ignorant in no pointe of those thinges which Adam had taught Noe dyeth which is maruell to be tolde and yet very true in the. 59. yere of Abrahams age Sem the sonne of Noah liued many yeares with his father For he liued in all 600. yeres He was borne to Noah about 96. yeres before the deluge He sawe and heard therfore not onely his father Noe and his grandfather Lamâ—ch but also his great grand siar Methusalem with whome he liued those 96. yeres before the deluge Of him he might be informed of all those thinges whiche Methusalem had hearde and learned of Adam and the other Patriarches Sem dieth after the death of Abraham in the. 52. yeare of Iacob which was 37. yeares after the death of Abraham in the. 112. yeare of Isaac his age So that Iacob the Patriarch might very well learne all the true diuinitie of Sem him self euen as he had heard it of Methusalem who was the thirde witnesse and teacher from Adam Furthermore Iaacob the Patriarch deliuered to his childreÌ„ that which he receiued of God to teach to his posteritie In Mesopotamia there is borne to Iaacob his sonne Leui and to him againe is born Kahad whiche both sawe and hearde Iaacob For Kahad liued no small number of yeares with his grandfather Iaacob For he is rehearsed in the roll of them which went with Iaacob downe into Egypt but Iaacob liued 17. yeares with his children in Egypt This Kahad is the grandfather of Moses the father of Amram from whom Moses did perfectly draw that ful and certain tradition by hand as concerning the will commaundements and iudgements of God euen as Amram his father had learned theÌ„ of his father Kahad Kahad of Iaacob Iaacob of Sem Sem of Methusalem and of Adam the first father of vs all so nowe that Moses is from Adam the seuenth witnesse in the worlde And from the beginning of the worlde to the byrth of Moses are fully complete 2368. yeares of the worlde And who so euer shall diligently reckon the yeres not in vaine set downe by Moses in Genesis and Erodus he shall find this account to be true and right Now also it behoueth vs to know those chiefe principles of that liuely tradition deliuered by the holy fathers at the appointment of God as it were from hande to hande to all the posteritie The fathers taught their children that God of his naturall goodnesse wishing well to mankind woulde haue all men to come to the knowledge of the trueth and to be like in nature to God him selfe holy happie and absolutely blessed And therefore that God in the beginning did create man to his owne similitude and likenesse to the intent that he should be good holy immortal blessed and partaker of all the good gifts of God but that man continued not in that dignitie and happie estate but by the meanes of the deuill and his owne proper faulte fell into sinne miserie and death changing his likenesse to God into the similitude of the deuill Moreouer that God here againe as it were of freshe began the worke of saluation wherby mankind being restored and set free from all euill might once againe be made like vnto God and that he meant to bring this mightie and diuine worke to passe by a certain middle meane that is by the worde incarnate For as by this taking of flesh he ioyned man to God so by dying in the fleshe with sacrifice he cleansed sanctified and deliuered mankinde and by giuing him his holy spirit he made him like againe in nature to God that is immortall and absolutely blessed And last of all he worketh in vs a willing indeuour aptly to resemble the propertie and coÌ„ditions of him to whose likenesse we are created so that we maye be holy bothe body and soule They added moreouer that the word should be incarnate in his due time and appointed age And also that there did remaine a greate daye for iudgement wherein though all men were gathered together yet the rightuous onely shoulde receiue that reward of heauenly immortalitie So theÌ„ this is the brief summe of the holy fathers tradition whiche it is best to vntwist more largely and to speake of it more diligently as it were by parts First therefore the fathers taught that the Father the Sonne and the holy Ghost are one God in the moste reuerend Trinitie the maker and gouernour of heauen and earth and all things whiche are therein by whome man was made and who for man did make all things and put all things vnder mankind to minister vnto him things necessarie as a louing father and most bountiful Lorde Then they taught that man consisted of soule and body and that he in déede was made good according to the image and likenesse of God but that by his owne faulte and egging forwarde of the deuill falling into sinne he brought into the worlde death and damnation together with a webbe of miseries out of whiche it can not ridde it selfe So that nowe all the children of Adam euen from Adam are borne the sonnes of wrath and wretchednesse But that God whose mercy aboundeth according to his incomprehensible goodnesse taking pitie on the miserie of mankinde did euen of his méere grace graunt pardon for the offence and did laye the weight of the punishment vpon his only sonne to the intent that he when his heele was crushed by the Serpent might him self breake the Serpents heade That is to say God doth make a promise of seed that is of a sonne who taking fleshe of a péerelesse woman I meane that Virgine most worthy of commendations should by his death vanquishe death and Sathan the authour of death and shoulde bring the faythfull sonnes of Adam out of bondage yea and that more is shuld by adoption make them the sonnes of God and heires of life euerlasting The holy fathers therefore taught to beléeue in God and in his son the redéemer of the whole world when in their very sacrifices they did represent his death as it were an vnspotted sacrifice wherwith he ment to wipe away and cleanse the sinnes of all the worlde And therefore had they a most diligent eye to the stocke and lineall descent of the Meschias For it is brought down as it were by a line from Adam to Noe and from Noe by Sem euen to Abraham him selfe and to him againe it was sayde In thy seede shall all the nations of the earth be blessed in which wordes the promise once made to Adam as touching Christe the redeemer and chaunger of Gods curse into blessing is renewed and repeated againe The same line is brought downe from Abraham by Isaac vnto Iacob and Iacob being ful of the spirit of God pointed out his sonne Iuda to be the roote of the blessed séede as it is to be séene in 49. of Genesis Lastly in the tribe of Iuda the house of Dauid was noted out of which
the Virgin Marie by Iosephe or by any seede of man but by the holie ghoste not that the holy ghoste was in place of the seede For nothinge is begotten of the spirite but what is spirituall Neyther hath our Lorde a phantasticall but a very true body and of the same substance with vs So then our Lord was conceiued in the wombe of the Virgin by the holie ghost For the holie ghost by his eternall power did bring to passe that the virginitie of the Virgine mother beinge vncorrupted shee I say being made with child cōceiued of her owne bloud and gaue a pure and verye humane bodie to the sonne of god As is declared at large by the Angell Gabriel in the first cap. after S. Luk. Of which place because I meane to speake else where more largely I do now passe it ouer vntouched God himselfe streight wayes after the verie beginninge of the worlde did foretel that such should be the manner of that cōception For he said not the seede of the man shal tread downe the Serpents heade but the seede of the woman Moreouer the Lord by the Prophets sayth I will rayse vp seede to Dauid But Moses law for the raysinge vp of seede to the brother departed is wel knowne For if the brother died without issue of Children his brother remayning aliue was compelled to marrie the deceassed brothers wife and of her to beget childrē which were called and counted not by the name of him that was liuinge but of the deade brother Wherefore when there was not to be found amā of Dauids lyne that was sufficientlie meete to begett on the Virgin the sonne of God the fauiour of the world God himself raiseth vp seede to Dauid and by his holy spirite maketh the Virgin with childe who although she were not with child by a man of Dauids lyne yet because shée was a daughter of Dauids stock and because God so workinge shée of her owne substaunce gaue substaunce to the sonne of God this her childe Christe both is and is called the sonne of Dauid What doth that argue moreouer that Dauid in the 110. Psalme sayth In the mightie power of holines the deaw of thy birth is to thee of the wombe of the morning Or the deaw of thy birth is to thee of the wōbe of the morninge in the mightie power of holines That is to say By a certaine mightie power of holines meruaylous meanes shalte thou bee borne For thy birth shal be like vnto the ingendring of the deaw which cōmeth of the pure morning as it were a child borne of the wombe For as in the day time the Sūne draweth out of the earth a vapour which by reason of the smallnes of the heat which draweth it vpwarde is by the coldnesse of the tēperat night or euenings drawn downe againe and resolued into water So God the is the Sunne of righteousnes tooke blood of the earth that is of the bodie of the vntouched Virgine Marie and by a wonderfull meanes did holilie and purely bring to passe that of her vnipotted wombe shoulde be borne and conceiued the most holie sonne of God. The causes whie this conception of the sonne of God in the wombe of the holie Virgine is most pure are these Hée that is conceiued in the wombe of a Virgin is God but God is a consuming fire which cannot take or suffer any vncleannesse in it self An other cause is this God came to cleanse our vncleannesse that is the vncleannesse of vs men hée himselfe verilie oughte to be exempte from all originall spots in all pointes most holie to the ende that being the onely vnspotted Sacrifice offered vp for the sinnes of all the world he might cleane take away all the sinnes of the world For that which is it selfe defiled cannot cleanse the thing that is defiled but rather the spot or filthines doth double his vncleannesse by the comminge too of that other vncleane thing The seconde member of this thirde Article is Hée was borne of the Virgin Marie The Lord was borne of Marie his mother and yet shée a Virgine still Hec is therefore very man which is borne of Woman Moreouer his byrth is pure For hee was borne of the Virgine so that together shée was a mother and yet a Virgine too For Esaias sayth Beholde a Virgine shall conceiue and bringe forth a sonne A Virgine sayth hee shall do both Conceiue and bringe foorth so that neuerthelesse shée may remaine a Virgine still The birthe therefore of the sonne of God is moste pure Also his birthe is a true birth verilie and in deede For hee taketh fleshe of the substaunce wombe of the Virgin. In which signification also our Lorde Iesus Christe is called the sonne of Dauid Hee coulde not bee called Dauids sonne vnlesse hée had taken verie humane substaunce of Marie a mayde or daughter of the stocke of Dauid Which that the Apostle Iohn mighte most properly signifie and expresse he sayth The Woord was made fleshe And the Apostle Paul sayth He doth no where take on him the Angells but the seede of Abraham And in the same place againe he affirmeth That the Lorde was made like to his bretheren in al things sinne excepted To the Philippians hee saith When hee was equall with God hee made himselfe of no reputation taking on him the forme of a seruaunte and made in the likenesse of men and founde in figure as a mā Againe the Apostle Iohn beareth witnesse sayth Euerie spirite that confesseth that Iesus Christe is come in the flesh is of God and euerie spirite which confesseth not that Iesus Christ is com in the flesh is not of God. Luke in his 2. Cap. hath at large set forth the manner of his Natiuitie And I do meane elsewhere to speake of it at the full Let vs therefore confesse that Iesus Christe was conceiued by the holie ghoste and borne of the Virgin Marie The fourth article of Christiā faith is this Hee suffered vnder Pōtius Pilate was crucified dead buried hee descended into hel In this fouth article is declared the end vse chiefeste comodity of the Lord his incarnation For he became man that he might suffer and dye and by dying suffering might redéeme vs from eternal death the torments of hell make vs beinge once clensed heyres of life euerlasting For this is the end of the Lorde his death as I will by by shew you and as Paule doth at large declare in the 9. chapter to the Hebrewes This article also is diuided into his partes First wée confesse that oure Lord suffered in very deede not phātastically to the appearaunce onelye that he suffered verily the calamities and myseries of this world and after that againe the tormēts of the slaughtermen and death it selfe in most bitter panges Hée suffered therfore both in soulde and bodye yea and that too in many facions For Esaias sayth He is a man of sorrowes
condemnation iustlie pronounced against them because when they liued they belieued not with Noe and them that were with him in the Sauiour that was to come Or else otherwyse by the lower partes or by hell wée vnderstād not the place of punishment appointed for the wicked but the faythful that are departed euen as al so by the higher parts we vnderstand them that yet are remayninge aliue Wherefore the soule of Christe descended into hell that is to say it was caried into Abrahams bosome wherein all the faythfull already departed were gathered together Therefore when hee sayd to the thiefe that was crucified wyth him This day shalt thou be wyth mee in Paradise he promised him the fellowship of life and of the blessed soules Touching Abrahams bosome our Lorde spake at large in the sixtenth Chapiter of the Gospell after S. Luk. For whereas the Lord is said to haue descended that commeth to passe by the manner of speakinge For otherwise it is euident by Luk that Abrahams bosome is a place seuered a great way from hell and placed vp aloft But to inquire or reason ouer curiouslye of these thinges is rather the point of a curious foole then of a godlye minded man Wée confesse in this article that the Soules are immortall and that they immediatelie after the bodilie death do passe to life and that all the sainctes from the beginninge of the worlde beinge sanctified by fayth throughe Christe do in Christe and by Christe receiue the inheritaunce of lyfe euerlasting I woulde adde to these the fifte article but that the houre is now alreadie spent Wée will therfore differre it vnto the next Sermon And nowe let vs altogether praye to God our father which is in heauen that hee will vouchsafe by his spirite to inspire vs wyth the true and quickening Fayth which is in the father and the sonne in the father as the maker of all thinges in the sonne as the sauiour of the whoale worlde who therefore came downe from heauen and was incarnate in the wombe of the moste holie Virgine Marie to the ende hee might bee the mediatour betwixte God and men and reconcile or make them at one againe betwixte themselues and that hee mighte haue wherewithal to make an oblation to appease Gods iustice and to purge oure sinnes which he bare on his body yea which he tooke awaye and made all the faithful heyres of lyfe euerlastinge Let vs nowe giue prayse to the grace of God and thanks to the sonne of god To whome alone all honour and glorie is due for euer and euer Amen Of the latter articles of Christian fayth conteined in the Apostles Creede ¶ The eight Sermon LEt vs firste of all pray to our God that he wyll vouchsafe to graunt vs an happie speedie and verye fruitefull proceeding in the declaration of the other Articles of Christian beliefe The fifte Article of oure beliefe is The thirde daye he rose againe from the deade And this article verilie of our beliefe is in a maner the chiefe of all the reste Neyther are the Apostles so busily occupied in declaring and confirminge the other as they are in this one For it had not beene enoughe if our Lorde had dyed onely vnlesse he had also rysen from the deade agayne For if hee had not risen from the deade but had remayned still in death who shoulde haue persuaded vs men that sinne was purged by the death of Christe that death was vanquished Sathan ouercome and Hell broken vppe for the faythfull by the death of Christe Yea verilye wee haue foolish fellowes that would neuer ceasse to blaspheme the verye God to make a mocke of oure hope and to saye Tushe who did euer returne from the deade to tell vs whether there be a lyfe in an other worlde after this or no and what kinde of lyfe it is Because therfore wée cannot finde finde that any man did euer returne from the deade that is to be doubted of which these babblers do tattle touchinge the lyfe of the world to come That the Lorde therefore mighte declare to the whole worlde that after this life there is an other and that the Soule dyeth not wyth the bodye but remayneth aliue hee returned the thirde daye aliue agayne to hys Disciples and at that instant shewed them that sinne was purged death disarmed the deuill vanquished and hell destroyed For the stinge of death is sinne Or the reward of sinne is death The deuill hath the power of Death and shutteth in Hell for sinnes Nowe therefore in that Christe ryseth aliue againe from the deade Death coulde haue no Dominion ouer him and because Death by sufferinge the Lorde to passe is broken It muste needes followe that the Deuill and Hell are vanquished by Christe And lastelie that Sinne the strēgth and power of them all is purelie purged It is euident therefore that the resurrection of our Lord Iesus Christ doth as it were certifie and by seale assure vs of oure Saluation and Redemption so that nowe wee cannot anye longer doubte of it Wee confesse therefore in this Article that oure Lorde Iesus Christe is rysen againe and that hee is rysen agayne for oure behoofe that is to saye that hee hath wipte awaye oure sinnes and that for vs hee hath Conquered death the deuill and hell accordinge to the saying of the Apostle God hath saued vs and hath called vs with an holie callinge not according to our woorkes but according to his owne purpose and fauour which was giuen vnto vs through Iesus Christe before all beginninge but is declared openlie now by the appearing of our Sauiour Iesus Christe who hath verilie put out death brought forth lyfe lighte and immortalitie by the Gospell There are many more like this in the 4. of his Epistle to the Romans and in the 15. of his first to the Corinthians For the Lord also in the Gospell after S. Iohn sayth I am the resurrection and the life hee that belieueth in mee althoughe hee be dead shall liue and euerie one that liueth and belieueth in mee shall not die for euer Nowe also let vs throughlie consider euery woorde of this article seuerallie by it selfe Wée confesse the Lord his resurrection But a resurrection is to rise againe That riseth which falleth The bodie of Christ fell therfore the bodie of Christ riseth yea it riseth againe that is to saye the verie same bodie of Christe which before it fell did both liue and stirre doth nowe rise againe it doth I say both liue and stirre againe For trulie sayde Tertullian of the resurrectiō of the flesh that this word Resurrectiō is not properly spoken of any thing saue of y which first fell For nothing can rise againe but y that fell For by rising againe because it fel we say the resurrection is made Because this sillable Re is neuer added but when a thing is done againe Wherefore the women in the Gospell when they wente to annointe the bodie of the Lord
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
he did saye vnto the chiefe This day shalt thou be with mee in Paradise It may also by many places of Scripture bee proued that the auncient holie fathers from Adams time vntill the death of Christ at their departure out of this life did presently for Christe his sake enter not into prison but into eternall life For our Lorde in the Gospell after Sainct Marke doth say God is not the God of the dead but of the liuing But he is the god of Abraham of Isaac and of Iacob therefore consequently Abraham Isaac and Iacob do liue or are now aliue and yet not in bodie corporally For their bodies beeing buried were rotten longe since therefore their soules do liue in ioye and their verie bodies shall rise to iudgement againe In the Gospell after S. Luke the Lord maketh mention of Abrahams bosome into which are gathered all the blessed spirites of it he testifieth that it is placed aloft that it is not a place of paine punishement but of ioy and refreshing And therefore we do often read in the Scriptures of the holie fathers that they were gathered vnto their people that is to say that they were receiued into the fellowship of those fathers with whome they had in this world remained in the same faith and same kinde of religion For the sequences circuÌ„stances of those places doe manifestly declore y those wordes cannot be expounded corporally of the buriall of the bodie Againe in the Gospel after S. Matthewe the Lord saith I say vnto you that many shal come out of the East out of the West and shall rest them selues with Abraham Isaac Iacob in the kingdome of heauen but the children of the kingdome shal bee cast out into vtter darknesse there shal bee weeping and gnashing of teeth Nowe if the Gentiles must be gathered into the kingdome of heauen and that they must be placed in the fellowship of the fathers than must it néeds bée that the fathers were alreadie in heauen and felte the ioyes thereof at that very time when the Lord spake these words Who also in the Gospell after S. Iohn doth plainly say Abraham was glad to see my day and hee sawe it and reioyced Which saying although wée vnderstand to be spoken of the iustification and ioye of the conscience yet do we not separate from it the ioy of eternall life because the one doth of necessitie depend vpon and followe the other Moreouer wée must héere consider the occasion vppon which these words of the Lord do séeme to haue béen spoken The Lord had said Verilie verilie I say vnto you If a man keepe my saying hee shall neuer taste of death which words the Iewes toke hold on and said Abraham is dead and the Prophets are dead yet sayest thou if a man will keepe my sayinges hee shall neuer see death What art thou greater than oure father Abraham which is dead and the Prophets are dead also Whome makest thou thy selfe To this the Lord made answere and shewed that Abraham is quickened or else preserued in life and heauenly ioy through faith in the sayings of Christe Iesus and that howsoeuer hée is dead in body yet notwithstanding his soule doth liue in ioy for euer with God in whome hee did put his trust To this may be added that Dauid in the 16. Psalme calling God his hope his expectation and his inheritance doth amonge other thinges say The Lord is alwayes at my right haÌ„d Therefore my hart is glad my glorie reioyceth and my fleshe shall rest in hope For thou wilt not leaue my soule in hell neither wilt thou suffer thine holie one to see corruption Thou wilt make mee to knowe the path of life in thy presence is the fulnesse of ioy at thyright hand there be pleasures for euermore And although S. Peter and Saint Paul doe in the Actes of the Apostles applie this testimonie of Dauid as a thing spoken Prophetically vnto Christ Iesus yet notwithstanding no man can denie but that the same may after a certeine manner be referred vnto Dauid who in that Psalme maketh a profession of his faith declareth his hope and expresseth his Michtam that is his delight or the armes or cognizaunce whereby he would be knowen Those words therefore doe first apperteine to Christ and then to Dauid and all the faithfull For the life and resurrection of Christ is the life resurrection of the faithfull Againe in an other place the same prophet saith I beleeue verilie to see the goodnesse of the Lord in the land of the liuing Now in the land of the liuing there is neither death nor dolour but fulnesse of ioy and euerlasting pleasures these ioyes and delights Dauid by faith did looke to obteine at the hand of GOD through Christ his sauiour and did in déede according to his hope possessâ— the same immediately after he did depart out of this life although it were many yeares after his death or euer Christe did come in the fleshe euen as we also at this day are saued by him although it be now one thousand fiue hundreâ—h and od yeares agoe since he in his flesâ— did depart from the earth But whereas Paul in the 12. to the Hâ—brues saiâ—h And all these holie fathers hauing through faith obteined good repoâ—t receiued not the promise because 〈◊〉 had prouided a better thinge for vs that they without vs should not bee made pâ—rfecte I thinke simplie that it must be vnderstood of the perfect or ful felicitie in which y holy fathers without vs are not consummated or made perfecte Because there is yet behinde the generall resurrection of all fleshe which must first come and when that is once finished then is the felicitie of all the Sainctes consummated or made perfect which felicitie shall then not bee giuen to the soule alone but to the body also Saincte Peter also doeth constantly affirme that saluation is first of all by Christ purchased for the soules of the holy Saincts then that they by the same Christe are immediatly vppon their bodily death receiued to be partakers of the same saluation and lasty that in the end of the world the bodies of the Saincts being raised from death as the bodies of all men be shall appeare before Christ to be iudged of him The Lord saith hée shall iudge both the quicke and the dead For to this end was the Gospell preached to the dead that in the flesh they should be iudged like men but in the spirite they should liue with God. That is to say the death of Christ is effectuall to the fathers that died in the faith so that nowe in soule they lâ—ue with God and that they againe are to be iudged in their fleshe like to all other men at what time the Lord shall come to iudge the quicke and the dead Therefore our saluation is not as yet perfecte nor consummated but shal be made perfecte in the end of the world Moreouer
