be such as in verie déede they are then why I praye you shoulde hee iudge or punishe them as transgressours since they by sinning fulfilled his will To this place also doth belong that testimonie of the blessed Euangeliste and Apostle Iohn in his canonicall Epistle where he saith If any man loue the worlde the loue of the father is not in him For all that is in the worlde as the lust of the fleshe and the lust of the eyes and the pride of life is not of the father but of the worlde And the world passeth away the lust thereof But he that fulfilleth the will of the father abideth for euer Lo here God is vtterly frée from all euil euil saith he is not of the father but of the world And he which doth the will of the father doeth not what the world will but what God will. Therefore these two good and euil sinne and the will of God are directly opposed repugnant the one againste the other These testimonies thoughe fewe in number are notwithstanding in my iudgement sufficiently significant and able to persuade a godly disposed hearer Nowe vppon this wee doe first inferre a conclusion and boldly warrant that poynt of catholique doctrine which hath euer since the Apostles time alwayes béene defended with much diligence againste the vnpure Philosophie of some although yet I do not vtterly condemne all the partes of Philosophie knowing verie well that some poyntes thereof are verie necessarie and profitable to the zealous louers of God and godlynesse that God is not the author of euil or cause of sinne Then out of the same testimonies wee gather that the originall cause of sinne or euil is deriued of man him selfe and his suggester and prouoker the diuel so yet that wee saye that the diuel beeing firste him selfe corrupted did corrupt man beeing neuerthelesse not able of him selfe to haue done any thing had not man of his owne accorde consented vnto euil And here wee must sett before our eyes the fall of our first father Adam that by the consideration thereof wee maye bee the better able to iudge of the originall cause of sinne and iniquitie God created Adam the firste father of vs all according to his own similitude and likenesse that is to saye he made him good moste pure most holie moste iuste and immortall and adorned him with euery excellent gifte and facultie so that there was nothing wanting to him in God which was auailable to perfect felicitie Touching this similitude or likenesse to God I shall take occasion vppon the woordes of Paule to speake hereafter So then hee was indued with a verie diuine a pure sharpe vnderstanding His will was free without constraint and absolutelye holie Hee had power to doe either good or euill Moreouer God gaue him a lawe which might instruct him what to doe and what to leaue vndone For God in saying Thou shalt not eate of the fruite of the tree of knowledge of good and euil did simply require at his handes faith and obedience and that hee shoulde wholie depende vppon God all which hee had to doe not by compulsion or necessitie but of his owne accorde and free good will. For verie truely and holily writ the wise man in the fiftéenth of Ecclesiasticus saying God made man in the beginninge and lâ—ft him in the hande of his counsell He gaue him his commaundementes and preceptes if thou wilt thou shalt kepe my commaundementes and they shall preserue thee Therefore when the Serpent teÌ„pted the minde of man and did persuade him to tast of the forbidden trée man knewe wel enough what perill was laide before him and howe the serpents counsell was flatly repugnant to the Lordes commaundement In the meane time neither did God compell him nor Satan in the serpent inforce him to sinne while he resisted and did withstande him For God had saide Ye shall not eate of that tree nor touche it if ye doe ye shal die for it Therefore hee was at his owne frée choice and in the hande of his owne counsell either to eate or not to eate Yea God declared his minde vnto him in giuing precise coÌ„maundement that he should not eate and to the commandement he annexed the daunger of the breache thereof withdrawing him thereby from the eating of the fruite and saying Least perhaps thou dye And as Satan could not so also he did not shew any violence but vsed suche probable wordes to counsell him as he coulde and did in déede at length persuade him For when the womans will gaue eare to the woorde of the diuell her minde departed from the woord of God whereby shée reiected the good lawe of God did of her owne peruerse will committ that sinne and drewe her husbande that yelded of his owne accorde into the fellowshippe of the same offence as the Scripture doeth moste significantly expresse in these wordes And the woman seeing that the tree was good to eate of and plesant to the eyes and a tree to bee desired to make one wise tooke of the fruite thereof and did eate and gaue to her husband with her and he did eate also Lo heere thou hast the beginning of euill the diuel thou hast heard what it was that moued the minde or will of man vnto that euill â—o wite the false persuasion of the diâ—el or his subtile praise of the fruite of the trée so consequently a méere lye and the pleasant shewe of the delicate tree But that which our first parents did they did of their owne accorde frée good will beeing ledd by hope to obteine a more excellent life profounder wisedome which the seducer had falsely promised them Wee doe therefore conclude y sinne doth spring not of God which hateth and doth prohibite all euill but of the diuel the frée election of our graundparents their corrupted will which was depraued by the diuels lye and the false shewe of fayned good So then the diuel and the yeldinge or corrupted minde of man are the verie causes of sinne and naughtinesse To procéede nowe this euil doth by descent flowe from our firste parentes into all their posteritie so that at this daye sinne doth not spring from else where but of our selues that is to saye of our corrupt iudgement depraued will and the suggestion of the diuell For the roote of euill is yet remaining in our flesh by
God created Adam and so consequently created sinne in Adam To this wee aunswere that sinne is the corruption of the good nature made by God and not a creature created by God either in or with man God created man good but man beeing left to his owne counsell did through the persuasion of Satan by his owne action and depraued will corrupte the goodnesse that God created in him so nowe that sinne is proper to man I meane mannes corrupt action against the lawe of God and not a creature created in him of god To this they replie but the will and abilitie that was in Adam was it from else where than from God him selfe vndoubtedly no it was from god Therefore saye they sinne is of GOD. I denye it for God gaue not to Adam will and power of working to the ende that he should worke euil For by expresse commaundement he forbadd him to do wickednesse Therfore Adam him selfe did naughtily applye the will and power which he receiued of God by vsing them vntowardly The prodigall sonne receiued money at his fathers hand whose meaning was not that he shuld waste it prodigally with riottous lyuing but that hee might haue wherevppon to liue and supplye the want of his necessities Wherefore when he had lauishly lasht it out and vtterly vndone him selfe the fault was in him selfe for abusing it and not in his father for giuing it vnto him Furthermore to haue the power to doe good and euill as Adam had of God is of it selfe a thing without fault euen as also to haue poyson to beare a weapon or weare a swoorde is a thing that no man can worthily blame They haue in them a force to doe good or harme They are not naught vnlesse they be abused And hee that giueth thee them doeth leaue to thee the vse thereof If hee bee a iust man hee putteth them into thy hande not to abuse but to vse as equitie and right requireth Wherefore if thou abusest them the faulte is imputed to thee selfe and not to him that gaue thée them Nowe since God which gaue Adam that will and power is of him selfe moste absolutely iust it followeth consequently that hee gaue them to Adam not to doe euil but good why then is the moste iuste God blamed in such a case as sinfull man is without all blame in Wee do therfore conclude because affection in Adam beeing moued by sense and egged on by the serpent did persuade him to eate of the forbidden fruite when neuerthelesse his vnderstanding did yet holde the worde of God which forbadde him to eate and that his will was at free choyce and libertie to incline to whether parte it pleased him he did notwithstanding will and choose that which God had forbidden him wee do therefore I saye conclude that sinne is properly to be imputed to man which willingly transgressed and not to God which charged him that hee shoulde not sinne Here againe the aduersaries aske this question why did God create man so fraile that he of his owne will might incline to euill why did hee not rather confirme in him the goodnesse and perfecte soundnesse of nature that he could not haue fallen or sinned To this the Scripture aunsweareth saying What art thou that disputest with God woe to him that striueth with his maker Wo to him that saith to the father why begottest thou and to the mother why broughtest thou foorth Vnlesse God had made man fallable there had béene no praise of his workes or vertue For hee coulde neither haue willed nor choosed but of necessitie haue béene good Yea what if man ought altogether to be made fall-able For so did the counsell of God require him to bee God giueth not his owne glorie to any creature Adam was a man and not a god But to be good of necessitie is the proper glorie of God and of none but god And as God is bountifull and liberall so also is he iust He doth good to men but will therewithall that men acknowledge him and his benefites and that they obey him and bee thankfull for the same He had bestowed innumerable benefites vppon Adam there lacked nothing therefore but to giue him an occasion to declare shewe his thankfulnesse and obedience to his good God and benefactour Which occasion hee offered him by the making of the lawe or giuing his commandement We sée therefore that God ordeined not that lawe to bee a stumblinge blocke in Adams waye but rather to bee a staffe to staye him from falling For in the lawe he declareth what he would haue him to doe He sheweth that he wisheth not the death or destruction of Adam he teacheth him what to do that he may escape death and liue in felicitie perfect happinesse For which cause also hee prouided that the lawe should be a plaine and easie commandement Of the tree of knowledge of good and euil thou shalt not eat saith the Lorde for if thou doest thou shalt dye the death but of any other tree in the garden thou shalt eate What else was this than as if hee shoulde haue saide thou shalt in all thinges haue an eye to mée thou shalt stick to mee obey mee be subiect vnto mee and serue mee neither shalt thou frō elsewhere ferche the formes of good euil than of mee and in so dding thou shalt shewe thy self obedient thankfull vnto mee thy maker Did God in this desire any vniust thinge or more than he should at the hands of Adam He shewed him the trée as a sacramēt or signe of that which he inioyned him by the giuing of the law to wite that the trée might be a token to put him in memorie that he ought to obey the Lord alone as a wise bountiful excellent and greatest God and maker And what difficultie I pray you or darknesse was there herein Sainct Augustine is of the same opinion with vs who in his booke De natura boni aduersus Manichaeos Cap. 35. saith He did therefore forbidd it that hee might shewe that the nature of the reasonable soule ought to be not in mannes owne power but in subiection vnto God and that by obedience it keepeth the order of her saluation which by disobedience it doeth corrupt and marre And herevppon it commeth that he called the trée which he forbadd by the name of the trée of knowledge of good and euil because Adam if hee touched it against the Lordes commaundement shoulde by tryall feele the punishmēt of his sinne and by that meanes knowe what difference there was betwixt the good y followeth obedience the euil which ensueth the sinne of disobediēce Now therefore when the Serpēt was crept in and beganne to tell man of other fourmes of good and euil directly contrary to the lawe of God and that mā had once receiued them as thinges both true and credible hee did disloyally reuolt from God and by his owne fault through disobedience hee wrought his owne destruction Therefore
which Image as the Apostle expoundeth it was a conformitie and participation of Gods wisedome iustice holinesse trueth integritie innocencie immortalitie and eternall felicitie Therefore what else can the blotting or wiping out of this Image bée but originall sinne that is the hatred of God the ignoraunce of God foolishnesse distrustfulnesse desperation selfeloue vnrighteousnesse vncleannesse lying hypocrisie vanitie corruption violent iniurie wickednesse mortalitie and eternall infelicitie This corrupte Image and likenesse is by propagation deriued into vs all according to that saying in â—he fifte of Genesis Adam begatt a sonne in his owne similitude and likenesse Therefore as our father Adam was him selfe corrupted depraued and full of calamities so hath hee begotten vs his sonnes corrupte depraued and full of miseries so that all we which do descend of his vnpure séede are borne infected with the contagious poyson of sinne For of a rotten roote doe springe as rotten braunches which in like manner put ouer their rottennesse into the little twiggs that shoote out and growe vppon them And this euill verilie this corruption and this sinne althoughe it lye hidd in infants and by reason of their tender age doeth not breake foorthe into any déede dooing yet notwithstanding it is a sinne and such a sinne verilie as maketh them indaungered vnto Gods wrath separateth them from the fellowship of God. For with the most holy God who is a consuming fire no man can abide but hee that is vnspotted and cleane from the filthinesse of sinnes And Paule sayeth All haue sinned and are destitute or haue neede of the glorie of God. This glorie of God is the very image of God whereof because they are destitute they being corrupted with originall sinne are worthilie excluded from the fellowship of god To this place doth belong the whole treatise of concupiscence in the fourth Sermon of this third Decade where I taught you that bare concupiscence which is not yet burst forth to the déed doing is a sinne that to such a sinne as maketh all men subiecte to the curse of god For it is written Cursed be euerie one whiche abideth not in all thinges that are written in the booke of this lawe Therefore the first effecte of originall sinne is this that it bringeth wrath death and damnation vppon verie infants and so consequently vppon all mankinde whereof that it maye the more firmely be settled in euerie mans minde without all scruple of doubting I wil by some store of testimonies out of the scripture make manifest proofe vnto you not by repeating those places againe which I haue alreadie cited in this Sermon in the fourth Sermon of this thirde Decade The Lord in the Gospell sayeth to Nicodemus Verilie I say vnto thee vnlesse a maÌ„ be borne from aboue he caÌ„not see the kingdome of God. And againe Vnlesse a man bee borne of water and of the holie Ghost he cannot enter into the kingdome of god That whiche is borne of the flesh is flesh and that which is borne of the spirite is spirite In these words are comprehended two things worthie to be remembred and very consonant to our present argument First none enter into the kingdome of heauen but those that bee regenerate from abcue by the holy Ghost therefore ourâ— fâ—â—st birthe tendeth to death and not to life For in oure first natiuitie wee are borne to death The latter is That which is borne of flesh is flesh therefore in oure first natiuitie wee are all borne flesh But touching the disposition of the flesh and the force thereof the Apostle sayeth The fleshly minde is enimitie against God for it is not obedient to the lawe of God neither can bee Therefore that fleshly birthe ingeÌ„dreth vs not the friends sonnes but the enimies of God and so consequently doth make vs indaungered to the wrath of God. Paul in his second Chapiter to the Ephesians sayeth Wee were by nature the sonnes of wrathe euen as other In which words he pronounceth that all men are damned For al those that are damned or are worthie of eternall death and all such with whom God hath good cause to be offended hée calleth the sonnes of wrath after the proper phrase of the Hebrue speache For the wrath of God doth signifie the punishment which is by the iust iudgment of God layd vppon vs men And he is called the child of death which is adiudged or appointed to be killed So is also the sonne of perdition c. Now marke that he calleth vs all the sonnes of wrath that is the subiectes of paine damnation euen by nature in birth from our mothers wombe But whatsoeuer is naturallie in all men that is originall therefore originall sinne maketh vs the sonnes of wrath that is we are all for our originall corruption made subiecte to death and vtter damnation This place of Paule for the proofe of this argument is worthie to be remembred The same Apostle in the first to the Colossians sayeth God hath deliuered vs from the power of darcknesse and hath translated vs into the kingdome of his deere sonne Nowe if we be translated into the kingdome of the sonne of God then were we once in the kingdome of the diuel And to this place belong very many testimonies of the same Apostle in the fifte Chapter of his Epistle to the Romanes By one mans sinne many are dead Againe By one that sinned came death For iudgement came by one vnto coÌ„demnation Againe For the sinne of one death reigned by the meanes of one And againe By the sinne of one sinne came vppon all men vnto condemnation Finally original sinne is by Dauid and Paule expressely called sinne therefore death is due to originall sinne For the reward of sinne is death Wée do therefore conclude that infants doe bring damnation with them into this world euen from their mothers wombes because they bring with them a corrupt nature and therefore they perish not by any others but by their owne fault naughtinesse For althoughe S. Augustine doeth in one place séeme to cal this sinne peccatum alienum that is an others sinne that thereby he may shew how it is by propagation deriued from other into vs yet doeth he confesse that it is in very déed and truely proper to all and euery seuerall one of vs And although it bee so that for lacke of age in a newe borne babe this disease hath not alreadie brought foorth the fruite of his iniquitie yet notwithstanding the very whole nature of the babe is nothing but filchie corruption and a certeine séede of sinne and wickednesse whiche cannot choose but bée abhominable vnto the lord For God doth hate al maner of vncleannesse With this agréeth that sentence of Paule where he sayth Where no law is there is no transgression For the Apostle doth not absolutely saye that the sinne or transgression whiche is sinne in very déed in the sight of God is no sinne but hee respecteth the
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
intricate places of the holie scripturs which it is hard to coÌ„prehend or define in any certeine order both that many things are vnknowen without the perill of Christian faith and also that in some points men do erre with out any crime of hereticall doctrine But concerning the two men by the one of whoÌ„ wee are sold vnder sinne by the other redeemed from sinne by one we are cast headlong into death by the other wee are made free vnto life because that man did in himselfâ— destroye vs by doing his owne will and not the will of him that madâ— him but this man hath in himselfe saued vs by doing not his owne wil but the will of him that sent him Therfore in the coÌ„sideration of these two men Christian faith doeth properly consist For there is one God and one mediatour of God and man the man Christ Iesus Because there is none other name vnder Heauen giuen vnto men in which they must be saued in him hath God appointed all men to trust raysing him vp from death to life Therefore Christian veritie doubteth not but that without this faith that is without the faith of the only mediatour of God and man the man Christ Iesus without the beliefe I say of his resurrection whiche God hath prescribed to men whiche cannot be truly beleeued without the beleefe of his incarnation and death without the faith therefore of the incarnation death and resurrection of Christ none of the auncient iust men could be clâ—nsed and iustified of God from their sinnes whether they were in the number of those iuste men whome the holy Scripture mentioneth or in the number of those iuste men whom the Scripture nameth yet are to bee beleeued to haue beene either before the deluge or betwixte the deluge and the lawe or in the verie time of the lawe not onely among the children of Israel as the Prophets were but also without that people as Iob was For euen their harts were cleÌ„sed by the same faith of the mediatour and charitie was powred into them by the same holy spirite which breatheth where he listeth not following after merits but euen working the verie merits themselues For Gods grace will not bee by any meanes vnlesse it be free by al meanes Although therefore death reigned from Adam vnto Moses because the law giuen by Moses could not ouercome it For there was no such law giuen as could quicken but such a lawe as whose office was to shewe that the dead to the quickening of whome grace was necessarie were not only ouerthrowen by the propagation and dominion of sinne but were also condemned by the hidden transgression of the verie law it selfe not that euery one should perish that did then vnderstand it in the mercie of God but that euery one being through the dominioÌ„ of death appointed vnto punishment and detected to himselfe by the transgression of the lawe should seeke for the helpe of God that where sinne abouÌ„ded grace might more abound which alone doth deliuer from the body of this death Although therefore the lawe giuen by Moses could not ridd any maÌ„ from the kingdome of death yet in the very time of the lawe were the men of God not vnder the terrifying conuinceing punishing law but vnder the delectable sauing and deliuering grace There were among them some which said In iniquitie was I conceiued and in sinne hath my mother fedd mee in her wombe And so forth For hetherto I haue cited the very words of S. Augustine I haue thus farre spoken of originall sinne of the natiue and hereditarie corruption of our nature which is the first part in the definition of sinne here followeth nowe the latter part to witt the very Action which ariseth of that corruption the actual sinne I say which is so called Ab actu that is an acte or a déede doing For in so much as that corruption whiche is borne together with and is hereditarie in vs doeth not alwayes lye hidd but woorketh outwardly and sheweth forth it selfe doth at last bring forth an imp of her owne kinde and nature which impe is actuall sinne therefore we define actuall sinne to bee an action or woorke or fruite of oure corrupte and naughtie nature expressing it selfe in thoughts words and workes against the lawe of God and therby deseruing the wrath of God. So then by this the cause of actuall sinne is knowen to be the very corruption of mankind which sheweth forth it selfe through concupiscence and euil affections affections intice the will wil being helped with the other faculties in man that worke together with it doth finish actual sinne And that ye may more clearely perceiue that whiche I saye I wish you to note that our minde hath two partes The vnderstanding or reason or iudgement and the will or appetite In the reason are the lawes of nature whereunto must be added the preaching or reading or knowledge of Gods word And nowe as of good woorkes in man there are two especiall causes to witt sound iudgement well framed by the woord of God and a will consenting and obeying therevnto and yet notwithstanding there is principallie to be required the comming to of the holye Ghoste from heauen to illuminate the minde and moue forward the will euen so we may most properly say that actuall sinne is finished when any thinge is of set purpose with aduised iudgement and the consent of our wil committed against the lawe of god And yet to these there doe many times happen other outward causes both visible and inuisible For euill spirites moue men and euill men moue men and other infinite examples of corruption that are in the world Hope seare and weakenesse doe also moue men Augustine Quaest in Exodum 29. sayeth The beginning of vice is in the will of man but the heartes of men are moued by sundrie accidental causes now this now that sometimes the causes are all one the difference is in the manner and order according to euery ones proper qualities which doe arise of euerie seuerall will. Againe in the 79. Psalme he sayeth Two things there are that woorke all sinnes in mortall men desire and feare Consider examine aske your heartes search your consciences and see if any sinnes can be but by desiring or else by fearing Thou aâ—t promised if thou wilt sinne to haue such a reward giueÌ„ thee as thou doest delight in and for desire of the gifte thou crackest thy conscience doest commit sinne And againe on the other side though peraduenture thou wilt not be seduced with giftes yet being terrified with threatnings thou doest for dread of that whiche thou fearest coÌ„mit the iniquitie that other wise thou wouldest not As for example Some one man or other would with giftes corrupte thee to beare false witnesse Thou presently hast turned thee selfe to God and hast said in thy heart what doth it aduantage a man if hee gaine the whole world suffer the losse
