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A19306 The shield of our safetie: set foorth by the faythfull preacher of Gods holye worde A. Anderson, vpon Symeons sight, in hys Nunc dimittis. Seene and allowed Anderson, Anthony, d. 1593. 1581 (1581) STC 572; ESTC S100137 125,541 166

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thys golden aunswere she gaue him It were a most wicked thing sayth she to take this temple of God my body once dedicated to his honor to cast it nowe eyther to Idolatry or fleshly lusts Secondly I am condemned to death for my Lorde Christ and louing husbande by your maysters sentence and am preparing my selfe thereto What should I now yeelde to wickednesse and luste But this is farre vnsytting your Lords estate to alure me a poore condemned prisoner to so lasciuious lyfe and by fugred words from tyrannous harte to counterfeyte suche fayre promises And if I could be thus bewitched to damnation yet howe coulde I be perswaded of the softnesse of Maxentius harte that cannot be mollified in the flowing Ryuers of our christian blood which euery daye he so cruelly sheddeth But now this Tyran was more set on fyre by these godly denials and would haue forced her had not she wisely for the tyme perswaded him from whose face as by intermission for a tyme escaped she priuily fledde forsaking her house her riches and all she had and that in the night tyme with her chast body from the face of so fylthie a Prince and corrupted Courte This Matrone had both regarde to her religion and therefore would not offend against it which sayth Thou shalt not kyll and to her chast conuersation also which caused her to flie from that satanicall synke of Venus Court And for the Romish Matrone I say her harte God might enclyne to him by repentance in the twinckling of her death so in her Christ vouchsafe her pardon But I cannot sée her acte to bée soundly warranted when as we may not doe an euill that good may come thereof Rom. 3.8 Deut. 23.25 But surely the violent force to adulterous acte is both by the lawe of God and man layde vpon the oppressor onely and the oppressed is set frée If a man fynde a betrothed mayde in the Féelde and force her In forced extremitie the compelled in thys syn guyltlesse and lye with her then the man that lay with her shall dye alone and vnto the mayde thou shalt doe nothing bicause there is no cause of death in her For as when a man aryseth against his neighbour sayth the Lord and woundeth him to death so is this matter Againe she cryed and there was none to succour her Loe the violator of virginity shal dye and the deflowred being hereto forced shewing her whole and contynuall power to the contrary she is by the lawe of God adiudged innocent Here is then the lawfull remedy against rape and pollucion Not with Lucrece to yéelde and then to kyll or with christian Sophronia to fall into an extreme miserie to auoyde a pestilente mischiefe but with best aduised Dorothe to flée and if you cannot with chaste Susanna to fall into the hands of Gods direction to vse all power ye may to kéepe your bodyes impolluted But in no wise kyll your selues for that is repugnant to the law and will of God which kynde of death whatsoeuer your good intentes bee God hath promised to reuenge vpon the impenitent And to conclude this matter wherein for the dangerous subtyltie of flattering temptation I haue sayde somewhat the more I say as Father Augustine sayde If we shal to auoyde sinne in vs déeme it lawfull to kyll our selues we shoulde not suffer our bodyes to lyue one little whyle after baptisme For what is he that lyueth and synneth not Not lawful to kyll our selues therby to shun synne But he that kylleth himselfe or others with bloudy hande that is without lawful authority from his God and Magistrate let him heare what the almightye sayth thereto Surely I will require your bloude wherein your lyues are at the hande of euery beast will I require it and at the hand of man euen at the hande of a mans brother will I require the lyfe of man that is to say whatsoeuer it be that taketh the lyfe from man whether it bée your selues that kyll your owne lyfe whether it be a beast that flayeth you or if it be thy owne brother that murthereth thee thy selfe that beast this thy brother shal answere his bloud for thine Looke for this ye tyrannous opressors ye Popish murtherers beastly butchers of Gods saints ye blinde guydes and dombe Dogs ye ydle shepeards ye obstinate heretikes ye théeues and murtherers for mens purses ye brawlers and fyghters and you that kyll your selues tremble and feare So then we maye not for anye cause by how much soeuer we should seeme to praise God or to auoyde daunger of the heathen or yet to kéepe oure bodies chaste from sinfull bedde by anye meanes laye violente hands vpon our selues thereby to bereaue our lyfe for that act is damnable We are to hate flee from syn as from a Serpent and to desyre the Lorde to ende the dayes therof Eccle. 