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
death of the soule But neuerthelesse y reasonable some liueth in his proper Essence or béeing so that when it liueth miserably a miserable life is in verie déede called death but desperation also is the very death of the soule For by hope wée liue And Paule sayeth I liue yet not I but Christe liueth in mee and the life whiche I nowe liue in the fleshe I liue by the faith of the sonne of God therefore they that are destitute of faith are dead they that haue faith liue S. Augustine Cap. 10. De fide Symbolo sayeth The soule as it may bee called corruptible by reason of finne and wickednes so it may be called mortal For the death of the soule is the reuolting or falling from God whiche first sinne of the soule was committed in Paradise as is declared in the holy Scriptures And the same Augustine againe Lib. de Trinitate 14. Cap. 4. sayeth The soule also hath his death when it lacketh a blessed life whiche is to bee named the true life of the soule But for this cause it is called immortall for that whatsoeuer life it liueth yea thoughe it bee most miserable yet it neuer ceaseth to liue Wée therefore fréely confesse that the soules of men separated or taken out of their bodies doe not die but liue immortall for euer the faithfull in euerlasting ioye and felicitie but the vnbeléeners in eternall damnation Whiche thing I will now goe on to confirme by some substantial testimonies of Scripture But first take this with you that testimonies of scripture in this case are farre more liuely than mans reasons framed out of Philosophie For these testimonies are fetched from the verie mouthe of the liuing God himselfe whiche preserueth vs in life who since he is true cannot lie and who since hee giueth life and is life it selfe is able to wittnesse most certainely aboue all other touching life Neither is it doubtfull that the spirit of God worketh ioyntly with the word of GOD of whom vnlesse the heartes of men be touched the reasons of Philosophie howe manifest soeuer they bee shall preuaile nothing especially in the daunger of death and in other temptations They are fleshlie therefore and brutishe altogether whiche are not ashamed to say That they cannot be persuaded or brought to beléeue the immortalitie of soules by the Scriptures onely Nay which is more that shall neuer be stedfast and stable in temptations whiche shall procéede from fleshe and bloud Wee will therefore add some certaine testimonies and those too most manifest Dauid the most nuissaunt and happiest king in the world comprising in one verse both the immortalitie of soules and the resurrection of bodies sayeth Thou O Lord shalt not leaue my soule in hell neither shalt thou suffer thine holie one to see corruption Man consisteth of bodie and soule The bodie rotteth awaye when it is dead and is turned into dust but it shall not therefore perish For as the bodie of Christ which was buried did not rat but rose againe the third day so in the day of iudgemente shall oure bodies be raised vpp and by Christe â—e deliuered from corruption And our soul goeth not into hell there to remaine But as the soule of Christ returned from the nether parts vnto his bodie and ascended into heauen in his bodie which he had taken againe euen so shall oure soules also liue by Christ â–ª they shall not dit Solomon the sonne of Dauid excelling all kinges and mortall men in wisedome in one verse likewise expounding the prouidence of GOD touching the soule and the body saith The dust shall bee turned againe vnto earth from whence it came and the spirite shall returne vnto God who gaue it Solomon calleth mans bodie Dust béecause it is said in Moses that GOD made it of the dust of the earth Therefore the bodie turneth againe vnto dust for it putrifieth and is resolued into that which first it was euen vntill the Iudgement daye as the Lord sayeth For dust thou art and into dust shalt thou be turned againe But the spirite that is to say the reasonable soule dieth not with the bodie it is not resolued into dust béecause it is not taken out of the dust neither is it scattered into the aire because it doest not consist of aire but returneth aliue from death vnto god And therefore it returneth vnto GOD because God gaue the soule and after a singular manner made man after his owne likenes image breathing into his face the spirite of life of life I say that is of liuely power not the spirite of death Therefore the soule caÌ„not perish béecause it receiueth immortalitie from God who since hee is life is able to preserue that breath of life which he hath made The Lord Iesus the true and verie sonne of God the life and resurrection of the faithfull sayeth plainely in the Gospell Feare ye not them whiche kill the bodie but are not able to kill the soule but rather feare him whiche is able to destroye both bodie and soule in hell If when the bodie being slaine by tyrauntes the soule is not killed then it remaineth aliue after the bodie is destroyed and so assuredlie it remaineth that hauing put off the bodie it should bee caste of the most iust God into hell there euerlastingly to burne for his vnâ—aithfulnes For in the same Gospel the Lord saith againe Whosoeuer wil saue his life shall loose it againe whosoeuer will loose his life for my sake shal finde it For not he only looseth his life or soule whiche bridleth it from the pleasures of the world and liueth most temperately but hée also who offereth himselfe into the bloudy hands of tyrants to be slaine for the confession of Christian faith And hée findeth his life or soule whiche he lost Therefore the soules of men euen after the death of the bodie remaine aliue and immortall In the Gospel according to S. Iohn the Lord saith Verilie verilie I say vnto you hee that heareth my word and beleeueth on him that sent mee hath euerlasting life and shall not come into iudgement â–ª but is eâ—caped from death vnto me Thou hast in these words of the Lord the death of the bodie But forthwith afterward he witnesseth that wée Escape vnto life therefore mens â—oules remaine aliue after death For nowe hee speaketh nothing of the raising againe or of the saluation of the bodie but of the life of the soule after death In the same Gospel the Lord sayth againe Verilie verilie I say vnto you if a man keepe my saying he shall neuer see death But it is euident that all men are ordeined once to die namely with bodily death therefore the soule liueth after the death of the bodie For it must néedes be that a faithfull man shall neuer sée or â—eele death vnlesse hee told a lie who affirmed with an oth that which he spake For in euery other place he
haue for the deade for the dead haue their sinnes forgiuen them therefore al lets delayes vnto life are taken away so they liue with god But they which haue not beleeued haue reteined kept their sinnes stil being east down into the bottomlesse lake sticke fast in the myâ—e of hell Which thinges since they are 〈◊〉 certâ—ntie truly theâ— is a 〈◊〉 of praying for y dead 〈◊〉 before goâ—â— nor among the faithful Herevnto are annexed so many examples of the â—aintes in both the Testaments which are to be preferred both before vs 〈…〉 condeÌ„nations of men Which I pray you of the holy fathers euer prayed 〈◊〉 their dead Did Adam pray for his Abel did the sonnes pray for their father Adam What prayers did Abraham offer to God for the soule of his father Thare or for the soul of his most deare wife Sara What prayers poured Esau and Iacob forth for their father Isaac when he died the â—â— sonnes of Israel for Iacob Solomon for Dauid In the new Testament Iohn baptist is beheaded of Herode Stephan stoned of the Iewes Iames his head is cut off by the shoulders at the coÌ„mandemeÌ„t of Agrippa their disciples burie their bodies do all things religiously belonging to their burials but in somany 〈…〉 made of prayâ—r for the soules of the deaâ—â— For they beléeued they forthwith after death were carried into euerlasting life Who theÌ„ after so many notable examples after so cleare profession of the catholique and sinnere fayth 〈◊〉 ye vs to the necessitie of praying for the soules of the dead Who can say hereafter that we are hereâ—iques who fulfill that in worke whiche we professe in profession of fayth or confession of the mouth yea which do no other thing thaÌ„ the most excellent worshippers of God of both Testaments haue done before vs. The last pâ—st wherewith they vnderprop their purgatorie least it should fall is the appearing of spirites For Rabanus a byshop sheweth out of the testimonies of Pope Gregorie and reuerâ—nd Beda that the soules of dead men haue very often appeared and taught that oblations and praiers do profite them verie much But I wonder that men of learning wold grouÌ„d their worke vpon so rotten ruinous foundations For the Lorde in the lawe forbiddeth to aske the truthe of the spirites or soules of the deade In the Prophetes we are sent from such 〈◊〉 to the law the testimonie In Luke the rich glutton cryeth in torments saith I pray the father Abraham that thou wouldest sende Lazarus to my fathers house for I haue fiue brethren that he may witnesse vnto them least they also come into this place of torment But he heareth They haue Moses and the Prophetes let them heare them But when the riche glutton hadde answered No father Abraham but if one come vnto theÌ„ from the dead they will beleeue and repent He heareth againe If they heare not Moses and the Prophetes neyther will they beleeue if one rise from death Therefore it is most certeine and confirmed by the authoritie of the gospel that blessed soules are not sent of God vnto vs to teache vs any thing Who I pray your woulde giue eare to wicked and condemned soules The Gospell of Christe sendeth vs all to the canonicall scripture Wherevpon it followeth that the testimonies which are fetched from Oracles or appearings of the spirites of the dead are of no weight but most deceiuable and full of lying Mans testimonies are agreeable with Gods which also teache vs that souls being separated from their bodies can not wander or stray in these regions The wordes are too long to rehearse which Tertullian learnedly disputeth of this matter in the ende almoste of his booke De Anima yet they are all leuelled to this 〈◊〉 to shew that souls separated from their bodies and appointed to their places do not returne again into this world To the obiection of some that boast of arte Magicke and also that by the power of God many haue returned froÌ„ the deade into this life he answereth But although the power of God hath called backe againe some soules into their bodies to giue vs instruction of his might and right yet therfore that shall not be communicated with the credite and boldnesse of Magicians and the deceitfulnesse of dreams and licentiousnesse of Poets but in the examples of the resurrection when Gods power eyther by Prophetes or by Christe or by Apostles bringeth soules into bodies it is manifestly declared by sound euident and ful truth that it is the shape of a true body that thou mightest iudge all appearings of 〈◊〉 men 〈…〉 Therefore 〈◊〉 in his 29. Homelie vpon Mâ—â—demauÌ„ding What then shall wee answere to those speaches I am such a soule Hee answereth It is not the soule of that dead body which speaketh these things but the diuell who deuiseth these things to deceiue theÌ„ that heare him And anon he sayth Wherefore these are to be counted the wordes of olde wiues and of dotards and childrens toyes and phantasies And againe A soule separated from the body can not wander in these regions For the soules of the righteous are in the hands of God and the soules of infants likewise for they haue not sinned And the souls of the wicked after this life are by and by carried away Which is made apparant by 〈◊〉 and the rich glutton But in an 〈◊〉 place the Lorde also sayeth Thâ—◠〈◊〉 they shall require thy soule againe from thee Therfore the soule when it departeth from the body can not wander here with vs and that not without cause For if they which go a iournie chauncing into vnknown countries know not whether they are like to goe except they haue a guide howe much more shal the soule bee ignoraunt whether it shall goe after it hath left the body and entereth altogether into a newe life and straunge way vnlesse it haue a guide Out of many places of the scripture it may bee proued that the souls of iust righteous men do not go astray after death For Stephan sayth Lorde Iesu receiue my spirite And Paul desired to be losed to be with Christe Of the Patriarch the scripture also sayth He dyed in a quied or good age and was gathered vnto or layd by his fathers And that the soules of the wicked can not tâ—rrie or haue their abiding heere giue eare what the rich glutton sayth and consider what he craueth and obteyneth not For if the souls of meÌ„ might be conuersant here he had come him selfe as hee desired and had certified his brethreÌ„ of the tormeÌ„ts of hel Out of whiche place of scripture this also plainely appeareth that foules after their going out of the body are carried into som certein appointed place froÌ„ wheÌ„ce they caÌ„ not return of their owne accord when they wil returne but waite and looke for that terrible day of iudgement Thus much hitherto out of
Chrysostome Against these thinges they oppose the appering of Samuel fetched 〈◊〉 the holie Scriptures 〈…〉 goe about to proue that 〈…〉 againe after death and instruâ—t men touching thinges which they shall demaund We answere in few woods that that disguised masker which séemed to be Samuel was called Samuel by a trope or figure but in very déede he was not Samuel For of a certeintie it was a spirite a iugling and delusion of sathan For sorcerie is streightly forbidden in the law of the Lorde therefore blessed spirites obey not forbidden ways and vnlawfull practises which when they were as yet ioyned with their fleshy bodies by all meanes abhorred and resisted them in their assaultes as for damned spirites they exercise them selues therein But who would beléeue their oracles Samuel say they foretolde what happened the morrowe after And what of that That was no hard matter for the diuell since that the true and liuing Samuel foretolde many things a litle while before but this craftie foxe might foreknowe the iudgement of GOD whiche was to come euen by things present and by the 〈◊〉 and quaking of the hoastes 〈◊〉 in his booke De Anima saith God forbid we should beleue that the soule of any Saint much lesse the soule of a Prophete can be fetcht vp by the diuell since wee haue learned that sathan is transfourmed into an Angel of light much more into a man of light yea that hee will pretend that he is God and will shewe wonderfull signes to ouerthrowe if it 〈…〉 euen the elect c. S. Augustine is of the same iudgemeâ—â—â—oncerning that appearing 〈…〉 Simplicianum 2. quaest 3. And 〈…〉 quaest c. 〈◊〉 testimonies it is aboundantle 〈…〉 trust that soules of 〈…〉 from bodies doe not wander or appeare after death in these regions For they remaine vntill iudgement in the places appointed for them by the determination and prouidenâ—e of god Wherefore they are neither sent by God neyther can they enter in vnto men to instructe and warne them eyther of things present or of things to come Wherevpon it foloweth that appearings of soules that reuelations and oracles are méere delusions of Sathan ordeyned contrarie to the sinceritie and purenesse of true religion And bicause they which do what they can to proue vnto vs that there is purgatorie vse the defence and safegard of these vanities it is vndoubtedly true that they proue a falshood by deceite and an vncerteine thing by a thing of muche more vncerteintie Furthermore it remaineth vndoubtedly true that purgatorie wherein soules hauing put off their bodies shuld be purged vnto life euerlasting can not be shewed out of the Scriptures And bycause we haue remoued and put by the lets whiche were cast in the way to hinder the most spéedie iournie we returne to oure purpose wherein we intended to declare that the soules of the faithfull separated by death from the body doe immediately after the death of the body passe the right and ready way into heauen so most certeinly and vpon the souden be saued Likewise we vnderstand that the soules of the vnfaithful are thrust downe the right and ready way into hell and that by and by after the death of the body they perishe with most certeine and souden damnation For the Lorde expresly sayth in the Gospell Hee that beleeueth in the sonne of God is not condemned or iudged but he that beleueth not is condemned or iudged already bicause hee hath not beleeued in the name of the onely begotten sonne of God. Againe He that beleeueth in the sonne of God hath eternall life but he that beleeueth not the sonne shal not see life but the wrath of god abideth in him And yet againe This is the will of him that sent mee that euery one which seeth the sonne and beleeueth on him hath euerlasting life and I will raise him vp at the last day Nowe the last day of man is the point of death in it Christe saueth vs by his power leaste our soule shoulde eyther perishe or féele any torments but that it might liue and inioy euerlasting blessednesse Moreouer the last days is that last daye of iudgement wherein Christ shal raise againe and iudge al flesh glorifying the bodies of his faithful people vnto life euerlasting Againe the Lord sayth in the Gospell Verily verily I say vnto you he that heareth my worde and beleueth on him that sent me hath euerlasting life and shal not come into iudgmeÌ„t or damnation but is escaped from death vnto life These only wordes of our Lorde are able enough without any gainesaying to set foorth declare proue and confirme sufficiently our opinion concerning the moste certeine and souden saluation of soules For first of all lest any man shuld doubt of the most assured trueth touching the matter whiche he was setting foorth immediately vpon the beginning most holily he sweareth that is to say he confirmeth the trueth by giuing witnesse therevnto with an othe Afterwardes he annexeth the whole maner of our saluation which consisteth in hearing the word of god and in true faith which receiueth the truth of Gods worde For it is not enough to haue hearde the word of the gospel vnlesse we â—leaâ—e vnto y same by true faith But nowe marke with what assurance Christ promiseth life and saluation to them that beléeue in him Hee hath life euerlasting saithe he he said He hath not He shal haue Therefore he lefte no space either to doubting or to space of time Yea yet more plainely by interpretation expounding when and how the faithful haue or obteine life he saith He shall not come into iudgement or damnation but is escaped from death vnto life They come into iudgemeÌ„t which haue their cause to be examined and discussed before the iudg They come also into iudgemeÌ„t which by the sentence of the iudge are punished for their euil cause But the faithful haue no cause to be tryed and disenssed before the iudge For their sinnes are fully forgiuen them It is God which iustifieth and forgiueth Who is he that condemneth Therefore they are not subiecte to any punishments for Christ bare the punishmeÌ„t of the crosse the his faithful people might be deliuered saued harmeles from all torments But rather least anye man should thincke there were a stay or space of time betwéene the death of the bodie the life of the world to come hee sayeth But is escaped from death vnto life Loe he sayth Hee is escaped not Hee shal escape that by the Verbe of the Pretertence he might signifie the certeintie of the time past and might shewe that the soules of them that beléeue are by and by after the death of the bodie caught vpp into life euerlasting And I know well enough that the aduersaries héere haue no soâ—nd argument to sett against so manifest and inuincible a truth In déede with their wrangling words and their Sophistâ—ie they maye wrestle with the trueth but to
of the endes thereof Of the true meaning of the woordes of the Supper This is my body Of the presence of Christ in the Supper Of the true eating of Christes bodie Of the worthie vnworthie eaters therof and howe euerie man ought to prepare himselfe vnto the Lords Supper ¶ The ninthe Sermon VNto the holy baptisme of our Lord Christ is coupled the Sacrament of the bodie bloud of our lord which we call the Lords Supper For those whome the Lord hath regenerated with the lauer of regeneration those doeth hee also féede with his spirituall foode and nourisheth them vnto eternall life wherefore it followeth necessarily that wée intreate nexte of the holy Supper of the Lord. This hath many names euen as hath the feast of Passeouer and is instituted in the place thereof in old time it was called The Passing ouer or the Lords Passeouer whiche was in déede a memorial of the Passeouer also a Remembrance Signe Solemnitie a festiual or holie day a méeting together or an holy assemblie an obseruation of worshipping a ceremonie and sacrifice of Passeouer a sacrifice or offering of which we haue spoken in place conuenient This is called by S. Paule the Apostle The Lords supper because this Ceremonie was instituted by the Lord in his last supper and because therein is offered vnto vs the spirituall banquet The same Paul termeth it and that doubtlesse for none other causes By the same Paule it is also called the Communion not so much for that wee haue communion or fellowship with Christe and hee with vs as that wee being many are one bread one bodie which do partake of the same bread Luke calleth it Breaking of bread naming the whole by a parte And it is euident that our forefathers of old gaue not vnto the receiuers of the Lords supper a morsell but that they brake the bread amongest themselues In time past firme leagues were perfourmed by breaking of bread It is called also a memoriall and remembrance of the Lords passion For the Lord said Doe this in the remembrance of mee It is named a thankesgiuing because when wee celebrate the Lords supper wee thanke him for all his benefites and especially for his death by the whiche wee are redéemed It is called also a Token and a mysterie and a sacrament of the bodie and bloud of the lord Our forefathers did terme it by this word Synaxis Synaxis is a ioyning together a knitting a closing or an agréement For the Church is ioyned and vnited vnto Christe in the holy Supper by a most streight league and to conclude the members themselues are therewith ioyned very fast together Furthermore it is called an assembly of Saincts an holy company and a gathering together For in the old time it was neuer customablye celebrated but in the common assembly of the Church Whiche is plainely to be proued by the words of the Apostle 1. Corinth 2. To conclude we shall offend nothing at all if we call the supper of our Lord The Testament and will of God and of oure lord For herein shalt thou finde all thinges belonging to a full and perfecte Testament For Christe is the Testatour All faithful Christians are appointed heires The Legacie is the forgiuenes of sinnes and life euerlasting obteined by the body of Christ which was giuen his bloud which was shedd The letters or table of this testament or wil be the words of the Lords supper wittnessing as it were by a publique writing that Christ is the foode and life of the faithful The order and doing thereof is as it were the seale Wherefore euen as we do call that a testament whiche hath letters sealed conteyning a testament both by writing and sealing so the Lord himselfe did call his supper a testament For This cupp said hee is the newe testament in my bloud For otherwise the newe testament is not the remission of sinnes Whiche thing Ieremie the prophete doeth plainely testifie in the 31. Chapiter and Paule to the Hebrues in the eighth Chapiter This holy mysterie hath diuerse other names but these for the most part are chiefest and most cōmonly vsed Of the other names wee will speake else-where They doe define for the most part the Lordes supper to bee a spirituall banquet wherewith the Lord doeth both kepe his death in remembrance and also féedeth his people vnto life euerlasting But let me set downe a more large description thereof vnto you The supper of the Lord is an holy action instituted vnto the Churche from God wherein the Lord by the setting of bread and wine before vs at the banquet doeth certifie vnto vs his promise and communion and sheweth vnto vs his giftes and layeth them before oure senses gathereth them together into one body visibly and to be short will haue his death kept of the faithfull in remembrance and admonisheth vs of our duetie and especially of praise and thākesgining First we say that the supper of the Lord is an action or déed For the Lord when hee made his supper did giue thanks vnto God he brake bread and gaue the cupp and said Doe this in the remembraunce of mee Againe it cannot be euery action For at the table where we eate meat we also giue thankes vnto God wée breake bread and giue the cup but it is an holy action because it is from God and instituted vnto the Church Wherefore it farr differeth frō our ordinarie meate suppers as wel for that it is specially instituted by the sonne of God vnto the Church as also because it hath the word of God and the peculiar example of Christ Therefore S. Paul making a difference betwene this and common eating sayeth If any man hunger let him eate at home least that yee come together to your condemnation And againe Haue ye not houses to eate drincke in As though hée might say This supper is mystical Again what maner of action it is it doth forthwith appeare by that whiche felloweth where the Lord by the setting of bread and wine before vs at the banquet doeth assure vs of his promise and communion c. This supper therefore hath his peculiar limites of the whiche although I spake when I entreated generally of the vertue of the Sacraments yet will I repeate certeine of them that make most for this purpose when I shall drawe toward an end of this Sermon But concerning the description of this supper these thinges are chiefly to be consider and declared First who did institute it who is the true authour and maker of the Lords supper not any man but the very sonne of God himselfe the wisedome of the father verie God and man So that wee come not to the table of men althoughe a man being the minister bée the chiefest there neither do wée receiue holy signes at the handes of the minister onely but also at the hand of oure Lord himselfe