of the tranquillitie of kingdomes and common weales And therefore did the most iust Lorde inriche certeine excellent men and common weales with many and ample temporall giftes For vppon the Gréekes and many Romane Princes he bestowed riches victories and aboundant glorie And verily ciuil iustice and publique tranquillitie was in great estimation among manye of them Other receiued infinite rewards beecause they did constantly and manfully execute the iuste iudgements of God vppon the wicked rebelles and enimies to god Neither is it to be doubted but that the Lorde graunted that inuincible power to the Romane empire vnder Octauius Augustus and other Romane Princes to the ende that by their strength he might breake and bringe downe the inuincible malice of the Iewish people and so by the Romanes reuenge the bloud of his sonne his holie Prophets and blessed Apostles which had béen shed by those furious and blasphemous beastes Note here that immediately after the subuersioÌ„ of Hierusalem the Romane Empire beganne to decline Nowe let vs returne to the matter againe Lastly they do demaund whether the good woorkes of the Sainctes and faithful ones be sinnes or no Verily if thou respectest our corruption infirmitie then all our woorkes are sinnes because they be the workes of vs which are our selues not without filthie spottes and therefore the works which bee wrought by vs cannot bee so perfect as otherwise they ought to be in the sight of god And yet the verie same workes for the faithes sake in vs and because wee are receiued into the Grace of God and that therefore they are wrought of vs which are nowe by Grace the sonnes of God bothe are in déede and also called good For to this ende tendeth that saying of the Apostle With the minde the same I or euen I doe serue the lawe of God but with the fleshe the lawe of sinne Lo here one and the same Apostle euen being regenerate doth reteine in him selfe two sundrye dispositions so that his verie woorke working in diuers respectes is bothe sinne and a good worke also For in as much as in mynd he serueth God so farre foorth he doeth a good woorke but in so muche as hee againe did serue the lawe of the fleshe therein his woorke is not without a spott For hee him selfe a little before in the same seuenth Chapter saide I finde when I woulde do good that euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye is present with by and in mee which euill vndoubtedly making alwayes a shewe of it selfe in all our woordes workes and thoughtes doeth cause that the worke which is done of vs when we are regenerate cannot bee so pure as Gods iustice doeth looke that it should be by the Grace therefore and the mercie of God it is reputed and estéemed as pure Here vnto now doth that sentence of oure Lorde in the Gospell after Sainct Iohn belong where he saith Hee that is washed hath no neede saue to washe his feete but hee is cleane euery whitt For if hee bee cleane euery whitt what néede hath the cleane to washe his féete But if the féete must be washed howe then is hee cleane euery whitt And yet these sayings are not repugnant betwixt them selues euen as also that saying is not where wee saye that good woorkes are sinnes For according to the plentifullnesse and imputation of Gods grace and mercie wee are cleane euerye whitt being thoroughly purged from all our sinnes so that they shall not condemne vs And yet for because there is alwayes in vs the lawe of sinne whiche sheweth it selfe in vs so long as wee liue therefore our féete that is those euill motions naughtie lustes of oures muste be resisted and to our power repressed finallie wee must acknowledge that we our selues and our verie workes are neuer with oute an imperfection and therefore consequently that all our workes and we do stande in néede of the grace of god These questions beeinge thus resolued wee are nowe come to expounde the sinne againste the holye Ghoste The sinne againste the holy ghoste is a perpetual blaspheminge of the reuealed and knowen trueth to witte when we against our conscience falsely reuolting from the knowen trueth do without intermission both inueigh and rayle againste it For blasphemy is the euill spéech or despightfull tantes wherewith we inueighe against or slaunder any man by casting forth wicked and detestable speeches againste him whereby his credite and estimation is either crackte or vtterly disgraced Wée dâ—e therefore blaspheme the magistrates our elders and other good men when wee doe not onelye withdrawe oure obedience and the honour due vnto them but doe also with reprocheful wordes bayte them not ceassing to call them tyrauntes bloudsuckers wicked headds and odible guides but wee doe especially blaspheme God when we detracte his glorie gaynsaye his grace and of set purpose doe stubbornly contemne and dispraise his truth reuealed vnto vs and his euidente worckes declared to all the world Euerie sinne verilie is not blasphemie but all blasphemie is sinne For beecause it tendeth againste God and his will it is sinne but therewithall this propertie more and singularitie it hath that it dothe also despise God and speake reprochfullie againste his workes Many doe sinne againste the doctrine of the trueth because they doe either neglecte and not receyue the trueth or else because when they haue receiued it they doe not reuerence and set it foorth but these kinde of men thoughe they bee sinners doe not yet deserue to be called blasphemers but if they beginne once with tauntes and quippes to mocke the doctrine whiche they neglect calling it Hereticall Schismaticall Seditious and Diuellishe then maye they rightely bée termed blasphemers Wherefore the propertie of the sinne againste the holie Ghoste is not onely to reuolte from the truthe but also againste all conscience to speake againste the trueth and with floutes incessauntly to ouerwhelme bothe the verie woorke and moste euidente reuelation of the Lorde For the conscience being by the euidence of the reuelation or woorke of the holie Ghoste conuinced suggesteth or telleth them that they ought not onely to temper them selues from reprochfull speeches but that they oughte to doe an other thing too that is that they oughte to yéelde to the truthe and giue to God his due honour and glorie But nowe to exclude this inspiration of the holy spirite to reiecte and ouerwhelme it with stubborne falshood flatt apostacie wicked contradiction and perpetuall contempt is flatly to committ sinne against the holie Ghoste And this verily taketh beginning of originall sinne and is nourished and set forwarde by diuellish suggestions our peruerse affections by indignation enuie hope or feare by stubborne and selfewilfull malice and lastly by contumacie rebellion But nowe the course of the matter requireth to heare what the Lorde saide in the Gospell concerning this sinne In the twelfth of Matthewe he saith Euery sinne and blasphemie shal be forgiuen vnto men but
which god had threatened vnto him to wit that he shoulde so be humbled by the incest of his sonne c. And what is the cause that they demaund not if God for sinne did threaten that scourge why then when he had pardoned the sinne did he fulfill that whiche he threatened but for bicause they knowe if they demaund that question that they shall rightly be answered that the remission of the sinne was graunted to the end the man shuld not be by his sinne hindered to obteine eternall life but the effect of Gods threatening did followe after the remission of the sinne to the end that the godlinesse of the maÌ„ might be tryed and exercised in that humilitie In like manner God hath for sinnes layde bodily death as a punishment vpon the body of man and after the forgiuenesse of sinnes hathe not taken it away but left it in the body to be a meane to the exercise of righteousnesse Thus farre hath Augustine Nowe as concerning the punishments of the wicked If the most iust God doe in this worlde touch them with any let vs knowe that they bee the arguments of Gods iust iudgement who in this worlde beginneth to punishe them temporally and in the worlde to come doeth not ceasse to plague them euerlastingly The wicked verily perishe thorough their owne default For God beginneth to whippe them in this life to the end that they beeing chastened may begin to be wise and turne to the Lorde but they by his chasticement are the more indurate and murmur at the iudgements of God conuerting that to their owne destruction which was ordeined to haue bene to their health For as to them that loue GOD all thinges worke to the best so to them that hate the Lord all things do work to their vtter destruction This argument might bee extended further yet but for because I haue alreadie spoken a great deale to this effect in the third Sermon of this thirde Decade that whiche is here left out may there be founde therefore I referre you to the looking vpon that And so nowe hitherto touching sinne I haue with somewhat too long a Sermon dearely beloued by more than the space of two whole houres deteyned you here That therefore I may nowe make an end let vs humblie acknowledge our sinnes and méekely crye with prayers vnto the Lorde which sitteth in the throne of Grace saying Haue mercie vppon vs O Lorde for against thée haue wée sinned and do confesse our offences Thy debters are wée Forgiue thou vs our debtes as wée forgiue our debters and leade vs not into temptation but deliuer vs from euil Amen ⸫ The ende of the thirde Decade of Sermons The fourth Decade of Sermons written by Henrie Bullinger ¶ Of the Gospell of the Grace of God who hath giuen his sonne vnto the worlde and in him all thinges necessarie to saluation that wee beleeuing in him might obteine eternall life The first Sermon AFter the expositioÌ„ of the lawe and those poyntes of doctrine that depende vppon the lawe I thinke it it best nowe to come to the handling of the Gospell which in the exposition of the lawe other places else hath bene mentioned often times Nowe therefore dearely beloued as I haue béene hitherto helped with your prayers to God so here againe I request your earnest supplications with mee to the father that I by his holie spirite may speake the trueth to your edification in this present argument Euangelium is a Gréeke woorde but is receiued of the Latines Germanes and at this day vsed as a worde of their owne It is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth good and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell tydings For Euangelium signifieth the telling of good tydings or happie newes as is wont to be blowen abroade when the enimies being put to foyle wee rayse the siege of any citie or obteine some notable victorie ouer our foes The worde is attributed to any ioyfull luckie newes concerning any matter luckily accomplished The Apostles did willingly vse that terme not so much because the Prophets had vsed it before them as for that it doth wonderfully conteine and doth as it were laye before our eyes the manner and woorke of oure saluation accomplished by Christe wherevnto they haue applyed the worde Euangelium The Prophet Esaie as Luke interpreteth it bringeth in Christe our Lorde speaking in this manner The spirite of the Lord vpon mee because he hath annoynted mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to preache the Gospell hath he sent me to heale the broken harted to preach deliuerance vnto the captiue and recouering of sight vnto the blindâ— freely to sett at libertie them that are brused and to preach the acceptable yere of the Lorde Lo here the Sauiuiour of the worlde doeâ—h in the Prophet and the Euangelist expounde to vs what Euangelium is and wherevnto it tendeth The father sayth hee hath sent mee to preache Euangelium the Gospell to the poore And immediately after to shew who those poore should bee hee addeth whiche are broken hearted or broken minded to wite suche as finde in them selues no soundnesse or health but vtterly despairinge of their owne strength do wholy depend vpon the help of Christ their cunning and willing Physician Nowe the Gospell or good tydings which is shewed to the afflicted is this that the sonne of God is descended from heauen to heale the sicke and diseased soules To which also to make it more euident hee addeth another cause saying that the sonne of God is come to preache deliueraunce vnto captiues and the recouering of sight to the blinde c. For all men are helde captiue in the bondes of damnation they doe all serue a sorrowfull slauerie vnder their cruel enimie Satan they are all kept blinde in the darknesse of errors And to them it is that redemption deliuerance and the acceptable yere of the Lorde is preached Now this ioyfull tydings is called Euangelium the Gospell Therefore the Gspell is of all men in a manner after this sorte defined The Gospell is a good and a sweete worde and an assured testimonie of Gods grace to vs warde exhibited in Christe vnto all beléeuers Or else the Gospell is the moste euident sentence of the eternall God brought downe from heauen absoluing al beléeuers from all their sinnes and that too freely for Christe his sake with a promise of eternal life These definitions are gathered out of the testimonies of the Euangelistes Apostles For Sainct Luke bringeth in the Angel of the Lorde speaking to the amazed shéepeheards saying Feare not for behold I bring you good tydings of greate ioye that shal be to all people for vnto you is borne this daye in the citie of Dauid a Sauiour which is Christ the Lorde Lo here he taketh from the sheepeheardes all manner of feare with the 〈…〉 of good tydinges that is with 〈…〉 of health which is a 〈…〉 is full of
blasphemers of the Gospell of Christ do sinne more grieuously than the Sodomites did and that God which is a sure reuenger will surely plague them for it either in this life or in the worlde to come or else in both with vnspeakeable miseries and endlesse torments Let vs therefore beléeue the Gospell of the sonne of God firste preached to the worlde by God the father then by the Patriarches after that of the Prophets and lastely of the onely begotten sonne of God Christ Iesus his Apostles whose heauenly voyce doth euen at this daye sounde to vs in the mouthes of the mynisters sincerely preaching the Gospel vnto vs. Secondarily wee haue to consider what it is that the heauenly preaching of the Gospell doeth shewe vnto the worlde to wite the Grace of God our heauenly father For the Apostle Paule in the twentieth Chapter of the Actes saith that hee receiued the ministerie of the Lord Iesus to testifie the Gospell of the Grace of God. Nowe therefore I will at this present saye so much of the grace of GOD as is sufficient for this place The woorde grace is diuersly vsed in the holie Scriptures euen as it is in prophane writinges also For in the Bible it signifieth Thankesgiuinge and also a Benefite and almes as 2. Cor. 8. Moreouer it signifieth prayse and recompence as in that place where the Apostle saith If when ye do well ye are afflicted yet do beare it that is praisworthie before God. It doeth also signifie facultie or licence as when wee saye that one hath gotten grace to teache and execute an office For the Apostle saith that he receiued grace and immediately to expounde his owne meaning hee addeth to execute the office of an Apostle Moreouer the gifts of God are called grace because they are giuen gratis and fréely bestowed without looking for of any recompēce And yet Paule in the fifte to the Romanes distinguisheth a gifte from grace For Grace doth signifie the fauour and good will of God towarde vs But a gifte is the thinge whiche God doth giue vs of that good wil such as are faith constancie and integritie They are saide to haue founde Grace with God whome God doeth dearely loue and fauour more than other In that sense Noah founde grace in the eyes of the Lorde Ioseph founde grace in the eyes of the Lorde of the prison And the holie virgin is read to haue founde grace with the Lorde because shee was beloued of God and verie deare vnto the Lord as shée whome he had singularly chosen from among all other women But in this place and present argument Grace is the fauour goodnesse of the eternall godhead wherwith he according to his incomprehensible goodnesse doeth gratis fréely for Christe his sake imbrace call iustifie and saue vs mortall men Nowe here mée thinketh before wee go anye further it is not amisse to examine and search out the cause of this Gods loue to vs exhibited For we sée that there is a certein relatiō betwixt the fauour of God vs men to whom his fauour is so bent It is a matter neither hard nor tedious to be found out For in vs there is nothing wherewith God can be in loue or wherewithall hee may be moued or stirred vp to imbrace vs yea in so much as wee are all vnpure sinners and that God is holye iuste and a reuenger of iniquities he hath matter ynoughe to finde in vs for which he may be angrie at and with iust reuengement plague vs So then the cause of Gods loue to vs wardes must of necessitie be not in vs nor in any other thing beside God considering that nothinge is more excellent than man but euen in God him self Moreouer the moste true Scripture doth teach vs that God is of his owne inclination naturally good gentle as Paul calleth him Philanthropon a louer of vs men who hath sent his owne sonne of his owne nature into the worlde for our redemption whervppon it doeth consequently followe that God doth fréely of him selfe and for his sonnes sake loue man and not for any other cause Whereby immediately all the preparamentes incitaments and merites of men beeing dissolued by the fire of Gods greate loue doe vade and passe awaye like smoke For the grace of God is altogether free and vnlesse it be so I cannot sée howe it can bee called Grace But it behoueth vs in a thing so weightie to cite some euident testimonies of the holie Scripture to confirme our mindes withall against all sophistical trifles and temptations of the diuell Our Lorde in the Gospell said So God loued the world that he gaue his only begotten sonne for the world that euery one which beleue in him shuld not perish but haue life euerlasting Loe here this goodwill of God which is the fauour and loue wherwith God embraceth vs is the cause of oure saluation For Christ hauing suffered for vs is our saluation Now God of verie loue hath giuen Christ both to vs for vs Neither may we thincke that God was first moued by oure loue to him ward to shewe like mutuall loue to vs againe and to giue his sonne for vs For he had determined before the beginning of the world to woorke our redemption through Christ his sonne And Iohn the Euangeliste in his Canonical Epistle sayth Herein is loue not that we loued God but that hee loued vs and sent his sonne to be an attonement for our sinnes To these testimonies although sufficiently plaine and stronge enough I will yet add some proofes out of the Apostle Paul y so this argument may be more euident that the great agréement may appeare which is betwixt Euangelists and Apostles in this doctrine of grace Paule therfore sayeth All haue sinned stand in neede of the glorie of God but are iustified freely by his grace thorough the redemption that is in Christ Iesu Againe to the Ephesians he sayeth Ye are saued thorough grace by faith that not of your selues it is the gift of God not of woorkes least any man should boast Againe to Titus The grace and loue of God our Sauiour towards all men hath appeared not of the woorkes of our owne righteousnesse which he did but according to his mercie hath he saued vs. Likewise in the 2. Epistle to Timothie the first Chapiter he sayeth God hath saued vs and hath called vs with an holie calling not according to our workes but according to his owne purpose and grace which was giuen vs in Christ Iesus I thinke verilie that if a man had béene sett of purpose to haue feigned any thing for the defence of this matter hee could not haue framed any sentence so fitt and euident as these woordes are So nowe it is manifest that the grace of God is altogether frée as that which excludeth all our woorks and merits And this frée loue of God is the only cause and true beginning of the Gospell For
thinges particularly I will vse this course and order First of all I wil out of the lawe and the Prophets recite vnto you some euident promises of Christ made by God vnto the church which shal be those especiallie y the Apostles themselues haue alreadie touched expouÌ„ded SecoÌ„dlie I wil proue vnto you that God hath nowe performed that which hee promised so longe agoe to wit that he hath alreadie exhibited to vs his onely begotten sonne and that hee is that true so long-looked-for Lord and Messiah whiche should come to saue the world Lastly I wil shew you how y in this Sonne the father is pleased and reconciled to the world againe in whome also hee hath fullie giuen vs all thinges requisite to eternall life and absolute felicitie For he for vs and for our saluation was incarnate dead raised to life againe taken vp into heauen there to be our mediatour for euer and aduocate vnto his father And in these points doe lye the liuely veynes of the Gospel which flowe with hoalesome waters vnto eternal life For in them doeth consist the sound consolation of the faithfull and the enduring tranquillitie of a quiet conscience Without them there is no life or quiet rest The promises made by God concerning Christ whiche are vttered in the holy Scriptures are thréefold or of thrée sortes I therefore to make them the playner vnto you doe diuide the promises of one and the same sort according to the times The first promises were made to the patriarchs or auncient fathers before the giuing of the lawe these againe consist of two sortes For one sort of them are plaine vttered euidently in simple woords without all types and â—â—â—uratiue shadowes The other sort â—re figuratiue and couched vnder types The first and most euident promise of all was made by the verie mouth of God vnto our first parentes Adam Euah being oppressed with death calamities the horrible feare of Gods reuenging hand for their transgression which promise is as it were the piller and base of all Christian religion wherevpon the preaching of the Gospell is altogether founded and out of which al the other promises in a maner are deriued That promise is coÌ„teined in these words of the Lord I wil put enimitie betwixt thee meaning the serpent the diuel I say in the serpent and the woman betwixt thy seede and her seede and it shall tread downe thy head and thou shalt tread vppon his heele God in these wordes promiseth séed the séed I say not of man but of woman and that too of the most excellent woman to wit that most holie Virgin Marie the woman that was blessed among all other women For she conceiued not by any man but by the holie Ghost beeing a Virgin still was deliuered of Christ our Lord who by dying and rising againe did not onely vexe or wound but also crush tread downe the head that is the kingdome of Sathan to witt sinne death and damnation taking away and making vtterly void all the power and tyrannie of that our enimie and deceiuer In the meane while sathan troade on Christ his héele that is to say hee by his meÌ„bers Caiaphas Pontius Pilate the Iewes and Gentiles did with exquisite tormentes and death vexe and kill the fleshe which was in Christ the lowest part euen as the héele is to the bodie For the Lord in the Psalmes sayeth I am a worme no man They haue brought my life into the duste But he roase again from the dead For had he not risen againe he had not troden downe the serpentes head But nowe by his rising hée is become the Sauiour of all that doe beléeue in him Out of this promise is deriued that singular and notorious one which the Angel of the Lord reciteth vnto our father Abraham in these words following In thy seed shall all the nations of the world be blessed But Paule in his Epistle to the Galathians doeth in expresse words declare that that blessed séed is ours whiche was promised to Abraham Nowe our Lord is called by the name of Séed because of the first promise made to Adam and Euah because hee was for vs incarnate and made verie man Neither is this promise repugnant to the first For although Christ our Lord be héere called the séed or sonne of Abraham yet is he no other way referred vnto Abraham than by the Virgin whiche was the daughter of Abraham and mother of Christ Now what good doth the sonne of Abraham to vs by his incarnation Forsoth he blesseth vs But a blessing is the contrarie vnto a curse Therefore what cause soeuer wée drue from the sinne of Adam that doeth Christe heale in vs and blesse vs with all spirituall blessing Neither doeth he bestow this benefite vppon a few alone but vppon all the nations of the world that doe beléeue in him The Patriarch Iacob being inspired with the holie Ghost foretold the chaunces that should betide his children and at length when hee came to Iuda amonge the rest he sayeth The Scepter shal not depart from Iuda a lawegiuer from betweene his feete till Schilo come and vnto him shall the gathering of the people be Loe here in these words the Messiah is not onely promised but the verie time also is prescribed when he should be incarnate with a declaration both what howe farre forth he should bée The kingdome sayeth he shall remaine vnder Iuda vntill the comminge of the Sauiour And albeit that the tribe of Iuda shall not alwayes haue kinges to gouerne them yet shall it not lacke nobles capitaines lawegiuers learned men and sages to rule the people And therefore the Euangelicall historie doth faithfully witnesse that Christ came at that time when al power authoritie and rule was translated to the Romanes vnto whose Emperour Octa. Augustus the Iewes were inforced to pay taxes and tribute Now Schilo signifieth felicitie or the author of felicitie it signifieth plentie stoare and abundance of al excellent things For Christ is the treasurie of all good thinges And the Chaldee interpreter where he findeth Schilo translateth it CHRIST Finallie to him as to their Sauiour shall all people bee gathered as the Prophets did afterward most plainely declare Esaie in the second and Micheas in the fourth chapiters of their bookes or prophecies Furthermore the types and figures of Christe are Noah preserued in the arcke For in Christ are the faithfull saued as S. Peter testifieth 1. Pet. 3. Abraham offereth vpp Isaac his onely begotten sonne vppon the topp of the same mountaine where many yeares after the onely begotten sonne of God was offered vppon the Crosse Ioseph is by his brethren sold to the heathen he is cast in prison but being deliuered he doeth become their Sauiour is of all the people called the preseruer of the Aegyptian kingdome In all these thinges was Christ oure Lord prefigured The latter promises also are of two sortes either openly
