Magistrate and tooke the reproche thereof vnto himselfe And therefore caused the earth to swallow vp the cheefe ring leaders of that mischeefe and destroyed of the residue 14700. Hereby they maye learne what is due vnto them and what wil come vpon them which not onlye in their harts secretly but openly in their assemblies wheÌ„ they dare murmure at our gracious Gouernour whome God hath appointed to deliuer vs out of Aegipt and by the Gospell of his sonne Christe to bring vs into the Lande of promise and cause their patrones and defenders in their flaunderous Libels and bookes openly published like traitoures to disgrace her magestie with titles of an Vsurper a scismatike a feducer of the people from the Churche of God and they that be at home giue oute the same thinges in their secrete speeches And all as truely and iustly as Dathan and Abyram charged Moyses with vsurping authoritie ouer them and with leading of the people purposely to destroy them in the Wildernesse But I doubt not the God of truth wist as hither to be hath done take vpon him the defence and preseruatioÌ„ of his lawfull Magistrate and Gouernour agaynst these traiterous murmurers and mutterers and in the end vnlesse they repente will sende them their iust reward In the meane time we oughte in our prayers earnestly to call vpon God that hee will holde his mercifull hande ouer vs and that hee will mooue the mindes of oure Prince and Counsaile to haue a more careful eye to these murmurers which openly shewe themselues by forbearing oure communion in Prayers Sacramentes and in the meane time with greedy mynds lust long for that â—ay in which they may poure out their traiterous malice toward God their Prince Moreouer it is written in Esay That euen in the time of that good king Ezechias who had cast out superstition and idolatrie and very exactly reformed Gods true Religion accordyng to his law yet that the â—â—uell Tyranâ—â— Sennacherib the Assyrians entred Jewrie spoyled the countrey destroyed all their great Cities beseeged the Citie Hâ—â—â—â—â—alem the king himself in it then which calamitie the people of God had scantly at any time felt a greater or more greeuous And what I pray you might be the cause hereof vndoubtedly because the people did vnthankefully receaue y â— godly happie reformation of ReligioÌ„ Some murmured at it kept their monuments of idolatrie for a day some receaued it holowly coldly either to please the Prince to haue some benefite or countenaunce by it or else to keepe themselues from the penaltie daunger of the Lawe The most that did soundlye embrace it did not conforme themselues in life accordingly but w t little or no amendmeÌ„t continued their old corruption Some notable faultes were also in y t king himselfe though otherwise a blessed Prince Therefore God vsed that sharpe scourge as well instly to punishe the obstinate as also to bring the repentaunt home to hys mercy reformation of life By this we are taught that â—lbâ—it it hath pleased God by our Prince to cast out superstition and idolatrie to driue awaye the vsurped power of the Bishop of Rome to restore true religion the right vse of the Sacraments by lawe and authoritie to confirme y â— same yet we may not herein flatter our selues as though we were safe from Gods displeasure or greatly in his fauour For if we doe not thankefully receaue this his vnestimable benefit in lyfe and godly conuersation conforme our selues vnto it that his name may be glorified in vs we must assure our selues that this wil fal to our great iudgement that in the time of our Ezechia he wil plague vs as he did the Jewes by Sennacherib in time of their good king Thus haue I noted vnto you three or foure examples that by them you may know how to apply the resâ—ue Now least by rashnesse and ignoraunce men vncharitably condemne the 〈…〉 and good man because hee seeth him touched with affliction and trouble I must let you vnderstand that beside the iust punishment of the open and notorious 〈…〉 whereof hitherto I haue spoken there is also an other cause wherewith God is moued to seâ—â—â— among men myselfe trouble affliction and griefes of this worlde that is to trie and proue suche as bee good and godlye that theyr vertues maye more shyne among men to the honour and glorye of God The fornace sayth Jesus Syrache tryeth the Potters vessell and affliction tryeth the iust and godly And Salomon As â—iluer and Golde is tryed by fire so doth God proue and trie the heartes of men Your Fathers sayeth Judith were tempted that they myght bee tryed and prooued whether they truely from their hearte worshipped God In this maâ—â—â—r GOD tempted and prooued his faythfull seruantes Abraham Ioseph and Iob that by the tryall of their constancie theyr fayth myght hee the more notable and famous and both themselues more in faythe confyrmed and GOD as I haue sayde by them more glorifyed When God cast vppon Iob all those myseries which the Scriptures mention hys vnnaturall wyfe and vnkynde friendes with rashe and vncharitable iudgement woulde needes perswade hym that it was the anger of GOD and iust punishment for hys sinnes that brought all those thinges vppon hym But he stayed vppon the testimonie of a good conscience and the constancie of hys fayth assured hymselfe of the good wyll and fauour of GOD and therefore hee tooke all patiently saying The Lorde gaue it and the Lorde hath taken it awaye euen as the Lord will so be it In which wordes wee haue to learne the exceedyng comforte which the godly take in the myddest of their troubles by the doctrine of the prouidence of God whereof I spake before For because nothyng is done wythout hym by hys onely sufferaunce Tyrauntes persetute they spoyle men of theyr goods they cast them into banishment into prison bondes they kyll them and exercyse all kynde of crueltie agaynst them It is his wyll also that men bee afflicted wyth sickenesse wyth pouertie wyth hunger wyth colde with sclaunder and reproche wyth losse of children and goodes and with all myseries that may fall in the lyfe of man But because the same Lorde and God which as a iust iudge sendeth all these thinges is also a most mercyfull tender and kynde father vndoubtedly hee wyll not suffer any thing to happen to vs but that shall bee profitable and a furtheraunce to our saluation Wherefore in all troubles and myseries seeme they at the beginning neuer so greenous and vntollerable the godlye receaue them and adyde in them not onely wyth patience but wyth ioye and gladnesse They are perswaded as the truth is That God chasâ—iseâ—h euerie sonne that he receaueth and therefore with cheerefull heartes They glorye in their afflictions knowing that tribulation bringeth patience patience experience experience hope and hope confoundeth not nor maketh ashamed