21.2 and to delyuer vs from that euil Satan and his bodye of iniquitie yea and that by death but yet so that the same may be to vs in peace estranged from al violence in our selues and alwayes according to his worde To thys our holy Symeon giueth vs instruction to whose succéeding words we will giue eare which giue to vs the cause of his peticion thus For mine eyes haue seene thy Saluation During the dayes of Israels miserie Symeon euer hoped after release whereby he teacheth vs how plunged in Popery we should expect the returne of Gods holy gospel whereof we haue in our childrens daies had eftsoones the experience God make bs thankfull therefore And this is natural that after Winter commeth Sommer after stormy tempest serenious season and after the darknesse of the night the bright shyning day So is it also the spirituall course of God in his Christ from time to time as the testimony therof in the scriptures is most apparante We now are with ioye of heart to imbrace the Halcion dayes our Sommers warmth this quyet raigne the shyning countenance of Gods good fauour to vs mauger the malice of all Romanists at home and abroad and with effect but not in vayne to receyue the light of the gospell yet plentifully casting his blessed beames least we haue greater cause to saye when we see darknesse againe to shadow the sunne beames of righteousnesse Lord that we were with Symeon dead in peace from the miserable deaths we are lyke to féele in the sworde of thy wrath And nowe sayth Symeon that as well my bodily eyes as the inward of my soule haue séene thy sauing health Nowe Lorde for thys cause shall I dye most wyllingly But if so the naturall sight of Christ as yet an infante and subiect to infyrmities whose glorie yet was holden in the bodye of the little Babe wrought such and so great ioy in heart assurance in death to this good Symeon how muche more ought the same Christ to worke in vs quietnesse of conscience nowe that he is glorifyed and the
Iewishe or much lesse the Popishe priests can be to vs men of good warrante to pacifie hys wrath for our synnes with and by their dayly counterfeyte sacrifices when they haue neyther warrante from thy holy written worde or be The Pope very vnfytte to offer vp sacrifice for synne hys Cardinals lesse hys priests least but his irreligious all to bad or can be such men as it becommeth our priests to be Can the Pope or any his broode be found in truth and search of his owne friends holy harmelesse and vndefyled Is he in all sortes seperate from synners or are his priests Is hys dwellings aboue the Heauens or haue not his Fryers Monkes Byshops Cardinals and Popishe prelates the fertyll soyle of euery Nation to plante their dwelling places in Doe they not néede to offer sacrifice fyrst for their owne sinnes which of all other are most acquainted therewith And doe they not in the daylie sacrifice of their blasphemous Masse fyrst offer for the Pope then for the king Byshop and themselues then for him her or them for whome they are for that tyme hyred These therefore can be no lawfull priests to offer for sinne were there any such sacrifyce to be offered The lawe of Moses made such men priests as were subiect to death The Popishe lawe anoyleth such as are wrapped in infyrmities but the law of the othe of God which is the gospell maketh the sonne of God Christ Iesus onely the sacryfycing priest of hys Churche who is without synne deuoyde of infyrmitie holy harmelesse vndefyled higher then the heauens seperate from synners once for all offred a full price in sacrifyce to his father vpon the crosse for the syns of the whole worlde which can no more be offered or any other in place therof is not subiect any more to death but lyueth to make intercession for his church to God hys father for euer Nowe we haue to consyder also from what it is that thys Sauyour Christ delyuereth vs. Truely from the Fathers wrath from the chaynes of synne and her rewarde which