our owne For this is the glorie of the sonne of God that vnder Heauen there is none other name giuen vnto men in whiche they must bee saued Herevppon it is that Paule saide Christe is made of none effecte to you who soeuer are iustified by the Lawe ye are fallen from Grace And againe I doe not despise the grace of god For if righteousenesse bee of the Lawe then did Christe dye in vaine If hee dyed in vaine then is the glorie of Christe his Crosse perished The thirde cause is the certeine and assured reason of oure saluation Our saluation should bee vtterly vncerteine if it did depende vppon our woorkes and merites who because of oure naturall corruption vnlesse wee bee beside our selues doe saye or ought to saye with Iob If I haue any righteousenesse I will not aunswere but humbly beeseeche my Iudge Therefore did Paule verie rightly saye If the inheritaunce bee of the Lawe then is faith voide and the promise made of none effecte Therefore is it of faith as according to Grace that the promise may bee firme to all the seede The fourth cause is because by this doctrine especially there is repayred in vs the image of GOD to the likenesse whereof wee were at the firste created For by faithe Christe dwelleth and liueth in vs who is also delighted in our humilitie But then is the image of the diuell stirred vpp in vs when wee beginne once to bee proude in our selues and to vsurpe the glorie of God whiche is done vndoubtedly so often as wee doe attribute our righteousenesse and saluation vnto oure selues as though by oure owne woorkes or merites wee had deserued the kingdome of god The diuell swelleth with pride and doth his indeuour to robbe God of his glorie The Saintes do knowe and acknowledge that they are saued by the true grace and mercie of God and doe therefore attribute to him all honour and glorie and to them selues confusion and ignominie Wherevnto vndoubtedly belongeth the parable in the gospell of the Phariseie boastinge in his good workes and of the Publicane praying and saying God be mercifull to me a sinner of whiche twayne the Publicane is read to haue gone heauie to his house rather iustified than the other The fifte cause is the value or estimation of the sinne For that semeth to be no greate faulte which may by mennes workes be blotted out before god But the holy scripture teacheth that sinns could be by none other meanes cleansed but by the death and innocent bloude of the sonne of god Nowe by that euery man that hath anye vnderstandinge may easily gather that sinne in the sight of GOD is a moste abhominable and detestable thinge Wherevpon there doeth arise in the faithfull Sainctes a carefull and diligent watchinge against sinne and a continuall bewaylinge of oure miserable condition with a passinge humilitie and exquisite modestie I coulde yet add to these some causes more why al men ought to stâ—iue endeuour to kéepe this doctrine that the Catholique church iâ— iustified by the grace of God in his only beâ—otteÌ„ sonne through faith not through workes sincere and vncorrupt in the church of Christe but these I hope are sufficient for them that are not of purpose set to quarell against vs And yet notwithstanding there is no perill why by this doctrine good woorkes should be neglected of which I haue spoken in place conuenient But if there be any that ceasse not of purpose to cauil against the manifest truth of the Gospell I obiect against them that saying of Paule that neither wee nor the churches of God do stand to wrangle in so manifest a light To conclude the summe of all that which hitherto I haue saide touching the Gospell is this that al men that be in the world are of their owne nature the seruauntes of sinne the diuell and eternall death and cannot be loosed or set at libertie by anye other meanes but by the frée grace of God and the redemption which is in the onely begotten sonne of God our Lorde Christe Iesus Of which redemption they onely are made partakers that doe beléeue and trust in him For whosoeuer doe by true faith receiue Christ Iesus through the preaching of the Gospell they are therewithal iustified that is acquited from their sinnes sanctified and made heires of eternall life But they that by their vnbeléefe and hardnesse of harte do not receiue Christe are giuen ouer to the eternall paines and bondes of hell For the wrath of God abydeth vppon them Let vs therefore giue hartie thankes to God our redéemer and humbly beséech him to kéepe and increase vs in the true faith and lastely to bring vs to life euerlasting Amen ¶ Of Repentaunce and the causes thereof of Confession and remission of sinnes of satisfaction and indulgences of the olde and newe man of the power or strength of men and the other thinges perteining to Repentaunce The Seconde Sermon I Promised in my last Sermon that I made of the Gospell of IESUS Christe to adde a discourse of RepeÌ„taunce which by the helpe of GOD and your good prayers I purpose in this Sermon for to perfourme They amonge the Latines are sayde to repent which are agreeued at or ashamed of the thing that they haue done Thou hast done a good turne and thinckest him vnworthie of it for whome thou hast done it and for that cause arte sorie to thy selfe that sorrowe of thine is repentaunce Wee Germans call it Denriiwen The Gréekes doe name it Metanoeam Nowe they which are skilful of y toung saye that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to bethinke afterwarde so that Metanoea is there properly vsed where a man hauing once slipped by dooynge some thing foolishelye doth notwithstanding at length come to himselfe againe and verily purpose to correcte his owne errour It is theÌ„rfore referred not to the thought of the minde onely but also to the deed done For he that perceiueth that he hath offended doth deuise with himselfe how to amend it So now the thing beginneth to displease thée which before did please thée so nowe thou eschuest the thing that before thou ensuedst Moreouer the Hebrues call Repentaunce Theschuah that is a conuersion or returning to the right way or minde againe The Metaphore séemeth to bée taken of them whiche once did straye from the right path but doe againe at lengthe returne into the way Which word is translated to the minde to the maners and déedes of men But nowe this word is diuersly vsed For Repentaunce signifieth the chaunging of the purpose once conceiued or of any other thing For by Ieremie the Lord sayeth If they turne from euill I will also repente mee of the euill whiche I ment to lay vppon them Therefore God doth then repent when he chaungeth his purpose he repenteth not when he doth not alter it Paule sayeth The giftes and calling of God are without repentaunce And Dauid said The Lord hath sworne and will not
bewraye thee and vpbrayd thee for them For thou needest not to confesse them to thy companion that he should bring them abrode but to the Lord whiche hath the care of thee who also is a gentle Physician to him therefore thou shalt shewe thy woundes Moreouer he bringeth in the Lord speaking and saying I compell thee not to come into an open theatre and to make many priuie to thy sinnes tell thy sinne priuately to mee alone that I may heale thy sore Thus much out of Chrysostome Now all this doeth manifestly argue that that Ceremoniall penaunce as it was once vsed in the Church not instituted by God was without any iniurie taken out of the Church not restored againe by the bishoppes that succéeded They doe not altogether in vaine tell vs that some reliques of that rituall repentaunce abided still in the Romane Church But what haue wee to doe what euerye Church hath taken to it selfe either to kéepe or else to lay away Wee rather oughte to inquire what Christe hath deliuered vnto vs and what his Apostles haue taught vs of whose doctrine I haue I thinke spoken enough alreadie The priuate or secrete confession of sinnes was wont to be made when none were bye but the priestes alone For one goeth secretely and whispereth his sinnes into the eare of the prieste that was appointed to heare those secrete confessions and being by him absolued doeth thinke that by the recitall of a fewe ordinarie woordes hee is purged from all his sinnes And therefore I call it Auricular confession This was vnknowen in the Apostles times and although it be now a good sort of yeares agoâ— since it first toke roote yet notwithstanding it was frée from the beginning At last wee reade that it was commaunded and roughly extorted by the Bishoppe of Rome when the state of the Churche was most corrupted about the yeare of Grace 1215. And yet it was about 80. yeares or more in controuersie before it was by decrée layed vppon all menns neckes Whether it were enough for a man to confesse himselfe to God alone or else to a priest also for the purging of his sinnes Hugo in his booke of the Churches power to binde and loose doth say I dare boldly say if before the priestes absolution any man do come to the Communion of the body and bloud of the Lord that hee doeth assuredly eate and drincke his owne damnation although he repent him neuer so much and doth neuer so greatly lament his offences This did Hugo say boldly without his warrant vnlesse the word of God doth instructe vs falsly He liued about the yeare of our Lord 1130. Within a little while after him vppstarted Peter Lombard commonlye called the Maister of Sentences beecause he gathered together the sentences of the fathers and layed forth their doctrine as it were in a Summarie of whose woorke I meane not heere to tell my iudgement what I thincke It is thought that hee flourished about the yeare of Christ 1150. Hée Sententiarum lib. 4. Dict. 17. 18. doeth by the authoritie of the fathers shew first that it sufficeth to make the confession of sinnes to God alone Then hée annexeth other sentences which teach the contrarie And lastly concludeth of himselfe and sayeth By these it is vndoubtedly proued that wee must offer our confession first to GOD then to the priest and that otherwise wee cannot enter into Paradise if we may haue a priest Againe It is certified that it is not sufficient to confesse to GOD without a priest neither is hee truely humble and penitent that doeth not desire the iudgment of a priest Gratian that gathered the Decretalls together was somewhat honester than Peter Lombard who liued and flourished at the same time with Lombard Hée determineth nothing definitiuely but shewinge sentences for either side both that wée must confesse our sinnes to the priest and not coÌ„fesse them doth leaue it indifferently vnto the readers iudgement For thus he concludeth Vpon what authorities and reasons both the opinions of confession and satisfaction are grounded we haue briefely here declared But to which of these wee ought rather to sticke that is reserued for the reader to choose For both partes haue wise and religious men to their fautours defenders Thus saith Gratian about the ende of the first distinction of penaunce About fiftie yeares after followed Lotharius Leuita a doctor of Paris the Scholer and earnest follower of Peter Lombard He being once made Bishop of Rome and named Innocent the thirde called together at Rome a generall counsell called Lateranense in which he made a lawe which Gregorie the ninthe reâ—iteth in his Decretall of Penaunce and Remission Lib. 5. chap. 12. almost in these verie wordes Let euery person of eyther sexe after they are come to the yeres of discretion faithfully coÌ„fesse alone at least * once in a yeare their sinnes vnto their owne proper priest and doe their indeuour with their owne strength to doe the penaunce that is inioyned them receiuing reuerently at Easter at the least the Sacrament of the Euchariste vnlesse peraduenture by the counsel of their own priest for some reasonable cause they thinke it good for a time to absteine from receiuing it Otherwise in this life let them be prohibited to enter into the churche and when they are dead to bee buried in Christian buriall This is that newe lawe which conteineth many absurd and wicked blasphemies And to let passe verie many of their absurdities I wil recite vnto you not past one or twaine of the foulest of them Is it not a wicked thinge to sende a sinner to I wot not what kinde of priest of his owne when Christe hath giuen but ministers and preachers to his Church only being still him selfe the vniuersall prieste and proper prieste to euery one in the churche euen vntil the ende of the worlde to whome alone all the faithfull ministers doe sende sinners from them selues for to confesse their sinnes to him For Iohn saide I am not Christ but am sent before him to beare recorde of him What may bee saide to this moreouer that it is a detestable blasphemie to attribute the remission of sinnes to our owne confession and the priestes absolution as to the workes of mortall men And who I pray you is able to reckon vp all his sinnes vnto the prieste doth not Ieremie crie The heart of man is euill vnserchable Doth not Dauid saye Who knoweth his sinnes Cleanse mee from my hidden faultes It is vnpossible for a man to confesse all his sinnes While therefore a man compelled by the lawe doeth consider these reasons and ponder them in him self he cannot choose but must néedes bée drowned in the bottomlesse depth of desperation so greate a burthen is layde vppon the frée neckes of Christ his faithfull people as a thing so necessarie that without it they cannot obteine eternall saluation directly contrary to the Apostles decrée that is to be séene in
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
excommunication the secular power hath nowe by the space of 30. yeares and more beene called on and persecution hath beene euery where raysed vpp against guiltlesse Christians not for committing heynous crimes and defending naughtinesse but for inueighing against mischiefes and mischiefous men and for requiring the reformation of the Church and yet euen at this day most cruell edicts are out and crueltie is exercised euery day more more against them that confesse the name of Christ yea such is their impudencie brasen-faced boldnesse they dissemble not that the counsell if any must be celebrated shall be called for the rooting out of heresies yea they doe openly professe that the counsell once held at Trent was to this end assembled Nowe since these things more clearely than the sunne are perceiued to be most true thou shalt most holy kinge doe wisely and religiously if without looking for the determination of a generall counsell thou shalt proceed to reforme the Churches in thy kingdome according to the rule of the bookes of both testaments which we do rightly beleeue being written by the inspiration of the holy Ghost to be the very word of God. But nowe that it is lawfull for euery Christian Church much more for euery notable Christian kingdome without the aduise of the Church of Rome and the members therof in matters of religion depraued by them wholie to make are formation according to the rule of Gods most holy word it is therby manifest because Christians are the congregation the Church or subiects of their king Christ to whome they owe by all meanes most absolute and perfect obedience Now the Lord gaue his Church a charge of reformation he commended vnto it the sound doctrine of the Gospell together with the lawfull vse of his holy Sacraments he also condemned all false doctrine that I meane that is contrarie to the Gospell he damned the abuse and prophanation of the Sacraments and deliuered to vs the true worship of God proscribed the false therefore Christians obeying the Lawes commaundements of their Prince do vtterly remoue or take away all superstition and do restore establish and preserue the true religion according to the manner that Christ their Prince appointed them He verilie is a foole or a mad man which sayeth that the Church of Christ hath none authoritie to correcte such errours vicces and abuses as do daily creepe into it And yet the Romish tyrannie hath so bewitched the eyes of many men that they thincke that they cannot lawfully doe any thinge but what it pleaseth Rome to giue them leaue to doe The Ecclesiasticall histories make mention of prouinciall Synods held in sondrie prouinces wherein there were handled matters of faith and the reformation of the Churches and yet no mention once made of the bishop of Rome What may be thought of that moreouer that in certeine Synodes not heretical but orthodoxasticall and Catholique thou mayest finde some that were excommunicated for appealing from their owne Churches vnto the Church of Rome Sainct Cyprian writing to Cornelius the bishop of Rome doth say Since that it is ordeined by vs all that it is iust and right that euery mans cause should be heard there where the crime is committed that to euery seueral pastour is appointed a portion of the flocke which euery one must gouerne make accompt of his doings before the Lord it is expedient verilie that those ouer whome we haue the charge should not gad to and fro by that meanes with their subtile and deceiptfull petulancie to make the concord of bishops to be at iarre but to pleade their causes there where they maye haue their accusers present and witnesses of their crime committed But letting passe the testimonies of men we do now come to the testimonies in the booke of god The most holy king Iosias most godly Prince may alone in this case teach you what to do and how to do with the warrant authoritie of God himselfe He by the diligent reading of the holy booke of God and by the contemplation of things present and the manner of worshipping God that then was vsed did vnderstand that his auncestours did greatly very farre erre from the plaine and simple truth for which cause he calleth together the princes and other estates of his kingdome together with all the priestes to hold and celebrate a counsell with them In that counsell he standeth not long disputing whether the examples of the elders ought rather to be followed or Gods commuandement simplie receiued whether he ought rather to beleeue the Church or the Scripture and whether all the iudgement of religion ought to be referred to the high priest For laying abroade the booke of the Lawe he submitteth both himselfe and all his vnto the Sacred Scripture Out of the booke of the Lawe both he him selfe doth learne biddeth all his to learne what thinge it is that pleaseth God namely that which was commuanded and learned in the reading of the Lawe of god And presently hee gaue charge that all men should doe and execute that not hauing any regard to the auncient custome or to the Church that was at that time he made all subiecte to the word of god Which deede of his is so commended that next after Dauid hee is preferred before all the kinges of Iuda and Israel Nowe your royall Maiestie cannot followe any better or safer counsell than this cōsidering that it proceedeth from God and that it is most fit for the cause which is euen nowe in hand The disputation is of the Reformation of Religion and the true fayth of Christ You know that that doth spring from heauen namely that it is taught by the word of God and powred into our hartes by the holy Ghost For Paul sayth Faith commeth by hearing and hearing by the word of Christ Therefore as true fayth is not grounded vppon the word of man so is it not taught or planted by the same For in an other place the same Apostle sayth My preaching was not in the enticing words of mans wisedome but in the shewing of the spirite and of power that your faith might not be in the wisedome of man but in the power of God. Not without good cause therefore doe we refuse the traditions of men and turne onely to the doctrine of the word of the Lord without which it is assuredly certeine that there is no doctrine nor any foundation of true fayth Neither are they worthie to be heard who thincke that the Canonicall Scriptures are not plaine enough full enoughe or sufficient enough to minister a perfect platforme of reformation They blaspheme the spirite of God imputing vnto it obscurenesse imperfection which faultes no prophane writer can well abide to heare off Sainct Paule in defence of the trueth sayth All Scripture giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousnesse that
waste my richesse that all at length is spent and I my selfe drawne drie For I kéepe good turnes in stoare for a thousand generations so that although the former age did liue neuer so wealthily with my richesse yet they that come are borne euen vntill the very end of the world shall neuerthelesse finde in me so much as shal suffice satisfie their desire For I am the wel-springe of good that cannot be drawne drie And if any man sinne against me afterwarde repent him of the same I am not vnappeaseable For euen of mine owne frée will I doe forgiue errours sinnes and heinous crimes And yet let no man therefore thinke that I am delighted with sinnes or that I am a Patrone of wicked doers For euen I the same doe punish wicked and impenitent men and chasten euen those that are mine owne that therby I may kéepe them in order office But let no man thinke that he shall sinne and escape vnpunished because he séeth that his auncestours did sinne and were not punished that is did sinne and were not vtterly cutte off and wiped out For I reserue reuengement till iuste and full time and do so be haue my selfe that all are compelled to confesse me to be a God of iudgement Now when Moses the seruaunt of God had hearde and séene these thinges he made haste and fell downe prostrate to the earth worshipped Let vs also doe the same beinge surely certified that the Lorde will not vouchsafe so long as we liue in this transitorie worlde to reueale himselfe and his glory any whit more fully and brimly than in Christe his Sonne exhibited vnto vs Let therefore the thinges that sufficed Moses suffice vs also let the knowledge of Christ suffice and content vs. For the moste euident and excellent way and meane to know God is layde forth before vs in Iesu Christe the sonne of God incarnate and made man For therefore we did euen now heare that before Moses was set the shadowe of Christe when it pleased God most familiarly to reueale himselfe vnto him And the Apostle Paule placeth the illumination or appearinge of the knowledge of the glorie of God to be in the face of Iesus Christ And in an other place the same Paule calleth Christe the brightnesse of his fathers glorie and the liuely image of his substaunce Truely he himselfe in the Gospell doeth most plainely say No man knoweth the Father but the Sonne and he to whome the Sonne will reueale him For he is the way vnto the father the father is séene beheld in him For we doe againe in the gospel reade No man hath euer seene God at any time the onely begotten sonne which is in the bosome of the father he hath reuealed him vnto vs. But againe the Apostle saith After that in the wisdom of god the world through their wisedome knewe not God it pleased god through foolishnes of preaching to saue theÌ„ that beleeue That which he in this place calleth the wisedome of God is the verie creation workmaÌ„ship of the world and the woonderful works of God in which God would be knowen to the world and in the beating out considering whereof all the wisedome of all the wisemen till then did altogeather lye But for because the consideration of those thinges did no good by reason of mans wisedome for the most part referring the causes of things to somewhat else than to God the true and onely mark whereto they should be referred and while men thought them selues wise as the same Apostle teacheth vs euen in their owne reasonings they became fooles it pleased God by an other way to be knoweÌ„ to the world to witt by the foolish preaching of the Gospell which is in verie déed moste absolute and perfect wisedome but to the worldly wisdome of mortall men it séemeth foolishnesse For it séemeth a foolishe thing to the men of this world that the true and verie God béeing incarnate or made man was conuersant with vs men héere in the Earth was in pouertie was hungry did suffer and die And yet euen this is the way whereby God is moste euidently knowen to the world together with his wisdome goodnesse trueth righteousnesse and power For the wisdome of God which no tongue can vtter doeth in the whole ministerie woonderful dispensation of Christ shine out very brightly but far more brimly if we discusse beate out the causes of which I speake else where throughly weigh the doctrine of Christ In the incarnatioÌ„ of the sonne of God it appeareth how wel god wisheth to the world being sunk drownd in sinne as y to which he is bound by an indissoluble league doth through Christe adopt the sonnes of death and of the diuell into the sonnes and heyres of life euerlasting Now whereas Christe doeth moste exactly fullfill all those things which the Prophetes by the reuelation of god did foretel of him and whereas he doeth moste liberally performe the things which GOD the father did promise of him that doeth declare how vnchaungeable and true the eternall God is In the déedes or miracles of Christe our Lorde in his resurrection in his glorious ascension into Heauen moste plentifull powring out of his holie spirite vppon his disciples but especially in conuerting the whole worlde from Paganisme and Iudaisme to the Euangelicall trueth doe appeare the power longe suffering maiestie and vnspeakeable goodnesse of GOD the father In the death of Christe the Sonne of GOD doth shine the great iustice of God the father as that which béeing once offended with our sinnes could not bée pacified but with such and so great a sacrifice Finally because he spared not his only begotten sonne but gaue him for vs that are his enimies and wicked rebelles euen therein is that mercie of his made knowen to the world which is verie rightly coÌ„mended aboue all the woorkes of god Therefore in the sonne and by the sonne God doeth moste manifestlye make himselfe manifest to the world so that what so euer is néedefull to be knowen of God or of his wil what soeuer is belonging to heauenly and healthful wisdome that is wholy opened and throughly perceiued séene in the sonne Therefore when Philipp said to Christe Lord shew vs the father and it sufficeth vs we reade that the Lord aunswered Haue I beene so long with you do ye not yet know me Philipp he that hath seene me hath seene the father And how sayest thou shew vs the father doest not thou beleeue that I am in the father and the father in me Now hée rein he â—alleth back all the faithful from ouer curious seaching after God laying before them the mysterie of the dispensation wherein he would haue vs to rest and to content our selues namely in that that God was made man Therefore whosoeuer desire to sée and knowe God truely let them cast the