of common weales as haue not the true sence of God and of his prouidence For they condemn the doctrine of the Gospell as sedicious and daungerous to common weales and states of Princes neither do they thinke it a matter to be suffered that Preachers should note and openly reprooue the faults of Princes Magistrates and great personages For saye they what other thing is this then to shake the state of gouernment and to sound a Trompet of discord sedition and rebellion These men do not acquaynt theÌ„selues with the vse of Gods prouidence whoe euer from time to time hath sente his Prophets other MesseÌ„gers to reproue y â— faults both of Princes and people that swerue from his law and reuolt from his true worship The thirde sort of Aduersaries are Hipocrites Monks Freers and such as put saluation in the outward obseruations of mens deuises and deuised holynesse beside the word of God for they crie that the doctrine of the Gospell doth ouerthrow the lawes of God The holy ordinances of Fathers doth hinder good workes and take awaye all deuotiâ—n To answere all the forged cauils and slaunderous obiections that all these men deuise to make vs ashamed of the Gospell were a matter at this time vnpossible But I will touch such as cheefely they stand vpon and most are though te to shake the consciences of them that haue any seÌ„se of god The first sort are hipocrits iusticiaries which being puffed vp with confidence in their owne strength thinke eyther whallye or in a great parte by theire owne Vertues and good workes to obtayne Gods fauoure and euerlasting lyfe Suche in tymes paste were the Phariseyes among the Jewes and such in these dayes are Monkes Freers and others in the Churche of Roome which pretende misliking of the Gospell because it teacheth that al men naturally are sinners and the children of wrath and that they haue grace and free remissyon of sinnes by fayth only condemning in it selfe all mannes iustice and worthinesse and declaring that wee haue no iustice but that wee haue in Christe Jesu These men because they stande muche in theire owne lykinges and greatly seeke their owne glorye are passinglye muche greeued to haue that Doctrine published whereby their strength and powers are diminished their wisedome defaced their iustice before God condemned and grace and forgiuenesse taughte to bee attayned by Gods free mercy without any respecte of worthinesse or deserte in our selues This Doctrine say they is an ennimie to all good life This Doctrine discourageth from indeuour of honestie and godlinesse This Doctrine openeth a wyde gappe to all Dishonestie and Dissolutenesse For whâ—e will bende himselfe to Godlynesse when hee is taughte that hee is not hable to doe any thing Whoe wyll not tumble headlonge into Vyce when hee vnderstandeth forgiuenesse to bee so readye Who will bridle his affections and punishe himselfe by fasting praying and other godlye excercises when hee seeth there is so easye and lighte a waye to Heauen by Grace and Fayth onely Therefore say they no maruayle though wee be ashamed of this gospell and mislyke the Professoures of it But dearely beloued this is no new reproch slaunder Fathered vppon the gospell and Heauenlye Doctryne of our Saluation You knowe these prowde and selfeliking Pharisies vpbrayded euen Christe himselfe that hee preached Gods free grace to Publicanes and Sinners You knowe that they sayde to Saynte Paule setting foorth the same Doctryne Why then lette vs do ill that grace maye abounde seeing Gods grace is so ready let vs still wallow in naughtinesse that it may shewe it selfe more plentifully Wherefore agaynste this temptation Christian men shoulde arme themselues at this daye and not thinke that wee teache anye newe Doctrine but the same that Chrâ—ste and S. Paule hath layde out before vs. For when wee vtterlye condemne manne in himselfe and pronounce him to bee the chylde of wrath and damnation what other thinge doe wee then that Saint Paule in the fyrste parte of his Epistle to the Romaynes at large declareth whyle he wrappeth all menne as well Jewes as Gentiles in the guilte of sinne and in the indignation of GOD And in generall wordes concludeth Omnes peccauerunt destituuntur gloria Dei iustificantur autem gratis per illius gratiam per redemptionem que est in Christo. All haue sinned and are depriued of the glory of God and are iustified freelye by grace thorowe the redemption that is in Christ Jesus And agayne Conclusit deus omnia sub peccato vt omnium miseretur God hath coÌ„cluded al thinges vnder sinne that he might haue mercye vppon all And this meaneth hee not onelye of the grosse outwarde actes but of the verye inwarde gilte and corruption of their nature as in many other places hee sheweth Vt per vnum homineÌ„ peccatuÌ„ intraâ—it in munduÌ„ ê‘ peccatuÌ„ mors it a in oÌ„nes homines mors ê‘uasit quia omnes peccauimus Regnauit mors ab adam vsque aâ— Mosen etiam in eos qui non peccauerunt ad similitudinem transgressionis Adam As by one man sin entered into the world and deth by sinne so deth went ouer al men for so much as al men haue sinned But Death reigned from Adam to Moyses euen ouer them also that sinned not after the like manner of transgression of Adam And to the Cor. In Adam omnes moriuntur In Adam all dye In these places he speaketh not only of y â— death of y â— body but of y â— death of the soule Eramus natura filij irae quemadmodum et ceâ—eri We were by nature the childreÌ„ of wrath as wel as other Whereby it appeareth that all men in themselues are the Children of wrath and damnation shutte from the Kingdome of Heauen Therefore Christ in Iohn 3 chapt sayth vnlesse a man bee borne agayne from aboue he cannot see the Kingdome of God In which wordes it is euident that our firste byrth in Adam is vtterly corrupt and subiecte to sinne So lamenteth Iob also Who can mak that cleane which is conceaued of vncleane seede So lamenteth Dauid his owne corruption Beholde I was borne in iniquitie and in sinne hath my mother conceiued mee Upon which wordes sayth Ambrose Merito Dauid flebiliter deplorauit ipsa inquinamenta naturae quod priâ—s incipit in homine macula quaÌ„ vita Vpon iust cause did Dauid with teares bewaile the imperfections that we haue in nature for bicause corruptioÌ„ doth first begin in vs before that we haue life Seing then our nature is so corrupted seing as God himself saith our hart is bent only to ill euen from our youth how can any goodnes proceede from vs as of our selues howe canne wee challenge power to fulfill Gods lawe and by our good doinges to be reconciled vnto him Without mee sayeth Christe you can do nothing And I am not able sayth Paule to thinke a good thoughte as of