is eternall death Of which deliuerance Zacharius speaketh in his Song Rom. 6.23 Luc. 1.74 that wee being delyuered from the feare of our enimies might serue him without feare c. But when it is sayde he delyuereth vs it is imported we are fyrst in thraldome Mans state wythout Christ thraldome and most misery and bounde from libertie Euen so are the sonnes of men by nature thralled vnto the wrath of God bound in chaynes of synne and subiect to the cursse of euerlasting death Therin borne in it lyuing and lusting death by the contynuall desyres therof Eph. 2.3 But Synne synne is the cause that Gods iustice cannot but giue vs wrath and his wrath cannot procéeding from his iustice but cast the synner into the prison of eternal payne where is darknesse sorrowe wéeping torments and gnashing of téeth the worme that dyeth not and the anger of God And this synne is and maye be sayde to be of two kyndes the one procéeding from the other Originall and Actuall Originall commeth wyth the lumpe of massy poysoned fleshe Originall synne and actuall which our parentage hath brought to vs from the loynes of oure fyrst father Adam And he becommeth synful by the breach of Gods holye lawe in Paradise hath begotten by synfull séede his children in synne who by succession haue encreased the worlde to thys daye from his synfull loynes to beget vs synfull creatures of our synfull mothers And thus are we guyltie of Adams synne called Originall the beginning synne For lyke as out of a poysoned Vessell can be drawne no other lycour but poysoned So from the poysoned séede of Adam can procéede no other then lyke corrupted matter for mans propagation and ofspring And againe thys worde synne signifyeth generally the disobedience to God the offending of God by the breaking of hys most holy commaundements This difference is betwéene Originall and Actuall synne the one we bring with vs in flesh as guyltie by byrth of our fathers transgressiō as the Apostle sayth By Adam all men do dye The other is that our selues in mynde and bodye doe commit daylie agaynst our God and his holy lawe which we do eyther in mynde 1. Cor. 15.22 in will in harte and affection in tong or hande in soule or bodye in one or both The fyrst doth infecte all other that come from his fyrst roote For lyke as leporous parents of their bodyes cannot but beget and the chyldren which are borne of them are defyled as wel with the parents leprosie as contaminate with their owne naturall corruption Euen so are the posteritie of Adam infected with the fyrst fathers leprosie in synne and steyned with their owne actuall offences and iniquitie which one lamenting sayeth And great is that Original synne Barnardus which doth not alone infect the person but corrupteth the whole nature of man also The second which is actuall synne dwelleth in the body of the synner alone and hurteth others no otherwise then when they be pertakers therof eyther by ioyning in facte or consente by suffring or not regarding the poyson thereof the ende of both is death euerlasting Rom. 6.23 How horrible that synne is the Scriptures doe tell Synne breaketh our couenant with God prouoketh anger of God The fruits of synne in man seperateth his loue from vs hasteneth his iustice procureth our perpetuall destruction caused Christ to come from heauen and he the sonne of God to suffer death for vs moste wretched creatures which else should haue perished in synne Is of that nature that if we wyllingly fall into it agayne we crucifye Christ anewe and there is no more looking for redemption but a fearefull wayting for the wrath of Gods furye fyre and vengeance Finally it is the worke of the Deuill and he the author therof who is the vtter aduersarye of God and we his sworne enemies and Gods famylye How intollerable a matter it is for the Quéenes seruante of her priuie chamber from beggery exalted farre aboue all brauery to become Traytor to her grace and in her secret chamber to violate his fayth who séeth not with darkned eyes How much more vgly is he and most intollerable is his case that casteth dyrte by synne euery daye into the face of God by carnall concupiscence courtly carnall lustes and fylthy actions Well from all thys yet he the Lord Christ saueth his people 1. Ioh. 1.7 euen his bloud doth wash their soules and bodyes from euerye synne and his death doth purge our consciences from dead workes Heb. 9.14 Esay 1. to serue the lyuing God Of this delyuerance Esay sayth Washe you make you cleane if your synnes were as redde as Scarlet I wyll make them as whyte as Wooll Iere. 31. sayth the Lorde Ieremy Your synnes and iniquities will I remember no more Ezechiel Ezech. 18. At what tyme soeuer a synner doth repent of hys synne