the in respect therof wee were acceptable vnto God and when wée departe out of this life wée should flye straight wayes vpp into Heauen but without receiuing the Sacramente bée throwen directly downe to hell There muste also néedes arise sundrye other errours Neither is there any necessitie to constraine vs to minister the sacrament to the sick For as prisoners are absent from receiuing the Lords supper without danger of saluation so likewise are the sick those that are ready to dye For béeing neuertheles by perfect faith gathered to the body of Christe although they be absent in body yet being in minde present with the congregatiō they are also made partakers of all spirituall good things And it is sufficient for thē that as lōg as they haue bene in helth they haue bene alwayes presēt at the holy mysteries The feast of Passeouer was not celebrated euery where but at Hierusalem onely in one place But howe many were there thincke wée the by reason of their bodily health impaired with sicknes for old-age could not trauell to Hierusalem from so large and wide a kingdome And although no man brought them home a péece of the Paschal lambe in their pockets notwithstanding they did cōmunicate with the whole church of Israel And who doubteth but that by the comming of Christ the condition of the Christians is made better Our Lord Christ did not institute his mysticall supper for the dead but for the liuing onely wherefore it is not to be celebrated for the dead and to bee applied to their redēption They that die without faith immediatly fall vnder the iudgment of damnation But they that are dead in Christ are alreadie ioyned vnto the companie of the elders and stand before the Lambe singing Halleluiah for euermore For I haue declared in my sermon of the Soule that the saluation of the faithful soules which are departed by corporal death is most vndoubted And where some obiect that the auncient sathers haue made mētion of offering for the dead we suppose that it apperteineth not vnto vs We beléeue the Canonicall scriptures without contradiction we beléeue not the fathers further than they can proue their owne sayings by the Canonicall scriptures Neither would they haue thē-selues otherwise beléeued And therfore if the fathers thincke that the supper is a sacrifice that it is to be offred to procure rest to the souls departed we do not receiue that opinion as not agréeing with the Canonicall scriptures whiche teache that the Lord instituted not his supper for that purpose and therefore by such abuse of the supper God is rather displeased than pleased yea that there is no work of man be it neuer so good much lesse if it be against Gods word that can sanctifie since that prerogatiue belongeth onely to the merite of the sonne of God and moreouer that the souls departed are not in any such state in the other world that they can or ought to be holpen by any woorkes in this world But if the auncient fathers by oblation or offering doe vnderstand the sacrifice of praise or thanckesgiuing we will not striue against them but that there may be made oblations for the dead that is to say that thanks be giuen to God his goodnes praised who hath called out of this miserable world such as were indued with true faith and hath ioyned them vnto the companies of angels and all the blessed sainctes in the euerlasting kingdome of all ioye and felicitie But surely there is no truth nor godlines that willeth vs to celebrate the supper for the dead And we make a distinction in sacrifice or oblatiō For there is a sacrifice of expiation and there is a sacrifice of confession or praise The sacrifice of expiation is offered to cleanse or purge sinns and also for satisfaction for sinnes This cānot be accomplished without death and bloud as S. Paule the Apostle sheweth plainely in the 9. Cap. to the Hebrues The sacrifice of Christ was such a one the figures of whiche were all the sacrifices of all the holy fathers of the old testament who beeing both priest and sacrifice offered vp himself once to God the father while he suffered vpon the crosse and shedding his most innocent bloud there gaue vpp the Ghost The supper at this day is no such sacrifice but a commemoration of the death or of the sacrifice once offered vpon the crosse For nether ought or can Christe bee sacrificed againe who being once offered is sufficient to cleanse all the sinnes of all ages Why then should hee be sacrificed againe Neither can the sonne of God be sacrificed by any man since that for the same cause he offered vp himselfe once to God as being a priest for euer after the order of Melchisedech Therefore the minister of the Churche doeth not in the Churche sacrifice the body and bloud of Christe in the supper for the liuing but together with the whole Church doeth celebrate the remembraunce of the sacrifice which was once offered vpon the Crosse Of which as I haue said elsewhere the supper may also be called a sacrifice because it is a sacrament or signe of the sacrifice whiche was once offered by Christe as Augustine also hath lefte written The sacrifice of cōfession is of praise thankesgiuing which wée offer to God for the redemption and benefits of god fréely bestowed vpon his Church And since we offer the same alwayes vnto GOD in prayer but chiefly when wée are ioyned in the sacramēt of the Eucharist or celebrating the supper therefore the auncient fathers called it a sacrifice because in the same we giue thanckes vnto God for oure deliuerance from death and for the inheritaunce of euerlasting life which is giuen vnto vs And that this sacrifice is generally offered by the vniuersall Churche in celebrating the supper not by the minister of the church alone for those the liue in the Church we tould you before Now forasmuch as wee haue hetherto discussed certaine circūstances or questions whiche are wont to be moued about the Lords supper so farr forth as the necessitie of the matter séemed to require as muche as our smal abilitie was able to performe it remayneth that we descend further to declare for what cause the Lords supper was by the Lord instituted which place truely is not rashly reckoned among the chiefest For we made mention of the same immediatly vpon the beginning of this sermon For the lord by setting bread wine before vs in the holy banquet would haue his promise and communion testified vnto vs and his gifts represented vnto vs made manifest to our senses would also gather vs visibly into one bodie and reteine the memorie of his death in the hearts of the faithfull and finally put vs in minde of our duetie chiefly of praise thankesgiuing All these thinges haue we seuerally expounded hauing discoursed vpon them at large in the generall cōsideration
treatise of the sacramēts therefore at this presēt we will do no more but touche them briefly for memories sake meaning to handle those things somewhat more largly which shall by occasion arise as they are intreated vppon But this word Cōmunion I meane the societie cōiunction or partaking of the lord Christ by the which through his spirit he doth wholy knitt and ioyne himselfe to vs and wee are made partakers of him by faith are coupled vnto him so that being by him deliuered from sinn and death we may liue in him being made heires of euerlasting life and that hée maye liue in vs and bee wholie ours as we be wholie his Neither doe wée say that the communion of the Lords body bloud is any thing else For by his body which was deliuered ouer to death for vs and by his bloud whiche was shed for the remission of our sinns it is come to passe that we being purged from oure sinnes are made his members and he now quickeneth vs and susteineth vs as food which giueth life wherevppon wee are also said to eate and drinke him as the meate and drinke of life The promise therefore wherof we made mention euen now is none other than the woord of God which declareth vnto vs that life is in Christ only For Christ deliuered his body to the death and shedd his bloud for the remission of our sinnes that we beléeuing in him maye haue life euerlasting But this promise communion of Christ is not nowe first of all giuen in the supper or by the supper For the Lord our God immediatly after the creatiō of the world promised life and remission of sinnes vnto Adam his séed through Christ afterward renued the same promise w Noe Abraham Moses Dauid and the other fathers And that the fathers did communicate with Christ were partakers of his goodnes Paul the Apostle w the whole scripture is a witnes But this so great goodnes happened not to the fathers onely For the promise was made vnto vs also and the communion of Christ was conueyed vnto vs is conueyed particularly vnto euery one of vs in holy baptisme also in the manifest preaching of the Gospel moreouer we receiue the same by faith by which we are ioyned to Christ and are made his members Therfore as we are not void without Christ before the supper but are quickened by him made his members or partners so in the verye action or celebration of the supper the promise is renued vnto vs and we renue continue that fellowship which we haue with Christ by the body and bloud of Christe spiritually truly participating his life and all his good giftes through faith And by this meanes we eate the Lords body and drinke his bloud Moreouer the Lord doth visibly declare scale vnto vs the spirituall cōmunion promise of life made through Christ by visible signes to wit the banquet of bread and wine ioyned to his word or promise namely that he is the quickening bread and drinke that we hauing receiued the signes by faith and obedience beeing therto sealed do take vppon vs the promise communion of Christe by imprinting or transferring into our bodies the seale or sacrament of the body and bloud of Christ Of which thing the Apostle hath also intreated in the first Corinth cap. 10. And also to the Rom. cap. 4. we also haue said more thereof in the generall treatise of the sacraments But before I intreate further of other ends of the supper consisting in the description thereof I wil recite what othersome allege of the promise and communion of Christ They condemne our doctrine as hereticall For they contend that the lord promised the hee would giue vnto the faithfull his very body bloud to be eaten dronken vnder the forme of bread wine therfore it must by al meanes and without al contradiction be beléeued that the bread is the Lords naturall body and the wine his bloud that these ought to be eaten and dronken not only spiritually but also corporally vnto life euerlasting And that Christ is bodily present in the supper and the the bread is his body the wine his bloud thus they proue That which the lord speaketh cānot be false for he is the trueth it selfe But he saith that the bread is his body the wine his bloud Therefore the bread and wine of the sacrament are verily really and essentially the body bloud of Christ Whiche trueth they say must simply he beléeued although reason it selfe the whole world all senses and nature it selfe be against it We answere the in déede all things are very true which the Lord hath spoken who is truth it selfe but in that sense which he himself said and vnderstood not in that meaning which we wil inforce vpō his words Wherfore before all things we must search out the true sense of the Lords words in the supper This is my body This is my bloud c. These men crye out saying that the Lords words ought to be expounded simply according to the letter For they are wordes of the testament and the same would not haue his words to be taken by a trope of figure But wee say that all the Euangelical and apostolical bookes are numbered vnder the name of the testament therefore throughout all and euery place of the Scripture nothing must be corrupted nothing added nothing taken away vnlesse we will be subiect to the curse Wée are also constreined to confesse that there be infinite sentences in the holy scripturs which if we will procéede to expound simply according to the letter we shall ouerthrow the whole scripture the true faith or we shall séeme to goe about to reproue the scriptures of lyes or contradictiō I wil bring forth one of two examples of this sort The Euāgelist S. John writeth The word became flesh Now if we wil cleaue to the very words then must we say that God was chaunged into man But forasmuch as this sense is contrary to the faith and the scriptures For God is immutable and Christ is perfect God and man without all mingling or conuerting of naturs but remayning stil in their ownepropertics and so do we admit this exposition which declareth that the word toke flesh and that God was made man And this sense is not against scripture For Paul saith that the sonne of God neuer toke vpon him the nature of angels but the séede of Abraham And therefore the eatholique fathers together with the apostle doe expoūd this word Est is by this word Assumpsit toke vppon him Whereof Theodoret hath intreated at large in his Polymorphus Dialog 1. Againe the Lord saith in the same John The father is greater than I we should make an inequalitie in adoring the Trinitie if wee should contend that the Lordes words are simply to be vnderstood without interpretation But by cōference of other
vnto euerlasting life They gather Therefore he hath giuen his verie body and bloude to the saythfull vnder the forme of breade and wine for meate and drinke to euerlasting life Whervpon it must be eaten corporally as it is corporall To the confirmation whereof they alledge the Lordes words as they are written in the 6. chapter of Iohns Gospell We answere God most perfectly and fully perfourmeth that which hee hath promised but wee adde that he perfourmeth not according to that meaning that we deuise but as his worde truely importeth We must therfore sée first of all in what sense the Lord promised to giue his flesh for breade and his bloud for drinke to the faithfull and next how we ought to eate his flesh and how to drink his bloud These thinges truly which the Lord promiseth heere are wel-nigh all allegories Parables The Lorde promiseth that he wil giue vs his sleshfor bread or meat his bloud for drink But because meate and drincke are ordeined and giuen vnto men to preserue their bodily life and the Lorde in the 6. chapter of Iohn speaketh not of the life of the bodie but of the soule there is a passage made from bodily thinges to spirituall thinges When therefore the lorde promised that hée woulde giue vs his fleash for breade or meate and his bloude for drink what other thing did he promise vs than that hée woulde giue his bodie to the death and shed his bloude for the remission of sinnes For by the death of Christe wee are as it were by meate preserued and deliuered from death By Christes bloude wee are washed from sinne our soules are as it were with drincke spiritually drunken Therefore the Lorde speaketh nothing héere of the bread of the lords supper neither doth he promise that at the supper hee will make of bread his fleash or that he would giue his bodie in fourme of bread Then let this mine exposition of Christes wordes concerning the giueing of Christes bodie or fleash in the fourme of bread c be false and â—eigned vnlesse I confirme the same by the wordes of Christe The Lorde said in the Gospell Seeke for the meate that perisheth not but remayneth to life euerlasting whiche the sonne of man shall giue vnto you A little after by interpretation hee addeth And the bread which I will giue vnto you is my fleash which I will giue for the life of the worlde I said that I would giue you breade or meate For this worde bread is after the Hebrue manner vsed by the Lorde for meate and all manner of sustenaunce but saith he this bread or this meate is my flesh and therefore I promise to giue you my fleashe when I promise to giue you The Breade of Life Héere haste thou expressely to vnderstande that the Lorde by breade did not meane bodily bread or the breade of the supper But how doeth hée promise to giue his fleash for bread that is to say to be meate for vs or to quicken vs The Lorde repeateth this worde I will giue and saith Whiche I will giue for the life of the worlde I will giue it that is to say euen to the death that through my death I may quicken you By dying therefore my fleash shall féede that is to say shall quicken Thus muche concerning the promise of his fleash for breade héereafter followeth of the eatinge thereof Like as the holy Scripture setteth downe in euery place without trope or allegorie that wee are made partakers of Christes death or of his body which was giuen for the worlde vnto life through faith so also in this presente place by a trope or allegorie hee biddeth vs to eate and drink the fleash and bloud of Christe vnto euerlasting life Therefore to eate Christes fleash and drinke his bloud is nothing else but to beléeue that Christs body was giuen for vs and his bloud shâ—d for vs to the remission of sinnes and consequently that were maine in Christ and haue Christ remaining in vs For the faith whereof wee spake is not onely an imagination or thoughte concerning things past excéeding our capacitie but a most certeine assurance a féeling of heaue â–ª ly things receiued within vs to our great commoditie For therefore not only faith but also the vertue force of faith is by the Lord signified in Iohn by the allegorie both of eating and drinking Meat passeth not into the substaunce of our body without delight so also by faith thorough a greate desire of the spirite wee are ioyned with Christe that he may liue in vs and wee may liue in Christ be partakers of all his good giftes This is the spiritual eating of Christ who neuer thought no not somuch as once dreamed in this place of the grosse and bodily eating which is indéede vnprofitable But for asmuche as the whole point of the controuersie consisteth in these wordes of eating and drinking the flesh and bloud of the lord they interpreting the same words bodily and we spiritually it séemeth good to be shewed that by the words of eating drinking the Lord ment no other thing than to beléeue and consequently to abide in Christe and to haue Christ abiding in vs we will therefore by conference of places of the scripture bring foorth sire euident testimonies in confirmation of our assertion I am sayth the Lord that Bread of life Who so commeth to me shall not hunger and who so beleeueth in me shall not thirst for euer But who wil deny that there is relation betwéene to eate and not to hunger to drink not to thirst Because therfore y Lord said â–ª He shal not hunger he should first haue saide Whoso eateth me But he rather vsed y word of comming and sayed Whoso commeth to me shall not hunger To eate therfore is to come and to come is to eate And what it is to come to him he expoundeth immediatly saying Whosoeuer hath heard from the father hath learned he it is that commeth to me y is to say receiueth me beléeueth in me For Paul also sayeth Whosoeuer will come to GOD must beeleue These testimonies without contradiction doe proue that to eate is nothing else but to beléeue Yet that followeth whiche is more manifeste And whoso beleeueth in me shall neuer thirst And Whoso drinketh shall not thirst therefore to drink he hath put for to beleeue Therfore to drink is to beléeue For faith satisfieth pacifieth our mindes Héere they haue an answer y make this obiection Whether the Lord himselfe had not words whereby he might declare his minde if so be by eating drinking hee had ment beléeuing They haue I say an open testimonie wherby he vseth the one for the other Againe in the same treatise y Lord saith Whoso eateth my flesh drinketh my bloud hath euerlasting life and I will raise him at the latter day And again in y same tretise he saith This is the wil
liued without lawe c. 502 7 O wretched man that I am who shall deliuer me from the body of this death c. 409 7 With the mynde the same I or euen I doe serue the Lawe of God c. 515 7 Wee knowe that the lawe is spirituall but I am carnall solde vnder sinne c. 405. 496 7 I knowe that in me that is in my flesh there is no good c. 482 589. 594. 7 I knewe not sinne but by the lawe for I had not knowne lust except the lawe c. 325. 401 7 I finde when I would doe good that euill is present with by and in me c. 515 8 Those which he knewe before he did also predestinate that they should be like c. 894 8 It is God that iustifieth who is he that can condemne c. 662 8 Who spared not his sonne but gaue him for vs all howe can it be that he shoulde not also with him giue vs allthings c. 644 8 You haue not receiued againe the spirite of bondage vnto feare but you haue receiued the spirite of adoption c. 565. 660 8 If any haue not the spirite of Christ the same is none of his c. 660. 925. 1055 8 As many as are led by the spirite of GOD they are the sonnes of God c. 718 8 They that are in the fleshe can not please God c 728 8 Bâ—cause ye are sonnes GOD hath sent the spirite of his sonne into your hearts c. 723 8 Who shall separate vs from the loue of GOD shall tribulation c. 93. 311 8 The affection of the flesh is death but the affection of the spirit is life c. 325 8 The lawe of the spirite of life through Christe Iesus hath made mée frée c. 446 8 Wée are saued by hope but hope that is séene is no hope For howe can a man c. 305 8 What the Lawe could not do in as much as it was weake through the flesh c. 407 8 We sufferwith Christ that with him we may be glorified For I am c. 310 9 It is not in him that willeth nor in him that runneth but in God that sheweth mercie c. 644 9 They are not all Israelits whiche came of Israel neither are they c. 820 9 Which is God in all thinges to be praised for euer c. 685 10 Faith coÌ„meth by hearing and hearing commeth by the woord of god c. 827 10 With the heart man beléeueth vnto righteousnesse and with the mouth c. 974 10 But how shall they call vppon him in whome they haue not beléeued c. 660 10 If thou shalt knowledge with thy mouth the Lord Iesus and shalt beléeue in thine heart c. 1007 10 The same Lord ouer all is rich to all them that call vppon him c. 546. 11 Wée say that faith was imputed to Abraham for righteousnesse c. 1011 11 I haue left vnto me selfe 7000 men in Israel who haue neuer bowed c. 855 11 O the depth of the riches of the wisedome and knowledge of God c. 642 12 I beséeche you brethren by the mercies of god that ye giue vp your bodies a liuely sacrifice c. 668 12 Dearely beloued reuenge not your selues but rather giue place vn to wrath c. 197 12 For as we haue manâ— meÌ„bers in one body and all members haue not c. 826 13 Owe nothing to any man c. for he that loueth another hath fulfilled the Lawe c. 98 13 The magistrate is Gods minister giue therefore to all men honour to whome honour belongeth c. 650 13 Wée must not obey the magistrate for anger onely but for â—onscience sake c. 220 13 Let euery soule be subiect to the higher powers c. 170. 755 14 Let vs followe the things that make for peace and al things wherby we may one edifie c. 426 14 Him that is weake in faith receiue ye not to strifes of disputations c. 451 14 All thinges are lawfull for mée but all thinges are not expedient c. 449 14 The kingdom of GOD is not meate and drinke but righteousnes and peace c. 699 16 Phebe a woman deacon of the Church of Cencrea c. 879 ¶ Out of the first Epistle of S. Paule to the Corinthians 1 THe Lord sent me to preache the Gospel and not to baâ—tise c. 1055 1 Were ye baptised in the name of Paule c. 627 1 I thancke God that I baptised none of you but Crispus and Gaius c. 1033 1 Nowe we sée in a glasse euen in a darcke speaking but then we shall sée face to face c. 608 1 After that in the wisedome of God the world through their wisedome knewe not God c. 619 2 God hath reuealed them vnto vs by his spirite For the spirite searcheth all thinges c. 728 2 Had they knowen it they would not haue crucified the Lord of glorie c. 695 2 My preaching was not in the enticeing words of mans wisedom but in the shewing of the spirite c. 603. 825 2 I was among you CorinthiaÌ„s in weakenesse and in feare and in much trembling c. 831 2 The natural man perceiueth not the thinges of the spirite of GOD c. 500. 589 3 As a skilfull buildes I haue laid the foundation c. 860 3 For wee together are Gods labourers ye are gods husbandrie c. 860 3 Other foundation can no man lay than that which is layed which is c. 861. 862 3 He which watereth is nothing nor he which planteth c. 20. 3 Who is Paul And who is Apollos but the ministers by whom ye beléeued c. 860. 873 983. 1137 3 Know ye not that ye are the temple of God that the spirit of God dwelleth in you c. 717. 723. 861 3 Not that we are sufficient of our selues to thinke any thing as of our selues c. 646 3. 4. Ministers are fellowe labourers with God and disposers of the secretes c. 873 4 Let a man so estéeme of vs as the ministers of Christ and disposers c. 881 4 For it is required in the disposers that a man be found faithfull c. 895 4 I begat you in Christe Iesu thorough the Gospell c. 827 5 God was in Christ reconciling the world vnto himselfe not imputing their sinnes vnto them c. 555. 569. 5 If any man that is called a brother be a théefe or a whoremonger c. 819. 1131 5 Therefore let vs kéepe the feast not in the old leauen nor in the leauen of malice c. 367 6 Yee are bought with a price become therefore the seruants c. 60 446. 1138 6 The holy and pure vse of the body seuearely requâ—red without all fâ—lthy and vncleane c. 426 6 Knowe ye not that your bodies are the members of Christe c. 235 6 Knowe ye not that your bodies are the temple