my selfe but all my sufficiencie is of GOD. If Saint Paule doth so humblye acknowledge his weakenesse why shoulde we stande so proudly in our own conceites Liberum arbitrium sayeth Saint Augustine ad diligenda dei precepta primi peccati granditate perdidimus i. We lost free will to loue and imbrace the coÌ„mandements of God through the gretnesse of the sin of our first Father Adam And De verbis Apost ser 2. Sunt homines ingrati gratiâ— dei multuÌ„ tribuenâ—â—â— inopi sauciaeque naturae Verum est magnas arbitrij vires homo cum conderetur accepit sed peccando amisit i. Men are vnthankful or vnkind vnto the grace of God attributing much vnto needy and wounded nature It is true man when he was made receiued great power of frewill but he lost it againe when he sinned And Epist 107. Primus homo sic factus est vt nihil voluntati eius resisteret postquam anâ—em libera voluntate peccauit nos in necessitatem percipitati sumus quicunque ab eius stirpe descendimus that is The firste man Adam was so made that nothing resisted his will but after thorow freewill he sinned We as many as descende from his stock are cast down headlong into necessitie of sinning If in the fall of Adam we lost freewill to loue and imimbrace the commaundement of GOD if wee shewe our selues vngratious to Gods grace by attributing so much to our maymed and corrupte Nature If by Adams offence wee bee cast into a necessitie of sinning Lette vs as the Gospell teacheth caste awaye this confydence of oure owne powers lette vs shake of this selfe lyking Hipocricie lette vs submitte our selues vnder the mightye hande of God and acknowledge our owne infyrmitie lette vs not kicke at that Doctrine of the Gospell that layeth before vs our owne weakenesse and teacheth howe great neede wee haue of the sauing grace of God in Christ Jesu As touching that they pretende the Gospell in Preaching free grace by fayth onely doeth discourage men from well doing and sette open a wyde Wyndowe to loosenesse and naughtinesse It is a very false and wicked slaunder not bearing any countinaunce or lykelihoode of truth in it For the same Spirite that is the Spirite of fayth and perswadeth our consciences to beleeue the great goodnesse and free mercies of GOD toward vs in Christe Jesu is also the spirite of loue and doeth inflambe oure hartes earnestlye to loue so bountifull and so mercifull a God that did vouchsafe when we were yet his enemies to giue his dearely beloued Sonne to death for vs. Nowe then if by the motion of one spirite we doe by fayth assuredly knowe Gods goodnesse towarde vs and by the knowledge and true sence thereof doe loue him for the same needes must there followe obedience to hys lawe and perpetuall studie to please him Fayth then of necessitie breedeth loue of God and loue bryngeth foorthe obedience to hys wyll Qui diligit me saith Christ Sermonem meum seruat j. Hee that loueth mee keepeth my sayings This loue then shoulde leade vs to obedience Thys loue shoulde bee the roote of all good dooings and not a proude hope to merite Gods fauour and deserue euerlasting lyfe by our workes For when wee haue done all wee can doe as Christ witnesseth We haue yet not done so muche as of duetie we should doe Euen so then as nothing can keepe good children so muche in obedience as to knowe theyr Parentes goodnesse towarde them so nothing can more pithylie moue Christian men to the true seruice of God and keeping of hys lawe then by the Gospell to learne hys vnspeakable goodnesse towardes vs. Moreouer the same Gospell that teacheth by Christes bloud onely to attayne remission of sinne dothe teache vs also that the ende and cause of thys our free redemption is to lyue in the seruice of God and no more to bee subiect to sinne Apparuit gratia Dei Saluatoris nostri omnibus hominibus vt abnegata impietate mundanis concupisentijs pie sobrie caste viâ—amus in hoc seculo Ipsius sumus opus conditj in Christo Iesu ad opera bona quae praeparauit deus vt in illis ambularemus that is to say The grace of God hath appeared that wee denying vngodlynesse and worldly lustes shoulde lyue soberly righteously and godly in this worlde Wee are sayth S. Paule his workemanshippe created in Christ Iesu vnto good workes which God ordayned that wee should walke in them Zacharie saieth He hath perfourmed the othe whiche hee sware to our forefather Abraham that he woulde giue vs that wee beeing deliuered out of the handes of our enemyes myght serue him without feare in holynesse and righteousnesse c. No man raunsometh a Captayne to this ende that he shoulde continue to serue his enemie God by Christ hath deliuered vs from sinne and Sathan and therefore must wee nowe forsake them and lyue in obedience of hym that hath so mercifully and freely redeemed vs. For this cause doe wee professe in our Baptisme that wee forsake the Diuell and all hys workes and as Saint Paule sayeth binde our selues to rise with Christ in newnesse of life That seeing wee bee nowe made by him the children of lyfe wee haue no more to doe with the workes of darkenesse This is the true doctrine of the Gospell wherefore no good man hath cause to bee ashamed of it It is an impudent cauill and no true crime when the aduersarie pretendeth a shame misliking of the Gospel because in preaching free grace it debaseth mans dignitie discourageth from studie of godlynes and giueth occasion to continue in sinne and wickednesse Although it teach you that of your selues you are the children of wrath and damnation yet it telleth you also that by Christ you are the heires of euerlasting lyfe and saluation Though it teache you that of your selues you can doe nothing yet it telleth you also that by the spirite of God in Christ Jesu you maye doe all things Though it teach you that by your good workes you cannot merite Gods fauour anâ— remission of sinnes yet it telleth you also that God by faith in Christes bloud onelye hath so taken away your sinnes and restored you to his fauour againe that you yet to shewe your selues thankefull vnto hym are â—ounde to walke in holynesse and ryghteousnesse before him all the dayes of your lyfe You may therefore safely and boldly say with S. Paule notwithstanding this shamelesse cauile That you are not ashamed of the Gospell for that it is the power of God c. An other sorte there is that are ashamed of the Gospell cleane contrarie to these that before I spake of that is the loose and sensuall Epicure giuen to the pleasures of the fleshe of the world For as the other sort found fault that we make too casie a waye to Heauen so these accuse the streightnesse