teache hymselfe that he is to the hartes of men When he was at Iacobs Well with the woman of Samaria Ioh. 4.10 he tooke occasion by the Metaphor of water to teache her the lycour of lyfe By the desyre the Iewes had to earthy bread therfore followed him Ioh. 6.15 Luc. 5.3 he began to teach himself to be the bread of lyfe And teaching in the shyp by that myracle of Fishes he taught the Apostles the waye to catch men The same thing he vseth in these wordes I am the lyght c. For teaching in the morning in the Temple the Sunne nowe shyning moste brightly bewtifying the place to the great delight of the beholders he calleth them from the terrestriall to the sonne of righteousnesse affirming in him to finde the true properties of the glorious sonne in déede First as the Sunne is a most pure Planet most bryght and cléere defyled with nothing wheresoeuer it shyneth but maketh the darke and fylthy places more open to the eyes of men So Iesus Christ the brightnesse of his fathers glory Col. 1.15 is of nature most pure and holye and albeit he hath taken oure nature vpon him lyued amongst vs did accompany wyth synners to their good and abhorred not to eate with Publicans yet was he nothing defyled therby but by him these fylthy persons made wholy to know themselues through him were illuminated and fully sanctifyed The Sunne that is to say the light doth so shyne that himselfe may be séene of vs and doth make all other lyuing creatures to sée by him So Iesus Christ our light doth so manifestly in his nature appeare that the insensible heauens and earth do know him he doth so powre by his spirite the beames of his brightnesse into the hartes of hys beloued that they by his spirite and resplendishing Scriptures both perfitly as fleshe may know God the Father and his Christ and all things else which be eyther necessary or expedient to their saluation in him besydes whom there is none other Act. 4.12 Psal 36.9 Thys compelled Dauid to say With thee O Lord is the Well of lyfe and in thy lyght shal we see lyght Through christs light we see God to be our father hym the lord to be our Sauior And as the lyght discouereth darkenesse and refresheth the toyled bodyes in former obscuritie Euen so Christ remouing the former ignorance of God in vs banyshing the terror of cōscience doth most magnificently recreate our sences and refreshe our spirites renouate our conscience quyet oure soule and replenishe vs with ioye And lyke as the lyghte doth not onely in darknesse of night guyde our footesteps but helpeth vs aright to our whole businesse So Christe that eternall worde of God is the Lanterne to our feete and the light to our labours Psal 119. in that the doctrine and preceptes thence shyning to vs doe direct our darke soules into the paths of righteousnesse and that for his owne names sake And as light banyshing darknesse openeth to mans eye many things which in mircke midnight were not onely shadowed The commodities of light but also sheltered and so vnknowne that many adulters théeues murtherers and wicked persons by her were couered Iohn 3.19 and nowe by light disclosed for which cause naturally they loue darknesse hate the lyght So Christ hauing by his worde of most cléerenesse and heauenly power banyshed from Realmes Familyes and persons the darknes of ignorance maketh knowne to them their syns and reproueth their errors accuseth the corruptiō of mans nature and playnely maketh vs sée that all those things which without him we most imbraced are most fylthye and horrible And this is the cause why all such as wallow in wicked lyfe and false Religion doe hate Christ in hys Gospell to this present daye Ioh. 3.19 but to their vtter ruine and selfe condemnation Lastly as one shyning Sunne serueth the vniuersall worlde and is the onely Fountayne of light to all lightes in the same So the bright sonne of God our righteousnesse Christ is the onely author of spirituall light whome the Father of lights hath onely giuen to the whole worlde And he doth lighten euerye man that commeth into the worlde Ioh. 1.9 neyther will he admit any copemate to be ioyned with him What church is not guyded by our lyght Christ onely is eclypsed and bloudy to Christ and his members