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
Prophets in a solemne set and appointed Sacrifice Eliseus at the Lords commaundemente annointed Iehu king to the end that hée might roote out the house of Achab and kill at once all Baals priestes Ioiada the priest slue Athalia And good king Iosias destroyed together the wicked stubborne priestes of all high places S. Augustine Tractatu in Ioan. 11. disputing against the Donatistes doth proue by the example of Nabuchodonosor that Christian Princes do iustlie punishe the Donatistes for despising Christ and his Euangelicall doctrine Among other thinges he saith If king Nabuchodonosor did glorifie God for deliuering three childreÌ„ out of the fyâ—e yea and glorified him so much that he made a decree throughout his kingdom for his honour and worship whie should not the kinges of our dayes be moued so to do which see not three children saued from the flame alone but themselues also deliuered from the fire of hell when they behold Christ by whom they are deliuered burnt vpp in Christian men and when to a Christian they heare it said Say thou that thou art no Christian This they wil doe and yet this they wil not suffer For marcke what they doe and see what they suffer They kill soules they are afflicted in bodie They kill other eternallie and doe complaine that they themselues doe suffer a temporall death Thus much hath Augustine In that new testament we haue most euideÌ„t examples of Peter Paul Christ his greatest Apostles The one wherof sâ—ue Ananias and Saphyra for their lying hypocrisie and feined religion The other strucke Elymas the Sorcerer blinde bereft him of his eyes Neither is there one hayres difference to choose whether a maÌ„ be killed with a sword or with a word For to kill is to kill by what meanes or with what instrument soeuer it be done God wrought that by his Apostles and doth the like by the magistrate also For vengeaunce is Gods who giueth it to the magistrate and chiefe men to bée put in vre and execution vpon wicked offenders There are to be séene many lawes made by holie Christian princes for the state of religion which giue an especiall charge to kill idolatrers apostataes heretiques and godlesse people I will recite vnto you déerely beloued one lawe among many made by the holie Emperour CoÌ„staÌ„tine the great For in an epistle intituled ad Taurum P. P. hée saith It pleaseth vs that in al places throghout euerie citie the temples be out of hand shut vpp and libertie denied to wicked men to haue accesse thether to commit idolatrie Wee will also and commaund all men to bee restrained from making of sacrifice And if so be it happen that they offend herein our pleasure is that they be slain with the sword and the slaine mans goods to be confiscate And wee haue decreed that the rulers of the prouinces shall suffer like punishment if they neglect to punish the offenders The verie same almost do Theodosius and Valentinianus by proclaimed edicts commaund In Codice Theodosiano tit 2. And Valentinianus and Martianus in Codice Iustiniano tit 11. lib. 1. Lastlie without al controuersie adulterers murderers rebells deceiuers and blasphemers are rightlie punished and not against religion Wherfore it followeth consequentlie that false Prophets and heretiques are by good right slaine For they are deceiuers blasphemers and manquellers But in the execution of this punishment there must a great consideratibe had and obserued First of the persons then of the errours and lastly of the penalties For in persons there is great diuersitie because there are some standard bearers and headie graund capitaines which are stoute hypocrites and full of tongue therfore y aptest for to seduce who falling headlong without ameÌ„dment to their owne destruction do with themselues draw other into daunger They must by al meanes be brideled and kept vnder as plagues to the Church least like a cancker they spread all ouer Againe there are some sillie seduced soules made fooles by other men which erre not of malice nor stubborne stomach but doe repente and amend in time These the magistrate must not streightway condemne but pray to the Lord and beare with their error and teach them in the spirit of gentlenesse vntill they be brought to a better minde Moreouer in erronious doctrines som are more intollerable than other some are Some there be so wicked blasphemous that they are vnworthie to bée heard much lesse to bee done Some there are which do directly and openly tend to the ouerthrow of the common weal vnlesse they be in time appensed and resisted But those crimes that are brought in and accused ought first to be by the Scripture and manifest truth coÌ„uinced to be such as they are said to be When the truth is knowen and manifest proofes of scripture alledged then is it lawfull most sharpely to punish those blasphemers of God and ouerthrowers of the Church and common weale But a light and easier penaltie must be set on the heads of them whose offence consisteth in light and smaller errors For some doe erre so that by their error God is not blasphemed that Church not subuerted nor the common weale in any daunger at all Where by the way euerie one must thincke of that saying of the Apostle Beare ye one an others burthen And againe The weake in faith receiue yee not to the doubtfulnes of questions Furthermore in punishment and penalties there is a great difference They that erre stubbornely and doe their indeuour to drawe in and kéepe other men in their errours blasphemers troublers and subuerters of Churches maye by lawe bee put to death But it followeth not therevppon that euery one which erreth must therefore by and by suffer losse of his life The things that by threates and faultfinding may bée remedied and amended must not be punished with sharper correction A meane in euerie thing is alwayes the best There is a penaltie by paiment of money There are prisons for them to be shut vppe into which are corrupted with the poison of false doctrine and lacke of beliefe least peraduenture they infecte others with their contagious disease There are also other meanes to punish the bodie whereby to kéepe them vnder that erre from the trueth to kéepe them from marring those that are sounde and to preserue them selues that they perish not vtterlie but that through repentaunce they may fall to amendment But the feare of God iustice and the Iudges wisedom shal by the circumstaunces make him perceiue how hée ought to punish the naughtie doctrine and stubborne rebellion of malicious seducers and howe to beare with the foolishe lighte beliefe of sillie seduced men grounded vppon simplicitie and not enuenomed rancour Earnest and diligent admonition is giuen to late when the fault is allreadie committed and is so detestable that it ought streight waye to be plagued with the sword Let the magistrate therefore alwayes haue an eye to admonish them in time that are to be warned
significaÌ„tly in the Psalme where he sayth My feete were almost gone my treadings had wel nigh slipped for I was greeued at the wicked when I did see the vngodly in such prosperitie for they are in no peril of deth they are I say troubled with no diseases whereby they are drawne as it were to death but are lustie and strong They come into no misfortune like other meÌ„ but are free froÌ„ the euils wherwith other folk are plagued and this is the cause that they are so holden with pride wrapped in violence as in a garment Their eyes swel with fatnes and they do euen what they lust They stretch forth their mouth vnto heauen and their tongue goeth thoroughe the world Yea they dare to say Tush how shuld God perceiue it Lo these are the vngodly these prosper in the world these haue riches in possession TheÌ„ said I haue I cleÌ„sed my hart in vaine â—ashed mine hands in innocencie â–ª and I beare punisheÌ„t euery day And while I thought thus to my self I had almost departed from the generation of Gods children Now since this is so it followeth consequently to beate out the causes of these calamities For in so doinge wée shal be the better able to iudge rightly of the miseries both of that godly and wicked sort of people The causes of calamities are many of many sortes but the generall and especiall cause is knowen to be sinne For by disobedieÌ„ce sinne entred into that world and death by sinne and so coÌ„sequently diseases and al euills in the world They are very lightheaded and vaine fellowes that referre these causes to I cannot tell what blind constellations and mouinges of Planets For wee by our euill lustes and corrupte affections do heape vp day by day one euill on an others necke And at our elbowes standeth the deuill who roundeth vs in the eares eggeth vs forwards and as helps to spurre vs on there are a crewe of naughtie packes that neuer ceasse to traine vs in and daily there doe rise vp diuers instruments of tribulation wherewith the most wise and iust God doth suffer vs men to be excercised and tormented But the same causes of affliction are not alwayes founde to bee in the holy worshippers of God as are in the wicked despisers of his name The Saintes are often afflicted that by their trouble the glorie of GOD may be knowen to the world For when the disciples of Christ did sée y blind man in the Gospell which was blind from his mothers wombe they said to that Lord Maister who sinned this man or his parents that he was borne blinde Iesus aunswered Neither did this man sinne nor his parentes but that the woorkes of God might be made manifest in him Likewise when the Lord heard say that Lazarus was sicke This disease said hee is not to death but to the glorie of God that by it the sonne of God may be glorified And yet if wee touch this matter to the quicke there can none in the woorld be found without sinne so that if the Lorde will marke oure iniquities hee shall alwayes finde somewhat to be punished in vs As it is at large declared in the booke of Iob. Furthermore the Lord doth suffer his spouse the Church which hée loueth full dearely to bee troubled and afflicted to this end and purpose that hee may openly declare that the electe are defended preserued and deliuered by the power ayde of God and not by the policie or help of man For Paule saith We haue this treasure in earthen vessells that the excellencie of the power may be Gods and not of vs while we are troubled on euerie side but not made sorrowfull Wee are in pouertie but not in extreeme pouertie wee suffer persecution but are not forsaken therein wee are cast downe but wee perish not wee alwayes beare about in the bodie the dying of the Lord Iesus that the life of Iesus might also be made manifest in our body For wee which liue are alwayes deliuered vnto death for Iesus sake that the life also of Iesus might bee made manifest in our mortall fleshe Also the same Apostle saith Vertue is made perfect in infirmitie Againe as the afflictions of the holy martyrs and faithfull Saintes of Christ are testimonies of the doctrine of faith as our Sauiour in the Gospell saith They shall deliuer you vp to counsells in their Synagogues they shall scourge you yea ye shal bee brought before kinges and rulers for my sake that this might bee for a wittnesse to them and the people Euen so in like manner are the Saintes ouerladen wyth miseries made examples for vs to learne by how to ouercome and despise the world and to aspire to heauenly thinges Finally the Lord doeth trie these that bée his by laying the crosse vppon their neckes and purgeth them like gold in the fire hée cutteth from vs many occasions of euill that hee may bring vs to the bearing of greater and more plentifull fruite The wisedome of the Lord doeth therein followe the manner of Goldsmythes who put their gold into the fire to purge and not to marre it And hée imitateth also good husbandmen who when their corne is somewhat too ranke do mowe it downe and prune their trées not to destroy but make them beare more abundant fruite And this flesh of ours verilie in peace and quietnesse is luskish lazie drowsie and slowe to good and honest exercises it is content and séeketh no further than earthly thinges it is whoalie giuen to pleasures it doth vtterly forget God and godly thinges nowe therefore it is not expedient onely but also very necessarie to haue this dull and sluggishe lumpe stirred vpp and excercised with troubles afflicions and sharpe persecutions The Saints herein are like toyron which by vse is somewhat woarne and diminished but by lying stil vnoccupied is eaten more with ruste and canker Most truely therefore said S. Peter Dearely beloued thincke it not straunge that yee are tried wyth fire which thing is to trie you as though some straunge thing happened vnto you But reioyce rather in that yee are partakers of the afflictions of Christ that when his glorie is reucaled yee may be merie and glad For Paule to Timothie saith Remember that Iesus Christe of the seede of Dauid was raised from the dead according to my gospel for which I am afflicted as an euill doer euen vnto bondes and yet I suffer al things for the electes sakes that they might also obteine the saluation which is in Christ Iesus with eternall glorie It is a faithfull saying For if wee bee dead with him we shal also liue with him if we be patient we shal reigne with him if we denie him hee shall also denie vs. For in his epistle to the Romans he saith Those which hee knew before he did also predestinate that they should be like facioned vnto the shape of his sonne that
in danger of the lawe and of the curse thereof For we are the bondslaues of sinne wée are made subiâ—â—te to sundrie calamities by reason of our sinne This therefore is called the spirituall bondage not because it is onely in the minde of man but béecause of the opposition whereby it is opposed to the bodilie bondage For otherwise sinne hath made oure bodie also subiecte to the curse Neither doe wée sinne in minde alone but in the bodie also For euery part and al the members of our bodies are subiecte vnto sinne and infected with iniquitie Therefore we serue in most miserable bondage while beeing vnder the diuels dominion wee doe the thinges that please the fleshe by the egging on of euil affections to the bringing forth of fruite or rather to the making of abortion with perill of oure liues to the diuell our cruell and ouer rigorous maister For this verilie is oure hardest and most lameÌ„table seruitude and bondage Nowe on the other side let vs sée what Christian libertie is that is to say from what and howe farre foorth the Lord hath made vs frée In one word wée doe briefly say that Christe oure Lord hath deliuered vs from a gréeuous bondage to wit that hée hath so farre forth made vs frée as wée by sinne were slaues and bondseruants This we maye more largely expound and say The sonne of God came into this world and hauing first oppressed the tyrannie of Sathan and crusshed his head by his death and passion hee hath traÌ„slated vs into his owne kingdome hath made himselfe oure Lord and king Secondarilie hee hath adopted vs to be the sonnes of GOD and with his blessing tooke awaye the bitter curse of the lawe For he toke awaye all sinnes and purged all the faithfull from their iniquities Thirdly hee did most liberally bestow the frée gift of the holy Ghoste to the end that the sonnes of God should willingly and of their owne accorde submit themselues to the will of God and to doe the thinges that the Lord would haue them For the hatred of the lawe doeth not remaine although the weakenesse of the fleshe abideth still Lastly the same our Lord king hath taken from the shoulders of his electe the burthen of the law the types and figures with all the coste belonging to the same and hath forbidden vs being once set at libertie to entangle our selues againe with any lawes and traditions of men Of all this being layed together we make this definition To deliuer is to make frée and to set at libertie from bondage Hée is frée or manumised that beeing deliuered from bondage doeth enioye his libertie Therefore manumission or libertie is nothing else but the state of him that is made frée the commoditie I saye whiche a frée made man hath receiued and doth enioy by reason of his deliueraunce to witt in that hée being deliuered from the tyrannie of Sathan from sinne from the curse of the lawe and from death is made the sonne of God and heire of euerlasting life and also that he hath receiued the spirite of libertie by whiche hee doeth wholie giue himselfe to bée the seruaunte of God to doe him seruice all his life long and lastly that beeing deliuered from the lawe of Moses and from all lawes of mortall men hée doeth altogether depende vppon the Gospell onely hauing at libertie the frée vse of external thinges as of meate of drincke of cloathing and of such like indifferent thinges And in these thrée last rehearsed points doth ChristiaÌ„ libertie chiefly consiste Nowe to this I will add such testimonies of Scripture as shall both better confirme and more plainely declare my exposition And first of all I will alledge those testimonies which are to be found in the bookes of the holie Euangelistes and then those that are extant in the writinges of the Apostles Zacharias the priest father of Iohn Baptiste in his hymne of thanckesgiuing Luke 1 doeth declare the trueth and goodnesse of God in performing that to vs which hee promised to oure forefathers to witt That wee beeing deliuered out of the handes of oure enimies mighte serue him without feare in holinesse and righteousnesse before him all the dayes of our life In this testimonie of his wée haue the true libertie that fréedome I meane wherein wée being by the Lord deliuered from all our enimies both visible and inuisible should no longer serue them with feare but serue oure GOD in ioye and gladnesse There is added also the manner and order howe to serue him In holinesse and righteousnesse Holinesse doeth cutt off and caste awaye all vncleannesse and incontinencie Righteousnesse giueth to euery man that whiche is his due to witt the thinges which wee of duetie doe owe to euerie man and doeth conteyne in it bothe fréedome and beneuolence And in this kinde of seruice doe they whiche are made frée serue the Lord their God not for a day or two or a certeine fewe yeares but all the dayes of their life Therefore true Christian libertie is the perpetuall seruice which wée owe and doe to God. In the eighth Chapiter of Saincte Iohns Gospell to the Iewes whiche made great bragges of the vaine and sillie libertie which they receiued of their auncestours Christe our Lord maketh this obiection Verilie verilie I say vnto you that whosoeuer committeth sinne hee is the seruaunt of sinne And the seruaunt abideth not in the house for euer but the sonne abideth for euer if the sonne therefore shall make you free then are ye free in deede In these woords hée maketh mention both of bondage and of libertie Hée is a bondman to sinne as to a cruell maister or a neuer contented tyrant whosoeuer doeth committ any sinne For he doth obey as one that is bound to sinne Such bondmen are all the sonnes of men whose punishment is to haue none inheritaunce in their fathers house whiche is the heauenly Hierusalem As for those whiche the Sonne of God restoareth to fréedome they are partakers of the heauenly kingdome and fellowe heires with the Sonne of god But Christe maketh none frée but them that are faithfull therefore the sonnes of God and fellowe heires of Christ are for Christ his sake their onely deliuerer made frée and set at libertie Neither is there any other in heauen or in earth beside Christ Iesu which is able to set vs at fréedome and at libertie Paule in the sixte Chapiter to the Romanes sayth Let not sinne reigne in your mortall bodie that ye should therunto obey by the lustes of it neither giue ye your members as instruments of vnrighteousnes vnto sinne but giue your selues vnto god as they that are aliue from the dead and your members as instrumentes of righteousnesse vnto god For sinne shall not haue power ouer you because ye are not vnder the Lawe but vnder Grace In these wordes he exhorteth them that are purged and made frée by Christ to liue holilie in their spirituall bondage Now
will not haue the power to iustifie or to merite life euerlasting to bee simply attributed vnto them For by that meanes Christe shoulde waxe vile and contemptible whoe hath with his death alone merited for vs the heauenly kingdome of God Almightie Neither do we by this as manye thinke we do separate good woorkes from faith Our doctrine is that workes and faith are not seuered but cleaue together as closely as may bee so yet notwithstanding that iustification is properly ascribed to faith and not to workes For workes do consist in our worthinesse but faith doth leane to the promise of God which setteth before vs both righteousuesse and life in the onely begotten sonne of God Christ Iesus our Sauiour And Christe is sufficiently able of him self and by his owne power and vertue to iustifie them that beléeue in his name without any ayde or helpe of ours at all I will not winke at some mennes obiection but fréely confesse that the Scriptures here and there do after a sorte attribute both life and iustification vnto good works But the scripture is not contrary to it selfe therefore we must searche and examine in what sense and howe life and iustification are ascribed to our woorkes Sainct Augustine dooth so aunswere this obiection that hee referreth our workes vnto the Grace of God. For in his booke De gratia et libero arbitrio the eighth Chapter hee writeth If eternall life be of duetie giuen to good works as the scripture doth moste plainly testifie saying Beecause God will rewarde euery man according to his workes then howe is eternall life of Grace consideringe that grace is not giuen as due to workes but freely and without desertes as the apostle Paule doth say to him that worketh the reward is not reckoned of grace but of duetie And againe The remnant saith hee are saued by the election of grace And immediately after be addeth If it be of grace then is it not nowe of workes for then grace is no more grace Howe then is eternal life which is gotten by workes a gift Or else did not the Apostle say that euerlastinge life is a gifte Yes verily he saide it so plainly that we cannot denye it Neither are his words so obscure that they require a sharpe vnderstander but an attentiue hearer For when he had saide the rewarde of sinne is death he addeth streightwayes but the gift of God is life euerlasting in Iesu Christ our Lorde Mee thinketh therefore that this question can bee none otherwise resolued vnlesse wee vnderstand that euen our good workes to which eternall life is giuen must be referred to the grace and gift of God because the Lord Iesus saith without mee ye can do nothing And the Apostle when he had saide ye are saued by grace through faith doeth presently adde and that not of your selues it is the gifte of God not of workes lest any man shoulde boast Thus much hitherto out of Saincte Augustine Nowe although this aunswere of Sainct Augustine be godly and plain enough to him that simply searcheth for the trueth yet I am sure that some there are which neuer will bée aunswered with it They wil I knowe go about vppon Sainct Augustines wordes to inferre y works and not faith alone do iustifie vs men For thus they argue wee are iustified and doe obteine eternall life by grace good workes doe belong to the grace of God therefore good workes do iustifie vs. Nowe it is not amisse to cloase buckle hande to hande with these disputers that in this little ye may perceiue that they bée méere shiftes of sophistrie which they set to sale vnder the name and colour of verie sounde arguments And firste of all there is no man so foolishe if hee hath read the doctrine of Sainct Paule but knoweth verie well that those two propositions cannot hang together wee are iustified by grace and we are iustified by workes For that sentence of Saincte Paule is as cleare as the Sunne where he saith If of grace then nowe not of workes for then grace were no grace Wee do freely graunt both their propositions to wite that we are iustified by grace and that woorkes belong to the grace of God or be the gifte of god But wee denye their consequence and say that it is false to wite that workes do iustifie For if that be true then may we in like manner truely saye a man doth see an hande doeth belong vnto a man and therevppon inferre therefore a hande doth see But who would gather so vaine a consequent For all doe vnderstande that a man doeth consist of sundrie members and that euery member hath his effectes and offices Againe what is he which knoweth not that the grace of God whiche is otherwise vndiuided is diuided and distinguished according to the diuerse operations which it worketh For there is in God a certeine as it were generall Grace whereby he created all mortall menne and by which hee sendeth raine vppon the iust and vniust But this grace doth not iustifie For if it did then should the wicked and vniust be iustified Againe there is that singular grace whereby he doeth for his onely begotten Christe his sake adopt vs to bee his sonnes he doth not I meane adopt all but the beléeuers onely whose sinnes hee reckoneth not but doeth impute to them the righteousenesse of his onely begotten sonne our Sauiour This is that grace which doeth alone iustifie vs in verie déede Moreouer there is a grace which beeing powred into our mindes doth bringe foorth good woorkes in them that are iustified This grace doeth not iustifie but doeth ingender the fruites of righteousenesse in them that are iustified Therefore we confesse and graunt that good woorkes belong to grace but after a certeine manner order and facion Againe they obiect and saye but Grace or faith and woorkes iustification also and sanctification are so ioyned together that they cannot be seauered one from another therefore the thinge that agréeth to one is also applyable vnto the other I verilye neither dare nor doe in any case gainesaye that faith and woorkes do cleaue together but I do vtterly denye that they twaine are all one so that the thing which is attributed to the one may also bee applyed vnto the other For faith although it bée weake and vnperfect in vs doeth notwithstandinge leane and staye vppon Christe his perfection alone and so farre foorth it doth iustifie vs But our workes haue in them for I vse the myledest phrase of speache some sprinkling of vice and sparckle of errour beecause of the originall disease that is naturall in vs all but it followeth not therefore that the grace of God is polluted by any vice or fault of ours which should of necessitie followe consequently if by reason of the streight knott betwixte them the properties of the one were common to the other Although the light of the Sunne bée not separated from the heate therof yet is not the light