and his blood is called meate and drinke and how he is to be eaten and drunken in the sacramente truely and in deede And lastly I will let you vnderstand that the bare professyon of Christianitie the externall vse of the sacramentes and outward exercise of praying and other â—the thinges are not sufficient without the inwarde worshipping in spirite and truth and christian obedience to the will and lawe of God A sacrament is a reuerend and holy misterie ordayned of God wherin he by his holy word and promise doth both stirre vp and practise the faith of his people and by y â— operation of the holy ghost increase his grace in them bestoâ— his benefites and blessinges vpon them wee on the other part testifye our obedience toward him vnity of faith among our selues The authour and ordainer of sacrameÌ„ts is none but God himself No Patriarche nor prophet nor Apostle nor Father nor the whole church hath authoâ—â—â—â— to ordayne a sacrament Who is authour of Sacraments sayth Ambrose but the Lord Iesus These SacrameÌ„ts came from Heauen c. A sacrament is a part of Gods worship but no creature can ordayne any part of Gods worship but himself according to that saying of the Prophet In vaine they worship me teaching the traditions of men In the old Testament if a man had offered any sacrifice not appointed by God it was esteemed little better then Idolatrie It is knowne what happened to the sonnes of Aaron for that they brought strange syre to the Alter of God much lesse may any appoint straunge sacramentes not ordayned by the expresse word of God in his scriptures Sacramentes be seales that confyrme Gods promises and looke what a counterfeyted seale is to a mannes writing or deede that is a sacramente in the Churche not ordayned by GOD. If this be true as in deede it is moste true what shall we saye of the Church of Roome which hath presumed not only to alter those Sacraments that Christ appoynted but also to ordayn sundry other sacramentes without any iust warrant of gods word onlye vpoÌ„ forced interpretacioÌ„s deuised of theÌ„selues Penance Orders Matrimony corrupt Doctrine being taken froÌ„ theÌ„ be good things to be exercised in y â— church so likewise are prayer fasting and almes deedes yet I see nâ— cause why they shold be called sacrameÌ„ts Ther is a great differeÌ„ce betwene a sacrameÌ„t an other godly exercise coÌ„manded in y â— church as herafter you shal better vnderstaÌ„d Seing therfore christ is author of sacrameÌ„ts none other you may not think theÌ„ to be trifles vaine Ceremonies and mens deuises y â— you may vse or not vse at your pleasures as you list but you ought to reuereâ—â—â— theÌ„ as y â— ordinance of God to receiue theÌ„ euen as at Christs own hand For as wheÌ„ gods word is taught you by the ministery of men you must not receiue it as mans word but as the word of God as it is in deede and therefore the Prophet sayd the mouth of the Lord hath spoken it euen so the Sacraments when you receiue them at the hands of a fraile and mortall yea and sometime a sinfull man you must looke to the Authour and in your faith see the hande of God offering the same vnto you The sacramentes take not their excellencye and worthinesse of him that Ministreth them though he be neuer so holy neyther be they disgraced or weakened though the Minister be wicked and euill And therfore the errour of y â— Donatistes Anabaptists and some other is sharpelye to bee reprooued that thinke the sacramentes of Christ to bee of leesse value if they be ministred by an euill or sinfull man In deede the haud of the receiuer being withoute Fayth maketh the sacramentes that of themselues bee good to bee vnto him of no Force because of his vnbeleefe But a wicked Minister cannot in anye wyse make frustrate or deceiue the Fayth of the Godlye Receauer Iudas was a wicked and false Traytoure and a Couetous naughtys person al the time that he followed Christ yet I doubte not but that the baptisme that he ministred was as auailable to the faithful receiuer as the baptisme of Peter was or of any other of the Apostles S. August vseth the same example Whereas fayth he there was great difference betweene Peter and Iudas yet was there no difference betweene the baptisme ministred by Peter that was ministred by Iudas that was all one but of the partyes one was a member of Christ another a member of the Deuill And agayne he sayth Such are the Sacramentes as they are that come vnto them Whereby one maye profitablely receiue the Sacrament of an ill minister so he himselfe be good This is a great comfort to the godly that in receiuing the SacrameÌ„t they neede not to loke into the life of the Minister but to examine theire owne hartes Now as touching the partes of a Sacrament you shall vnderstande it consisteth of three partes The fyrste is the externall signe as the Lambe in the Passouer the cutting of the fore skinne in Circumcision water in Baptisme bread and wyne in the Lordes supper Because of these outwarde â—ignes a Sacrament is called a signe a Seale a Visible word so that it were a Monster to haue a sacrament without an externall signe or elemente to the outewarde substaunce of it Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth froÌ„ the body so doth the grace of God through Christ his blood wash away the gilt and filthinesse of our soules As breade and wine by naturall effect nourisheth our bodyes strengthneth and comforteth oure spirites so doeth the heauenlye foode of Christes body and blood broken and shead for vs vpon the Crosse nourish our soules and quicken our Spirites to eternall life with God As the breade is made of many graynes kneaded into one loafe and the Wine pressed out of many Grapes into one cuppe so the multitude of Christians communicating at the Lordes Table thoughe many in number are ingrafted into Christ made meÌ„bers of his misticall body and ioyned in mutuall loue one with the other so that nowe they liue by the spirite of Christe as the members of a naturall bodye lyue and haue sence by that Spirite that commeth from the harte and from the heade This proportion and similitude betweene the signes and the spirituall effectes of the sacrament S. Cyprian acknowledgeth As this coÌ„mon bâ—ead saith he being chaunged into fleshe and blood breedeth life to to our bodies so by the accustomed nature of thinges the weakenesse of our fayth being holpen is taughte in sensible argument that in visible Sacramentes are the effect of eternal life These godly instructions and â—weâ—e comfortes the Church of Roome weakeneth and â—aketh away by their monstrous doctrine of TransubstaÌ„ciation Wherein they