that are called Gods whether in heauen or in earth as there be Gods manie and Lords manie yet vnto vs there is but one God euen the father of whome are all things and we in him and one Lord Iesus Christ by whome are all things and we by him Nowe I suppose these diuine testimonies are euident enough and do sufficiently proue that GOD in substance is one of Essence incomprehensible eternall and spirituall But vnder the one essence of the Godhed the holie scripture doth shew vs a distinction of the Father of the sonne and of the holie Ghoste Now noate héere that I call it a â—istinction not a diuision or a separation For we adore and worshipp no more Gods but one so yet that we doe neither confound nor yet denye or take away the thrée Subsistences or persons of the diuine essence nor the properties of the same Noetus Anoetus in very déed and Sabellius the Libyan a godlesse bolde and verie rude Asse of whome sprang vpp the grosse heresie of the Patrispassians taught that the father the sonne and the holie Ghoste did importe no distinction in GOD but that they were diuerse attributes of god For they said that GOD is none other wise called the father the sonne and the holie Ghoste than when he is named good iuste gentle omnipotent wise c. They saide the Father created the worlde the same in the name of the Sonne tooke fleshe and suffered and againe in chaunginge his name he was the holie Ghoste that came vppon the Disciples But the true Propheticall and Apostolicall faithe dooth expressely teach that the names of the Father the Sonne and the holie Ghoste doe shewe to vs what God is in his owne proper nature For naturally and eternally God is the the Father because he did from before beginnings vnspeakeablye begett the Sonne The same GOD is naturally the Sonne because he was from before beginnings begotten of the Father The same GOD is naturally the holie Ghoste because he is the eternall spirit of them bothe procéeding from them bothe béeing one the same God bothe with them and when in the Scriptures he is called a gentle good wise mercifull and iuste God it is not thereby so muche expressed what he is in him selfe as what a one hee doeth exhibite him selfe to vs. The same Scripture doeth openly say that the Father created all thinges by the Sonne and that the Father descended not into the earth nor toke our flesh vpon him nor suffered for vs For the Sonne saith I went out from the Father and came into the worlde Againe I leaue the worlde and goe vnto the Father The same Sonne fallinge prostrate in the mount of Oliues prayeth saying Father if it be possible let this cup passe from me Againe in the Gospel he saith I will pray to the Father and he shall giue you an other comforter Loe here he saith the father shall giue you an other comforter And yet againe least by reason of those persons and properties of those persons we should separate or diuide the diuine nature the Sonne in the gospel saith I and the father are one For when he saith One he ouerthroweth them that separate or rent the diuine substance or nature and when he saith We are and not I am therein he refuteth them that doe confounde the subsistences or persones in the Trinitie Therefore the Apostolique and Catholique doctrine teacheth and doeth confesse that they are thrée distinguished in properties that of those thrée there is but one and the same nature or essence the same omnipotenciâ— maiestie goodnesse and wisedome For although there be an order in the Trinitie yet can there be no inequalitie in it at all None of them is in time before other or in dignity worthier than other but of the thrée there is one godhead and they thrée are one and eternall God. And the primitiue Church verily vnder the Apostles the times that came next after them did beléeue so simply despising reiecting curious questions and néedlesse disputations And euen then too did arise pestilent men in the Church of God speaking peruerse things whoÌ„e the Apostle doeth vppon good cause call greeuous woolues not spareing the flock They first brought in very straunge daungerous questions sharpened their blasphemous tongues against Heauen it selfe For they stoode in it that thrée persons could not be one nature or essence and therefore that by naming the Trinitie the christiaÌ„s worshippe many Gods euen as the Heathen doe And againe since there can be but one GOD they inferre consequently that the same God is father sonne and holie ghoste vnto him selfe For so it was agreeable that they should doate in follie whome the word of God did not leade but the grosse imagination of mortall flesh And God did by these meanes punish the GiaÌ„tlike boldenesse of those meÌ„ whose minds being without all reuerence and feare of God did wickedly striue to fasten the sight of the eyes of the flesh vppon the verie face of god But the faithfull and vigilant ouerséers and pastors of the Churches were coÌ„pelled to driue such woolues from the foldes of Christe his shéepe and valiauntly to fight for the sincere catholique trueth that is for the Vnitie Trinitie for the monarchie and mysterie of the dispensation That strife bred foorth diuerse words with which it was necessarie to holde and binde those slipperie merchants Therefore immediately after the beginning there sprang vp the termes of Vnitie Trinitie Essence Substance and Person The Gréekes for the moste parte vsed Ousia Hypostasis and Prosopon whiche wee call Essence Subsistence and Personne Of these againe there did in the Churches spring vppe newe and freshe contentions They disputed sharply of the Essence and Subsistence whether they are the same or sundrie thinges For Ruffinus Aquileiensis in the 29. Chapter and first booke of his Ecclesiastical historie sayeth There was moued a controuersie about the difference of substaunces subsistences whiche the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For some said that substaunce subsistence seeme to be all one and because wee say not that there are three substaunces in God therefore that wee ought not to saye that there are three subsistences in him But on the other side againe they that tooke substaunce for one thing subsistence for an other did say that substaunce noteth the nature of a thing and the reason wherevpon it standeth but that the subsistence of euerie person doth shewe that very thing which doth subsist Basilius Magnus wrote a learned Epistle to his brother Gregorie about the difference of Essence and subsistence And Hermius Sozomenus in the 12. Cap. of his fift booke of histories sayth The bishops of many cities meeting together at Alexandria do together with Athanasius and Eusebius Vercellensis confirme the decrees of Nice and coÌ„fesse that the holy Ghost is coesseÌ„tiall with the
at Hierusalem so must thou beare record of mee at Rome And although he did nothing doubt of the trueth of Gods promises and was not ignoraunt of the power of Gods prouidence yet notwithstanding he did priuily send his sisters sonne which told him that the Iewes had cōspired to kill him vnto the Tribune to desire of him that Paul might not be brought forth at the Iewes request Neither did he shew himselfe vncourteous or vnthanckfull to the souldiers that carried him to Antipatridis nor to the horsemen that went with him to Cęsarea Againe as he sailed in y Adriaticke sea whē he was in perill of dangerous shipwracke and y all his cōpany were stricken with feare hee said Sirs I exhort you to bee of good cheare for there shall bee no losse of any mans life among you but of the shippe For there stood by mee this night the Angel of God whose I am and whome I serue saying Feare not Paule thou must be brought before Caesar and loe GOD hath giuen thee all them that saile with thee Wherefore sirs be of good cheare For I beleeue God that it shal be euen as it was told mee But a while after when the mariners went about to leaue the ship the same Paule said to the Centurion and to the souldiours Vnlesse these abide in the shipp yee cannot be saued Therefore meanes doe belonge to the prouidence of God by which he woorketh and therefore are they not to be neglected Truely it is by Gods gouernement or prouidence that we haue all these * impressions of what sort soeuer either fierie or ayrie or watrie For by the power of God and not by any power of their owne doeth the ayre make the earth fruitefull the waters flowe and ebb againe and the earth doth bring forth her increase And although the saincts thincke verily that none of all this is done for any merits sake of theirs because the Sauiour himself in the Gospell sayeth The father sendeth raine vppon the iust and vniust yet for all that they do neuer forget the woords of the Prophete where he sayeth If ye will be willing and obedient ye shall eate the good of the land but if ye be obstinate rebellious ye shal be deuoured with the swoord For the mouth of the Lord hath spoken it For the great Prophete Moses longe before Esaie had said If thou shalt hearken diligently vnto the voyce of the Lord thy God to obserue and do all his commaundements all these blessinges shall come vppon thee Thou shalt bee blessed in the citie blessed in the field Blessed shall the fruite of thy body bee blessed shall the fruit of thy ground be The Lord shal open heauen vnto thee and giue raine to thy land in due season But if thou wilt not hearken vnto the voice of the Lord thy God to obserue and doe his commaundements then all these curses shall come vppon thee Cursed shalt thou be in the citie and cursed in the field The heauen aboue thy head shall be brasse and the Lord shall smite thee with many plagues c. And histories beare record that all these thinges happened to the people of God euen as they are here foretold and that too not without the prouidence of the Lord their god All good successes and prosperitie are the good blessings of God and on the other side all calamities and aduersities are the curses of god Therefore herevppon the Saincts do gather that mens affayres and state are wholie gouerned by Gods prouidence so yet that they must not therfore sitt as we say with their hāds in their bosomes idlely and neglect good means but rather watchfully and diligently walke by the grace of GOD in the wayes and meanes or precepts and ordinaunces of the lord For the prouidence of God doeth not disturbe the order of thinges it doth not abrogate the offices of life nor labour and industrie it doth not take a iust dispensation and obedience but by these things it worketh the health of those men which do thrugh that help of God religiously apply themselues to the decrées purpose or woorking of the Lord to whome they doe rightly ascribe what good soeuer doeth chaunce or betyde them imputing to mans corruption to our owne vnskilfulnesse and to our sinns what euil soeuer doth happē vnto vs Therfore the sainctes acknowledge that although warres plagues and diuers other calamities do by God his prouidence afflict mortal men yet notwithstanding that the causes thereof do arise of nothing else than of the sinns of man For God is good which wisheth vs rather well than euill Yea oftentimes hee of his goodnesse turneth oure euill purposes vnto good ends as is to be séene by the historie of Ioseph in the booke of Genesis Truely vpon the earnest consideration of Gods prouidence al the godly sort doe gather that their good God wisheth well vnto man For he hath a greate care ouer vs not in greate things onely but also in the smallest He knoweth the number of the dayes of our life In his sight are all oure members as wel within as without For the Lorde in the Gospell sayth that al the haires of our head are nūbered He by his prouidence defendeth vs from all manner diseases and imminent perils He féedeth refresheth and preserueth vs For as he made all creatures for mans health and behoofe so doth he preserue and apply them to mans good and commoditie The doctrine of the foreknowledge and predestination of God whiche hath a certein likenesse with his prouidence doth no lesse comfort the godly worshippers of god They call foreknowledge that knowledge in God whereby he knoweth all things before they come to passe and séeth euen present all things that are haue bene and shall be For to the knowledge of God all thinges are present nothing is past nothing is to come And the predestination of God is the eternall decrée of God whereby he hathe ordeyned eyther to saue or destroy men a most certeine end of life and death being appointed vnto thē Wherevpon also it is elsewhere called a foreappointment Touching these pointes some haue diuersly disputed and many verily curiously and contentiously enoughe and in suche sort surely that not onely the saluation of soules but the glory of God also with the simple sorte is indaungered The religious searchers or interpreters of the scriptures confesse that here nothing is to be permitted to mans wit but that we must simply wholy hang vppon what so euer the scripture hath pronounced And therfore these words of S. Paul are cōtinually before their eyes and in their mindes O the depth of the riches of the wisdome and knowlege of God! how vnsearchable or incomprehensible are his iudgementes and his waies past finding out For who hath knowne the minde of the Lorde or who was his coūseller Or who hath giuen vnto him first and he shal be recompenced They neuer forget
sent the man Iesus Christe but nowe Christ neyther hath added neyther yet hath deliuered vnto vs in doctrine that he is man onely but hath ioyned him selfe to GOD to the ende he woulde be knowne by this coniunction or ioyning together that he also is God as indéede he is We must therefore beléeue according to the prescript rule in one Lord true and verie God and consequently in him whome he hath sent Iesus Christe who had at no hande as we haue sayde ioyned him selfe to the father vnlesse he would be knowne to be God also For he wold haue separated him selfe from the father if he would not haue béene knowen to be god For he would haue placed him selfe among men onely if he had knowne that he was man only neither would be haue ioyned him selfe with god if he had not also knowen him selfe to be God nowe also touching as he is man he sayth nothing bicause no man doubteth that he is man and he ioyneth him selfe to God not without good cause that he might set down a forme of his diuinitie or godhead to them that should beleeue If Christe be onely man howe is it that he sayth And nowe glorisie me with the glorie whiche I had with thee before the world was If before the worlde was he had glorie with God and possessed glorie with the father then was he before the worlde Neyther had he had glory if he had not bene afore that he might possesse glory For none can haue a thing vnlesse he which possesseth the thing be afore But Christe had glorye before the creation of the worlde therefore he was before the creation of the worlde For if he had not bene before the creation of the world he could not haue had glory before the creation of the worlde when he him selfe was not But he coulde not as man haue glory before the creation of the worlde who then was when that world was made but Christ had glory he was therefore before the world was made he was not therefore man onely who was before the world was made Therfore he is god bicause he was before the world was made and possessed glory before the world was made After these words Tertullian doth shew that these thinges are not ment of the Predestination but of the substaunce of Christe But thus farre of this S. Paule the Apostle in his Epistle to the Romanes declareth in plaine words not once or twice that our Lorde Iesus Christ is true and verie god For he speaking of Christ in his ninth chapter sayth Which is God in all thinges to be praysed for euer The words are very well knowne which the same Apostle writeth in his first Epistle to the Corinth and eight chapter S. Iohn the Apostle and Euangelist doth so manifestly declare the diuinitie or Godheade of the sonne in his Canonicall Epistle that he which séeth and perceiueth it not is blinde both of body and mynd In the end of the Epistle he sayth We knowe that the sonne of God is come and hathe giuen vs a mynde that wee shoulde knowe him who is true and wee are in him that is true in his sonne Iesus Christe This same is true or verie God and eternal or euerlasting life Now it is God by whom we liue moue and haue our being as Paule witnesseth but by Christe our Lord we liue moue and haue oure being as he him selfe hath expresly taught in the Gospell after Iohn Christe therefore is true and verie God. In the 43. 45. chapters of Isaie the Lorde saith I am I am the Lord and there is no sauiour without me A iust God and a sauiour there is none beside me But Ieremie in his 23. chapter calleth Christ the sonne of Dauid Iehouah and our righteousnesse Likewise in Esaie the father speaking of his sonne sayth I haue giuen or made thee the light of the Gentiles that thou mayest be my health vnto the ende of the worlde Moreouer séeing there is none other God but one none other saluation and righteousnesse saue that diuine righteousnesse only it foloweth consequently doubtlesse that Christe is true and verie God in all respectes coequall with his father In the same Isaie the Lord saith I haue sworne by mine owne selfe the worde of righteousnesse shall go out of my mouth and it shall not be drawne backe againe bycause euerie knee shall bow vnto me and all tounges shall sweare by my name And Paule sayth There is a name giuen vnto Christ which is aboue al names that in the name of Iesus euerie thing shoulde bow of thinges in heauen of thinges in earth and of things vnder the earth and that euery tong shuld cōfesse that the lord is Iesus Christ to the glorie of God the father It must néedes be therfore y Christe is true and verie god For seeing he is worshipped and also serued séeing we confesse him to be lord that surely turneth not to the reproch and ignominie but to the honoure and glorie of God the father For in the Gospell after Iohn thus sayth the Lorde The father hath giuen all iudgement to wit all iurisdiction and all gouernement all glory power and authoritie to the sonne that all might honour the sonne as they honour the father He that honoureth not the sonne honoureth not the father that sent him Herevnto therefore belongeth that whiche we reade in the Prophete Isaie I the Lord Hu or I my selfe is my name and my glory I will not giue to an other or to a straunger c. But he giueth his glory to the sonne he therefore in his substaunce according to his diuinitie or Godheade is not a stranger or seuered from the father albeit he be acknowledged to be an other seueral person What doth the Lorde in the Gospell after Iohn say And now O father glorifie thou me with thine owne selfe with the glory which thou gauest me with thee before this world was No but Whiche I had with thee yer the worlde was I had sayth he not I receiued albeit the scripture doth oftētimes vse this worde for the mysterie of dispensation In Micheas the Christians say All people one with an other walke in the name of their God as for vs ▪ wee will walke in the name of our God. Furthermore they walke in the name the way of Iesus Christ saying in the Gospell I am the way and the doore I am the light of the world Hee that followeth me doth not walke in darknesse That Christ therefore is God who is he that can be ignoraunt For the Lord sayth in Ezechiel I will feede my flocke my selfe alone And anon he addeth My seruaunt Dauid shall feede it meaning Christ the sonne of Dauid that onely vniuersall Pastour or shepeheard of the Churche and therefore true god For the vniuersall Pastor or shepeheard must be a king and a prieste muste be euerlasting muste knowe all thinges must be
hindereth the saluation of men soweth infinite 〈◊〉 in the church of god And truely the Hebrues cal him sathan whom we call an aduersarie That worde is translated vnto men For in that Peter set himselfe against the counsel and purpose of God he heareth this voyce of the lord Get thee behinde me sathan And Dauid also said to his nephue Abisai the sonne of Zeruia What haue I to do with you ye sonnes of Zeruia that this day ye should be aduersaries vnto me For Abisai gaiâ—e said the counsell and decrée of Dauid The diuell is called Daemon tâ— wit knowing craftie and cunning in many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies I know For Plato truly in Craâ—ylo according to the opinion of Hesiodus doeth thinke that diuells whome wée commonly call by this word Daemones are called and as it were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wise prudent knowing Héerevnto the word serpent must be referred The serpent saith the Scripture was subtiler than all the beastes of the fielde Therefore did the diuell choose the serpent to be his dwelling place by whome he might put his guileful deuises in practise deceiue our firste pareÌ„ts For he is called the deceiuer the beguiler seducer of the world the olde serpent dragon For what seducing soeuer there is in y worlde what wicked deuises and deceitfull practises they flow froÌ„ this one fouÌ„tein of all his mischief In prophane writers this word is vsed in a farre contrarie significatioÌ„ For Socrates in Plato saith I affirme that euery maÌ„ is DaemoÌ„ that is to say wise whosoeuer is good that he is Daemoniacus that is to say wise happie both aliue and dead Wherfore it is a thing verie much and often vsed of Homer to adorne noble personages with this name But in the historie of the gospel Demoniaci are such as are possessed with a diuel Paule in his first epistle to Tuno reduceth draweth the whole body of deceits doctrins coloured with a shew of false wisedoÌ„e vnto this hed S Peter saith Be sober watch for your aduersarie the diuel as a roring lion walketh about seking whom he may deuour whom resist stedfastly in faith By the Lion he shadoweth out vnto vs the nature or dispositioÌ„ of the diuel For the diuel hath excéeding great streÌ„gth he is ful of gréedy raueny most cruel fiercenesse whervpoÌ„ he is also called of some a cruell beast The Lorde calleth him a murtherer For he inspired into Cain and all mansâ—ears horrible murthers at this day also he soundeth the alarum to all warres to all broyling battels to al slaughters and seditions to be short he kindleth wrath he soweth hatred nourisheth enuie He is named a tempter For he is alwayes egging men to mischîefe sparing nothing whatsoeuer he thinketh can entice and drawe vs to thinges most wicked In the historie of the gospell and in the writings of the Apostles the diuell hath wel nigh the name of an vnclean of a mischiefous or malignant of a filthie wicked spirite For he fell not froÌ„ his purenesse onely through his owne fault in which he was first created of that most pure god but euen now also he is delighted with vnpurenesse allureth al men to vncleanesse From this maister of mischief procede al filthy lusts al whoredoÌ„es adulteries al excesse drunkennes surfeting all beastlines vanitie pride arrogancie c. Now the diuel also in the gospel is called Beelzebub bicause that sometime they of Accaron in Palestine thinking they worshipped God worshipped in very déede the diuell S. Paule saith What agreement hath Christ with Belial he setteth Belial against Christ to wit the diuell against god But Moses put y cogitatioÌ„ of Belial for a wicked euill thought Therfore the diuell is wicked vngodly rebellious obstinate against god For they say that Belial signifieth altogether as much as if a man would say lawlesse without yoke without discipline There are some also which think that in the boke of Iob the diuell is figured or signified by Behemoth Leuiathan Iob. 40. and 41. chapter S. Paule giueth the diuels diuers names saâ—ing that the godly haue battaile against principalities and powers against worldly gouernours of th darcknesse of this worlde against spierituall wickednesse in heauenly places against the gouernour that ruleth in the aire against the spirit that now worketh in the children of disobedience whome also in an other place hee calleth The God of this worlde And as God exerciseth his power in the worlde and in the good for the moste parte by good angels who for that cause I saide are called principalities and powers so because the same GOD of his iuste iudgemente doeth suffer the diuell to haue rule ouer the wicked they are rightlie called principalities and powers Not that GOD deliuereth vnto him the méere and chiefest rule for all power belongeth to God onelie but because hee suffereth him to execute his tyrannie For he plainely saithe that he is the Prince of the worlde to witt of the wicked For by interpretation it followeth He is the Prince of the darcknesse of this worlde And who knoweth not that in the Scriptures darcknesse doeth signifie ignorance blindenesie vnbeliefe vngodlinesse and wickednesse and to bee short vngodly men which are drowned in these vices And againe there is added that whiche declareth the true meaning Which worketh in the children of disobedience Therefore the faithfull and obediente who are in the kingdome of Christe not in the kingdome of the diuel are exempted from this rule gouernmeÌ„t Neither is sathan called God vpon any other consideration for there is added of this world For in very déed the diuell is not a God but because there are fouÌ„d in the world certaine mad meÌ„ who take him for god he hath the name of God The 〈◊〉 father Augustine expounded this no otherwise For in his treatise vpoÌ„ Iohn 25. he saith God forbid we should think the diuell were so called the prince of the world that we should beleue that hee is able to rule ouer heauen and earth but the worlde for he is called the prince of this world is said to be in wicked men which are dispearsed throughout the whole compasse of the earth And againe the same August in his firste chap. De agone christiano saith The prince of this world is cast out not that he is cast out of y world but out of their mindes which cleaue to the worde of god and loue not the world whereof he is Prince because he hath dominion ouer them whiche loue teÌ„poral goods which are conteyned in this visible world not for that he is Lord of this worlde but prince of those concupiscences whereby euery thing is coueted that is transitorie By this concupiscence the diuell reigneth in man and holdeth his hart in possession The same Doctor in his treatise vppon