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
hereafter speake in a seueral sermon by it selfe In this place I will onely touche summarily such poynts of repentance as séeme to make for the demonstration of the Gospell Our Lorde Christe Iesus doth in the preaching of the Gospell require faith and repentaunce neither did he him selfe when hee preached the Gospell procéede any other waye For Marke hath Iesus came into Galile preaching the Gospell of the kingdom of God and saying the time is fulfilled and the kingdome of God is at hand repent and beleeue the Gospell Neither did he otherwise instructe his disciples when he sent them to preache the Gospell vnto all nations For S. Luke saith Christ saide to his disciples so it is written and so it behoued Christ to suffer and to rise againe the thirde daye from the dead and that in his name should be preached repētance and the forgiuenesse of sinnes vnto all nations Sainct Paule like a good scholer following his maister in the Actes of the Apostles saith Ye knowe that I haue helde backe nothing that was profitable vnto you but haue shewed you haue taught you openly and throughout euery house witnessing both to the Iewes and also to the Greekes the repentance that is towarde god and the faith that is towarde our Lorde Iesus Christe In his Epistle to the Romanes where he doth compendiousely handle the Gospel he taketh occasion to beginne the preaching thereof at sinne conuincing both Iewes and Gentiles to be subiect therevnto Nowe hee beginneth at sinne to this ende and purpose that euery one descending into him selfe may sée and acknowledge that in him selfe he hath no righteousnesse but that by nature he is the sonne of wrath death and damnation not that suche acknowledging of sinnes doth of it selfe make vs acceptable vnto God or else deserue remission of sinnes and life euerlasting but that after a sorte it doth prepare a waye in the mindes of men to receiue faith in Christe Iesus and so by that meanes to embrace Christ Iesus him selfe who is our only and absolute righteousnesse For the hoale néede not the Physician but suche as are sicke and diseased They therefore whiche thinke them selues to be cleare without sinnes and righteous of them selues do vtterly reiect Christ and make his death of none effect but on the other side they that féele the diseases of the mynde and do from the bottome of their heartes confesse that they are sinners and vnrighteous not putting any trust in their owne strength and merites doe euen pant for the haste that they make to Christ which when they do then Christe doeth offer him selfe in the Gospell promisinge vnto them remission of sinns and life euerlasting as he that came to heale the sicke and to saue repentant sinners But the promise is receiued by faith and not by woorkes therefore the Gospell and Christ in the Gospel are receiued by faith For wee must diligently distinguishe betwirte the precepts and the promises The promises are receiued by faith the preceptes are accomplished by workes Wherevppon Paule is read to haue saide If the inheritaunce be of the lawe then is it not nowe of promise But god gaue Abraham the inheritaunce by promise The same Apostle to the Romans conferring the lawe and the Gospell together doth saye The righteousenesse which is of the lawe doth say whosoeuer doeth these thinges shall liue by them But the righteousenesse of faith doth saiye if thou beleeuest thou shalt be saued The lawe therefore is grounded vppon workes wherevnto it séemeth to atttribute righteousnesse But because no man doth in woorkes fulfill the lawe therefore is no man iustified by works or by the lawe The Gospell is not grounded vpon works For sinners acknowledge nothing in them selues but sinne and wickednesse For they féele in them selues that they are wholie corrupted and therefore they flée to the mercie of god in whose promises they put their trust hoaping verily that they shall freely obteine remission of their sinnes and that for Christ his sake they are receiued into the number of the sonnes of God. I would speake more in this place concerning faith in Iesus Christ the remission of sinnes and the inheritannce of life euerlasting if I had not alreadie in the sirste Decade declared them at large Here by the way ye haue to remember that the Gospell is not sincerely preached when ye are taught that we are made partakers of the life of Christe for our owne desertes and meritorious woorkes For wee are fréely saued without respect of any workes of ours either first or last And although I haue oftener than once handeled this argument in these Sermons of mine yet beecause it is the hooke wherevpon the hindge of the Euangelicall doctrine whiche is the doore to Christe doth hang and that this doctrine to wite That Christe is receiued by faith and not by workes is of many men verie greatly resisted I will for the declaration and confirmation sake thereof produce here two places onely but suche as be apparant enough and euident to prooue and confirm it by the one out of the Gospell of Christ our Lorde the other out of Paules Epistles Our Lorde Iesus Christ being about to teache briefely the waye to txue saluation that is to preach the gladd tydinges of life vnto Nichodemus in the Gospell after Saincte Iohn doth firste of all beginne at repentaunce and doth wholie take Nichodemus from him selfe leauinge him no merites of his owne wherein to put his trust For while hee doeth vtterly condemne the firste birth of man as that which is nothing auailable to obteine eternall life what doeth hee I beeséech you leaue to Nicodemus wherin he may bragge or make his boaste For he doth expressely saye Verily verily I say vnto thee vnlesse a man bee borne from aboue he cannot see the kingdome of god If the firste birth and the giftes thereof were able to promote a man to the kingdome of God what neede then shoulde he haue to bee borne the seconde time The seconde byrth is wrought by the meanes of the holye Ghoste which beeing from heauen powred into oure heartes doth bring vs to the knowledge of our selues so that wee may easily perceiue assuredly knowe and sensibly féele that in our fleshe there is no life or righteousenesse at all and so consequently that no man is saued by his owne strength or merits What then The Spirite forsooth doth inwardly teache vs that which the sounde of the Gospell doeth outwardly tell vs that We are saued by the merite of the sonne of God. For the Lorde in the Gospel saith No man ascendeth into heauen but hee that descended from heauen the sonne of man that is in heauen For in an other place he doth more plainely saye No man commeth to the father but by mee And againe to Nicodemus he saith As Moses did lift vpp the Serpent in the Wildernesse so muste the sonne of man be lift vp that euerie one which beleeueth in him shuld
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
Augustine in his Encheridion ad Laurent cap. 59. saith Who can declare with what manner bodies they haue appeared vnto men that they might not only be séen but be touched and againe conuey not with sounde substance of flesh but by spiritual power certeine visions not to the bodily eyes but to the eyes of the spirite or mynd or telsomthing not in the eare outwardly but inwardly in the mind of man euen they them selues being therein as it is written in the booke of the prophetes And the angel said vnto me which spake in me For he saith not which spake vnto me but in me Or that appeare euen in ones fléepe talke together after the manner of dreames For we haue in the gospel Behold the angel of the Lord appeared vnto him in his sleepe saying c. For by these meanes angels doe as it were declare that they haue not bodies which can be handled and they make a very hard question howe the fathers did wash their féete howe Iacob by taking so fast hold wrestled with the angel When these things come in question and euery one giueth his coÌ„iecture as he is able their heades are not vnfruitfully occupyed if a moderate disputation be taken in hand and the errour of them which thinke they know that which in déede they know not be remoued for what néedes it that these such like things be affirmed or denied or defined with daunger since we may be ignorant of them without blame Thus farre he In these and suche like causes let vs acknowledge his omnipotencie and woÌ„derful dispensatioÌ„ who doth what he wil to whom truly it is not hard to create substaunces fit agréeable for his purpose and appointment since of nothing he made al visible and inuisible creatures Moreouer we affirme that angels through the grace and power of God are incorruptible substaÌ„ces yea and vnchangeable in their felicitie without burthen and hinderances For S. August also Ad Pet. Diac. de fide cap. 23. saith That vnchangeablenesse was not by nature graffed in Angels but freely giuen by the grace of God. The same August De vera religione Cap. 13. saith We must confesse that angels by nature are chaungeable if God only be vnchangeable but in that wil wherwith they loue God rather than them selues they remaine stedfast and stable in him and inioy his maiestie being subiect moste willingly to him alone With these words agrée those whiche are read in Definit Ecclesiast cap. 61. in this wise The Angelicall powers which continued stedfast in the loue of God when the proud angels fell receiued this in waye of recompeÌ„ce that henceforth they shuld neuer feel the fretting bit of the tooth of sinne to seize vpon them that they shuld coÌ„tinually enioy the sight of their creator without end of felicitie And in him so created shoulde continue in euerlasting stedfastnesse Thus farre he Truly the scripture she wing the incorruptiblenesse of Angels affirmeth that we in the resurrection shal be like the angels For we shall rise incorruptible Therefore Angels are incorruptible For thus saith our sauiour The children of this worlde marrie wiues and are married but they that shall bee counted worthy to enioy that world the resurrection from the deade doe not marrie wiues neyther are married neither can they die any more for they are equall with the Angels and are the sonnes of God in so much as they are the childreÌ„ of the resurrectioÌ„ Whervpon Theodorctus In diuinis decretis hath thus inferred We doe not therfore reckon the angels in the nuÌ„ber of Gods as the Poets and Philosophers of the Grecians doe neyther doe we diuide natures y are without bodies â–ª into the male female â—inde For to a nature immortall or that can not diâ— diuision of kinde is superfluous For they haue no néede of incresing since they féel no diminishing c. But that the Angels are most frée and swift and without impediment burthen and let the scripture in many places declareth In the Acts of the Apostles thus we reade The priests put the apostles in the common prisoÌ„ but the angel of the Lord by night opened the prison dores brought them foorth and sayde Go and stand and speake in the temple vnto the people all the words of this life But when the officers came and founde them not in the prison they returned and tolde saying The prison truely found we shut with al diligence and the keepers standing without before the doores In the same booke thus againe we reade written Herode put Peter in prison and Peter sleapt betweene two souldiers bounde with two chaines and the keepers before the doore kept the prison And behold the angel of the Lord was there present or stoode by him and a lighte shined in the prison and hee smote Peter on the side and stirred him vp saying arise vp quickly his chains fel off froÌ„ his hands And anon when they were past the first and seconde watch they came vnto the yron gate that leadeth vnto the citie which opened vnto theÌ„ by the owne accord Behold no impediments or lets how strong and mighty soeuer they were hindered or stayed y angel of y Lord that he might not execute most spéedily the commissioÌ„ which he had from god All things giue place and make way to the Lords embassadour The yron chaines fel from Peters hands of their owne accorde He walketh safe throughe the 〈…〉 souldiers the Angel going before him The locke of the prisâ—ndâ—râ— no man opening it is vnlocked and wheÌ„ the seruaunts of God were gone out it is shut againe These angels that is to say these heaueÌ„ly embassadours being of their own nature most swift and spéedy spirites are nowe conuersaunt in heauen the power of God so willing and working but so soone as it shall please the Lorde of all by and by they are present with meÌ„ in earth vnto whom they are sent of God from heauen And they are presente in earth sometime with one and sometime with an other Not that they are not conteyned in their proper place For when the angel tolde the women of Christes resurrection he was not at the same instant in heauen and by the graue or sepulchre at once For God onely is not conteyned in place For he is present in euerie place But angels goe not forwarde faire and softely neyther are they moued with labour or toyling after the maner of corruptible bodyes Yet in the Scriptures they are expressely sayde to ascend into heauen and from thence to descend vnto vs We verily rightly beléeue that oure soules as soone as they departe out of the bodyes doe foorthwith enter into the kingdome of heauen For the Lorde hath sayde in the Gospell But hath escaped from death vnto life And to day shalt thou be with me in Paradise And thou doest reade of Lazarus the begger And it came to passe that the begger dyed and
of some who promise to condemned spirits redeÌ„ption from their punishments a little before the iudgment day But against these very many doctors of the church haue disputed all and euery one of theÌ„ condemning with one voyce an opinion which the 〈◊〉 longe ago condemned For the iudge in the ende of the world 〈◊〉 definitiue sentence against 〈◊〉 than al the wicked shal say Depart â—rom me ye cursed into euerlasting fier which is prepared for the diuell and his â—ngels And by by the Apostle holy Euangelist a witnesse of the truth doth â—dde And these shal go into euerlasting â—unishment but the righteous into life euerlasting For in Marke the lord also â—aid In hell their worme dieth not and â—he fier is not queÌ„ched And in Iohn in more plaine pithie wordes he saith They that haue done good shall come forth vnto the resurrection of life and they that haue done euil vnto the â—esurrection of condemnation He doth not â—ay they shal go either into life or into condemnation but into the resurrection either of life or condemnation that is to remaine euerlastingly in life or death For Daniel of whom the Lorde borowed these wordes hath said And many of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt For Iohn the Apostle saith that the smoke of those that are condemned thrown headlong in to hel for euermore shal ascende vp It is certeine therefore that the condemnation of the wicked shal be altogether without ende and euerlasting Furthermore in calling the reuolting Angels spirits we doe not vnderstand by spirite the wicked affection of the hart or the qualitie or passion of the minde or corruption and sinne For the world is not without some which thinke the the diuell is nothing els but a mischefous man or a mischiefous sinnefull â—oÌ„motion or outrage of the minde By spirits therefore we vnderstand spiriâ—uall substances indued with féeling â—nderstanding For in the first chapter of 〈◊〉 sathan came shewed him self among the children or seruaÌ„tâ— of god speaking with the lord The gospel 〈◊〉 reporteth vnto vs that diuels béeâ—â— cast out of a man entred into the herd of swine â— drowned them iâ— the 〈◊〉 of the sea or lake of Gaderen Moreouer the gospel recordeth that the diuel sinned from the beginning that he coltinued not in the truth that he is a lier a murtherer Iudas maketh mentioÌ„ that the angel fought with the diuell In Marke the diuels cry out and say What haue we to do with thee thou Iesus of Nazareth art thou come to destroy vs but yet for al that our sauiour beinâ— alredy appointed made iudge shal say to the diuels Go into the euerlasting fier Al which testimonies agree to substances by them selues subsistine not to qualities Diuels therfore arâ— spirituall substances But what bodieâ— they be which they often times take in which they appeare vnto men nâ— man I thinke can perfectly tell whicâ— also we tolde you a little before when we entreated of the bodies which good angels toke For truly that diuels puâ— on bodies shapes differing from their owne the historie of Samuel raised vp by a witch manifestly proueth It was not Samuel that was raised from the dead but the capteine-coyner of lyes counterfeiting Samuel deceiued king Saul And Paul witnesseth that sathâ— doth transforme himselfe into an angel of light Histories also declare that the diuel is a maruelous iugling deceiuer in taking on him diuers forms shapes And as I saide of good angels that they are spéedy in their ministerie without burden or lets so there is no doubt that diuels in their kinde worke are well prepared For the scriptures declare that they haue a thousand shiftes wonderfull craftinesse subtiltie and that their knowâ—edge is 〈…〉 reacheth very farre Finally that they are very ready and neuer weary to attempt performe althings They passe through the whole world with excéeding swiftnesse they handle all their matters very craftily and therefore are maruelous names shadowing out their force power allotted vnto them For he is called Sathan the olde serpeÌ„t a deceiuer the prince of this world the prince of darknesse which hath power ouer the aire a roaring Lion. Of which and of other not vnlike I will speake anon more at large when I haue firste tolde you this that there are an infinite route of diuels For vij diuels are cast out of Marie Magdalen That diuell of whom Matthew speaketh being no sooner cast out museth consulteth howe he may be wholy restored againe taking to him vij other spirites worse than himselfe Moreouer in Marks gospell there is mention made of a legion For the vncleane spirit being asked of the lorde what his name was answered My name is legion because we are â—any Therefore when there is mention made of sathan also where in hoâ—ie scripture it is not so to be taken as â—hough there were either but one subâ—â—ance or person of y diuel â–ª For they arâ— comprehended as the members vnder â—he head as particularities vndâ—r geâ—eralities The scripture truely elsewhere maketh mention of the prince of the diuels For the enimies of Christe do often cry out He casteth out diuels by the prince of diuels but yet that saying doth not expresse what manner of principalitie that is whether orderly among them selues those euill spirites be distinguished And it is certein that all the vngodly are vnder one head as all the godly are vnder one Christe the lord It is certein that all the diuels are o◠〈…〉 corrupt 〈…〉 their force only to this end to 〈◊〉 aduersaries vnto god hurtfull enimies to men But of y operations works or effects of diuels I wil speak wher I shal by the way exposid their names or attributes Corrupt wicked spirits generally are called diuels which is asmuch as if you should say slaunderers or false accusers For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Gréekes signifieth slaunder c. And the worde diuel is fetched froÌ„ the Grecians For he soweth slaunders in accusing men vnto god in setting men at variance betwene themselues that now I say nothing how he goeth about to bring god his works into suspicioÌ„ among men Therfore he is elsewhere called a lier the author of lies and the father of al hypocrites therefore the spring of all 〈◊〉 heresies wickednesses And bicause Iudas was an hypocrite a lyer a 〈…〉 traitor the lord rightly gaue him the name of a diuell The Apostle Peter called the diuell an aduersarie For the lord also himselfe called him The enuious man which sowed tarâ—â— in the lords field For he is the 〈◊〉 of God men setting himselfe against the wil of God whose glory also he laboureth to take away
name the substance of the soule For I do not thinke the same to bee of these vsuall and knowne natures whiche we touche with the senses of our bodie For I thinke that the soule coÌ„sisteth not of earth nor of water nor of aâ—â—e nor of the neitâ—â—r yet of all 〈◊〉 ioyned together nor of any one of them The nature of the soule may be called simple because it consisteth not of other natures Whiche wordes of Augustine Cassidore willing to reheâ—rse and expresse by imitation sayth The soulâ— of man created of God is a spiritual and peculiar substance Therefore I simpliâ— offirme that the soule hashe a singular yea a certein more excellent 〈◊〉 differing from other spirite hauing his true béeing and working always from his creator but suche as we in our spéeche cannot â—â—â—passâ— â—ither are able to vtter In the meane 〈…〉 allow if theÌ„ 〈…〉 to 〈◊〉 what maker of substaâ—ie â–ª she soâ—â—é is say that the soule is God or else surely a part or pâ—rtion of god For the scripture reproueth them do the. For truly y soule is a creature is drowned in variablenes sinâ—s but a creator cleane of it selfe it is not And because God the creator is immutable a indiuisible the soule cannot be a portion of god Therfore elegantly truly Anâ—chus Prudentius in his 〈◊〉 after he had in many words 〈◊〉 these filthy errors gathering at length al the meaning of the trueth sayth To say thâ— soule is GOD or part of him T' is follie great and too absurde a thing Since chiefe 〈…〉 ioyes it 〈◊〉 which swim From alwayes fâ—eshe and euer-lasting spring Now it 〈…〉 falles to sâ—nne One while 〈◊〉 another while in paine For due 〈…〉 it 〈◊〉 winne Now 〈…〉 t' is free againe To y end that we might ouerthrow this errour and discerne the soule from other spirites and spiritual substances we added in our description That the soule of man is powred into the bodie of man by God Whereby euerie man vnderstandeth wiâ—hout any adoe that it is created and also is a spirit not angeliâ—al but humane that is breathed into mans bodie by God of his owne essence and nature Where again a new question touching the original of soules doth offer it self to vs to be expounded For it is wont to be asked from whence souls come when or howe they enter into their bodies Sainte Hierome is the Author that in time past there were verie many opinions and those same most contrarie betwéene them selues touching the originall of soules For hée writâ—â—g to Marcellinus and 〈◊〉 fayth I remeÌ„ber your question nay rather 〈◊〉 the questâ—â—n of the church touching the state of the soule whether it â—el from heauen as Pythagoras the Philospher al Platonisteâ— and Origen doe thinke Or whether it be of the proper substaÌ„ce of God as the Stoikes Manichcus and the heresies of Priscilianus of Spaine doe suppose Whether they be counted in Gods treasurie long since layd vp there as certeine churchmen foolishly persuaded thinke Whether they be daily made of God sent into bodies according to that which is written in the gospel My father worketh hitherto I worke Or whether Eâ—traduce that is by the generation of the parentes as Tertullian Apolinarius tâ— the 〈…〉 of the West Câ—â—rches 〈◊〉 that as a bodie is borne â—f a bodie so a soulâ— is borne of a soule and hath his béeing after the like 〈◊〉 as bâ—â—ite beastes haue But all those â—pinions ar◠〈◊〉 oâ— Ecclesiasticall writers with found argumentes That opinion is receiueâ— auouched for the truest which holdrth That the soule is crâ—â—ted of nothing and powred of God unto the bodie when the childe is 〈…〉 in shape and in euerie part of hiâ— bodie in the wombe of hiâ— mother For thus the Ecclesiasticall definitionâ— do declare We say that the creator of al thinges doeth onely knowe the creation of the soule and that the bodiâ— onely is sowed by carnal 〈◊〉 in marriage that by the true appointment of God it thickeneth in the matrice becommeth a substance and receiuâ—th shape and that when the bodie is fashioned the soule is created and powred into it Where vpon 〈◊〉 Hâ—erome also to 〈◊〉 diâ—puting against the tâ—rors of 〈◊〉 bishop of Hierusalem after he 〈…〉 diuerse opinions touching the origiâ—al of the soule he saith Wheâ—her truely God createth souleâ— dâ—ily in whom his will iâ— his worke 〈◊〉 conâ—seth to be a 〈◊〉 of them which is an Ecclesrastical opinion according to the opinion of our Sauiour The father worketh hitherto and I worke And according to that of â—sai Which formeth the spirit of man 〈◊〉 him And in the Psalmes Whiche 〈…〉 their harts in euery one of theÌ„ Thâ—s farre he The scripture truly in expresse wordes doth teaâ—he that the soule hath not originall â—ut of earthe neither that it is created before the bodie but that it procâ—â—deth out of the moâ—the 〈◊〉 the creator to wit from the secret power of God and that it is powred into the bâ—die when it is fashioned For Moses describing the 〈◊〉 of God our Father dâ—eth firste 〈…〉 that the body of Adam was fashioned and made and that afterwards the spirite of life was breathed â—nto his bodie beeing perfectly made 〈…〉 The Lorde God 〈◊〉 he 〈◊〉 of the clay of the 〈…〉 vppon his face or iâ—to his 〈◊〉 the breath of life and 〈…〉 liuing soule For the bâ—eath of life doth signifie the liuing reasonable soule that is to say the 〈…〉 whiche thou séest breathed oâ— powred into the bodie when it is â—â—shioned And when the same Lorde created the woman of Adams 〈◊〉 he tooke not life froÌ„ Adam or out of his soâ—le and put it into Eue but of hiâ— gâ—â—dnâ—sse and power hee powrâ—d the 〈◊〉 into her bodie when it was pâ—â—fectly 〈◊〉 And that we are 〈…〉 created of the Lorde at this 〈…〉 that the soule may bee poâ—red into the bodie when it is fashioned Iob is a witnesse sufficient saying â–ª Thy handes O God haue 〈…〉 and fashioned mee rounde aboâ—◠〈…〉 powred me as it 〈…〉 me to 〈◊〉 like 〈◊〉 â–ª Tâ—ou hast â—ouered mee â–ª with 〈◊〉 and 〈◊〉 and ioyned me together with bones and sinewes â–ª Loe thou hast heâ—e iâ— these wordes bothe the conceptiâ—â— and also the fashioâ—â—ng of 〈◊〉 bodie in his mothers wombe most excellently described And touching the soule it followeth in Iob immediately Thou hast giuen me life and grace and thy 〈◊〉 haâ—he preserued my spirite Bâ—hold life that is the soule is by God 〈…〉 and grace 〈…〉 〈◊〉 mercie to life For it is a 〈…〉 in so many 〈…〉 benefite of the 〈…〉 sheweth it selfe in this But it 〈◊〉 by way of 〈…〉 thy visitation that 〈…〉 and preferuation 〈…〉 serued My spirite For 〈…〉 that spirite which 〈…〉 life that is to sayth◠〈…〉 we rightly 〈…〉 to the Scriptures that 〈…〉 men are created of God 〈…〉 into the bodyes when they 〈…〉 fashioned in the womb◠〈…〉 touch not euery