the soule and body togeather so hath the soule a meanes by foode and sustenaunce to continue GOD and the soule togeather and so to preserue lyfe and putte away the death thereof The bodye when it wanteth this sustenaunce is sayde to hunger and to thirst so the Soule when it feeleth lacke of that Heauenlye and Spirituall foode whereby the lyfe therof is continued it is not in proper speeche but Figuratiuelye sayde to hunger and to thyrste that is earnestly to long and desyre to bee made partaker of that Foode by the Vertue whereof onely God and it is ioyned and preserued togeather This blessed foode is Christe himselfe and none other eyther thing or person for by him onelye are wee reconciled vnto GOD and kepte in vnitie wyth him vnto eternall lyfe and withoute him wee by sinne remayne separated from GOD and so in Death eternal vnlesse Christe doe ioyne vs vnto him He that hath the Sonne of GOD sayth Iohn hath life he that hath not the sonne of GOD hath not life By this comparison I trust you maye see why Christe is called the meate and drinke of Christians that is of the likenesse that hee hath with bodily foode and sustenaunce that keepeth in life and preserueth the Soule and the bodye togeather Wee haue nowe further to consyder not onelye that Christe is the foode of oure Soules and why hee is so called but also howe hee is made the Foode of oure soule I am sayth Christe that bread of Lyfe that came from Heauen that is hadde hee not beene GOD as well as Manne hee coulde not haue beene the Meate of our Soules We must ascende higher therefore then to the humanitie of Christe or to his Naturall bodye and blood and conceaue that it is the bodye and blood of the Sonne of God and hee too God eternall with the Father or else he coulde not haue wrought the Mysterye of our Redemption There be certayne necessary causes very profytable and cōfortable to remēber why Christ must be both god man First it was necessary he should bee GOD that hee might know the will of God and reueale the same vnto vs For we of our selues cannot see God and his will but wee knowe as S. Iohn sayth That the sonne of God came to giue vs a mynde to know him that is true Another cause is that the price of our redemption mighte be equiualent and of like worthinesse as the offence was in the sighte of GOD which could not haue bene vnlesse that person that was the sonne of God had dyed for vs. For neyther Golde nor Siluer nor anye other pretious thing could redeeme vs but the blood of the immaculate and vndefyled Lambe Christ Jesus Furthermore if hee had not bene God he coulde not haue ouercome Death and y ◠Deuill vnder whose captiuitie we were holden and there fore The Sonne of GOD appeared that he might dissolue the Workes of the Deuill Vnlesse hee hadde bene verye God hee coulde not haue giuen vs power to bee made the Sonnes of God and Heires of eternall lyfe He could not haue bene Our eternall Bishop and perpetually sitte on the right hande of God to be intercessoure for vs. He could not haue bene present at all times and in all places to gather his church to direct the harts of the faithfull to heare their prayers and to remitte their sinne He could not haue rayned the dead to life abolishe Death exercise iudgement and giue eternall life vnto the Faythfull that loue his comming There be reasons also why Christe must be very manne and as hee came from Heauen as GOD so in Earth to take fleshe of the Blessed Virgine like vnto oures Sinne onely excepted First that the Justice of GOD requyred that as Manne offended and brake his Lawe and Commaundemente so manne also shoulde satisfye fullye for the same that his righteousnesse mighte iustlye bee imputed to other Secoulye that the appoynted Messias and Sauiour mighte fustaine that punishment which by gods sentence was due for sinne that is death but god alone could not haue dyed Thirdly that we myght haue the surer comfort and confidence in our necessitie to appeale to the throne of his Maiestie seeing he being our hygh Byshop was verie man as wee are and partaker of our infirmities Fourthlye that we myght more certainly be assured of our Resurrection as also that we both in soule and body should enioy eternal life in heauen seeyng Christ our sauiour hauing the same fleshe that we haue hath raised it from death and caried it w t him into heauen there as our head keeping possession for vs vntill the time that wee as members of hys mysticall body shall be ioyned to hym For where the head is there the members must be as Christ himselfe sayeth Where I am there my Ministers shall be Furthermore it was necessarie that Christ should be man that we myght haue the more confidence by him in our necessitie to appeale to the throne of Gods mercy knowing that we haue such an high Byshop as being in manhood like vnto vs hath sense of our infirmitie and hath beene tempted euen as we are For the humanitie of Christ is as it were the Conduite pipe by which onely the liuing waters of Gods mercie floweth vnto vs. Lastly Christ was man that we myght be the more assured of our Resurrection from the dead and possession of eternall lyfe not in soule onely but in body also seeing this our sauiour hauing the lyke fleshe vnto ours in all thinges Sinne onely excepted hath raised vp the same fleshe from death and caried it with him to heauen there to keepe possession of that eternall kingdome for vs. Especially considering that he by the price of his blood hath taken away the guilt of sinne from our mortall bodyes Thus in part you vnderstand howe Christ became the true liuely foode of Christian people that is because by the vnestimable wisedome and mercy of God he was prepared to bee in person God and man All kinde of nourishment hath some proportion of lykenesse with that bodye which it nourisheth and so Christ the naturall sonne of God became man also that by that likenesse he might be apt and fitte nourishmēt to preferre vs to eternall lyfe But this meate must be yet further prepared or else it woulde not serue our turne in feeding of vs. Christ therefore was prepared and made apte meat for vs to eate vpon the Aulter of the Crosse where his body was broken and his blood shedde and he offered himselfe to God the father a ful perfect sacrifice for our sinne and afterward raised the same his body from death to life y ◠it might be very true sustenaunce to euerlasting life aptly and truely in all respectes prepared to that end Forsomuch as you haue now heard y t Christ is the onely foode of life why he is so called howe he was prepared so to be we