two speciall and principall markes The sincere preaching of the word of GOD and the lawfull partaking of the sacraments of Christ Wheras some add vnto these the study of godlinesse and vnitie patience in affliction and the calling on the name of God by Christe but we include them in the setwaine that we haue set downe S. Paule writing to the Ephestians saith Christ gaue him selfe for the congregation that he might sanctifie it and clense it in the founteine of water through the worde Ye haue in this testimonie of the Apostle the markes of the Church to witt the Worde and the Sacrament by the which Christe maketh to him selfe a church For with his grace he calleth with the bloud of Christ he purifieth that which he sheweth by his worde to be receiued by faith and sealeth with sacraments that the faithfull shoulde doubt of nothing touching their saluatiō obteined through Christ And these things truly do properly belong vnto the faithfull and the holy members Whereas hypocrits are not purified the faulte lieth in themselues and not in God or his holy ministerie They are surely sanctified visibly wherevppon they are counted holy amongst men and these things doe improperly belonge vnto them S. Peter in this pointe differeth not a whitt from S. Paule who when he preached the worde of God to the people of Ierusalem and they demaunding what they should doe Peter aunswered Repent and be ye euery one baptised in the name of Iesus Christ for the remissiō of sinnes S. Peter therefore ioyned baptisme with doctrine the sacrament with the worde Which thinge he had learned of our sauiour him selfe in the gospel written by S. Matth. saying Teach ye all nations baptising them in the name of the Father and of the Sonne and of the holie Ghoste So that ye reade in the Acts no other mysteries of the Word and Sacraments of the Church than are recited in these wordes They continued in the doctrine of the Apostles and in doing almes deeds and in breaking of bread and prayer where ye may sée the supper of the Lorde an other sacramente adioyned to the sacramēt of baptisme also the desire and studie of vnitie and loue and the calling vpon the name of God. These things béeing thus sufficient plaine and firme enough yet notwithstanding I will add other testimonies out of the holie Scriptures Concerning the token of Gods worde or the preaching of his Gospel the Lord him self speaketh by Esaie the Prophet saying I will make this couenant with them My spirite that is come vppon thee the church and my words which I haue put in thy mouth shall neuer go out of thy mouth nor out of the mouthe of thy childers children saith the Lord from this time foorth for euermore For in the gospel also the Lord Iesus saith He that is of God doeth heare the word of God. Againe My sheepe heare my voice and I knowe them and they followe me and I giue to them euerlasting life and they shall not perishe for euer And againe He that loueth me will keepe my commaundements he that loueth mee not will not keepe my commaundements Againe Who so is of the truth wil heare my voice Now as touching the markes and tokens of the Sacramentes Saincte Paule speaking of holie Baptisme saith Through one spirite we are all baptised in one body And he also speaking of the Lords supper saieth Though we be many yet are we one bread one body for we are all partakers of the same bread Is not the cup of blessing which we blesse partaking of the bloud of Christe It is moste certeine therefore for that it is approued by testimonies of holie Scriptures that the outwarde markes and tokens of the church are the word and the Sacrament For these bring vs into the societie of one ecclesiasticall bodie and kéepe vs in the same All these testimonies properly as I said a little before doe belong vnto the elect members of GOD beeing endued with faith true obedience but vnto the hypocrites whiche are voide of faith and due obedience they nothing at all béelong notwithstanding because these also doe heare the voice of the shepheard outwardly and insue vertue and opēly or outwardly are annexed to the elect and true beléeuers in the partaking of the sacraments yea vnto the true body of christ for those outwarde signes sake they are accoūted to be in the church so long as they departe not from it In which pointe for perspicuitie sake hauing treated of the markes of the Church we must add this therevnto that by common order these markes doe declare and note the members of the Church For there are certeine speciall members who although they want these markes yet are they not excluded from the societie and communion of the true churche of Christe For it is moste euident that there are many in the world which doe not heare the ordinarie preaching of Gods worde neither doe come into the congregation and companye of them that call vpon God or that receiue the Sacraments not for that they despise them or that it is a delight vnto them to be from Sermons and the preaching of Gods worde but because through necessitie as imprisonmēt sicknes or being let by sōe other vrgent cause they cannot attaine vnto that whiche they earnestly desire and yet for all that they are the true and liuely members of Christe and of the Catholique church In times past the Lord instituted or appointed to the people of Israel a visible Churche whiche he established by a certeine lawe and set it foorth by visible signes If any man had despised this Church or refused when he might to heare the doctrine of the Church and to enter in among the holie companie and to doe sacrifice or else had railed at it or in sted of the order of worshipping GOD that was appointed had embraced any other kinde truly he was not accoūted at al to be of the order number of the people of god And yet it is certeine that there were an innumerable company of men dispearsed throughout the whole world among the Gentiles who neuer did nor could communicate with this visible companie and congregation of Gods people and yet notwithstanding they were holy mēbers of this societie and communion and the friends of the almightie god There were a great many of the children of God with Ioachim and Iechonias taken prisoners by Nabugodonosor and brought captiue into Babylon to whome it was no preiudice neyther did it hurt them that they were separated from the people of God the Church and worshipping of God being then visibly vpholden by Zedechias at Ierusalem euen as in very déede it did little auayle a great manye to be in the visible assemblies and congregations with the people of GOD in Gods temple when their mindes and hearts were not sounde and perfect We may in these dayes finde out a great many of the
with the lords supper exhorteth with martyrdome cōtrarie to this institutiō receiueth no man This is the institution Thus far Tertullian in his booke which he intituled Of the prescription of heretiques The last thing that is to be noted is this that the lord God not only of old vnto this time but in these daies also giueth doctors and pastors to the church doctors I say and not leaders and captaines of hostes and armies of men not princes not souldiers not craftie men vsing deceitful meanes which in these days they call practises For by no other meanes or maner nor by no other instrument than by the doctrine of truth and founde simple godlinesse is that holy catholique church of God built vp fenced preserued wherof at the beginning simple men Christes Apostles by the preaching of the gospel laid the foundation Paule therefore remoueth all worldly wisedome and saith I was among you Corinths in weaknesse and in feare in much trembling neither stoode my worde my preaching in the enticing speach of mans wisedome but in plain euidence of the spirit of power that your faith should not be in the wisedome of men but in the power of god The same apostle also banisheth al craftie counsel with al sorts of deceite whē writing to the Thessalonians he saith Our exhortation was not by deceit nor by vncleanesse nor by guile But as we were allowed of God that the gospel should be cōmitted vnto vs euenso we spake not as thei that please men but god which trieth our harts Neither yet did we euer vse flattering words as ye knowe nor coloured couetousnesse God is recorde neyther sought we praise of men c. Wherfore he is greatly deceiued madde the thinketh the church can either be gathered togither or being gathered can be mainteined preserued with practises that is to say with crafty counsels subtile deceits of men It is truly said of the common people That the same is ouerthrowne againe by mans wisedome which was first built by mans wisdome Besides this the Lord him selfe doth remoue force armes frō the building of the church since he forbids his disciples the vse of sworde vnto Peter ready prest to fight saith Put vp thy sword into the scabberd Neido we euer reade that any were sent of the Lord as souldiers which with armed force shuld bring the world in subiectiō But rather the scripture witnesseth the great enimie of God Antichrist shal be destroied with the breth of Gods mouth Wherefore there is no doubt that all those thinges which are reade in diuers places of the prophets and chiefly in the 12. of Zacharie cōcerning wars to be made against all nations by the apostles apostolical men ought to be figuratiuely expounded For the Apostles according to their manner fight as apostles not with speare sword bowe of carnal warfare but of spiritual The apostolical sword is the word of god Yet in the meane time no man denieth but that the wepons of carnal or corporal warfare haue béen profitable somtime to apostolicall men and to the church do good euē at this day No mā denieth the God doth ofttimes vse the helpe of souldiers magistrates in defēding the church against the wicked tyrants Yea rather al men wil confesse that a good and godly magistrate oweth a dutie toward the church of god For not without great cause the worthy prophete of God Isaie calleth kings noursing fathers Queenes noursing mothers Paul being oppressed of the Iewes in the temple of Ierusalem for preaching of the gospel amongst the gentiles by the army of Claudius Lysias the Romane tribune is taken away and rescued And not long after there was sent with the Apostle by the same Tribune no small companie of souldiers to wit a troupe of horsmen certeine companies of footmē by whom he was brought safely to Antipatris Caesarea before Foelix the Proconsul of Iudea Whiche thing is not rashly with so great diligence at large remembred by Luke in the Actes of the Apostles The Ecclesiastical history reciteth many examples of holy princes whiche haue defēded succoured the church But these things in another place in som measure I haue intreated of in the. 7. and 8. sermons as I remēber of the second decade And thus farre of the originall of the churche of God and of the increase and preseruation of the same haue we spoken In this place it séemeth vnto me not vnfitly may the famous question be hand led or briefly expounded whether the church of god may erre which that it may more plainely be vnderstoode I will briefly discusse the parts of this question I haue taught that the catholique church of God doth comprehend firste the blessed spirites in heauen then all faithfull Christians here on earth vnto whom I say did cleane the wicked or hypocrits feyning faith for a season Now therfore if we vnderstand by the church the blessed spirits in heauen the church can neuer erre But if we vnderstand the wicked or hypocrits ioyned mingled with the good the wicked alone by them selues they do nothing else but erre but as they are ioyned vnto the good faithful do follow thē they eyther erre or they erre not For the church of the good faithfull herevpon earth doth erre doth not erre Which thing we will declare when we haue weyed the diuersities of errors and gathered the number of them together wholy in a bundle Errours some be of doctrine and faith some be of life and maners And what maner of ones either of them be I think there is no man but knoweth Let vs sée then whether the church of the faithful vpon earth doe erre or no and if it erre in what point or howe farre it erreth As concerning the manners and life of the church it can not wholy and clearely acquite it selfe of errours that is to say frō sinne For alwayes so long as it is liuing here on earth it prayeth hartily And forgiue vs our trespasses as wee doe forgiue them that trespasse against vs. And GOD for his mercies sake doth alwayes purge in his Saints all dregs and infirmities as long as they liue in this world continually renewing and defiling the elect I am not ignorant what may here hinder thée faithfull hearer If the churche sayest thou be not holy and pure howe is it called of the apostle holy without spot and wrinkle I answere if thou wilt acknowledge no churche vpon earth but that which is altogether without blemishe thou shalte be forced to acknowledge none at all For there shall neuer be any suche kinde of Church remayning on earth where The moste righteous God as the Scripture witnesseth hath shutte vppe all things vnder sinne that he might take mercie on all men S. Paule therefore doeth call the church pure without spot or wrinkle through
power to giue iudgement of doctrines euen by this one sentence of the Apostle Paule appeareth Let the Prophets sayth he speake two or three at once and let the other iudge And in an other place he saith Proue all thinges and kepe that which is good And S. Iohn said Dearelie beloued beleeue not euerie spirite but trie the spirits whether they are of God. But of this kinde of power to iudge there is also a certeine order For the Church doth not iudge at her owne pleasure but after the sentence of the holy Ghost and according to the order and rule of the holy scriptures And heere also order moderation and charitie is obserued Therefore if at any time the church of god according to the authority which she hath receiued froÌ„ the Lord do call a couÌ„sel together for some weightie matter as we read that the Apostles of the lord did in the Actes of the Apostles it leaneth not here to her owne fleshly iudgment but giueth ouer her selfe to bee guided by the spirite and examineth all her doinges by the rule of the word of God and of the two-fould charitie Wherefore the Church maketh no new lawes as the church of Hierusalem or rather the Apostolique church sayeth that it séemeth good both to the holy Ghost and to the Church that no other burthen should be layd vppon the faithful Christians but onely a few and those verie necessarie thinges and neither beside nor contrarie to the holy scriptures Now Ecclesiastical matters are of diuers sortes the good ordering and well disposing whereof for the coÌ„moditie of men is in the power of the Church of whiche sorte those thinges are which concerne outward worship in place in time as is prophecying or interpretation of tongues and scholes Also the Church hath to iudge in causes of matrimonie and chiefly it hath correction of manners admonitions punishmentes and also excommunicating or cutting off from the bodie of the Church For the Apostle also sayeth that this power is giuen him and yet to the intent hee should therewith edifie not destroy For all these thinges whiche we haue remembred such like are limitted with the rule of the word and of loue also with holy examples and reasons deduced out of the holy scriptures Of all which wee will perchaunâ—e more largelye speake in their place Thus much haue I hetherto said concerning Ecclesiastical power the contrarie whereof I haue declared with how open a mouth our aduersaries do publish but yet they handle these matters so grossely that it may appeare euen vnto children what they séeke or what they would defende to witt not the Ecclesiasticall power but their owne couetousnesse luste and tyrannie The Canonicall trueth teacheth vs that Christ himselfe doeth hold and exercise absolute or full power in the Church and that he hath giuen the ministeriall power to the Church who executeth it for the most part by ministers and religiously executeth it according to the rule of Gods word These thinges beeing in this sorte considered it shall not bee greatly laboursome to knowe the studies of the holy Church of god For it executeth as I said euen nowe that power whiche it hath receiued of GOD most carefully and faithfullye to the ende that it maye serue God that it may be holy and that it may please him And that I may reckon vp some of her studies specially first of all it worshippeth calleth vppon loueth and serueth one God in Trinitie and taketh nothing in hand not hauing first consulted with the word of this true god For she ordereth all her doings according to the rule of Gods word she iudgeth by the woord of God and by the same she frameth all her buildinges being built mainteyneth them being fallen downe she repaireth or restoreth them againe The assemblies and congregations of Saincts vppon earth she feruently furthereth and loueth In these things it harkeneth diligently to the preaching of the word of God she is partaker of the sacrameÌ„ts deâ—outly and with great ioy and desire of heauenly thinges It prayeth to God by the intercession of our only mediatour Christ with a strong faith ferueÌ„tly continually and most attentiuely It praiseth the maiâ—stie of God for euer and with great ioy giueth thanks for all his heauenly benefits It highly estéemeth all and euery the institutions of Christ neither doth it neglect any of them But chieflie it acknowledgeth that it receiueth all things belonging ether to life saluation righteousnes or felicitie of the onely sonne of God our Lord Iesus Christ as he who onely chose her and then by his spirite and bloud sanctifyed her and made her a Church that is a chosen people whose onely king redéemer high priest and defender he is without whom there is no saluation Therefore in God alone by our Lord Iesus Christ she only resteth him shee onely desireth and loueth and for his sake she reioyceth to loose all things that apperteine to this world yea and to spend her bloud and her life And therefore it cleaueth vnto Christe by faith inseparablie neither doeth it hate any thing more bitterly than falling awaye from Christ and desperation For without Christ there séemeth nothing in all this whole life to be pleasant With Sathan as with a deadly enimie she hath vnappeaseable enimitie Against heresies and errours it striueth both constantly and wisely The simplicitie of the Christian faith the sinceritie of the doctrine of the Apostles it most diligently kéepeth She kéepeth her selfe as much as lieth in her vnspotted of the world and of the flesh from all carnall and spiritual infection And therfore she fléeth from and by all meanes detesteth all vnlawefull congregations and prophane religions with all wicked men and willingly and openly confesseth Christe both by woord and déede euen with the damage of her life It is exercised with afflictions but yet neuer ouercome It keepeth vnitie and concord carefully All and euerye the members of her body shee most tenderly loueth It doeth good vnto all men as much as power and abilitie will suffer It hurteth no man It forgiueth willingly It beareth with the weake brotherlye till they bee brought foorth forward to perfection Shee is not puffed vpp with pride but thoroughe humilitie is kept in obedience in modestie and in all the dueties of godlinesse But who I praye you is able to recite all and euery one of the studies of the church in a very large discourse much lesse in this short recitall And who would not desire to be a member of so diuine and heauenly a congregation I would by and by ioyne herevnto that which remayneth touching the vnitie of the catholique Church of the diuision thereof and of other thinges belonging to the consideration hereof but that I doe perceiue you beeing alreadie wearie of hearing do earnestly loke for an end of this sermon Therefore we will put off the residue till to morrowe And now lifting