pâ—int 〈…〉 matter of this cause 〈◊〉 saying is hit the nayl◠〈…〉 Now it reâ—â—eth to 〈…〉 worketh my body of 〈…〉 that briefly in the 〈…〉 saying that being 〈…〉 it giueth life to man 〈…〉 For the reasonable 〈…〉 hendeth the powers 〈…〉 sensitiue and thereby it giueth 〈◊〉 to the bodie Moreouer the â—oulâ— hath two partes distinguished in 〈◊〉 not in substance namely Vnderstanding and Will and the reby it 〈◊〉 man For by the vnderstanding whiche is called bothe the minde and reason it conceiueth iudgeth knoweth thinges that are to be vnderstood and discerneth what to followe and what to auoide But by will or appetite he chooseth that which he knoweth folowing one thing and refusing another Which things again stretch verie farre Therefore I will handle euerie part more largely First of all 〈…〉 〈…〉 and the 〈…〉 sufficient 〈…〉 and 〈…〉 But in these things 〈…〉 to man For we sée and 〈…〉 that they also liue and that 〈…〉 in his kind 〈◊〉 increased and ingendered 〈…〉 the soule is 〈…〉 and what it workeâ—h in the 〈◊〉 â–ª where a more peâ—fecte 〈…〉 deriued The 〈…〉 in the sense of 〈◊〉 〈…〉 and discerit◠〈…〉 by the 〈…〉 things which are 〈◊〉 to y 〈◊〉 of the bodie 〈◊〉 it is ioynâ—d refuseth and 〈…〉 also consenteth not only do y prâ—â—â—eation of children but to the châ—rishing defending nourishing preseruing of them But all these things againe no man denieth but the liâ—e whiche is in beasts may do also Let vs therfore coÌ„sider what is the proper force of the soule of man And here wâ—y with me the wonderfull power of vnderstanding reasoning not a coÌ„mon memorieas is in brute beasts but a remembrance of iâ—â—â—merable thinges commended vnto vs and kept in minde by signes and déepe 〈…〉 in gesture in sounde in 〈…〉 seigned showes so 〈…〉 of nations so many thinges or deinâ—â— so many newe thinges so many 〈◊〉 refourmed such a number of 〈◊〉 and of such like 〈◊〉 for thâ— maintenaunce of memorie 〈…〉 a care of them whiche come 〈…〉 orders of offices powers 〈◊〉 and dignities either in 〈…〉 in the common weâ—le 〈…〉 warre either in 〈…〉 matters Weigh with me 〈…〉 force and vertue of 〈…〉 riuers of eloquence the 〈◊〉 verses in Poetrie 〈…〉 and 〈…〉 sure 〈…〉 â—n instrumentâ—◠〈…〉 in measuriâ—◠〈…〉 bâ—ring 〈…〉 thinges to come 〈…〉 These verily are 〈…〉 or â—â—perations in the 〈…〉 are common to the god 〈…〉 Therefore the true 〈…〉 which riseth from the powers of the soule vnto man and which are found in the godly only dâ— follow The soule is bould to preferre it selfe before the whole bodie and to thincke that the goods of the bodie are not his but rather to despise them and thereby how much the more he delighteth himselfe so much y more he withdraweth himselfe from filthines and cleâ—seth himselfe wholie by faith and the holy ghost and strengtheneth himselfe against al thinges whiche goe about to put him by from his good intent and maketh 〈…〉 and 〈◊〉 nothing to â—â—other whiche â—e would 〈…〉 to himselfe For hée 〈…〉 or doctrine of God 〈…〉 that by this God 〈…〉 ioyned by the holy 〈◊〉 and â—aith with God himselfe in 〈…〉 delighteth and liueth in true 〈…〉 forth all kind of 〈…〉 so excellent a studiâ—â—â— the soule there is â—et great laboâ—r For the soule fighteth starcely with the worlds the fleshe and is 〈…〉 from the assaultes or 〈…〉 But beeing 〈…〉 Lord hee gâ—eth 〈…〉 â—ictories and triumphâ—â— â–ª 〈…〉 therefore I meane of 〈…〉 holy men woorke all 〈◊〉 of holy works for the soules of the 〈…〉 heynous sinnes of all 〈…〉 are many other 〈…〉 whiche I cease to 〈…〉 I should be longer than 〈…〉 I haue entreated of 〈…〉 as yet ioyned to 〈…〉 discourse the 〈…〉 of God appeareth the 〈…〉 creatour of the soule yeâ— of the whole man from whose 〈…〉 account it receiuâ—â— whatsoeuer praise is giuen to the soulâ— Nowe I wil speake of the soule separated from the bodie The soule being separated from the bodie ceaseth not to be that whiche it waâ— but the bodie being dead the soule abideth aliue in his owne Essence altogether immortall and voide of all corruption For the death of man is not the extinguishing or destruction of the soule but onely a separation or departure from the bodie Thou takest a candle out of a lanterne thou hast taken the light from the lanterne but thou hast not put out the candle the lanterne triâ—ely béecause the candle is taken away remaineth full of darckenesse but the candle féeleth so little hurt by remouing of it that béeing taken awaye from the lanerne it then shineth more clearely and casteth forth the beames of his light more at large So truely the soule being separated from his earthly or slimie bodie doth so little féele any discommoditie that béeing deliuered from the trouble and burthen of the bodie it liueth more at libertie and woorketh more effectually But the common sort vnderstand not this they sée the body onely amonge the dead spoiled of the soule and because this wanteth all féeling and mouing yea and rotteth awaye they thincke that the whole man perisheth Neither is the world without some shamelesse and vngodly wretches who haue in their mouth that no man euer returned from death or from belowe who by his returne proued that the soules remaine aliue when the body is dead But maliciously they lye dissembling that they knowe not that which certeinely they know For who knoweth not that Christ the sonne of God died and was buried and the third day was raised againe from the dead the verie selfe same soule returning into his bodie whithe before death gaue his bodie life and ruled it Who knoweth not that Christe with his true bodie and with his reasonable and naturall soule ascended into heauen and sitteth at the right hand of the father that hee layinge downe there as it were a most assured pledg might testifie vnto the whole world that both oure owne proper soules and our owne proper bodies shal one day be traÌ„slated thether Who knoweth not that so many which were dead béeing raised from death to life receiued not newe soules but those their old soules whiche should not haue come to passe if by the death of the bodie the soules of men wete extinguished They obiecte that the Scripture it selfe maketh mention of the death of the soule I confesse no leâ—â—e in déede For the soule of man is both mortall and immortall after a certaine manner of his owne For the soule is not all manner of wayes immortall as God is of whome it is said that hée onely hath immortalitie And truely the death of the soule in the holy scripture is to be remembred but the same is referred to the state and condition not to the substance of the soule For if God be the life of the soule surely to be forsaken of God and to be left vnto thy selfe is the
addeth an oâ—he saying Verilie I say vnto you that wée should not doubt of the unmortalitie of soules There are very many testimonies and those most euident of Christ the sonne of God in the same Gospell as in the sixte and eleuenth Chapiters to whiche wee will ioyne one or two out of the writings of the blessed Apostles of Christ Sainct Peter speaking of the soules of the fathers which were dead a great while agoe sayeth that The Gospell was preached also to the dead that they should bee iudged like other men in the flesh but should liue before God in the spirite Spirites or soules of the blessed fathers whose bodies being buried a great while agoe doe waite for the vniuersall sentence of that generall and last iudgement that is that their flesh may be raised vp againe be iudged with other men in the last day but in the meane while their soules liue with God so that mens soules are aliue thoughe their bodies were rotten a great while agoe S. Paule in his epistle to Timothie sayeth that life and immortalitie is made manifest and brought by Christ The same Paule euery where doeth so plainely auouche the immortalitie of soules that hee must néedes be blinde which séeth it not S. Iohn the Apostle and Euangelist sawe vnder the altar in heauen that is vnder the protection of Christe whoe is the sacrifice and propitiation for the sinnes of the world liuing soules lying and crying Howe longe tariest thou Lord to reuenge our bloud He sawe them cloathed with white garmentes and enioying euerlasting rest But these soules were the soules of the martyrs of Christe whose bodies died béeing murthered on the earth vnder tyrauntes and persecuters of the Christian faith Therefore the soules of men are immortall Most true therefore yea and vndoubted are those woordes whiche are read in the booke of Wisedome vttered in this manner The soules of the righteous are in the hand of God and there shal no torment touch them In the sight of the vnwise they appeared to die and their ende is taken for a miserie and their departing from vs to be vtter destruction but they are in rest For thoughe they suffer paine before men yet is their hopefull of immortalitie They are punished but in few things neuerthelesse in many thinges shall they be well rewarded For God proueth them findeth them meete for himselfe As gold in the fornace doth he trie them and receiueth them as a burnte offering and when the time commeth they shal be looked vpon They shall shine and runne thoroughe as the sparckles amonge the stubble They shall iudge the nations and haue dominion ouer the people and their Lord shall reigne for euer Wherefore most truely and according to the Canonicall Scripture doe the Ecclestasticall definitions pronounce Cap. 16. Wee beleeue that man onely hath a substantiall soule whiche hauing put off the bodie liueth and keepeth his senses and disposition liuelie It doeth not die with the bodie as Aratus affirmeth nor a little while after as Zenon sayeth because it liueth substantiallie But the soules of beastes and other mortall creatures are not substantiall but are borne with their fleshe thorough the life of their fleshe and with the death of their flesh are at an end and doe die Furthermore that truth touching the immortalitie of soules as it were by the lawe of nature is written and imprinted in the mindes of all men Wherevppon it is no meruaile that all the wise men amonge the Gentiles could neuer abide that the soule should be called mortall For the consent of all whiche is thought the voice of nature specially of the chiefest declareth y soules are immortall And M. Tullie also affirmeth that saying As by nature wee thincke there are Gods and by reason wee know what they bee so wee hold opinion with the consent of all nations that soules doe stil continue All y auncient writers therefore and all that followed them haue said that soules are euerlasting or immortal as Trismegistus MusÄ™us OrphÄ™us Homerus Pindarus and Pherecydes the Syâ—ian the maister of Pythagoras and his scholer Socrates Plato himselfe who to learne the opinions of Pythagoras sailed into Italie was not onely of the same opinion that Pythagoras was of touching the immortalitie of souls but brought reasons also to confirme the same These reasons as Tullie witnesseth are many that he whiche readeth his booke cannot seeme to desire any thing further Seneca so plainely affirmeth and proueth the immortalitie of soules that nothing can be more plaine And Epictetus a famous Philosopher who liued in the time of Seneca hath done no lesse If as yet there be any light headed men to whome the immortalitie of the soule séemeth doubtfull or whiche vtterly denie the same these truely are vnworthy to haue the name of men For they are plagues of the coÌ„mon wealth and verie beastes worthy to be hissed and driuen out of the company of men For hee lacketh a bridle to restraine him and hath cast awaye all honestie and shame is prepared in all points to committ anye mischiefe whosoeuer beléeueth that the soule of man is mortall I shewed that soules by death béeing separated from their bodies doe not die but remaine aliue it resteth now behinde that I teach you where the soules when they are destitute of the dwelling place their bodies leads their life and are conuersaunt While they were coupled to the bodies they vsed them as their dwelling houses so that though they be said not to be limitted in place yet they doe not wander out of their bodies but they are as it were shut vp in them as in prisons vntill the time they be dissolued and sett at libertie Those same soules therefore being now disseuered from their bodies since they reteine their sound senses their nature or disposition and their whole substance in liuely manner albeit they are said no not euen now to be limitted in place not are they not let loose runne aftraye hauing their abiding in no place but beeing compacte and sett fast in their owne Essence or béeing are in some place againe hauing no newe bodies for the soules are frée euen till the Iudgement day when they shall bee ioyned againe to their bodies how beit certaine abiding places are prepared for them of God wherin they may liue Although other by my leiue verie subtily and wittilie doe reason howe spirites are conteyned in place or not conteined I simplie affirme with the scripture that soules separated from bodies are taken vpp either into heauen it selfe or else are drowned in the depthe of hell and that their béeing and abiding is euen so there that when they are héere they are not else where For the Lord most plainly and pithilie saieth in the Gospell that the soule of beggerly Lazarus was carried into Abrahams bosome and the soule of the rich glutton was caste downe into hell But that more is it foorthwith followeth in
the historie Betweene vs and you for the blessed and cursed soules talke together there is a great goulfe stedfastly sett so that they whiche would goe from hence to you cannot neither can they that would come from thence to vs. And Paul also desireth to be dissolued to be with Christ Wée are dissolued by death for when the soule departeth the bodie is dissolued and dieth the soule flieth vnto Christ But the Scripture sheweth vs that Christ is in heauen at the right hand of the father Nowe where heauen is there is none but can tell And we else-where haue largely 〈◊〉 of that 〈◊〉 In the Gospell after Samuel Iohn the Lord himselfe calleth the conuersation of soules whiche is prepared for the soules after they are separated from the bodies both a place and mansion an habitation or dwelling adding these woordes the râ—â—ppon I will receiue you euen vnto my selfe that where I am there maye ye bee also And therefore Sainct Iohn sawe soules in heauen abiding and taking their rest vnder the altar or protection of Christ For thether when they departed from their bodies he had gathered them vnto himselfe Herevnto belongeth that notable place of the Apostle Paule merueylous fitt for this purpose written in the second to the Corinthians in these woordes Wee know that if our earthly hóuse of this tabernacle were destroyed wee haue a building of God euen an habitation not made with handes but eternal in heauen c. Loe while our soules were ioyned to our bodies they inhabited dwelt in them as in their houses but after oure corruptible house is destroyed God hath builded another better and of longer continuance Heauen I meane it selfe into the whiche hee louingly receiueth our soules departing out of our bodies For that manner bodie whiche we now haue he calleth The house of this tent or tabernacle For as tentes for a time are made of light stuffe and pitched without any strong foundation and a while after are pulled downe or doe fall of their owne accord so a mortall body is giuen to men as a ruinous cottage wherein they inhabite a fewe dayes and immediatly packe away againe S. Peter vsed the like Allegorie Against this tenâ— hée opposeth a 〈◊〉 of euerlasting continuance heauen I meanâ— it selfe For â—hen hée had said that wée haue a Building of God hee addeth by interpretation euen an habitation not made with handes And yet more plainely eternall in heauen Neither doeth that which by and by followeth hinder thâ—â— imporâ— another meaning For therefore 〈◊〉 wee desiring vppon our deathing to be further cloathed with our house which is from heauen For From heauen signifieth as much as if thou wouldest say heauenly Therefore the house of the soule is heauenly or heauen it selfe a place I saye appointed for blessed spirites For verilie the faithfull soule shall dwell in heauen euen vnto that day wherein the Lord shall iudge the world with that his Generall iudgement then at the lengthe the soule shall returne to the bodie againe béeing raises vpp that after Iudgement the whole man both soule and bodie may liue for euer with God. For thus wittnesseth the Apostle Sainct Paule The Lord himselfe shal descend from heauen in a shout and in the voice of the Archangel and in the trumpet of GOD and the dead in Christe shall rise first then wee which liue which remaine shal bee caught vpp together with them in the cloudes to meete the Lord in the ayre and so shall wee euer bee with the Lord namely in the heauens whiche are aboue vs where the cloudes are séene Therefore omitting vaine speculations and curious disputations let vs beléeue that there is a house prepared by the Lord in heauen for soules béeing separated from their bodies into the which the faithfull may be receiued and againe that therâ— is 〈◊〉 are prepared 〈…〉 all the soules of all inâ—dels or 〈…〉 may be cast Wee haue taught that heauen is the sease or habitation prepared of God to receiue soules béeing separated from their bodies It remayneth behind that we shew after what maner what time they should be translated thether after death Touching the manner I can saye nothing else but that it is fully knowen vnto God and that so farre foorth as séemeth sufficient for vs it is shadowed out in the Scriptures namely that it is brought to passe by Angels carrying vpp oure soules with a most swift flight or mouing For the Lord saith in the Gospell that the soule of Lazarus was carried by angels into Abrahams bâ—some Of whiche thinge wée spake and before when wée preached of Good Angels But what manner of mouing this is whether naturall or supernaturall I meane not to make search I beléeue that what God promiseth the same he performeth and accomplisheth And hee promising sayeth Hee is passed from death to life Againe he said to the théefe To day shalt thou be with me in Paradise comprehending that his passage as it were in a moment Herevnto we also necessarily ad this that it must bée attributed to the merites of Christ that we are taken vpp into heauen For hée is the â—oore the way But at what time soules should be caried vp into heauen or cast down into hell séemeth to be a question at this present not onely profitable but by all meanes necessarie to bee discussed For in this our age there are euill disposed persons who haue corrupted the pure simplicitie of this matter For you shall finde some wil say that the 〈◊〉 departing from the 〈…〉 not by and by the right 〈…〉 ways to heauen but that 〈…〉 it were taken with a 〈…〉 thaâ—gie they sléepe vntill the last days â—f Iudgement You shalfind othersome contending that soules cannot come into heauen vnlesse they be perfectly purified with clensing fire which they call Purgatorie as though they were intercepted by pirates and robbers in the middest of their iourney and cast into torments vntill either they themselues make satisfaction or other foâ— them haue payed as it were the debt whiche they had else-where borrowed But both of these thinges doe I denie and vtterly denie and I affirme that soules doe not sléepe neither are they purged by any tormeÌ„ts after the death of the bodie but are waking and aliue and are forthwith after the death of the bodie and euen in a moment either carried into heauen being fréed from all kinde of torments or otherwise cast downe into hell These sleepiâ— heads haue nothing to alledge for this their lethargie or imagination of the sléepe of the soule but that the scripture oftentimes describing the death of the Saincts maketh mention of sléeping laying to sléepâ— as Hee fell a sleepe and was gathered vnto or layed by his fathers And Paul saith speaking of those that die I would not haue you ignorant concerning them which are a sleepe But euen as soules when they were ioyned to these frailâ— bodies neuer
their goods and as it were a certeine knitting together into one body not to be dissolued Therefore when Christ tooke vpon him our flesh both he became oures in all thinges and we also are members of the same body of his fleshe and of his bones In vs there is infirmitie sinne and death the same thinges hath our husband also taken vnto himselfe that he might make them hurtlesse vnto vs In Christe our husbande is iustification sanctification and life the same thinges dothe he communicate vnto vs his spouse that in him we might be iust and holy and might liue through him Of that lawfull ioyning together of the Lord and the Church are borne lawfull children vnto god Wherevpon the Churche is called a mother and a frée womā that is to say a matrone and a mistresse For the Apostle Paule sayth Ierusalem which is aboue is free which is the mother of vs all For euen as through the ioyning of man and woman together by propagation of séede are borne children so Christe hath coupled the Churche vnto him selfe wherein he hath left the séede of his worde By the word our mother the Churche begetteth children whereof before I admonished you when I spake of the originall of the Churche that is to say whiles she reteyning the séede of the worde by the preaching of the worde doth fashion and nourishe vs in her wombe and after bringeth vs foorth into lighte whome afterwardes she nourisheth with mylke and bringeth vp with stronger meate vntill wée growe vp into a perfect man But euen as without a husbande without true fayth plighted and without séede there is no other euen so the Church without Christ without true faith and the séede of Gods worde is not that our mother that is a frée woman and our mistresse We haue by these things by the way learned why the Church of God is called a mother The same notwithstanding is also called a virgine For of this holie mother the Church the Lorde before all things requireth faith and integritie For the Apostle Paule saith I haue coupled you to one man to present you a chaste virgine vnto Christe Therefore it is the part of the spouse to bring vnto her husband for her dowrie her virginitie and to kéepe the same vndefiled But what manner of virginitie is that sincere faith in Christe whiche wholy or with all her mynde cleaueth for euer vnto one whiche commeth to passe when we giue eare only to our spouse and loue none but him alone to be short when we perseuere in the simplicitie of the Gospell For it followeth in the wordes of the Apostle But I feare lest it come to passe that euen as the serpent deceiued Eue with his subtiltie so your mindes should be corrupt from the simplicitie that is in Christe That simplicitie acknowledgeth Christe to be the meanes of saluation the recouerie of life and all heauenly treasures without whom there is no saluation nor no good thing But who wil call her a chaste matrone who gyueth eare to bawdes and setteth her hearte also vppon the loue of othērs neyther contenteth her selfe with her husbande onely will not all men cry out that she is a naughtipack and an adultresse lying with others and bringing foorth children of straunge séede And in the holy Scriptures spiritual adulterie and fornication is muche spoken of All the sermons of the Prophetes are ful of suche Allegories They call those men or Churches adulterers whoremongers and fornicatours which receiue straunge seede that is to say doctrine differing from the word of god For suche as they going a whoreing from God cleaue not vnto God only they loue not alone him with all their hart they do not worship serue call vpon him only yea rather they choose vnto them selues others whome they may worship and call vpon eyther instead of God or together with god Herevnto perteyneth a good parte of the fift chapter of Ieremie and all the second chapter of Osée Amongest other thinges the Lorde sayth I will not haue compassion vpon her children bycause they are children of fornications for their mother hath played the harlot for she hath sayde I will go after my louers c. Since these thinges are thus brethren there is no cause why any man shuld reuerence the Churche of Rome decking her selfe with the title and beautie of the holie mother the church For she is not the holie mother churche she is not an vncorrupted matrone and virgine For where is the husband who is the onely husbande of this chaste matrone where is the faith and integritie kept with her husband hath she not defiled her selfe with straunge séede hath not she receiued taught a newe and straunge doctrine from the word of God and by that means begetteth many childrē not to Christ but to antichrist Saint Iohn beautifying this churche with her apt title calleth her Great Babylō the mother of whoredomes and abhominations of the earth and a woman drunken with the bloude of the Saintes and with the bloud of the martyrs of Iesu Christe Our holie mother the church is an vndefiled virgine hearing only the voyce or doctrine of her only welbeloued husband placing all the meanes of life and saluatiō in him alone and depending onely vpon him in all things With many other Allegories doth the Scripture paint out the mysterie of Christe and the Church but thereof it sufficeth to haue spokē thus muche The Lord Iesu the true and onely shepheard of his Church bring hoame againe louingly the wandering shéepe into his fould and being gathered together in his Churche preserue thē for euer Amen Of the ministerie and the ministers of Gods worde wherefore and for what ende they are instituted of god That the orders giuen by Christ vnto the church in times past were equall Whence and howe the prerogatiue of ministers sprang and of the supremacie of the Bishop of Rome ¶ The third Sermon THE expositiō touching the Churche of God shal be trulyer vnderstoode brethrē by those things whiche remayne to be spokē out of the worde of the Lorde concerning the ministerie and ministers of the Church For I sayde the Church of God is builded and preserued by the worde of God and that through ministers appointed for that purpose by the Lorde so that nowe it followeth to speake of the ministers of the Churche and of their ministerie that is of that order wherwith God gouerneth his church And truely the Ecclesiasticall ministerie is extended both to stirre vp and also to mainteine publique prayers and the administration of the sacraments and especially it is occupied in preaching of the worde of god Of the two former I will speake in place and time conuenient Of the ministerie of the worde I will entreate at this present In consideration whereof first it is expedient to viewe wherefore God in instructing men vseth the ayde or ministerie of men and what men perfect or worke