of God vnfruitefull â—â—ggetrees making shewe of Christianitie with the faire greene leaues of hearing Gods worde commyng to the Church vsing of the Sacramentes talking oftentimes of the Scriptures c. But the sound and true fruites of godly conuersation we shew not For if we remaine such vnprofitable trees we shall be cut downe cast into the fire and haue our partes with hypocrites where shall bee weeping and gnashing of teeth c. The next note of this text is that when God punisheth and plagueth wicked naughtie men for doing contrarie to his will it is not done onely for them vppon whom the particular punishments light but for the example of other also in al ages times These things saith S. Paul are examples for vs c. And afterward All these things came to them as ensamples were written to admonishe vâ— vpon whom the endes of the world are come The better to vnderstande this I will first declare vnto you two pointes the one that all things that come to man coâ—e not by fortune by chaunce or by natural course onely but by y â— certaine prouidence appointment of God secondly for what causes God most commoÌ„ly sendeth such plagues vpoÌ„ men And then will I adde y â— conclusion y â— Christians must make applicatioÌ„ of such examples to themselues and how y â— is to be done As God of his vnestimable goodnes made the world all that therein is for the benefite commoditie of maÌ„ that he might vse all the inferiour creatures to Gods glory so doth the same Lord maker by his almightie power infinite wisedome continue preserue y â— same My father yet still worketh faieth Christ and I worke By him onely we moue liue haue our being as Saint Paul saith as Dauid in sundry Psalmes witâ—esseth wheÌ„ thou hidest thy face they are troubled wheÌ„ thou takest away their breth they die are turned into their dust wheÌ„ thou lettest thy breath go foâ—th they shal be made thou shalt renew the face of the earth That wee call and esteeme nature is nothing but the very â—inger of God working in his creatures much more the alteration of natural courses things done extraordinarily As god made clouds at y â— beginning to water y â— earth so doth he preserue them by his mightie power holdeth them houering in y â— aire y â— they fal not downe immoderatly to drowne y â— earth but shedde theÌ„selues temperatly by drops sweet showers to season y â— same Wherefore wheÌ„ raine falleth excessiuely to hurt y â— earth or hinder mankinde as it did in the time of Noah or wheÌ„ the clouds be cleane dried vp that there is no raine at al as it fell out in y â— time of Achab it is most euident to be y â— worke of God according to his iustice punishing y â— breaking of his law vnthankfulnesse of his people So likewise as God made y â— aire so it is he y â— for lyke causes keepeth it in seasonable maner somtime moist somtime dry somtime weate sometime colde somtime wholesome somtime infectious dauÌ„gerous whervpoÌ„ followeth sicknes death of men murrens of cattle c. In like maner I might speake of y â— earth y â— water y â— Sonne y â— Moone residue of the starres planets In all euerie of which as it is the finger of God that keepeth theÌ„ in their natural order so it is his power y â— doth alter chaunge the same for causes to his wisdome knoweÌ„ bringeth out such effects as be hurtfull rather then beneficiall vnto man Therfore wheÌ„ we see infections sicknesses disseases deathes murraines losse of corn or hay destructioÌ„ of cattle great fluds burnings blastings a noÌ„ber of such like we must looke further then into y â— course of nature vnderstand y â— there is a God an ouerruler of nature y â— doth those things This is not true only in these things y â— appertaine to nature but in those also y â— be done by the will of man or as we say prophanely by chaunce or fortune For in deede there is no chaÌ„ce or fortune And therfore y â— good father Aug. doth renouÌ„ce those heathenish names repeâ—ted that euer he vsed theÌ„ That which we call fortune is nothing but y â— hand of God working by causes for causes that we knowe not ChauÌ„ce or fortune are gods deuised by man made by our ignorance of y â— true almighty euerlasting God Are not two sparrowes solde for a farthing one of them falleth not to the ground without your father yea all the heires of your head are nuÌ„bred feare you not therefore you are more worth then many sparrowes The sense of these words is y â— the prouidence of God erteÌ„deth it selfe to al creatures so y â— there is nothing so base or simple eyther w tout man or w tin him which he neglecteth or is ignorant of Of those things that be without man nothing almost is of lesse value or lesse esteemed than a poore sillie sparrow yet one of them falleth not to the grounde without our heauenly Father Of such things as appertaine to maÌ„ nothing is of lesse price than a heare yet one of theÌ„ perisheth not but by Gods prouidence This doctrine maketh greatly to the aduauncement of the true knowledge of God For it teacheth vs as I haue sayd before not onely that he is y â— maker of heauen earth of all y â— creatures in them contained but also that he doth gouerne and dispose them all preserue them that they may continue so long as to his blessed will shall seeme conuenient The scriptures in sundry places witnesse the same both in the course of his doing in sundrye Histories of Ioseph of Iob of Saule of Dauid and in particuler testimonles of sundrye Godly men and holy Prophets but noue more euidently and zealously than Dauid in many Psalmes but principally in the 104. 107. Vnto which places I referre the Godly hearer for this time would not serue if I sholh but meanely declare vnto you the wholesome instructions and assured comfortes that are to be gathered both by the examples and particular testimonies Christ in the words before recited extendeth the carefull prouidence of God to Sparrowes and to the heares of oure heades to the end no man should thinke or imagine that it is onelye a generall prouidence as many doe in these days which as they dare not deny that the world is gouerned by the wisedome and power of God so they thinke it an absurde thing to teach that God is occupied about all particular Creatures and specially them that be of the meanest sort Therefore they expound chose wordes that Christe vseth here or the scripture in other places to be spoken by Hiperbole that is a manner of