but kéepeth the whole Regimente in and to himselfe For as the Moone the figure of Gods Church receyueth at the handes of the Sunne her lighte and is so much darkned as she wanteth of his brightnesse So the Churche of God not kept with the countenance of Christs shyning face and Gospell is wrapped in the wayne of darknesse but lightned by his truth she is most gloryous and her naturall spottes shall not deface her yet both Moone and Church remayne to be light by hym else as opposite to him they are eyther darke or bloody or one or bothe Let no man obiect to me Lightened by Christe her spots do not hurt her that the Apostles are called also lightes of the worlde for that hath the true light imported in mercye to them by borrowed spéeche as we may call the Lanterne a light Eph. 5.25.26.27 bicause the light shyneth by and through it vnto the whole housholde And so are the Apostles called lights not bicause they are the light Christ How the Apostles and preachers of the worde are called lighte but bicause they bring vnto vs the true light that dwelleth in them which doth also by them and their labours preaching and wryting shine into the vtmost partes of the earth to the great comforte of all those that loue the same To conclude great is the mercye of our good God séeing the darknesse of the world so greate that no otherwise it could be discouered remoued gaue vnto vs this his owne son whome he hath made to vs the onely light of God to Iew and Gentyle that we should not for wante of safe conduction perishe in our wandring passage Now the vse of thys light and wherto he is giuen vs of God Symeon doth tell vs and sayth it is that he should be reuealed vnto the Gentyls and to be the glory of the people Israel Two things also the good father telleth vs in these words Fyrst that the ages from tyme to tyme should knowe that this one Christ is to all them and people in them the one and onely saluation light guyde and delyuerer Christ is to all ages the the one and onely lyght to lyfe sygnified by the two Nations by him named Iewe Gentyle The lyke doth Esay before naming the Gentyls and addeth and health to the vtmost partes of the world So Christ himselfe concludeth saying as before is saide I am the lighte of the worlde that is to saye of euerye place in the worlde of all sortes of men women and chyldren
therin and whosoeuer of these do desyre and séeke at me aright for health and lyfe But sayth Symeon this light is sent to be reuealed made knowne to thys worlde For the same cause Christ fyrst preached it Iohn Baptist and the Apostles were sent to manifest him thereto that as saluation was wrought by him so they by fayth which commeth by hearing the worde reuealed might apprehend it in him Of which more a little after God so wylling But possibly some man would aske me if Christ be the light and Sauiour of the whole worlde The cause of our great blindnesse in so clere light howe it is that so manye therein are notwithstanding still blynded and so condemned Christ aunswereth drawing his generall spéeche to a speciall which onely receyue health by him in the eyght of Iohn Ioh. 8.12 He that followeth mee walketh not in darknesse It is not ynnough that God hath made his sonne our light vnlesse we embrace and walke therein And this is the condemnation of the worlde sayth Christ hymselfe that light came into the worlde Ioh. 3.19 and men loued darkenesse rather then the light The nature of these men is to hate the light and to absent themselues from it least their déedes should be made manifest thereby Loe it is not that these wante in the world that they hate it but for that they lust after their owne wyll to lyue wickedly still therfore they refrayne it yea and to their power restrayne it also But here they are conuinced in conscience that the gospel is light and they are the sonnes of darknesse drawing to themselues damnation I aske againe and if Christ be the light of the worlde The worlds darkenesse what it is what is the darknesse then of the same It is a profitable question and it may be aunswered thus The darknesse of the worlde reprehended by Christ walloweth in two myrie dangerous doungeons that is to say in false Religion and fylthye conuersation bothe which Christ the lyght calleth darknesse in that he sayth Lighte came into the worlde and men loued darknesse more then lyghte Iohn 3.19 That a Religion or worship of God deuised of mans brayne wythout warrante of Gods worde is