Antonianus calleth such scismatiques who vsurpe vnto them the office of a bishop no man giuing it them And this kinde of calling is vnproperlie called a calling Wherefore it is euident that in the churche there must néedes bee a calling and that publique and lawfull aswell for many other causes as especially for these that the ordinaunce of God bée not neglected and that the discipline of the church be reteyned and that all men in the churche maye knowe who are preferred to the ecclesiasticall ministerie Albeit therefore Paule the Apostle and doctour of the Gentiles in the beginning were not sent of mē neither by men but of God onely yet the same Paule at the commaundement of the holy Ghoste is separated by the church of Antioch together with Barnabas to the ministerie of the Gentiles After the same manner many other were sent or called of god whom neuerthelesse it behoued to be ordeyned also by men For Paul in another place sayeth And no man taketh this honour vnto himselfe but hee that is called of God as was Aaron And againe How shal they heare without a preacher And how shall they preache except they be sent c. As cōcerning that second kinde of calling whiche is common and at this day receiued in the church and yet appointed by the Lord there are thrée thinges to be considered First who they be that cal that is who haue right and authoritie to call or to ordeine ministers Secondly who or what maner of men are to be ordeined Lastlie after what manner they that be called are to bee ordeyned And first of all that the Lord hath giuen to his church power and authoritie to elect and ordeine fit ministers wee haue declared before in the secōd sermon of this Decade by the example of the auncient churches in the world Hierusalem and Antioch of whiche two the church of Hierusalem did not only ordeine 7. deacons but also Matthias the Apostle the church of Antioche separated into the ministerie the famous Apostles of Christ Paule and Barnabas Whervnto apperteineth that the churches of the Gentiles béeing instructed of Paule Barnabas ordeined them elders or gouernours of their churches by election had by voyces The chiefest in this election were the pastours thēselues For Peter gouerning the action Matthias was created Apostle by the Church This forme or order the auncient churche diligently obserued many yeres For Cyprian epist. lib. 1. epist. 4. The common people sayeth he hath especially power either to choose worthie priestes or to refuse them that be vnworthie Which thing also we see to descend from the authoritie of God that the priest bee chosen in the presence of the common people before all mens eyes and bee allowed worthie and meete by publique iudgement and wittnesse As in Num. the Lord commaunded Moses and said Take Aaron thy brother and Eleazar his sonne and bring them vp into the mount before all the congregation God commaundeth the priest to bee ordeined before the whole congregation That is hee teacheth sheweth that the ordeinīg of priests ought not to bee done without the knowledge of the people being present that in their presence either the vices of the euill might bee discouered or the deserts of the good commended and that that is a iust and lawefull ordeyning whiche shal be examined by the election and iudgement of all Thus farre hée This custome and māner indured to the time of S. Augustine For it is to be séen in his 110. epist. which witnesseth that the people giuing a shoute Augustine ordeyned Eradius for his successour In these latter times because the people made often tumults in the elections of pastours the ordination was committed to chosen men of the pastours magistrats and people These thrée kinds of men propounded or named notable mē out of whom he whiche was thought the best was chosen There is somewhat of this In Iustiniani Imperat. Nouel Constitut 123. They which thinke that all power of ordeyning ministers is in the bishops diocesans or archbishops hands doe vse these places of the scripture For this cause I left thee in Creta sayeth Paul to Titus that thou shuldest ordeine elders in euery citie And againe Lay hands soudeinly on no man. But we saye that the Apostles did not exercise tyrannie in the churches and that they themselues alone did not execute all things about election or ordination other men in the church being excluded For the Apostles of Christ ordeined bishops or elders in the churche but not without communicating their counsel with the churches yea and not without hauing the consent and approbation of the people Which may appeare by the election or ordination of Matthias whiche wee haue nowe once or twice recited Truely the Lord in the Law said to Moses Thou shalt appoint thee Iudges But in another place he saith Thou shalt seeke out among all the people whom thou mayest make rulers And againe Moses vnto the same people Bring you men of wisedome vnderstanding I will make thē rulers ouer you c. Therefore as Moses doth nothing of his own will in the election of the magistrate though it were said to him Thou shalt appoint thee Iudges but doth althinges communicating his counsel with the people So vndoubtedly Titus though it were said vnto him Ordeine elders in euerie citie yet he vnderstood that hereby nothing was permitted to him which he might do priuately as he thought good not hauing the aduise and consent of the churches Wherefore they sinne not at all that shaking off the yoke tyrānie of the bishops of Rome for good and reasonable causes doe recouer that auncient right graunted by Christ to the churches Neither makes it any great matter whether discrete men chosen of the church or the whole church it selfe do ordeine fit ministers that either by voices either by lotts or after some certeine necessarie and holy māner For in these things godly men will not moue contention so that all things be done holily and in order But I wil not here rip vp the craftes deceipts practises and greuous warrs taken in hand for this right of ordeining with sheading of much bloud spoylings lamētable burnings of countries The histories of the Acts of Hērie the 4. and 5. and also of the affaires of the Frederiches doe most euidently witnes how impudētly abhominably the Popes of Rome with their sworne friendes the bishops haue behaued themselues Peraduenture I shall haue occasion to speake of this matter elsewhere more at large Now we will declare what maner of mē it behoueth to ordeine ministers truely not whose luste but the most choicest men of sound religion furnished with all kinde of sciences exercised in the scriptures cunning in the mysterie of faith and religion strong and constant earnest painefull diligent faithfull watchfull modest of a holy and approued conuersation least thorough their corruption of life
and exhortations If so be that euerie church had such a pastour which wold not easily forsake the flocke howe great fruite I pray you shoulde we hope for Wherefore not without cause are we commanded incessantly and earnestly to praye vnto God that he woulde giue faythfull wise godly and diligent Pastours vnto his Churche Thus haue I hitherto spoken of the doctrine of byshops in the church of god And vnlesse a byshop teach after this manner and do those thinges which are ioyned to teaching he is vnworthy eyther of the name of a Byshop Pastour or Doctour howe so euer he pretend an Apostolique title For certeine thinges are ioyned to the doctrine of the Churche which also are required of a preacher of the Gospell and belong to his office as are these to gather together an holie assembly wherein he may preache conceiue prayer and minister the sacraments But of these things shall be spoken in their place Nowe there resteth to be considered howe byshops may gouerne the Churche of Christe with holy example of their life The Lorde in the Gospell sayth to his Apostles Ye are the light of the world A citie that is set on an highe hill can not be hid neither doe men light a candle and put it vnder a bushell but on a candlesticke and it giueth light vnto all that are in the house Let your light so shine before men that they maye â—ee your good woorkes and glorifie your father whiche is in heauen Wherefore Pastours not onely in doctrine but in holie life do giue light vnto the Churche whiche beholding their life agréeable to their doctrine is her selfe also moued to practise innocencie of life For the exaÌ„ple of a good man much preuaileth to the furthering of the loue of vertues And coÌ„trariwise the Scripture witnesseth that the corrupt example of the sonnes of Helie the chiefe rulers in religion was verie analyeable to corrupt the people For the Scripture sayth And the sinne of the children of Helie was to abhominable before the face of the Lorde so that the people beganne to abhorre the sacrifices of the Lorde For men séeing the corrupt life of the ministers of the church begin somwhat to dout of the whole doctrine crying If the pastor thought those things true whiche he teacheth vnto vs he him selfe would not liue so dissolutely Therefore such teachers are sayde to ouerthrowe that with their naughtie life whiche they haue builded with wholesome doctrine Wherefore Paul requireth a byshop or pastor of the people which shuld be blamelesse that is to say whiche can not rightly and worthily be reprehended of the â—aythfull For otherwise by howe muche euerie Bishop shall be more sincere and vpright by so much more shall he be subiect to slaunders and reproches of the wicked the Lord him selfe foretelling the same in the Gospell If they haue called saythe he the Lorde of the house Beelzebub how much more shall they call them of his housholde And If they haue persecuted me they will also persecute you And againe Blessed are ye when men shall reuile you and persecute you and lying shall say all manner of euill saying againste you for my sake Reioyce and be glad for great is your rewarde in heauen Therfore a pastor ought verie carefully and as muche as in him is to take héede that both at home and abroad he liue a life worthy of him selfe and his calling Let him liue chastely as well being single as married Let temperaunce sobernesse thriftinesse or good husbandry hospitalitie and other vertues which I haue before rehersed out of the Apostle flourish in a bishop Let him gouerne his owne houshold wisely and godlily instruct theÌ„ and so bridle them that he giue not occasion of offence to the Church through riotousnesse or other misdéedes For so also the Apostle Paule hath commaunded who frameing againe the exercises of a byshop sayeth Till I come giue attendaunce to reading to exhortation and doctrine He requireth of Timothie a diligent reading that is to say a continuall studie whereby he may more perfectly exhort and teach But Paule requireth of him that hath bene brought vp in the knowledge of the Scriptures from a childe as elswhere he writeth a continuall studie of the Scriptures Howe great diligence then doth the Apostle require of them who as they haue not obtained so plentifull gifts of the spirit as Timothie had so they are not exercised in the Scriptures from their infancie Let a sorte of them therefore be ashamed of their vnskilfulnesse let them be ashamed of leasure not bestowed in studie and of their trauelsome idlenesse For as manye reade not any thing at all but continually liue idlely and as it were rot away in idlenesse so a number of innumerable others are busied in those thinges which nothing become Byshoppes Therefore the Apostle saythe No man which goeth a warrefare intangleth him selfe with the affaires of this life that hee may please him which hath chosen him to be a souldier Here were a fitte place to speake of stipendes due vnto Pastours but we will deferre it to an other place But if Byshoppes come abroade among the people at any time for businesse sake and be present in assemblies of honest men with no lesse care ought they to indeuoure leaste eyther by déede or worde or by apparell or companie kéeping or finally in the whole course of their life they giue any iust occasion of offence to the Churche Let there appeare in Pastoures in all places and at all times holy vprightnesse méete ripenesse of iudgement honest behauiour wisedome modestie humanitie humilitie and authoritie worthy of Gods ministers But let the contrarie vices and wicked misdéedes be farre from them In these fewe wordes I thinke are conteyned those thinges whiche other haue handled at large intreating of the discipline and behauiour of the Clergie For all ages vnderstoode that a dissolute and loose life was euill in all degrées and kyndes of men but in the ministers of the Churche worsse and moste intollerable For what can a minister of the Churche doe in the Churche whose authoritie is altogether lost Authoritie therfore is requisite in Pastors Of the want hereof manye doe complayne and séeing it vnder foote goe about to reare it vppe agayne with I can not tell what kynde of proppes of titles and ceremonies But authoritie is not gotten with suche light and vayne thinges It is rather obteyned by the Grace of God through the loue of trueth and vprightnesse of life if happily God touche mens heartes so as they vnderstande that GOD worketh his worke in the Churche by his ministers as by his instruments if they perceiue that ministers do the worke of the Lorde with feruentnesse of spirite and not coldly not fearing any thing in a good cause no not the wicked and mightie men of this world but doe resist them and yet that they doe nothing of hatred or malice but doe all
he hath wel begon giue vs moreouer strength and patience herevnto that as well in prosperitie as in aduersitie wee maye acknowledge the wil of God least we wil any thing of our selues and swel be puffed vp in prosperitie in aduersitie also faint and perish but that we may apply our selues in all thinges and through all thinges to be gouerned by his will to wit after this maner to submit our will to his will. Furthermore if we aske any thing contrarie to his will that he would not graunt it but rather pardon oure foolishnesse and weaken our will whiche is not good for vs to instruct and teache vs in his good will to the end we may doubt nothing that this is alwayes to be followed that this is alwayes good and that this worketh all thinges for our commoditie and benefite In this pointe the faithfull féele a verie greate battell in them selues Paule witnessing and saying The flesh lusteth against the spirite and the spirit against the flesh And these two are at mutual enimitie betwene them selues that what thinges ye would that ye can not do Therefore we desire not any kinde of framing our will to Gods will but we adde As well in earth as it is in heauen that is Graunt O father that thy wil may be done in vs earthly men as it is done in thy Saints the blessed spirites These doe not striue againste thy most holy will in heauen but being of one mynde they only wil that whiche thou wilt yea rather in this one thing they are blessed and happie that they agrée acquiet themselues in thy will. Truely it is not the least part of felicitie or happinesse in earth to will that God willeth it is the greatest vnhappinesse not to will that whiche God willeth And this truely by infinite examples might be declared I will alledge only one and that common too Some one is grieuously sicke and féeleth paines and torments scarce tollerable but he in the meane time acknowledgeth that he suffereth these thinges by the commaundement and will of God his most good bountifull and iust father who wisheth him well and hath sent this grieuous calamitie for his saluation and for his owne glory doth not he in the middest of his torments by submitting him selfe to the will of God féele refreshing and that which seemed most sharpe and most bitter to man by this voluntarie and frée submission he maketh it delightfull and most swéete Againe another is sick vexed not with a verie great disease but this man doth not acknowledge this sicknesse to be layde vpon him by the good will of GOD yea rather thinketh that God knoweth not the disease that God doth not care for the disease therefore he referreth it vnto diuers and sundrie causes and imagineth and séeketh diuers meanes to heale it and in these things he is wōderfully vexed and afflicted and yet by striuing so against the will of god he féeleth no refreshing or comfort at all What therefore doth he else nilling that whiche God willeth than whiche they are wont to doe by yll meanes auoyding euill double the same Wherefore the foundation of all happinesse is faythfull obedience whereby we fully submit our selues and what so euer else vnto vs belongeth to the good wil of God and therefore in this greatest petition we praye vnto the father that he woulde gyue vs regeneration or newenesse of heart true obedience perseuering patience and a mynde alwayes and in all thinges agréeing with and obeying God. The fourth petition is such Giue vs this day our daily breade For the will of God can not be done in vs vnlesse we be nourished and strengthened with the bread of god Bread among the Hebricians signifieth all kynde of meates and the preseruing or sustenaunce of the substaunce of man Wherevpon we reade it sayde in the prophet I wil breake the staffe of breade But man consisteth of two substances the soule and body The soule is the spirite the body is made of earth and other elements Therefore it is preserued with two kinds of breade spirituall and corporall The spirituall meate of the soule wherby it is preserued in life is the very word of God procéeding out of the mouth of God the Lord out of the lawe repeating and saying Man liueth not by bread only but by euery woord that commeth out of the mouth of God. And for bycause this onely setteth forth vnto the faithful the eternal and incarnate word of God I meane the very son of God we rightly acknowlege him to be the meate of the soule yea the meate of a whole faithful mā For he him selfe witnesseth that he is the bread that came downe from heauen of which they that eate shall not die but haue life euerlasting Corporall breade consisteth of elements and is earthly and comprehendeth meate drinke rayment prosperous health of body maintenaunce to be shorte the safetie and good estate of mās life And this bread truly we cal Oures not that it is not the gift benefit of God but bicause it is appointed for vs perteneth to our preseruatiō is necessary for vs yet in the mean seson whē we cal it Daily or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say for the morrow we signifie that it is the most excellentest of all which only can sustaine and preserue our substance asmuch as is sufficient as long as it is méete altogether after the same maner order which is néedful For we said afore that it is not our part to prescribe vnto God a maner of doing or giuing To this also perteine those words folowing Giue vs this day For it belōgeth only vnto god to giue neither agréeth this petition to any creature Dauid saith Al things wait vpō thee that thou maist giue thē meate in due season when thou giuest them they gather it whē thou openest thy hand all things are filled with good Againe The eyes of al things do looke vpō thee O Lord thou giuest thē meat in due seasō thou openest thy hand fillest with thy blessing euery liuing creature Now we pray Giue vs not Giue me which putteth vs in mind again both of brotherly loue and vnitie For we ought not only to séeke our owne but also to pray for the safetie and preseruation of all other men The worde This day appointeth vs a measure For this we say Suffice thou vs O Lord daily and euery moment with as much as is néedful and enough for vs which thou thy selfe only knowest best of all For we are admonished by the waye that we shoulde not burne with immoderate desire of transitorie things and that we should not lauish them out riotously whē we haue them loosing both our goods and our soules And therefore that wise man is read to haue sayde Two thinges haue I required of thee denie me thē not before I die Remoue farre from me vanitie and lyes
all things vnto God and the father in the name of our Lorde Iesus Christ And againe he saith By him wee offer sacrifice of prayse alwayes to God that is the fruite of lippes confessing his name But that we may be thankefull for all the benefites of God and offer continuall thankesgiuing vnto God it is néedefull firste to acknowledge and well to weigh with oure selues the benefites of god For these being not yet knowne or rightly weyed our mynde is not set on fire to gyue God thankes for his benefites And these are indéede diuers yea they are infinit For they are priuate publique generall and speciall spirituall corporal temporal and eternall ecclesiasticall and politicall singular and excellent But who can reckon vp all their kindes and partes God created beautified garnished and made this worlde fruitfull for man To the ministerie of this he seuerally appointeth angelicall spirites whom hee had created ministers for him selfe He giueth vs soules and bodies which he furnisheth and storeth with infinite gifts and abilities and that which farre passeth all other benefits he loosed man being intangled in sin he deliuered him being a bondslaue to the diuell For the sonne of GOD setteth vs frée into the libertie of the sonnes of God by dying he quickeneth by sheading his bloud he purgeth and cleanseth he giueth vs with his spirite whereby we may be guided and preserued in this banishement vntill we be receiued into that oure euerlasting and true countrie They that consider these thinges with a true fayth can not choose but be rapte into the prayse and setting foorth of Gods â–ª goodnesse and into a wondering at a thing doubtlesse to be maruelled at that the gratious and mightie God hath suche a special care of men than whome this earth hath nothing either more wretched or miserable Here the Saints of God are destitute of words Neither haue they words méete enough for this so great a matter Dauid cryeth O Lorde our God howe woonderfull is thy name in all the worlde for that thou hast set thy glorie aboue the heauens and as followeth in the eight Psal. And againe the same Who am I O Lorde God and what is the house of my father that thou hast brought me hitherto or so aduaunced me And what can Dauid say further vnto thee for thou Lord God knowest thy seruant and so foorth as followeth in the 2. booke of Samuel cha 7. The same Dauid hath set downe a moste notable forme of blessing or praising or giuing thankes vnto God in the 103 Psal. whiche beginneth thus Blesse the Lorde O my soule and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefites who forgiueth al thy wickednesse And so forth But what néede any more wordes The Lordes prayer may be a moste perfect forme of praysing God and giuing thankes to God for all his benefites serue in stead of many For as the preface and all the petitions do call vnto our remembraunce and absolutely set foorthe vnto vs Gods greatest benefites most liberally bestowed vpoÌ„ vs also vpoÌ„ al other so if we consider that it is our dutie â—o giue thanks to God for euery one of these and by and by beginne euen at the beginning of the Lordes prayer to weighe this chiefly with our selues that God the father of his vnspeakeable mercie to vs ward hath adopted vs miserable sinners into the number of sonnes by whome he will be sanctified and in whom he wil reigne and at the laste also translate vnto his euerlasting kingdome that I maye speake nothing of other petitions what plentifull matter of praysing God and giuing thankes vnto him shall be ministred But these thinges are better and more rightly vnderstood by good godly and deuout exercise than by preceptes thoughe neuer so diligent And the Lord doth so much estéeme this thankes giuing offered vnto him with true humilitie of mynde and also faith that he receiueth it and counteth it for a most acceptable sacrifice Of this thing there is very often meÌ„tion in the olde Testament as when it is sayde Who so euer offereth me thankes and prayse hee honoureth me I will not reproue thee bycause of thy sacrifices I will take no bullockes out of thy house nor goates out of thy fouldes Offer vnto God the sacrifice of prayse and paye thy vowes vnto the most highest And call vpon me in the day of trouble I will heare thee and deliuer thée and thou shalt glorifie me Againe I wil offer vnto thee the sacrifice of thankesgiuing and I will call vppon the name of the Lorde And Oseas also sayth Take these wordes with you and turne ye to the Lord and say vnto him O for giue vs all our sinnes receiue vs gratiously Nim recht fur gut and then will we offer the calues of our lippes vnto thee After which maner Malachie also hath left written I haue no pleasure in you sayth the Lorde of hoastes neyther will I receiue an offering at youre hande For from the rising of the Sunne vnto the going downe of the same my name is greate among the Gentiles and in euery place incense and a pure offering shall bee offered to my name for my name is greate among the Gentiles sayth the Lord of hoastes Furthermore this Pure offering al the old interpreters with great coÌ„sent Irenaeus chiefly Tertullian doe interprete Eucharistia that is to say prayses and thankesgiuinges and prayer procéeding from a pure heart and a good conscience and an vnfeigned fayth Truely for no other cause haue the auncient fathers called the Euchariste or mysticall Supper of Christe a sacrifice than for that in it prayse and thankesgiuing is offered vnto god For the Apostle Paule sheweth that Christe was once offered and that he can not be offered often or any more For great is the worthinesse power and vertue not onely of prayse or thankesgiuing but also of prayer wholy I meane of inuocation also it selfe Whereof although I haue already spoken somewhat where I declared that our prayers are effectual yet do I adde these fewe words The Saintes truely had a most ardent desire of praying bycause of the wonderfull force of prayer For that I maye say nothing of those moste auncient fathers before and anonafter the floud did not Abraham praye when he receiued the promises and as often as he chaunged his dwelling did not he call vppon God At his prayer king Abimelech is deliuered from death and barrennes whiche the Lord being displeased layed vppon his house is cured Iacob powred forth most ardent prayers vnto God and receiued of him inestimable benefits In Exodus Moses prayeth not once but often and taketh away the plagues from the AegyptiaÌ„s which the Lord by his iust iudgement had brought vppon them At the prayer of Moses the Amalechites turne their backes and when he ceassed or left off the Israelites