Whereby we are by the mouth of God instructed as well that suche plagues and miseries come as before I haue sayde by the prouidence and appointment of God as also that they are vsually cast vpon men for sinne and wickednesse and for reuolting from his holy will and true worship vnto superstition Idolatrie But here we must haue in mind y t which S. Paule meaneth in this place that God sheweth not his particular punishmentes only because of them whose persons they touch but by their example call other home also that be gone astray And in deede happye is he that came learne to take heede by other mens perill before y â— scourge light vpon himselfe Our corrupt nature vnderstanding that God is a iust God and will punish sinne when wee see any notable plague or misery sent to a man by and by with great rigour we condemne him as a uery euil man though in dede we neuer knew euill by him And because God doth not in like manner touch vs we flatter our selues and perswade our owne mindes that God fauoureth vs and is delighted in our manner of life though it be happily farre worse thaÌ„ the other and so do we fede our selues in vanity and continew in wickednesse But S. Paule in this place and Christ ◠〈…〉 Lake teacheth vs another manner of Lesson WheÌ„n certaine tolde Christ of them whose blood Pilate had mixed with their sacrifice Why sayth Christe thinke you that these Galileans aboue all other were greatest sinners because they suffered such punishment Nay I saye vnto you vnlesse you all repent you shall in like manner perishe Or thinke you that those 18. that perished by fall of the Tower of Siloah were of all other in Hierusalem the greatest sinners Nay I say vnto you vnlesse ye repent ye shall al in like manner perish Here first we are taught that not only they vpoÌ„ whom the externall punishment lighteth are sinners but all other euen y â— very child that is this day borne if Gods iustice consider him in himselfe much more suche as in continuaunce of their life haue heaped on sinne daily by wicked thoughts naughtie wordes and eâ—ill doinges and therefore if God should deale with all according to his iustice it shoulde fall to all other as well as to them This did good and godly men vnderstande as Dauid wheÌ„ he sayd Enter not into iudgemente with thy seruant O Lord for if thou obserue our iniquities who shalbe able to abide it And therefore Christ our sauiour teacheth vs dayly to say Forgiue vs our trespasses c. There is no maÌ„ but he trespasseth deserueth Gods punishmeÌ„t whiche thing if christians would according to duety consider vndoubtedly they should be moued both more fauourablye to â—â—ge of other meÌ„ when they see their punishments to be afrayd also of theÌ„selues For this they should certaynly in godly meditation thinke w t themselues Seing that al meÌ„ are sinners if God did not mean by example of such punishments to stirr vp other he would secretly punish theÌ„ nat to openly shew his wrath Therfore by sight of such examples we must not only be moued to praise God to extolle his iustice for punishing iniquity but euter depely into our selues also searche our own consciences liues doings whether there be not as great or greateâ— cause in vs to pul the iust wrath plague of god vpoÌ„ our 〈…〉 if we in time repent not and turne to him for mercie â—lms must we learne to applie to our instruction not onely such examâ—ples of Gods iustice as in oure life time wee see agaynste wicked notorious sinners but other also y t are recorded in y â— holy scriptures For whatsoeuer things are written they are writteÌ„ for our instructioÌ„ y â— they may be exaÌ„ples for vs vpon whâ—â— y â— lattes ends of the world are fallen It is written Num. 11. That the childreÌ„ of Israell whom god by Moises deliuered out of Egipt lusted wickedly against GOD saying Who shall giue vs flesh to eate we remember the fishe that we did eate in Aegipt the CucuÌ„bers Popons the Leekes the Oynons the Garlike but now our soule is dried away we can see nothing but this MaÌ„ua They did not only luthe gods good blessing towarde them but also longed and lusted after theire owne grosse feeding in Aegipt Therefore God satisfyed their desyre and fed them with Duailes a whole Moneth together but their own lust was their destruction and white the meate was yet in their mouthes the wrathe of God came vpon them and destroyed a greate number of them This shoulde be one Example for vs that wee doe not in like manner loathe the sweete and dayntye Foode of the Gospell and Doctrine of our Saluation by Christ which God myraculouslye hath restored vnto vs that with murmuring hartes luste lewdoly after Oyniâ—â—s garlike and other stuicking and grosse feéding wherewith wee were fedd in Aegipt vnder Antechrist I meane Masses PardoÌ„s Purgatory Pilgrimages and such like corrupt foode of our soules that may make vs to sauour ill in the fighte of the Lord. For if we do God wil deale with vs as he did with them hee win make our ownt â—â—st to he our confusion the meanes to pull his iust wrath vppon vs. It maye be that heé will satisfye our vnthankefull desyre but it will be in such sort that they which long most greedily for it wil soonest be weary of it feele the punishment thereof most bitterlye It is written Num. 25. That the people defyles themselues with wkoredom with the daughters of Moab and y â— for the same wicked offence 24000. were slayne and because the cheefe Ringleaders of that lewdenesse y â— gaue example to the other were Nohle persons and the héades and Peeres of the people god commaunded Moises for the more terroure of other to hang them vp agaynst the Sâ—â— And shall wee thinke in these dayes when Adulterye and whoredome ouerwhelnieth the eaâ—th and is of all sorts almost esteemed a small offence or none at all that god will suffer the same vnpunished No surely thoughe hys long sufferaunte to allure vs to repentaâ—â—ce beareth of for the time the execution of his present wrath when it commeth it will be the greater It is written Nume 16. That Corah Dathan Abyram with their confederates murmured against Moses Aaron the Magistrate Minister by gods speciall prouidence appointed to deliuer his people to guide theÌ„ through the wildernesse they sayd Ye take to much vpon you why do you lift your selues aboue the congregation is it a small thing that thou hast brought vs out of a Land flowing with Milke and Hony to kill vs in the Wildernesse excepte thou make thy selfe Lord and Gouernoure ouer vs also c. But God declared how greeuous and vnpleasaunte a thing it is in his sight for people to rebel or murmure against their samfull