Iesus Christe And whereas in euery place almost they adde Not by the lawe not by ceremonies or other rituall obseruationes do wee thinke that they will admitte Sacramentes to the partaking of suche power and vertue séeing they be cōprehended vnder rites and ceremonies and so accounted Christian faith doeth attribute the grace of GOD remission of sinnes sanctification and iustification fully and wholely to the frée mercie of God to the merite of Christs passion yea in suche sorte doth Christian faith attribute these spirituall benefites vnto it that beside it nothing at all is admitted to take parte with it Therefore whereas Lombard saieth That sacramentes haue receiued power to conferr or giue grace by the merite of the passion of Christe it is of his owne foarging For as Christ giueth not his glorie to any either saint or mortall man muche lesse to a creature without life euen so he that beléeueth to be fully iustified by the death and resurrection of the Lord séeketh no further grace and righteousnesse in any other thing than in Christe only vpon whom he stayeth whome also by faith he féeleth in his hart or minde alreadie to exercise his force by the holy Ghost For herevnto perteyne those sayinges in the Gospel Goe in peace thy faithe hath saued thee And also He whiche drinketh of this water shall thirst againe but whosoeuer shall drinke of that water which I shal giue him shall neuer thirst c. To this perteineth the saying of Paule also Therefore being iustified by faith we are at peace with God thorough our Lorde Iesus Christ By whome also we had an entraunce by faith vnto this grace wherein wee stande and reioyce in hope of the glorie of God. I am not ignorant of the craftie sleightes of some who imagine there is a certeine generall also a speciall faithe The generall faithe they call that whereby we beléeue that we are truely iustified by the deathe and resurrection of Christe but that they call a speciall faith whereby we béeléeue that by the sacramentes and by our owne worke the gyfts of GOD are applied particularly to euery one of vs one by one But to what purpose was it béeing in a lande where they might bee fedde with Manna to looke backe to the potage pottes and vnsauourie léekes of Egypt What I pray you haue Christians to doe with the distinctiōs of subtile sophisters or how will they proue this distinction of theirs vnto vs Verily there is but one faith and the same is no other in the vse of the Sacraments than it is without the vse of them Without the vse of them we beléeue that wee are sanctified by the death and resurrection of Christ In baptisme and the Lordes supper we practise no other faithe than wherby we beléeue that we are purged from our sinnes by the grace and mercie of Christe and that by his body giuen for vs and his bloud shed for vs we are redéemed from deathe and become heirs of eternal life Not the Sacramentes but faithe through the holy Ghost applyeth these thinges vnto vs whiche thing all the writinges of the Apostles doe witnesse but suche feigned gloses do obscure and darken To be shorte there is one GOD and Sauiour of all one Saluation one Redemption and purging one faith whereby wee receiue Saluation offered vnto vs of GOD in Christe through the holie Ghoste The same is declared or preached vnto vs in the worde by the minister and is represented and sealed by the Sacramentes And now who knoweth not that Paule the Apostle in all his writinges onely laboureth to proue that those that beléeue are iustified by faith in the Lorde Iesus and not by any workes Againe who is ignoraunt that the receiuing and celebration of sacramentes are also counted among our workes Wherevnto I will add this that Sacramentes giue not that whiche they haue not themselues but they haue not grace and righteousnesse and heauenly gyftes therfore they doe not giue them But hence springeth vppe another disputation for vs to handle whether the grace of GOD and a certeine heauenly power be put in or included in the Sacramentes and as it were conteined in them so that from them it might be conueyed into the receyuers The whole rable of Priestes and monkes as well in worde as in déede haue bewrayed them selues that they thinke That in the bare signes there is heauenly grace included yea and that God himselfe is comprehended in them For from no other founteine sprang their carefull disputations concerning That the mouse eateth when it eateth the Sacrament of the bodie of Christe Pope Innocent Libro quarto De Sacramento altaris Capite vnde cimo sayth Miraculously doth the substaunce of bread returne againe not that bread which was turned into flesh But it cōmeth to passe that in sted of it other bread is miraculously created which bread is eaten c. Behold here is a certein wittie miraculous kinde of diuinitie I passe ouer of purpose many other whiche are of this kinde And herevnto that by crossinges and certeine secret words gestures and breathings they consecrate the water of baptisme all which things they beautifie with the name of blessinge And among other thinges they sing thus God by the secrete mixture of his light make fruitefull this water prepared to regenerate men with-all that beeing sanctified and borne againe of the immaculate wombe of the heauenly founteine it may come foorth a new creature Let this holy innocent creature be free from all the assaultes of the aduersarie Let him not intrap it in his snare Let it become a liuing founteine a regenerating water a purifying riuer that all that are dipped in this wholesome lauer the holy ghost working in thē may atteine to the excellencie of perfect purificatiō Wherfore ô thou creature of water I blesse or coniure thee by the liuing God by the true God by the holy god by the god which in the beginning feparated thee by his word from the drie lande c. Againe breathing thrice on the water he forthwith vttereth these wordes Thou O Lord blesse with thy worde these waters which make request vnto thee that beside their natural cleannes whiche in washing they may giue to our bodies they may also be effectual to purifie our soules Then the priest taketh a burning waxe candle and putteth it thrice in the water consecrated to baptisme saying Let the power of the holy Ghost come down into this plentifull founteine He addeth And let it make the whole substance of this water fruitefull with the fruite of regeneration And so foorthe All these thinges they vnderstande and expounde to be spoken simplie and without tropes or figures whiche euidently enough declareth what these men attribute to holy or consecrated water and howe they thinke that in the signes the holy thinges themselues are conteyned Aboute this matter Bonauentura hathe woonderfully busied himselfe who in his writing In 4. Magistri
receiued againe by faithfull repentaunce into the same grace from whence they fel. But to our purpose Baptisme the seale of the righteousnesse of faithe is not sett to parchmente or to the writing of the Gospell but it is applyed to the very bodyes of the Children of God and is as it were marked and imprinted in them For wée are whoâ—â—e dipped with our bodies or wholie sprinckled with the water of Baptisme which truely is a visible sealing confirming that the true God is our God which sanctifieth and purifieth and that purification and euery good gifte of God is due vnto vs as the heyres of god And to the setting foorth of this matter pertayneth that euidente place of Paule which in the Epistle to the Galathians is thus read For yee are all the children of God by faith in Christ Iesus For all ye that are baptised haue put on Christe And so foorth The supper of the Lorde hath the like reason whiche also is a seale of the righteousnesse of faith For the sonne of God dyed hee by his death redéemed the beléeuers also his body and bloud is our meat and drinck vnto eternall life And truely this singular and excellent priuiledge giuen vnto the faithfull is declared and sett downe in writing by the Apostles â–ª but it is consecrated and sealed of the Lorde him selfe by the Sacramente of his bodye and bloude whereby he sealeth vs an assuraunce that we are iustified by faith in the death of Christ and that all the good giftes of Christe are communicated vnto vs and that wee are fedd and strengthened by Christe Moreouer that the sealing might be the more liuely he setteth not the seale to written parchmente but it is brought and also giuen to be eaten of our bodyes that we might haue a witnesse within our selues that Christe with all his giftes is wholy ours if wee perseuere in faith For the Lorde him selfe in the Gospell saith He that eateth me shall liue by the meanes of mee But hee eateth whiche beléeueth For in the same place the Lord saithe I am the bread of life He that commeth to mee shall not hunger and hee that beleeueth in me shall neuer thirst Héereby we gather the summe of the whole matter that the Sacramentes doe seale vpp the promises of God and the gospel and that therefore so often mention is made in the Churche of euidences or letters patents or charters and seales of the preaching of the gospell and the promises of God that the whole mysterie of our saluation is renued and continued as oft as those actions instituted of God I meane Sacramentes are celebrated in the Church Hetherto I think doeth that belong whiche the faithfull minister of Christe Zuinglius vppon the SacrameÌ„ts hath deliuered in these wordes Sacramentes beare witnesse of a thing that hath bene done For al lawes customes and ordinaunces doe shew their authours and beginnings Therefore Baptisme since it setteth foorth in signification the death and resurrection of Christe it must needs bee that those thinges were done indeede These wordes are to be found In Expositione sidei ad regem ChristianuÌ„ The same Zuinglius Ad principes Germaniae contra Eggium saith When that noble man taking his iourney in to a farre countrie distributing bread and wine did farre more liuelie and peculiarly giue him selfe vnto vs when he saide This is my body than if he had said This is a token or signe of my bodide although hee tooke away his naturall bodie and carried it into Heauen Yet neuerthelesse by these wordes in that apperteyneth to faith and grace hee giueth him selfe wholy as if hee had saide Now I goe to dye for you and after a while will wholie departe from hence But I wil not haue you doubt of my loue and care to you warde How much soeuer I am I am altogether yours In witnesse whereof I commend vnto you a signe of this my betraying and testament to the intente you might maintaine the memorie of me and of my benefites that when ye see this bread and this cupp ministred vnto you in the supper of my remembraunce ye may be no otherwise mindfull of me that is that I deliuered vp my self for you than if you should see mee with your eyes face to face as ye now se me bothe to eate with you and by and by shall see me to be led from you to dye for you Hetherto I haue recited Zuinglius his words and anon I wil rehearse other wordes of his againe not that I stay my selfe vppon them or vppon any testimonyes of man but that it may be made manifest that this man did not as some haue falsely thought contemne the sacramentes In the meane while we acknowledge these testimonies of the holie Scripture And God it is which stablisheth vs with you in christ hath annointed vs whiche hath also sealed vs and hath giuen the earnest of the spirite in our harts 2. Cor. 1. And also After ye beleeued ye were sealed with the holie spirite of promise whiche is the earnest of our inheritaunce vnto the redemption of the purchased possession vnto the praise of his glorie Ephesi 1. verse 13. And againe Greeue not the holie spirit of GOD by whome ye are sealed vnto the day of redemption Ephe. 4. Wee acknowledge the trueth of God to be sufficiently sound true and certeine of it selfe neither can wee from else-where haue a better confirmation than out of it For if our minde be not confirmed one euerye side it wauereth God therefore frameth him self according to our weaknesse and by his Sacraments as muche as may bee doeth as it were vpholde vs yet so that we referre all the benefite of our confirmation to the spirite it selfe and to his operation rather than to the element Wherfore as we attribute Confirmation to doctrine and to teachers euen so doe wee Sealing to the Sacramentes We read in the Actes of the Apostles Chapter 14 and 18. The Apostles returned and strengthened the Disciples soules againe and exhorted them to continue in the faithe Againe in the firste to the Thesâ—a 3. Wee haue sent saith Paule Timotheus our Brother and minister of GOD to confirme or stablish you and to comforte you concerninge your faithe Neuerthelesse vnlesse the inwarde force of the spirite doe drawe and quicken the hartes of the hearers the outwarde persuasion of the teacher though it bee neuer so forceable veheÌ„ment shall nothing auayle but if the holie spirit do shew foorth his might and worke with the worde of the Preacher the soules of the hearers are moste mightilie strengthened And so it standeth with the mysterie of the Sacramente For if the inwarde anuoynting and fealing of the holy Ghost be wanting the outwarde action will be counted but a toy to the vnbeléeuers neither worketh the sealing of the Sacramentes any thing at all but when faith the gifte of the holie Ghost goeth before the sealing of the Sacramentes is very strong
vnto saluation that baptisme is superfluous he hath despised the ordinance of God is condemned for a rebell and an enimie to God. Furthermore that place of Iohn 3. is not to be vnderstood of the ourward signe of holy baptisme but simplie of the inward most spiritual regeneration of the holy spirite which when Nicodemus vnderstoode not perfectely the Lorde figured and made the same manifest vnto him by parables of water of the spirit that is to say of the winde or the ayer by elements verie base and familiar For by and by he addeth That whiche is borne of the flesh is flesh c. Again The winde bloweth where it lusteth c. whiche must néedes be ment of the ayer For the other part of the coÌ„parison followeth So is euery one that is borne of the spirite Furthermore he addeth If I tel you of earthly thinges and ye beleeue not how will you beleeue if I tel you of heaueÌ„ly things But the argumeÌ„t which he put forth was not altogether earthly For this is the argument of his whole disputatioÌ„ Except a man be borne from aboue he cannot see the kingdome of God That is to say vnlesse a man be renued as it were borne againe by the spirite of God which is giuen from aboue that is to say powred into him from heauen he caÌ„not be saued The doctrine is altogether heauenly but the meanes wherby he deliuered declared set forthe this heauenly doctrine is earthly For by thinges taken from the earth he shadowed out to man beeing grosse of vnderstanding earthly a spiritual and heauenly thing laid it open as it were euen â—â— the view of his eyes As by water ayre oftentimes the qualities of bodies are changed and as the effecte and woorking of water and the aire in bodies is merueilous in like manner is the working of the holy Ghoste in the soule of man which it changeth purifieth and quickeneth c. For so the Lorde himselfe afterward whiche I tolde you euen now expoundeth an other parable of the spirite And because al olde writers for the moste part by water haue vnderstood sacramentall water that is to say holy baptisme we also receiue this interpretation For we willingly graunte that baptisme is necessarie to saluation as wel in such as are of perfect age as also in babes or infantes so that necessitie constraine not the contrarie For otherwise if we goe forwarde stubbernly with S. August to condemne infantes by this place truely we shal be compelled also to coÌ„demne euen those that are baptised if they departe this life without partaking of the bodie and bloud of Christ For S. Augustine béeing infected with the like errour defendeth that the sacrament of the Lordes supper ought to be put into the infantes mouthe or else they are in daunger of death and damnation because it is written Except ye eate the fleshe of the sonne of man drink his bloud yee haue no life in you Therefore after this same order he placeth these two sentences Except a man be born of water and of the spirite he cannot see the kingdome of God. And Excepte ye eate the flesh of the sonne of man c. So that if thou persist obstinately in S. Augustines sentence verily thou wilt condemne the whole Church at this day which denieth the partaking of the Lordes supper vnto Infantes But if in this thing there be admitted a coÌ„uenient interpretation why are ye so rigorous obstinate in another the like place cause not disagréeable What wil you say if in this opinion Augustine doeth not satisfie no not himselfe in all and euery point To a Lay-man he thinketh it veniall sinne if he baptise in time of necessitie He cannot tell whether it be godlily spoken the baptisme ministred by a lay-man ought to be iterated or done againe But how much better and safer had it béene letting the necessitie of baptisme pas which hath no lawful causes to holde opinion the infantes if they be not preuented by death ought to be baptised of the minister of the church in the church their parents procuring it as opportunitie first serueth that too too spéedie souden death which we cal the pinch of necessitie is no let or hinderance to saluation to them which are not yet broght to be baptised The same Augustine trembleth and is afraide to determine of the punishmente of damned infants for not beeing baptised neither knoweth truly what he might certeinly say In his first booke De anim c. ca. 9. hée saith Let no maÌ„ promise to infantes vnbaptised as it were a middle place of rest or felicity whatsoeuer it be or whersoeuer it be betweene hell and the kingdome of heauen But that sentence is for the most part receiued of all men â–ª whervpon also the infantes are buried in the churchyarde in a certeine middle place betwéene the prophane holy ground And againe the same Aug. contra Iulianum Pelagianum lib. 5. ca. 8. writeth That those infantes of all other shal come in the easiest damnation And immediately bee addeth Which of what maner how great it shal be although I cannot describe yet I dare not say that it were better for them to be as no body thaÌ„ to be there And againe in his Epistle to Sainte Hierome 28. he sayth When I come to determine of the punishments of little infants beleeue me I am driuen into narrowe streightes neyther finde I any thing at all to aunswere Héere also may that be added whiche hee disputeth vppon Lib. 4. contra Donatist cap. 22. 23. touching the théefe whiche was crucified with Christe among other things saying That then baptisme is fulfilled inuisibly when not the contempt of religion but the poynt of necessitie excludeth and shutteth out from visible baptisme Why then should wee not beleeue also that in infantes departing by to to timely death baptisme is inuisibly perfourmed since that not contempt of religion but the extremitie of necessitie whiche can not bee auoyded excludeth and debarreth them from visible baptisme And since verie many at this day doe graunt that any man of perfect age withoute baptisme in the point of necessitie may bee saued so that hee haue a desire of baptisme why then may not the godly desires of the parentes acquite the infantes nowe newly borne from guiltinesse But thus much hitherto Touching this also who are to be baptised both in time past our age there hath bene bitter iarring Pelagius in time past denyed that infants ought to be baptised which we heard euen nowe Before Pelagius time AuxeÌ„tius Arianus with his sectaries denyed that they are to be baptised Some in the time of S. Barnard denied the same as we may gather out of his writings The Anabaptistes at this day a kinde of men raysed vp of sathan to destroy the Gospel denie it likewise But the Catholique trueth whiche is deliuered vnto vs in the holy scriptures
The same also is mentioned in Luke In the Gospel of Iohn the third chapter baptisme is called Purifying In the Actes of the Apostles Peter saith to the people which demaunded what they should do Repent ye and let euery one of you be baptised in the name of Iesus Christe for the remission of sinnes Ananias also sayth to Paule Arise and be baptised wash awaye thy sinnes in calling on the name of the Lord. And now Paule himselfe saith Christ loued the church gaue himselfe for it to sanctifie it when he had cleansed it in the founteine of water in the word Wherefore the promise yea the trueth of sanctification and â—rée remission of sinnes is written and ingrauen in oure bodies when we are baptised For God by his spirite thorough the bloud of his sonne hath newly regenerated and purged againe oure souls and euen now doth regenerate and purge them And baptisme is sufficient and effectual for the whole life of man yea and reacheth and is referred to all the sinnes of all them that are baptised For the promise of God is true The seale of the promise is true not deceiueable The power of Christ is euer effectuall throughly to cleanse and wash away all the sinnes of them that be his Howe often therefore soeuer wee haue sinned in our life time let vs call into oure remembrance the mysterie of holy baptisme wherewith for the whole course of our life we are washed that we might know not doubt that our sinnes are forgiuen vs of the same God and oure Lord yea and by the bloud of Christe into whome by baptisme once we are graffed that he might alwayes woorke saluation in vs euen til we be receiued out of myserie into glorie Neither is there any doubt that Abraham in his whole life had continually in his minde the mysterie of circumcision and rested in God and the séede promised vnto him Yet I thinke that that ought diligently to be marked which S. Augustine pithily plainly hath ofteÌ„ cited That our sinnes are forgiuen or purged in baptisme not that they are no more in vs for as long as we liue concupiscence beareth swaye alwayes breedeth and bringeth forth in vs somewhat like it selfe but that they shuld not be imputed vnto vs neither that wee may not â—inne but that it should not bee hurtfull for vs to haue or had sinned that our sinnes may be remitted when they are committed not suffered to be continued De Fide operib cap. 20. And also many more of this kind Gratian reciteth Distinct 4. de Consecrat Beside that by baptisme wee are gathered together into the fellowship of the people of god Wherevppon of some it is called the first signe or entrie into Christianitie by the whiche an entraunce into the churche lieth open vnto vs Not that before wee did not belong to the church For whosoeuer is of Christ partaker of the promises of God and of his eternall couenaunt belongeth vnto the Churche Baptisme therefore is a visible signe and testimonie of our ingraffing into the bodie of Christ And it is rightly called a planting incorporating or ingraffing into the bodie of Christe For I said in the generall discourse of Sacramentes that wee first by baptisme were ioyned with Christe and afterward with all the members of Christ our brethren For Paul saith All ye that are baptised haue put on Christ But to put on Christ is to bée made one with him as as it were to be ioyned and incorporated in him that he may liue in vs and we in him For hée onely by his spirite regenerateth and renueth vs and most liberally inricheth vs with all manner good giftes which the same Apostle in another place expresseth in these words God saued vs by the founteine of the regeneration renuing of the holy Ghost whiche he shedd on vs richly through Iesus Christ our sauiour Yea and therefore Christ our Lord is baptised in oure baptisme to declare that he is our brother and we ioynte-heires with him Verie well therefore said S. August That baptisme is thus farre forceable that wee beeing baptised are incorporated into Christ and counted his members The same Aug. calleth Baptisme the sacrament of Christian felowship For we are gathered againe visibly by baptisme into the vnitie of one bodie with all the faithfull as many as haue beene are and shal be For Paule also saith By one spirite wee are all baptised into one bodie And it followeth hereby that baptisme serueth for our confession and is rightly called the token of Christian religion For it is a badge or cognizaunce wherby we witnesse and professe that wée consent and are lincked into Christian religion Wée coÌ„fesse that we by nature are sinners and vncleane but sanctified by the grace of God through Christ For if we were cleane by nature what néeded we then any cleansing But now since wee are cleansed who doubteth of the truth of God Therefore when we receiue baptisme wee truely and fréely confesse both our sinne wherein we were borne and also frée forgiuenesse of sinnes Lastly the remembrance and consideration of the mysterie of baptisme putteth vs in minde of the dueties of Christianitie and Godlines that is to say al our life long to weigh diligently with our selues of whose bodie we be made members to denie our selues and this world to mortifie our fleshe with that coÌ„cupiscences of the same and to be buried with Christ into his death that we may rise againe in newnesse of life and liue innocently to loue our brethren as our meÌ„bers with whom by baptisme we are knit together into one bodie to remaine in the bond of concord in the vnitie of the church not to followe straunge religions béeing mindeful that we are baptised into Christ to whome alone we are consecrated and farre separated and diuided from all other Gods worships or religions and to be short from all heresies Let vs thincke also that wée must constantly and valiantly fighte against Sathan and the whole kingdome of Sathan As often therefore as wée remember wée are baptised with Christes baptisme so often are these thinges put into our mindes and wée admonished of our duetie But the Apostle handleth this matter more at large in the sixt Chapter of his epistle to the Romanes where hee expresly maketh meÌ„tion that we by baptisme are made the graftes of Christ that is to say that we might growe out of him as braunches out of the vine and féele in our mindes and bodies both the death and resurrection of Christe For since we are indued with the spirit of Christ which worketh in vs our body verily dieth daily but oure spirite liueth and reioyceth in Christe To whom be glorie for euer and euer Amen ¶ Of the Lords holie Supper what it is by whome when and for whome it was instituted after what sort when and howe oft it is to be celebrated and