darknesse and the author and fautors blynde it is more then apparente to him that hath but halfe an eye Therfore the teachers therof be called blynde guydes Math. 23.24 Eph. 4.17.18 the hartes imbracing it blynded and the whole which follow it in much paine to themselues walkers in the vanity of their darkned minds to their owne damnation what intent purpose or séeking soeuer they haue to serue God But amongst manye the former false Religions the Romishe is not the least Romishe Fayth the roote bottomlesse pyt of darknesse from whose Pope and Clergy hath come the Cup of fornication whereof all Princes haue dronke not as the saying is till they stare but that which more is vntyll they became starke blynd through that gréedy draught of excecating ignorance Apo. 17.4 And to proue the Religion of Rome a false corrupte and humane blynde Religion First I say I speake of the latter Rome who hath as an Apostata and fylthy strumpet runne farre awaye from her fyrst fayth and faythfull husbande Iesus Christ and his couenant the gospell of God Rome is runne from God That the Church of Rome nowe is become an Apostata from her former fayth it shall appeare to all that measure hir Religion with that fayth delyuered to that Churche and of them receyued by the pen of Paule in his Epistle sente to Rome extante in the Lordes Testament Paule teacheth it folly and wickednesse Rom. 1.23 To serue the immortal God by the ymage of a mortal man Is not the Church of Rome fallen from this fayth now Doth not her chiefe ioy consist in Images of mortall men and séeketh and commaundeth men to serue God and saints by before them neyther fearing Gods prohibiting lawe or Paule theyr chiefe Doctors proclamation from his mayster Christ Paule and Rome then beléeued Rom. 5.28 that man was iustifyed by fayth in Christ and not by the works of the Lawe But the Church of Rome nowe denyeth it flatly and condemneth them for Heritiques which be of that iudgement Rome did then as Tertullian sayth acknowledge one God the Creator of all things Tertul. de prescript Hereticorum and Christ Iesus the sonne of the Virgin Mary to be the sonne of God to haue suffred death and to arise againe She did ioyne the lawe and the Prophets the Gospell and the Apostolicall Epistles together and from that Fountayne she did drinke her fayth she baptized wyth symple water she was adorned with the giftes of Gods spirite she fedde her people with the Euchariste note he sayth not Rome offred vp the sacramēt of Christs bodye for the synnes of the people But Rome receyueth it of the Lords institution and fed hir people therewith she exhorted her flocke to the fayth by the constancie of Martyrdome in her example and against his order and institution she admitted no man But what doth Rome nowe Euen as the Samaritans The Papistes beleue with vs as the Samaritans dyd with the Iewes ioyned with the Iewes in some and sundry poyntes but varyed from them in many most wickedly So doth newe Rome with Gods Churche in olde Rome and ours nowe they ioyne in some principall poyntes of our Religion as in the Trinitie and vnitie of persons of the profession of the holye ghost c. But if ye once come to the office of Christ the fruite of his death the valour of his Sacrifice the authority of hys worde the contynuance of hys sole priesthoode and the truth of his sacraments they flée from you as farre as East from weast and vtterly denie the auncient fayth and moste fylthylye corrupt the true administration of Gods mysteries as men that neuer had heard of such matters Charge them with the scriptures and they would compell them to stoope to the false gloses Offer them the name of Paule and he is as odious in harte to them as a venemous Serpent to a woman Gen. 3. betwixt whom God hath for euer set a perfite hatred Notable is that saying of the learned Lodouicus agaynst the blyndnesse of his tyme in the latyn Church Lodo. viues in li. 13 de ciuit Dei cap. 2. Augustinum vetustas tuetur c. Augustine is safe for his age But if he and Paule were aliue agayne he should be shaken of as a badde Rethoritian or a poore Gramarian But saint Paule should be taken for a mad man The Romans nowe would call Paule an Heretique were he alyue or else for an Heretique Thys learned man approoued by them thus openly conuinceth them of flatte Apostasye and horrible blasphemy Neyther let anye man obiect to me that thys Church of Rome could possibly neuer erre so wickedly for thou seest by comparing