thinges in deede are sensible howbeit they haue altogether a spirituall vnderstanding or meaning So Baptisme is ministred vnder a sensible element namely water but that which is wrought thereby that is to say regeneration and the newe byrth doth spiritually enter into the mynde For if thou wert a bodilesse creature hee would haue deliuered vnto thee all these giftes bare naked and bodilesse according to thy nature but since thou hast a resonable soule coupled and ioyned to thy body therefore hath he deliuered vnto thee in sensible signes substāces those things which are perceyued with a spiritual vnderstāding Which I doe not alledge to this end as if I woulde take the testimonie of man for my stay but bicause I sée S. Iohn Chrysostome his speache according to the manner obserued and vsed in the Scripture For who knoweth not that the Scripture is full of parables similitudes allegories and figuratiue speaches whiche the holie Ghoste vseth not for his owne but for oure sakes The talke whiche Christe had in the Gospell with Nicodemus touching heauenly regeneration is verie well knowne where he by hidden and couert kynd of speaches of ayre winde and water c. reasoneth saying If I haue told you of earthly things and ye beleeue not howe will you beleeue if I shall tell you of heauenly thinges He calleth Earthly things that his doctrine of heauēly regeneration or new birth figured to vs vnder earthly signes of water the spirit or of aire the winde And by heauenly things he meaneth that selfe same doctrine of heauenly regeneration nakedly deliuered to Nicodemus without any imagination without similitude or sēsible signes The Lorde therefore signifieth hereby that men do more easily conceiue and vnderstand the doctrine of heauenly thinges when it is shadowed out vnder some dark and couert signe of earthly things then when it is nakedly spiritually indéede deliuered that by comparing together of thinges not much vnlike it may appeare that the sacraments were for none other cause foūd out or instituted thā for demonstratiō sake to wit that the heauenly thinges might become more familiar and plaine vnto vs In which thing we haue to mark the Analogie which is a certeine aptnesse proportion or as Cicero termeth it a conuenience or fit agréemēt of things I say knowne by their signes that if they be sleightly passed ouer without this analogie the reason of a sacrament can not be fully and perfectly vnderstoode but this analogie being diligently discussed and obserued to the full offereth to the beholder without any labor at al the verie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the hidden and secrete meaning of a sacrament We will when we come to intreat of these things do what we can to make them manifest by examples Whosoeuer therfore shal throughly weigh the institution of sacramēts he can not choose but extol with prayses the excéeding greate goodnesse of the Lorde who doth not onely open vnto vs miserable men the mysteries of his kingdome but hath a singular care of mans infirmitie whereby he framing him selfe to oure capacitie doth after a sort stutte and stammar with vs whilest he hauing respect to oure dulnesse the weakenesse of our wit doth as it were cloath and couer heauēly mysteries with earthly symbols or signes thereby most plainely and pithily opening them vnto vs and laying them before our eyes euidētly to be beheld In this same institution of the sacraments wee haue cause to extoll and prayse the wisedome of God if so be we take in hand to compare great and small things together For this custome is receiued as a lawe throughout the world that all the wisest men when they had occasion to speake of high mysteries of wisedome they did not by words only but by signes and words together commende them to their hearers to the ende that the two most noble senses in man to wit Hearing and Seeing might be both at once vehemently moued and forceably prouoked to the consideration of the same The volumes of heathenish philosophers are ful of examples What say you to the Iewes Gods olde auncient people did not God him selfe shewe among them verie many such kind of examples Againe as in making leagues or in confirming promises in earnest and weightie matters men vse signes or tokens of truth to winne credite to their wordes and promises euen so the Lord doing after the maner of men hath added signes of his faithfulnes and truth to his euerlasting couenaunt and promises of life the sacraments I meane wherewith he sealeth his promises and the verie doctrine of his Gospell Neyther is this rare or straunge vnto him Men sweare euen by the Lorde him selfe when they would make other beléeue certeinely and in no case to mistrust the truth of their promises yea it is read in the holy Scriptures that the Lord him selfe tooke an othe sware by his owne selfe when hee ment Most aboundantly to shewe to the heires of the promises as the Apostle sayth the stablenesse of his counsel Moreouer it was the accustomed manner among them of olde as they were making their league or couenaunt to take a beast and to diuide him in péeces and ech of them to passe through and betwéen the péeces so diuided testifying by that ceremonie that they would yeald them selues so to be diuided and cut in péeces if they did not stedfastly stande to that which they promised in their league or couenaunt After the same manner the Lorde making or renuing a league with Abraham which Moses describeth at large in the 15. of Genesis he commaundeth him to take an heifer a she goate and a ramme each of thē thrée yeares olde and to diuide them in the middest and to lay euery péece one ouer against an other which whē Abraham had done the Lord himselfe in the likenesse of a smoaking fornace or firebrand went betwéene the sayd péeces that thereby Abraham might knowe that the lande of Chanaan should of a certentie be giuen to him and to his séede to possesse and that all things which he had promised in that league shoulde be brought to passe Since therfore the good and true lord is alwayes like vnto him selfe frameth himselfe after the same manner nowe to his Churche as we sayde he did then what wonder or straunge thing is it I praye you that he hath left vnto vs also at this day vnder visible thinges signes and seales of his grace and mysteries of the kingdome of God And hitherto haue we entreated of the chiefe causes of Sacraments for the which they were instituted Touching the kinde number of Sacraments which hath the nexte place to that which went before there are diuers opinions among the writers specially of later time For amoung the olde and auncient this question as an vndoubted and well knowne perfecte principle drewe quickly to an end But he which shal diligently search the Scriptures shal
grace that is which haue power to giue grace For they say that they are as instruments pipes certeine conduits of Christes passion by whiche the grace of Christe is conueyed and powred into vs but that the signes of the old testament giuen to the fathers were signes onely and not causes of grace also whiche haue force to signifie but not to giue grace They séeme truelye to haue suckte that errour out of Sainct Augustines words wrongfully vnderstoode for he writeth vppon the 73. Psalme thus The sacraments of the new lawe are more wholesome happie than they of the old lawe because they promise these giue But S. Augustinement to say no other thing than that whiche in another place he speaketh after this manner The sacrament of the old lawe did foreshew that Christ should come but ours doe shewe that hee is come For also against Faustus Lib. 19. cap. 14. he calleth the Sacraments of the old lawe Promises of things to bee perfourmed but our sacramentes tokens of thinges that are alreadie perfourmed Wherfore vpon the 73. Psalme he sayeth The sacramentes of the old lawe are giuen to signifie the verie thing but ours do witnesse that it is giuen and signifie that it is present I confesse that he saith more than once that our sacramentes are more comfortable and effectuall but hee said that by no other reason than for that the Messias being alreadie reuealed and giuen vnto vs in the new testament our sacramentes are more perfecte more lightsome and more beautifull for Christ hath brought all signes to an end wherfore ours haue a more full signification and after a sort are the more liuelie But if Augustine had béene altogether of that opinion which these men do fauour and followe would not godlines it selfe persuade vs to forsake the authoritie of men and cleane to the word of trueth Let vs sée therefore what may bée gathered out of the word of trueth that is out of the canonical scriptures touching the likenes and difference of the sacraments of the old and new testament This we hould for a certeintie out of the scriptures that there is but one euerlasting and vnchaungeable God and Lord of either Churche that there is but one faith in him thorough Christe of either Churche that there is but one waye layd downe in either Church to atteine to the promises of saluation to be short that there is but one Churche of the onely liuing God gathered together out of either people both of the Iewes Gentiles I thincke there needeth no large confirmation of these thinges out of the scripture béecause in the 8. Decade and third Sermon I haue handled them at the full Now that I haue fortified and cōfirmed these thinges before by the writinges of the Apostles thus I conclude not of mine owne braine but by the authoritie of God They which alwayes haue one euerlasting and vnchaungeable God one waye of saluation set forth for all in Christ from the beginning one faith one church one baptisme the same spirituall meate and drincke they cannot choose but haue the selfe same sacraments as touching their substance But the Iewes and Christians haue one God one faith one way of saluation which is by Christe to be short one church therefore haue they also the selfe same sacraments sauing that ours are giuen vnder other signes and for that throughe the reuelation ot the Sunne of righteousnes I meane Christ are made more lightsome and manifest I saye further that the scripture witnesseth that the sacraments of the old testament and ours are of the same force in so muche that Paule calleth them circumcised which are baptised and them baptised which are circumcised And he also teacheth That oure fathers did eate that spirituall meate which wee eate dranke of that spirituall drincke that is the rocke But anon he addeth And that rocke was Christ The words of the Apostle are well knowen and are read in the 1. Cor. 10. The same Apostle in the se-second chapiter to the Coloss saith In Christ ye are complete or made perfecte in whome also ye are circumcised with circumcision made without hands by putting off the bodie of the flesh subiecte to sinne by the circumcision of Christe buried with him in baptisme c. What I praye you can bée spoken more plainely Circumcision made without handes is the circumcision of Christians which is baptisme But in the former place of Paul to the Corinthians we must mark as elsewhere I put you in minde that to be baptised into Moses is not the same that it is to be baptised into Christe For to be baptised into Moses is all one as if he had said to be baptised by Moses or thoroughe the ministerie of Moses For it is manifest that Moses broughte the people to GOD whiche were onely committed to his charge In many places in Aurel. August ye shall read the like howsoeuer oure aduersaries doe father vppon Augustine this difference betwene the sacraments of the old lawe and ours of their owne bringing in For he Lib. 2. cont literas Petil. cap. 27. sayeth The sacraments of the Iewes were in out ward tokens diuers from ours but in the thinges signified they were equall and all one Also Tract in Ioan. 26. vpon this place He is the bread which came downe frō heauē he saith Manna did fignifie this bread the altar of God signified this bread Those were sacramēts In signes they are diuers but in the thinge signified equall The like woordes thou mayest read Lib. 19. contra Faustum Manichęum cap. 13. 16. 17. And againe Tract in Ioan 45. Before the comming of oure Lord Iesus Christ whē he came basely in the fleshe there were iust and righteous men who did so beléeue in him then that was to come as we doe beléeue in him nowe that is come The times were chaunged but so was not faith And so forth And anon In diuers signes is all one faith so in diuers signes as in diuers words because woords chaunge their soundes by times and truely words are nothing bu◠signes For in that they signifie they are wordes take a waye the signification from the word and it is a vaine noyse Therefore all woordes are significations Did not these that ministred those signes in the old lawe beléeue those thinges which we no we beléeue were prophecied before hand by them No doubt they did beléeue them but they beléeued they should come and wee that they are come Also vppon the 77. Psalme The same meate and drincke sayeth hee had they in their Sacraments which wée haue in oures but in signification the same not in likenesse For the selfe same Christ was figured to them in the rocke but manifested to vs in the flesh But with them all God was not well pleased All verilie did eate one spirituall meate and dranke one spirituall drinke that is which signified some spirituall thing but in all of them God had no delight And
déede is holie not in respecte of the wordes rehearsed or by crosses and other signes made but because God hath instituted it and in respecte of the holie vse and prayers of the godly Of whiche matter I spake not long agoe when I intreated of the sanctification or consecration of the Sacramentes And Christe commaunded his disciples to baptise with water for diuerse causes For types or figures wente before Baptisme in water as the â—loud as the redd sea through which the people of Israel passed as diuerse cleansinges and set washings mentioned in the lawe Neither doe the Apostles of Christe dissemble those thinges For Peter sayth that Noe was saued in the water of the floud but the wicked drowned in the water Paule affirmeth that all our fathers were baptised by Moses in the Cloude and in the Sea. Therefore mortification and viuificatioÌ„ is prefigured And truely the principall badge of the newe testament is Baptisme witnessinge that full remisâ—ion of sinnes is brought vnto vs by Christe And the holye Prophetes of God by the mouth of the Lorde foreshewinge and promisinge this haue willingly shadowed out this inestimable benefite by water therefore Baptisme must be ministred in water This also serued notably to represent the mysterie Of which matter I haue spoken in my last sermon when I intreated of the analogie or likenesse of signes And for these causes chiefly baptisme ought to be ministred in this and not in any other element There is contention also aboute this Whether once or thrise hee that is baptised oughte to bee dipped or sprinckled with water Truely the Apostles haue not curiously commaunded any thing in this behalfe So that it is frée either to sprinckle or to dip Sprincklinge séemeth to haue béene vsed of the olde Fathers For honestie and shamefastnesse forbiddeth to vncouer the body And also the weake state of infants for the moste parte cannot away with dipping since sprinckling also doeth as much as dippinge And it standeth in the choyce of him that minstreth baptisme to sprincle him either once or thrise after the custome of the Church wherof he is minister Tertullian contra Praxeam sayeth The Lorde commaunded to baptise into the father and into the sonne and into the holie Ghoste Not into one For wee are baptised not once but thrise at eache name into eache person And Gregorie aunswering Leonarde the byshop saith A diuerse custome hindereth nothing the holye church so that it be done in one faith Wee by thrise dipping doe signifie the mysterie of Christes lying in the graue three dayes Againe the reuerend fathers in the fourth counsel helde at Toledo doe allowe but one dipping in baptisme and then ad immediatly this reason And lest any should doubt of the mysterie of this Sacrament why wee allowe but one dippinge he may se therein our death and resurrection For the dipping into the water is as it were the goinge downe into the graue and the comming vpp againe out of the water is the rysing againe out of the graue Also hee may perceiue that therein is shewed the vnitie of the Godhead and the trinitie of the persons The vnitie is figured when we dipp once the trinitie when we baptise in the name of the father and of the sonne and of the holie Ghoste This I doe not alleadge to stay my selfe vppon mans testimonyes but by mans testimonie to shewe that it is frée to followe that whiche serueth moste to the edifying of the Church Also there is a question moued touching the place of baptisme Whether it be not lawfull to baptise in any other place than in the Churche I say that the Churche is consecrated to ministeries and to the worshipp of God and therefore that comelynesse it selfe requireth to baptise openlie in the Churche But if necessitie will not permit this the baptisme of Christe is tyed to no place For we heare that Philipp baptised out of the founteine in the broade fielde Yet let vs take héede that wee make not necessitie a pretence for our lewde affections But let all thinges in the Churche bee cleane which perteine vnto Baptisme let all superfluitie be laide aside let all filth and vncleannesse bee banished let all thinges as saith the Apostle be done honestly and in order Touching the time there is no lawe prescribed of the Lord that is left frée to the iudgement of the godly They that beléeued the preaching of S. Peter at Hierusalem in the day of Pentecoste the Eunuch also whome Philip baptised Cornelius the Centurion likewise finally Paule the Apostle at Damascus yea and Lydia the purple-seller a religious or deuout woman and the kéeper of the prison they of Philippos also and other faithfull men and women as soone as they had tasted of the gyftes and graces of Christe and beléeued his worde foorthwith they dersired to be baptised they did not foade it off till another next time Wherfore they do verie wel whiche neither in themselues neither in their families do linger in receiuing baptisme The delaying of circumcision in his children fel not out wel vnto Moses As therfore we graunt that the time of baptisme is frée so it ought to bee our duetie to take héede that we abuse not our libertie being always mindefull of these wordes spoken by God The vncircumcised manchilde in whose fleshe the fore-skinne is not circumcised that soule shal be cut off from his people because he hathe brokeÌ„ my couenant But we are not ignorante that baptisme came into the place of circumcision Therefore the omitting of baptisme is not free There were some in the time of Cyprian which helde opinion that baptisme ought to bee receiued on the eighth day after the manner of circumcision But Cyprian and the 66. Bishops and Elders that were with him in the Counsell ordeyned the contrarie to wit that euery one without any delay shoulde receiue baptisme and procure the same spéedily in their familie That place is extant epist. li. 3. Epist. 8. Furthermore Socrates the hystoriographer Lib. 5. Ca. 22. saith I knowe also another custome in Thessalie according to the whiche they baptise onely on the dayes of Easter Whereby it commeth to passe that sauing a verie small number they dye vnbaptised But after a certeine time there was a lawe made that the Infantes of the faithfull should not bee baptised but at the feastes of Easter and Whitsuntide They excepted the time of necessitie We may read this in Decret Syricij Pont. in Isidore in the Epistles of Pope Leo vnto the Bishopp of Campania and Sicylia which in order are reckoned to be 57. and 62. But the thinges that moued them herevnto are suche as may bee easily disproued and ouerthrowne Truely from the beginning the time of baptisme was not so limited Neuerthelesse that Lawe of baptising the faithfull at the feast of Easter Pentecoste was renued by Pipine Charles Lodouick Lothar French kinges and was spread farre as their dominions
doth simply pronounce that all they are to be baptised whom God acknowledgeth for his people giueth sentence that they are partakers of purification or sanctification or remission of sinnes For in all this treatise concerning the sacramentes I haue already do nowe shew that baptisme is a badge or cognizance of the people of God an assured token of our purification by Christ Therefore since the yong babes and infants of the faithfull are in the number or reckoning of Gods people partakers of the promise touching the purification through Christ it foloweth of necessitie that they are as well to be baptised as they that be of perfect age whiche professe the Christian faith But there is a busie disputation begonn Who be the people of God and partakers of remission of sinnes by Christ So that the disputation is touching the secrete election of God and other hard questions depeÌ„ding on this thing But briefly and simply we can rid our handes of this We say that the people of God are acknowledged eyther by mens confession of the Christian faith or else by the bouÌ„tifull promise of god By mens confession for we acknowledge them to be the children of GOD who being now growne to perfect age do openly confesse the true God that God is their â—â—d and that Iesus Christe is their sauiour But that confession is either vnfeignedly or hypocritically made Vnfeignedly as when S. Peter saith Thou art Christe the sonne of the liuing God when the Eunuche saith I beleue that Iesus Christ is the sonne of God but hypocritically as when Simon Magus in the Actes of the Apostles sayth That hee beleeueth in Iesus Christe But whether a man beléeue vnfeinedly or hypocritically when hee maketh open coÌ„fession of his faith in Christ the secretes of the heart God only séeth for he onely is rightly beléeued to be the searcher of mens hearts it belongeth not to vs if he make a right confession to separate or cast him away from the people of god For Philip did not cast off or put backe Simon Magus but vppon his confession receyued him for a faithfull man and baptised him as a faythfull man though he in verie déede and before GOD were an hypocrite In the first Sermon of this Decade we declared that hypocrites also are reckoned in the church til time they be reuealed But concerning remission of sinnes those onely among them that be of perfect age doe obteine it which vnfeinedly beléeue Whiche in an other place is often shewed S. Peter said to SimoÌ„ Magâ—s though he we were baptised Thou hast neither partenor fellowship in this busines bicause thy heart is not right in the sight of god Furthermore by the frée and bountifull promise of God not onely by the confession of men we estéeme and acknowledge the people of god For to whom so euer the lord promiseth that he wil be their God and whoÌ„ so euer he receiueth and acknowledgeth for his those no man without an horrible offence may exclude from thâ— nuÌ„ber of the faithfull And God promiseth that he wil not only be the god of them that confesse him but of infants also he promiseth to theÌ„ his grace remission of sinnes Who therefore gainesaying the Lord of al things will yet denie that infants belong to God are his and that they are made partakers of purification thoroughe Christe And that GOD acknowledgeth infants for his and sanctifieth them by the verie summe of the couenant it is manifest I wil make my couenant betweene me and thee saith the Lorde vnto Abraham and thy seede after thee in their generations by an euerlasting couenant that I may bee God vnto thee and to thy seede after thee There is added circumcision a signe of sanctificatioÌ„ wherof I spake abundantly wheÌ„ according to order I intreated of circumcision Neither is there any cause why any maÌ„ shuld feare that with circumcision and the ceremonies of the lawe the promise is abrogated and that by the coÌ„ming of Christ the couenant is broken and annihilated For we said euen now the Christ came to fulfill the promises of God not to breake them And therfore the Lorde in the gospel speaketh of infants that is to say which haue not as yet confessed the faith and saith Suffer litle childreÌ„ to come vnto me forbid them not for of suche is the kingdome of God. And though it be said Of such and not Of those yet no man is so ignorant but vnderstaÌ„deth there is a likenes betwene those thinges which are compared betwene theÌ„ selues Therefore if the kingdome of God belongeth vnto them that are of perfect age bicause they are become like little children surely it foloweth of necessitie that the inheritance of the kingdome of heaueÌ„ belongeth also to infants or little children For it followeth in the gospel Whosoeuer shall not receiue the kingdome of God as a litle childe he shal in no wise enter therin Therfore it behoueth the heires of the kingdome of God to be first infants or little children And who knoweth not that no man vnlesse he be sanctified purified shall enter into the kingdome of heauen Children enter into the kingdome of GOD therefore they are purified to wit by the grace of god For by their nature and byrth they are vncleane and sinners but for Christes sake they are purified who saide That hee came to seeke and saue that whiche was lost Paul also expresly testifieth That by the sinne of one Adam sinn came on all men vnto condemnation and that by the righteousnesse of one Christ good came vpon all meÌ„ to the righteousnesse of life Therefore it is certein that infants are partakers of purification and remission of sinnes through Christ albeit they do not coÌ„fesse remission of sinnes What doth not the Lorde say in the gospell It is not the will of your father whiche is in heauen that one of these litle ones should perish Againe He that shall receiue suche a young childe in my name receiueth me but he that shall offend one of these litle ones that beleeue in me it were better that a milstone were hanged about his necke c. See therfore and take heede that ye despise not one of these little ones For I say vnto you that their angels in heauen do alwayes behold the face of my father which is in heauen Beholde what could be more manifestly spoken It is not the will of my heauenly father that infantes should perish Therfore he receiueth them fréely into grace and fauour though they haue not yet confessed Moreouer he that receiueth such a little one to wit as he him selfe set in the middest of them for Christes sake he is sayde to receiue Christ him selfe Loe he attributeth to the receiuers of infantes that which he promised to the receyuers of the Prophetes He addeth But he which shall offend one of these little ones that beleeue in mee He manifestly calleth the litle ones not