frustrate But surelye these be those dayes that S. Paule prophecied of The time shall come fayth he wheÌ„ men shall not abide sound doctrine but hauing itching eares shall frame vnto theÌ„ selues preachers according to theire owne phantasyes and shall turne their eares from the truth For if we doe as these men would haue vs to doe leaue doctrine preach of manners so that it bee done in generalitie with some shew of eloquence and enterlacing of fyne short senteuces it is tollerablye thoughte of and vsed somewhat lyke as GOD speaketh of to Ezechiell As a iest and song of a pleasaunt Musitian But so soone as the sweete tune and note of the eloquence is out of their eares the Dittie and matter is cleane forgotten and they remayne the same persons that they were before bee the thinge neuer so good that was spoken But if wee speake of anye matter particularlye and come so nigh them that they feele their consciences nipped and touched then are they greued with this disease Noli me tangere Touche mee not Then the Preacher rayleth hee wanteth wisedome hee hath neede to go to a Schoole of Discretion hee medleth with those matters that he should not In deede I woulde not wishe eyther Preachers or any other Subiectes to enter into Councell Chambers and openly to deale in the consultation of Princes or controuersyes of the State so long as they bee consultations but if any matter breake oute in facte contrarye to the Lawe of God eyther in the fyrste or seconde Table which toucheth eyther religion and the true worshipping of god or the order of iustice and charitie among Christians I see not but that euery good Preacher maye and in duetye ought to speake agaynst them and to denounce the perill thereof euen to the face of the offendoures vnlesse wee will bee contented that the blood of them that perish without warning should be required at our hands which is too heauy for any mortall creature to beare Therefore seeing the mynde of men in these dayes bee so ouerthwarte and waywarde wee whome GOD hath placed for the Ministerye of his worde haue great cause to praye vnto him that hee will assiste vs not onely with that spirite of integritie as well in office as life whereof Christ here speaketh that with confidence of conscience wee maye bee able to saye for the iudgementes of men Quis ex vobis c. Which of you can rebuke me of sinne But also that he will indue vs with that spirituall strength which in like case he promiseth to his Prophets Ieremy and Ezechiell that is that he will make vs strong cities yron pillers and brasen walles agaynst them that oppugne in vs God and his truth and if they do make stiffe their neckes and harden their faces as stones agaynst the Lord his preaching to repentaunce that he wil make vs also to haue faces of flinte or Adamante that maye not blush or be abashed to let them vnderstande it For â—urteous talking and shame fast speaking will not serue Another crime that they lay agaynst vs and that with great daunger is that wee are seditious and contentious men in common weales daungerous to States and Principalities neuer contented but still seeking alterations and studying to bring al states to y â— Swizers coÌ„mon weale here with charge they not only vs that be Preachers but also all those y â— be true sincere professors of the Gaspell What the Swizers common weale is I partly vnderstand but I neuer yet hearde nor reade of any man that was of this opinion that all principalities ought to bee broughte either to the forme therof or any one other Or if there be anye such out of my knowledge I muste saye vnto him Anathema if hee were an Aungell in Heauen For the Doctrine of GOD teacheth no such thing but that all Christian Subiectes should content themselues with that forme of gouernemeÌ„t vnder which God hath placed them and by prayer and all other honest and Godlye meanes of obedience studie to preserue and maintain the same Therfore they that laye this to oure charge doe desyre maliciously to deface the word of God and his truth But this is the olde meanes where with the Serpent Sathan by his politique Instrumentes hath alwayes indeuoured to make odious to Princes and Magistrates the Prophets preachers and Ministers of Gods word So was it sayde of Helias and Micheas That they troubled Israell that they were enimies to the King neuer spake any thiÌ„g that was pleasaunt to him So was it sayde of Hieremias That he was a Traytor to his Countrey that he had conspired with the Babilonians and bare no good harte to the Prince So was it sayd of Amos That the earth might not abide the words that he had spoken to King Jeroboam So was it sayde of the Apostles and Fathers of the Primatiue Churche in so muche that the name of a Christyan in those dayes was in that state as nowe in some Countreyes the name of a Protestante or Gospeller is That is a sufficiente cause to drawe men in daunger of goodes Landes lyfe and al that hee hath though there bee no other matter in the worlde to charge them And these men studye to make their accusation probable by those sturres that of late yeares haue fallen out in Germany Flaunders Fraunce Scotland and as they saye here in Englande too But it is a wonderfull thing to see how affection blindeth men that either they cannot or will not see the truth Were there neuer sturres rebellions or vndutifull dealinges towarde Princes in Flaunders Fraunce and Scotlande before these late yeares of the reâ—â—ing of the Gospell If they thinke so they knowe nothing and erre of ignoraunce and by ignoraunce seeke to misleade other but if they know it to be otherwise as needes they muste if they haue reade anye thing then erre they of malice and purposely seeke to deface God his Ministers and his truth As for the Realme of Englande all men knowe that for the spare of these fyftie yeares or more there hath scante bene two Princes so happy as to scape w t one Rebellion in theyre tyme. To lette passe other and to speake of those thinges that are in oure rememberaunce Were they Protestantes that rebelled in the tyme of king Henrie Were they all Protestantes that rebelled in the time of that blessed Babe King Edwarde the sixte Were they Protestantes that rebelled in the Queenes Maiesties time that nowe is They cannot nor I thinke they will not say it for shame The Messengers and seditious Fyrebrandes that inflamed that styrre are well knowne to be Englishe Romanistes and Louanistes as euen nowe they doe indeuour the like Is it vnknowne to any man that it is a principle of their Doctrine that if a Prince be not a friend to the Sea of Roome be his Title otherwise neuer so good yet he is