was once perfectly finished vppon the crosse but the Churche doeth not offer vppe sacrifice any more either with bloud or without bloud Praise thanksgiuing are a most acceptable sacrifice to the Lord the same the minister offereth not for others but with others Here now therefore we ascribe none other thing to the minister but the ministrie that he bee the president or chief dealer to recite the prayers in the celebration of the supper and after the holy prelection and the pronouncing of the solemne wordes let him after the example of Christ begin to break the lords bread and distribute his cup and let him receiue also the sacrament for himself as the other faithfull people doe as companion of the faith and when the communion is done let him end the holy action with thankesgiuing and some holy exhortatiō Concerning the place where the supper is to be celebrated I finde no contention hathe beéne amongst the most auncient ministers of the church It is read how that our Lord Iesus vsed the hall of a certeine prinate mans house And also the Apostle Paule both preached brake bread at Troas in a certeine dining place The auncient Church which insued immediately after the death of the Apostles almoste vnto the time of Constantine the great had none or verie fewe large publique churches For it was scarce lawfull or safe in so troublesome a time for the Christians to créepe abroade In the meane time they vsed verie honest places in the which they mette together in holy assemblies hauing places of prayer At this present there séemeth no place to bee more worthie or more commodious to celebrate the holy supper in than that which is appointed for doctrine and prayer For so haue we learned of Saint Paule Cor. cha 11. How beit if tyrannicall power wil not suffer vs to haue a church what shal let vs but that we may reueritly celebrate the supper in honest priuate houses Touching the holie instrumentes belonging to the Supper the matter also requireth to speake something in this place In the time that the Apostles liued they iupped at tables sett foorth and furnished for that purpose they knew no fixed altars builded of stone which are more fit to make fire vpō to burne beasts on for a sacrifice A remouing table agréeth better with the example of Christe Notwithstanding we condemne not standing altars so that they serue onely to the lawfull vse of the supper S. Paule in the 1. to the Corinthians calleth the altars of Ethnickes tables so that we néede not to meruaile that the auncient fathers termed our tables altars For it is an easie matter to fall from the one to the other and it should séeme that they alluded vnto the onely altar of the Tabernacle of God. In olde time the tables were couered with some faire cloath with some linnen table-cloth or towell Frō whence perhaps were borrowed those thinges which are called corporalls As for that outwarde brauerie worldly trimming it was not then vsed on the altars of christians We reade how it is forbidden by the law that there muste no altar be builded of hewen stone by which prouiso all cost and branerie in Religion is forbidden Thus it is manifest that in the ancient times there were no precious nor costly vessels vsed at the supper For like as Christe and the Apostles taught that frugalitie should be vsed in all places condemning superfluitie and beatinge into vs the contempte of golde and siluer so in those holie mysteries they haue not ouerthrowne that doctrine of theirs or giuen occasion of excesse After longe persecution when peace was restored to the Churche then began the custume to celebrate in the church w vessels of golds siluer ▪ But th◠also there were some that brought the same againe to his olde frugalitie and simplicitie Chrysostome cryed out as I haue also declared in another place that in receiuing the Lords supper we ought to haue golden mindes not golden vessels And Saint Ambrose sayeth The Sacraments require not golde neither are those things plesaunt in golde which are not bought with golde The ornament of the Sacraments is the redemption of captiues S. Hier. commends S. Exuperius byshop of Toledo who carried the Lords bodie in a basket of wicker and the bloud in a glasse had expelled couetousnesse out of the Churche And truely that canō of the Triburean counsel which is yet extante in the Popes decrées for bidding that no Priest should minister this holie mysterie in wodden vessels doeth proue sufficiently that certeine Churches more than eight hundred yéeres since Christes passion vsed to drink the bloud of Christe in wodden vessels wherefore wodden cups in the supper be of all moste auncient Bonifacius the Archebyshop which example although I haue alleadged elsewhere yet am I inforced to repeat it here again for that it agréeth so fitly with this present matter being asked long since Whether it were lawful to minister the sacramentes in vessels of wood aunswered In olde times sayth he golden priestes vsed wodden cupps but now contrarywise wodden priests vse golden cuppes But if any man bringe vessels made of any other stuffe without excesse and superstition I would not greatly striue with him so that he will also acknowledge that they do not offend which vse the wodden For as touching the forme and matter of the cuppes all are frée and lawfull for the faithful Church toovse Moreouer it is euident that the Lord in the first supper yea and the Apostles also in celebrating the same supper vsed their owne vsuall and decent apparell And therefore it is not disagreable from the first institution if the minister come vnto the Lords table couered with his owne garment so that it be comely and honest Surely the communicants doe weare on them their owne vsuall apparel We must take héede then that there créep in no superstitiō Our forfathers as it semed did weare a cloke cast ouer their common garmentes which they did not after the example of Christe or the Apostles but according to mans tradition At the length that stuffe whiche is vsed at this day was taken vp according to the imitation of the priests garment of the olde law and appointed to be worne by the ministers that would celebrate the supper Neither doth Innocentius the 3. of that name disseble this matter in the 4. Chap. and 4. booke of his worke De Sac. altar mysterio As for vs we haue learned of late that all Leuitical maters are not only put away but not to be brought againe in to the Church by any For as much therefore as we remaine in the light of the gospell and not in the shadowe of the lawe we do vpon good cause reiect that Leuiticall Massing apparell I haue also declared in another place that it hath bene the manner in olde time that euery nation hath vsed their owne natiue vulgar tonge in ministring the
that the people may haue a desire vnto it But they that celebrate it verie oft they suppose it an vnméete thing that good thinges by often frequenting them shuld be despised for the better the thing is the oftener say they it is to be vsed Both these sortes desire to serue the Lorde and would haue that to be done to great and good effecte which the Lord hath left frée Betwéene these if S. Augustine bee made vmpier and Iudge doubtlesse he would pronounce none other iudgment than that which he hath alreadie pronounced of the same cause writing vnto Ianuarius and saying Hee shall best decide this strife beetweene them who so aduised them especially to abide in the peace of christ and that euerie man doe that whiche according to his faithe hee is persuaded to bee good and godly For neither of them dishonoreth the bodie and bloud of our Lorde Onely that meate must not be contemned Now for whome this holy supper is iustituted and to whome it is to be ministred we haue also to consider It séemeth that it is instituted and to bée giuen vnto all faythfull Christian people of what sexe soeuer men and women high lowe Wherfore so great a mysterie is not to be cast vnto swine and dogs to be contemned and troden vnder foote Before it bee ministred all men are earnestly effectually to bee admonished vnto whom this meat apperteineth namely to thē the acknowledg their sins that are sorie for their faults and beléeue in Christe All are to be admonished that euery man descending into him selfe doe proue him selfe and afterwarde so eate of this holie bread and drinke of this holie drink that he eate not and drinke not thereof vnworthily vnto his condemnation But after this seuere admonition if any approch vnto the table and sit down by their sitting down do as it were opēly professe both that they are also desire to remaine true worshippers of Christ by whōe they truste to haue remission of their sinnes surely such are not to be put back by the ministers neither are the holy mysteries to be denied thē For the Lord himselfe who is the searcher of harts seuerely diligently plainly in many words in his last Supper before he distributed the mysteries admonished Iudas being an hypocrit a théef a traitour a murtherer yea a parricide a blasphemer and a forsaker of his maister but béeing admonished when notwithstādinghe departed not from the table but tarried among the Saints the Lord did not violētly put him away nor bad him openly to depart neither withheld he the Lords bread frō him but gaue it vnto him as he did vnto others although he knewe assuredly what he was Which thing the ministers of the church do not alwayes so certeinly know of thē that sit down at the table Neither did the Lord offend any whit at all in so doing neither did he cast that whiche was holie to the dogs For the Lord warned him diligently of all matters whereof he was to be warned he hearing and vnderstanding thē all remaineth notwithstēding among the Saints daunteth himself for one of the faithful not for an hogg and as one of the fathfull taketh parte of the bread of the cup. By which hypocrisie notwithstāding he prouoked the heuy iudgment of god agaīst him euē as also at this day this holy meat this holy drink turneth to the destruction bothe of body soule of all hypocrits Neither did the presence of the hypocrite at the Lords supper defile the other faithfull disciples of Christe which sat at the table like as neither at this day are the faithfull polluted although they sée many hypocrites sit downe at the table with thē For they sup not with them as with hypocrites but as it were with the faithful In the mean while the hypocrite hurteth himselfe not others he falleth and perisheth to his owne destruction he eateth and drinketh his owne damnation but the faithful liueth be his owne faith of which thing we haue intreated in other sermons And although the infants are reputed to be of the church in the number of the faithful yet are they not capable of the supper In this point the auncient fathers shamefully erred which I haue also noted in the sermō of Baptisme Infants are not depriued of euerlasting life although they depart out of this world without receiuing this mysticall meate This was instituted for them that are of lawfull yéeres and not for Infants Let a man examine him selfe sayth the Apostle and let him so eate of the bread and drinke of the Cuppe And the Lorde sayth Doe this in the remembraunce of mee And againe Shewe foorth the Lordes death vntill he come All which sayings take place in people of lawful yéeres not in Infantes Our Children must be diligently instructed from their infancie that they may rightly vnderstand those mysteries and frequente them whiche thinge the Lorde commaunded the children of Israel saying If your children shall say vnto you What manner of worshiping is this you shall aunswere It is the sacrifice of the Lords Passeouer who passed ouer the houses of the children of Israel when he stroke the Aegyptians and deliuered our houses Surely we must not shew our selues to be more slacke in informing our children than they were since we haue receiued a more noble benefite than they haue Of like nature vnto this question are these other Whether the supper be to be celebrated priuatly for euery cause or necessitie Whether it be to bee carryed vnto the sicke and those that keepe their beddes Whether it be to be applyed to the dead that is to saye to bee offered for the dead to obtaine rest for them Touching these matters I knowe what is commonly said and done There hapeneth some pestilence famine warre or tempest and by and by the supper is commaunded to bee celebrated that as it were by this sacrifice the present calamitie may be taken away Againe there is one sick another perisheth with hunger and afflicted for wante of all manner necessaryes the same requireth of the priest to haue the Lords supper ministred vnto him that thereby the disease may be cured as by a most present and approued remedie and his hunger and pouertie released But this is not the due celebration of the supper but a filthye prophanation thereof For the Lord hath not instituted it to bee a cleansing sacrifice against all calamities whereby hee would be pleased but to be a memoriall of his death a dutiful thanksgiuing For whē we be at the supper we offer nothing vnto him for which he should be fauourable vnto vs and turne away such an euil from vs and giue vs such a good thing as we desire of him but we giue thanks for the benefits which we haue receiued It is lawfull otherwise for them that are oppressed with troubles to offer vpp their vowes that is to say their praiers to the Lord but
argumeÌ„ts the right to receiue a stipende for the holie ministerie Haue we not saith he power and authoritie to eate and drinke or maye wee not carrie about with vs a woman sister For he meaneth the lawfulnesse and authoritie to receyue any thing necessarie for him selfe his wife and his whole housholde And for that he asketh a question he sheweth what he meaneth that thereby he may declare a playne truth and equitie amongst all men and thereto addeth examples not of euerie man seuerally but of all generally and specially of the chiefest apostls of Christ and of them that were kinne vnto Christe by bloud saying Euen as the other Apostles and brothers of oure Lorde and Cephas And who is that Cephas but Peter To this Cephas the Lorde sayde in the first chapter of S. Iohn Thou shalt be called Cephas whiche if a man interprete it signifieth a stone But Peter also was so syrnamed of a rocke to the intent the interpretation of the name may alwayes fail vppon the same And who I pray you are the Lordes brethren but Iohn and Iames and Iames the brother of Iudas and Iudas and Simon the brethren of Iames All these sayth Sainte Baule liued of a stipend they had being gathered of the common assembly of the Church Vnto these examples he addeth other also like vnto them commonly put in practise Who sayth he doth goe to warre at his owne costes and charges Or who planteth a vineyarde and eateth not of the fruite thereof Or who feedeth a flocke and eateth not of the mylke thereof Surely he bringeth foorth these similitudes very finely and properly applied vnto them and not vnto any other For the ministerâ— of the Church are somtime called souldiers or vine yard-kéepers sometime husbandmen and shepherds And who I pray you is so farr from reason that he woulde denie vnto souldiers husbandmen and shepheards meate and clothing for the paynes they take in warfare husbandrie and about cattel The true hearted men therfore and suche as are of an indifferent iudgement do acknowledge that the ministers of the Church may liue by the Ecclesiasticall ministerie But least that any man should obtect that these humane parables and similitudes taken from the common vse do proue nothing in an Ecclesiasticall cause he addeth presently Doe I speake these things according to maÌ„ Doth not the lawe say also the same For it is written in the lawe of Moses Thou shalt not mussell the Oxe that treadeth out the corne As though he shoulde say I haue in a readinesse for the coÌ„firmation of our right not only humane similitudes but also testimonies of the holy scripture And he allegeth a place out of the 25. chap. of Deuteronomie concerning y nourishing of labouring oxen Againe lest any man shuld say that that place is not to be vnderstood of preathers but simply of oxen he addeth Dothe God take care for oxen Or dothe not hee speake it altogether for oure sakes Doubtlesse hee hath writen it for our sakes that he which ploweth may plowe in hope and he that thresheth in hope may be partaker of his hope The Lorde sayd he in his lawe would prouide for vs For he would haue the â—qualitie gathered by a certaine syllogisme or kinde of argument after this or suche like manner If the Lorde prouided for beastes and cattell and woulde haue consideration to he hadde of them howe much more of men It were truly a very vniust thing that an husbandman should labour with his oxe without hope that is to saye in vaine and without commoditie Therefore were it also a most vniust thing for the minister to exercise ecclesiastical husbandrie in the church without hope or due stipend Moreouer where it is againe obiected here against that vnto the spiritual ministerie belongeth no corporall but a spirituall reward the Apostle aunsweareth If wee so we vnto you spiritual things is it a great matter if we reape your temporal things He therefore thinketh that the Corinthians giue nothing when they giue their temporall thinges namely if they be compared with eternall good thinges which the ministers do bring by teaching For looke how farre the soule excelleth the bodie by so muche are spiritual thinges better than temporall The Apostle also concealeth an euident argument in these words where he admonisheth that it is meet that he that soweth should also reape In this point also is great inequalitie in that the ministers sowe the better and reap the worse Because men set light by God and the diuine ministerie therefore they thincke that the ministers doe nothing S. Paule againe confirmeth his owne right by the example of others saying If others bee partakers of the power towardes you why rather are not wee For séeing none had taken more paines amonge the Corinthians than S. Paule no man was more worthie of reward Moreouer he confirmeth his right by the example commaundement and ordinaunce of the Lord saying Knowe ye not that they whiche take paines in the holy thinges doe eate of the holy thinges and they that minister at the altar are partakers o the altar Euen so hath the Lord ordeined that they that doe preach the Gospell should liue of the Gospell Where hath the Lord ordeined this Forsooth when he said in the Gospell that the labourer is worthie of his hire But I iudge this especially to be obserued whiche the Apostle speaketh in plaine words That the Lord instituted his ordinaunce concerning the maintenaunce of the ministers of the church vnto the imitation of the auncient lawes of the Iewishe people Hereof wee gather that wée misse not much the marcke if in this and such like cases wée do not vtterly reiect the auncient institutions of the fathers But in that S. Paule the Apostle vsed not his authoritie as he mighte haue done it maketh nothing against these thinges For one question is of the déede and another of the right of the thing In very déede hee toke nothing of the Corinthians for diners causes yet notwithstanding hee toke of other Churches Neither receiued he any thing of the Church of Thessalonica yet for all that this his deeing is not prtiudiciall to the equitie of the right For he saith vnto the Corinthians I haue robbed other Churches hauing receiued wages of them to thintent I might do you seruice And when I was with you and wanted I was not burthensome vnto any man For the things that were lacking vnto me were giuen me by the brethren that came from Macedonia And vnto the Thessalonians he saith We behaued not oure selues inordinately amongst you neither did we take our bread for nothing But with labour and paines both night and day doing our woorke to the intent wee would not be a burden vnto any of you Not that it is not lawefull for vs to doe it but because we would set downe our selues as a patterne for you to followe after And againe the same S. Paule saith vnto the Thessalonians I
diligently teacheth all men to haue a speciall care that they contracte matrimonie deuoutely holily soberly wisely lawfully and in the feare of God and that no euil disposition of couetousnesse desire of promotion or fleshly lust may lead and prouoke theÌ„ and that wedlock be not entred into otherwise than either the lawes of man or of God will permit And in this place we must consider of the degrées of consanguinitie and affinitie of publique honestie of the reuerence of bloud of offence towardes other and that no man take vnto wife a heathen woman or one that is of a contrarne religion For we are expressely forbidden to yoke oureselues with the vnbeléeuers Againe we are taught to enter into the knot of wedlock lawfully godlily and holily with prayer the receipte of Godly blessing in the temple of the Lorde bothe in the sight and with the prayer of the whole congregation and to beware that in any case we bee not stained in this pointe with all prophanation of the filthie world Neither be we ignorant in this case also that men of this worlde are commonly wonte to celebrate their weddinges more fitte for the diuell than God with riotting pride surfetting drunkennesse and all kinde of wantonnesse Moreouer we are taught to dwell with our wyues according to knowledge moderation patience faith and loue and also to bring vppe our children vertuously and honestly and them also to place and bestowe when time requireth in holy wedlocke But if for adulterie or some other matter more heynous than that necessitie forceth to breake wedlocke yet in this case the Church will do nothing vnaduiâ—edly For she hathe her Iudges who will iudge in matters and causes of matrimonie according to right and equitie or rather according to Gods lawes and the rule of honestie The holy Apostle woulde not haue the faithfull to contend and stande in lawe in the court of the vnfaithfull wherefore he exhorted them to take vmpiers to make agréements friendly betwixte them that were in contention But in causes and matters of matrimonie there are farre greater matters that forbidde the parties that sue or be sued to come before vnbeléeuing iudges Therefore the Churche of God hath very wel appointed a court to trie matters of matrimonie But bicause we spake of wedlocke in the tenth sermon of the second Decade also haue set forth somtime a booke specially concerning the same I haue knit vppe this matter in these fewe woords touching christian wedlocke The Church of God hath widowes in it but such as the Apostle of Christ doth describe in this sort saying Shee that is a widowe and a lone woman in deede trusteth in God and continueth in prayer and supplication night and day But she that liueth in pleasures and delightes is dead thoughe she be aliue The same Paule doeth will the yonger sort to marrie to gett children and to gouerne the house neither to giue any occasion at all for the enimie to speake euill of them the place is euident in the first Epistle of S. Paule to Timothie the fift chapter The Church also hathe virgins These be careful only for those things that long vnto the Lord are true virgins without all deceit or hypocrisie Paule saith A virgin careth for that that belongeth to God that she may be holy both in bodie spirit There are many that rule and gouern their bodies but not their mindes God requireth bothe and especially of the minde It is an easie matter to deceiue men but we cannot by any meanes deceiue god S. Paul in the first epistle to the Corinths the seuenth chapter setteth forth the praise of virginitie and by comparing a virgin to a married wife he sheweth how great the goodnesse of virginitie is Notwithstanding it is lawfull for virgines to marrie if they will whiche thing the same Apostle plainly sheweth in the selfe same place of Scripture Vnto this testimonie of God the testimonie of man also is agréeable For Cyprian with his fellowe Bishoppes and Elders making answere to a question demaunded by Pomponius saith Doest thou desire that we shoulde write vnto thee what we thinke of those virgins who after that they once determined to continue their state continently and stedfastly are found to haue lien and continued in the same bedde with men concerning which thing because thou dost desire to knowe our iudgement thou shalt vnderstand that we do not departe from the traditions and ordinaunces of the Gospell and the Apostles whereby we should so much the lesse strongly and stoutly prouide for our brethren and sisters and that Ecclesiasticall discipline should be kept by all meanes for their profite and safetie And it followeth But if thoroughe faith they haue vowed vnto Christ and continue chastly shamfastly without leasing let them stedfastly and stoutely looke for the rewarde of virginitie But if they will not or can not continue it is better that they marrie than to fall into the fire of their delights pleasures And so forth S. Augustine disputing of the wordes of the Apostle Hauing the greater damnation because they brake their first promise and faithe ascribeth not this damnation to the marriage following but to the inconstancie going before Suche are damned sayth he not because they entred into the bonde and promise of wedlock but because they brake the firste promise made of continencie and chastitie And a litle after that hee addeth these wordes They therefore that say suche marriages are no marriages in deede but rather adulteries it seemeth to mee that they speake foolishly and without consideratioÌ„ And thus much he I vnderstande that by this worde Condemnation or Iudgment is men by the Apostle Reprehension whiche wee Switzers terme Ein anszricteâ— oder nachred For they be euil spoken of by many for that they haue broken their firste faith that is to say they haue broken the promise of continencie Wherefore the Apostle thinketh it much better for young women to matche themselues in marriage then to set downe to themselues suche an order of life from the which although necessitie forceth them thervnto they cannot depart without reprehension of men But in that place he speaketh not of virgins but of widowes Saint Cyprian speaketh simplie of virgins Monkes and Nonnes were altegether vnknowne in the primitiue churche of Christe and the Apostles the latter ages had monkes but not such as are nowe a dayes whiche are their owne rule and lawe whose monasteries abound in all filthinesse and vncleannes Which though we should holde our peace yet to be true trueth it selfe and experience wil sufficiently declare And those that séeme to bee gouerned by more seuere discipline are defiled with hypocrisie I wil say none other thing Touching the firste monkes they dwelt not in cities neyther intermedled them selues with worldly affaires We haue declared in another place howe that a writer of the middle age being made an Abbat required that
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