but spirituall not that the fleash is conuerted into the spirit but for that it oughte to be receiued spiritually not bodily But it is eate ▪ spiritually by faith not with the bodily mouth For as chewing or eating maketh vs partakers of the meate so are we made partakers of the body and the bloude of Christe through faith But thou wilt say Howe commeth it to passe that séeing breade whereof mention is made in the 6. chapter of Iohn doeth not signifie the bread of the supper that allmoste all the doctours interpretours and ministers of the Churches do apply these wordes to the Lordes supper I answere that these wordes of the Lorde may be applyed to the matter of the Lordes supper for other causes although the breade signifie not the breade of the sacrament Yea I confesse that these words of the Lord of the eating his fleashe and drinking his bloude do bring great light to the matter of the Lordes supper S. Augustine Lib. De Consensu Euangelistarum tertio Capite primo sayeth Iohn saide nothinge in this place Iohn the. 13. of the bodie and bloud of the lord but plainly witnesseth that the lord hath spokē more at large therof in another place This much sayth hée speaking vndoutedly of the 6. of Ihon. Since therefore it is one the selfe same flesh the same bodie of our Lorde whereof hée speaketh in bothe places in the 6. of S. Iohn and the 26. of Matthewe and the selfe same is sayed in both places to haue béene deliuered to the death for vs or for our life and like-wise because there is but one meanes to be partaker of Christe whiche is by faith in his body whiche was deliuered and his bloude shed and finally bicause it is the catholique or vniuersall and vndoubted doctrine that Christes fleashe beeing bodily eaten auaileth nothing surely the thinges before written in the 6. Chapter of Iohn are agréeable and doe fully open the matter of the Lords supper And to the intente that this yet may be the better vnderstoode I will recite what testimonyes haue béene alwayes alleadged in the Churche out of the holie Scriptures concerninge the two kindes of eatinge of Christe Christes body is eaten and his bloud dronken spiritually it is also eaten dronken sacramentally The spirituall manner accomplished by faith whereby béeing vnited to Christe we be made partakers of all his goodnesse The sacramentall manner is only perfourmed in celebrating the Lords supper The spirituall eating is perpetuall vnto the godlie because faith is to them perpetuall They communicate with Christe bothe without the supper and in the supper and by it they doe more increase and continue their newe beginnings as wee haue also shewed before and now by adioyning of the holie action althings are done more manifestly and plainely As for the vnbeléeuers and hypocrites with their captein Iudas they neuer communicate with Christe neither before the supper nor in the supper nor after the supper in asmuche as they continue in their vnbeliefe but they of the Lordes Sacraments to their owne iudgement and condemnation I knowe héere what some doe teach and how they deuise a certeine third kinde of eating Christe whiche is neither spirituall nor yet sacramentall but altogether compounded of sacramentall and corporall For they holde opinion also that the true and naturall bodie of Christe is receiued bodily by the vnbeléeuers in the formes of the sacrament How be it it shall easily appeare by certein sound argumentes of the Scripture that this is but a deuise of mā which arguments we wil apply to the traitour Iudas that by this one example all the godly may learne what they eate and drink at the Lords supper For that the iudgement whiche is made of the head béeing reuealed vnto vs it shal be easier for vs to pronounce of the members Some truly do make a doubt whether Iudas were present at the supper when the Lorde distributed the holie mysteries among whome is S. Hilarie Howbeit the Euangelicall historie sayeth plainly that the Lord sat downe to meate with the twelue yea Luke so handleth his narration that we cannot dout but that Iudas did communicate of the mysteries with the rest of the Apostles which Saint Augustine also auoucheth Libro De Consensu Euangelistarum tertio Capitulo primo And likewise in the 62. treatise vpon Iohn and vpon the 10 Psalme and in his 163. Epistle Yea moreouer Aquinas also aunswering in this pointe to S. Hilarie approueth the same with vs Parte tertia Quaesti 81. Art. 2. Now therefore béeing manifest that Iudas was at supper with the rest of the Apostles it séemeth néedeful that it were knowen what he receiued of the Lorde He receiued the sacramēt of Christes body as the other disciples did but because hee had not faithe as the other had he partaked not of Christe neither did he eate and drink the Lords bodie and bloud For as many as eate the Lords body and drinke his bloud doe not hunger nor thirst for they dwel in Christe and Christe in them they are Christes members and they neuer dye The contrarie altogether appéereth in Iudas and all his fellowes wherefore the vnbeléeuers doe neither eate the Lords body nor drink his bloud Moreouer it is out of all doubt that there is no agréement betwéene Christ Belial For this hath the Apostle pronounced out of that general consent of the scriptures But Iudas is by Christe him selfe called sathan therefore Iudas did not communicate with Christe Now if we will contend absolutely that Iudas did eate the Lords body truly we shal be constrained wickedly to affirme that it is not onely an vnprofitable but also an hurtfull meate howbeit godlinesse teacheth vs that Christe is an holsome meate all wayes to all them that eate him truely S. Augustine also denyeth that Iudas did eate the Lords body or drink his bloud In the 59. treatise vpon S. Iohn The Apostles saith he did eate the bread which was the lord but Iudas did eate the Lords breade againste the lord They did eate life but hee punishment Againe in the 26. treatise Whoso dwelleth not in Christe nor Christe in him doutlesse he neither eateth his fleash spiritually nor drinketh his bloud although carnally and visibly hee breake in his teeth the sacrament of the body and bloude of Christ but he rather eateth drinketh the sacrament of so greate a matter to his condemnation c. The like also and almoste playner doeth he write in the 21. booke and 25. chapter De Ciuitate Dei. Against these they obiecte the authoritie of Paule saying That they whiche eate vnworthily are not guiltie of the bread and cupp whiche they haue eaten and drunken of but of the Lords body and bloud and also that they doe eate and drink their owne damnation for that they make no differente of the Lordes bodye wherby it followeth necessarily that they haue eaten drunken the Lords body vnworthily
not onely the sacramentes of the bodie and bloude of Christ We answere that Paule saieth thus in plaine wordes Who soeuer eateth of this bread and drinketh of the Lords cup. c. Marke this he sayeth Who so eateth this bread drinketh of this cup vnworthily hee saith not Who so eateth the flesh and drinketh the bloud vnworthily For they whiche eate the Lorde are not without faith and Christe dwelleth in them and they in him If thou yet meruaile how the vnbeléeuers can bée guiltie of the Lordes body and bloud being eaten but sacramentally learne this out of other places of the Scripture The Lord saith in Iohn Verilie verilie I say vnto you he that receiueth whomsoeuer I shall send receiueth me and whoso receiueth me receiueth him that sent mee Wherfore whose receiueth not an apostle trespasseth not against y Apostle but against God himself although in y mene while he hath not séene god nor will not séeme to haue repelled him Wee read how y the iudge will say to them that are on his left hand Departe from me you wicked into euerlasting fire For I was hungrie and you gaue me no meat I was thirsty you gaue me no drink c. But harkeÌ„ now how the reprobate wil make exceptions againste thus sentence of the Iudge Lord when did we se thee hungrie or thirstie and ministred not vnto thee TheÌ„ heare again what the iudge wil answere Verily I say vnto you in that yee did it not vnto one of the least of these ye did it not to mee wherfore like as he that sinneth against a minister or a begger sinneth agaiÌ„st Christ himselfe although in y meane while he hath not hurt Christes person in any point so is he also giltie of the body bloud of Christ whosoeuer receiueth the sacrament of the body bloud of Christ vnworthily although in the meane seasoÌ„ he haue not receiued the very body bloud of the lord Paul saith in another place that reuolters do crucifie againe vnto them selues the sonne of god He also denieth in an other place by all manner of meanes that it is possible for Christe to be crucified or to dye any more Therefore Christ cannot be crucified againe by the Apostataes or reuolters how beit their shamefull falling away from him is so estéemed of as if they had crucified the Sonne of God. Although therefore the wicked doe not eate the Lordes verie bodie nor drinke his bloude neuerthelesse they are guiltie of betraying the Lords body and bloud as farre as in them lyeth If a rebell treade vnder his foote y seale or letters of the Prince or Magistrate although hee touche not the Magistrate him selfe nor treade him vnder his foote yet is hee sayde to haue troaden the magistrate vnder his foote and is accused not for hurting the seale or defiling the letters but hee is charged of treason and accused for treading the Prince vnder his féete What meruaile then if we heare it said that they which do eate the Lords bread vnworthily are guiltie of the body and bloud of Christ For the bread and the mysticall cup are a sacrament and seale of it Hetherto haue we disputed of the eating of the bodie of Christe and of drinking of his bloud haÌ„dling euery one point therof with asmuch breuitie as we could Now we go to knit vp the other endes of the Lords supper béeing placed in the description of the supper We said that the supper was instituted by the Lord that it might represent visibly the gifts of God vnto the Church and lay them foorth before the eyes of all men But we haue learned by the whole discourse of this matter that Christ him selfe is a most full rich treasure of all the giftes of God as namely froÌ„ whom béeing deliuered for vs vnto death we haue all things belonging to life remission of sinnes life euerlasting Since these things be inuisible gotten by faith they be also visibly that is to say by sacraments represented almost vnto all the senses to the sight to hearing to tasting and to féeling to the intent that man béeing wholy therwith moued bothe in body and soule may celebrate this moste comfortable mysterie with greate reioycing in heart Héere vnto now apperteyneth that analogie whereof I haue spoken before in the 7. Sermon of this Decade whereby I would haue these things to be better learned Furthermore we haue said that the supper was instituted of the lord that he might visibly gather together into one body all his members which were in a maÌ„ner dispersed throughout all parts of the world Whervppon we haue said that the holie men some where else did call the supper a league or confederacie We are knitt inuistbly with Christe and all his members by vnitie of faith and participation of one spirit but in the supper we are ioyned together euen by a visible coÌ„iunctioÌ„ For now not by words but by déedes also but by mysterie but by sacrament we are very néerly knit and ioyned together opening and declaring to all men by celebrating the supper that we are also of the number of them that beléeue that they are redéemed by Christ and that they are Christes members and people But we binde our selues together vnto Christe and the Church bothe that we will kéepe the sincere faith and promising that wee will vse good déedes and charitie towards all men Looke for more touching this matter in the seuenth Sermon of this Decade Héerevppon truely did S. Paule proue that it is not lawfull for them whiche receiue together at the Lords table to eate of meate offered to Idols and to take parte of prophane sacrifices Which thing if at this day many would rightely weigh and consider they would not séeme to be séene so busie in straunge and for reigne sacrifices We said also that the Lord instituted the Supper that thereby hee might kéepe his death in memorie so that it should neuer be blotted out with obliuion For Christes death is the summarie of all gods benefits He wold haue vs therfore to kéep in memorie the benefite of his inâ—arnatioÌ„ passion redemption and of his loue And although the remembrance of a thinge that is past bee celebrated to wit of his death yet the same belongeth greatly vnto vs quickneth vs. Neither most we thinke that this is the lest end For there is none so diligently expressed as this is For the Lorde repeateth this saying Doe this in the remembraunce of me But the holy rite or holy actioÌ„ béeing ioyned with the word or with the preaching of Christes death the redemption of mankind how mauelously doth it renue from time to time that benefit and suffereth it not to be forgotten Last of al we said that the supper was ordeined of the lord that therby we might be admonished of our duety praise thanksgiuing It is our dutie to be sincere in the faith of Christ to imbrace all our brethren
wil not receiue it Furthermore since by experience we finde euerie day the there are many thinges wanting vnto our faithe by meanes whereof diuerse vices spring vppe among vs whereof our vnworthines is the hightest or lest of all which the Lord of his grace may easily washe away almost wipeth away by sending his crosse vpon vs not imputing such infirmities to vs to our condemnation For the Apostle in another place â—aith that there is no condemnation for them whiche are graffed into Christ Iesus walk not after the flesh but after the spirit Neither with equall punishment doth our most iust lord punish these sundry sortes of vnworthinesse Let vs therefore sée what the blessed Apostle teacheth vs concerning the punishmente of those y eate vnworthily Therefore he sayth Who so eateth this bread or drinketh of the lords cup vnworthily the same shal be gyltie of the Lords bodie and bloud By whiche wordes verily he meaneth that chiefe and moste â—owle vnworthines of al other to wit vnbeléefe For he is guiltie of the lords body bloud to whom the fault of the lords death is imputed that is to say to whome Christes death becommeth death and not life as it also happened vnto them who through vnbeléefe wickednes did crucifie Christ For vnto them Christes bloud séemed prophane as it had béen the bloud of some beast murtherer or wicked person as being worthily 〈◊〉 for his offences And I pray you what else doeth he thinke than the Christes bloud is prophane who beléeueth not that the same was shed for the sinnes of the worlde And yet he dareth take part of the lords supper the he may worthily be saide to be guiltie of the Lords bodie bloud It is a verie great offence to eate the Lords bread and to drinke of his cup vnworthily through vnbeléefe which thing by the example of Iudas is laid before our eyes He beléeued not in the Lord Iesus yea he inuented howe to deliuer him into the hands of théeues and murtherers yet neuerthelesse he sate down to meate tooke part of the Lords supper therfore in the end the diuel worthily chalenged him wholy vnto him For S. Iohn witnesseth that about the end of the supper the diuell entred into Iudas not the he was not in him before that he came to the supper for he had begonne before to dwell in him to stir him forward but for that after so many admonitioÌ„s of our lord Christ after that he had prophaned the mysteries of Christ as it were troden them vnder foote he wholy entred into him and fully possessed him The same Apostle Paule threateneth damnation to them that make no difference of the Lords bodie who are placed as it were in another degree of vnworthinesse saying For who so eateth and drinketh vnworthily eateth and drinketh his owne damnation The reason hereof he setteth down in this sentence to wit why we wee oughte not rashly and carelesly to come to the Lords table for that we approche then to our condemnation But condeÌ„nation or iudgment is the paine or punishment which the Lord laieth vpon his faithfull people when they sin not in another world truly as he doth vpon the vnbeléeuers but in this world For it followeth in the words of the Apostle which ministreth vnto vs the same sense For this cause many are weake and feeble among you and many slepe For if we had iudged our selues we should not haue bene iudged But when we are iudged we are corrected by the Lord that wee should not bee condemned with the world The Apostle plainelie distinguisheth betwéene the vnworthie eaters that are subiecte to Gods correction worldly men that is to say vnbéeléeuers whose punishment the Lord deferreth to that other world but vpon his faithful people who yet offende through the negligence come to the supper not sufficiently instructed he layeth diuers sundrie afflictions as pestilence famine sicknes such like to shake off their drousinesse For it foloweth If we had iudged our selues that is if we our selues had restrained our vices separated our selues from euil we had not bene iudged that is to say punished and corrected For immediatly he addeth But when we are iudged we are chastised of the Lord. To bee iudged therefore is to be chastised But hereby we learne from whence there do flow so many mischiefes into the Church to wit by the vnworthie vse of the Lords supper But some man wil answer here if the matter be so it were better wholy to absteine from the lords supper But if any absteine wholie he also therby sinneth againste the Lorde and that grieuously For hee setteth at nought the Lordes commandement who saieth Do this yea he setteth at nought both the Lords death and all the gyfts of god Wherefore he hath not escaped daÌ„ger who hath omitted to celebrate the supper which thing also we haue said before Thou must go an other way to worke if thou desire to auoide both danger sin Heare the counsel of Paule very coÌ„pendiously saying Let a man examine himselfe and so let him eate of that bread and drinke of that cup. And wee muste mark that in this examination he sendeth no man to another but euerie man to him selfe The Papistes bidd thée Goe to an auricular confessour there to confesse thy selfe to receiue absolution and to make satisfaction for thy sinnes accordinge to the fourme that is coÌ„maunded thée And so they bid thée as sufficiently clensed to go to the Lordes table But Paule the doctour of the gentiles and the vessell of election speaketh not a word of those things but saith simply Let a man examine himselfe so let him eat of that bread and drink of that cup. For like as God is the searcher of the hartes requireth the affection of the minde hateth hypocrisie so none knoweth what is in the hart of man or what affections wee beare to godward but we our selues do therfore he willeth vs our selues to examine euery thing in ourselues that is to say he willeth euerie man to descend into himselfe and to examine him selfe This examination cannot bee made without faith and the light of gods word But the faithfull man haueing the light of Gods worde shining before him and faith extendinge her force and power inquireth of himselfe whether hee doth acknowledge al his sinnes whiche he hath manifoldly committed against God and whether he be sorte for them being committed and whether with sincere fayth of hart he beleeue that Christ hath washed away and forgiuen al his sinnes and whether he confesse fréely with his mouth as he beléeueth in his hart that life saluation consisteth in Iesus Christ onely and in none other whether he haue determined with himselfe to die in this confession and whether he meane diligently and earnestly to applie himselfe to innocencie and holines of life and whether he be readie to loue helpe all the
exâ—â—sition of the scripture 〈◊〉 not be câ—â—trary to the artiâ—â—â— of our beliefe The expositioÌ„ must not be repugnant to the loue of God and our neighbour 〈◊〉 expounâ—â—â—g the â—â—â—â—ptures â—e must â—â—rk that â—â—at goeth â—â—fore and â—â—lloweth â—â—â—er and 〈◊〉 the circumstaÌ„â—es The exposition of gâ—ds word â—â—st be maâ—â— by 〈◊〉 layinâ—â—â—geâ—her of â—iuers places 2. Pet. 1. The scriâ—tures mâ—â— be expoâ—â—ded wiâ—â— zealous â— hertafâ—â— earnest prayer The deâ—nitions 〈◊〉 faith The description of true fayth The begiâ—ning and cause of faith Faith is planted by the worde of God. We muste â—raye for â—rue fayth That faith is an vndoubted persuasion of the minde Faith beleueth not euerithing what soeuer Examples â—f vndoubâ—ed saith â—herunto â—aith leaâ—eth and what the â—biect or â—oundation of faith 〈◊〉 Two chief â—â—inâ—s of â—aith True faiâ—â— seeketh aâ—â— good thiâ—ges in 〈◊〉 through Christ â—rue faith â—eleeueth 〈◊〉 holy â—â—riptures Fayth is â—ue alone 〈…〉 religions but no more theâ— one true fayth Faith doâ—â— encrease and decrease Generall and particular faith Faith inspâ—red and Faith gotten 〈…〉 mall 〈…〉 The power and efâ—ecte of faith Faith is the true knowledge that maketh men wise How man may attaine to â—he chiefe goodnesse Faith maketh happy Faith quickneth Faith ioyneth to god Faith iâ—stifieth Iustification What it is â—o iustifie â—hriâ—t hath 〈◊〉 on â—im self 〈…〉 sinnes The 〈◊〉 〈◊〉 of since â—re takeâ— away by Chriâ—â— The death â—f Christ a â—â—ll satisâ—â—ction for â—ur sinnes Howe punishment is laide on vs. God hath â—ppointed â—â—at he â—hat beleeâ—eth shuld â—aue eternall life and be iustified Men are â—ustified â—y faith â—lone Christ coÌ„pared with Adam Gods Testament We are not iustified by the workes oâ— the Lawâ— but by Faith Christ died not in vaine All men are sinnerâ— God iuâ—â—â—fieth as 〈◊〉 the Gentiles as 〈◊〉 Iewes by faith By what meanes â—ur father â—braham was iustiâ—â—ed Neither is â—aith nor the promis of none effect â—ustification of free gift Faith sheweth foorth and expresseth it selfe by good workes Faith onely iustifieth Of good workes Faith the â—oore of al good â—oâ—kes Faith the victorie 〈◊〉 al Christians The Apoâ—tles 〈◊〉 The partition of the Apostles Creede God is one in suâ—stance anâ— three in persons I beleeue in God God is called a father God is called Almighty â—od is the mâ—ker of heauen â—nd earth The secoÌ„d article of our belief To belieue in the Sonnâ— of God. Who the Sonne of God is Consubstantial â—oesseÌ„tiall The onely Sonne Iesus Christe Christe is our Lord. The 3. Article of our bâ—lieâ— The causes of the Lord his incarnatioÌ„ Immanuel A mediatour Tâ—e manner of 〈◊〉 his â—â—nceptioÌ„ The causes why Christ hiâ— conceptioÌ„ is pure Of the birth of Christ The fourth Article of our belief â—â—â—ist did 〈◊〉 Christ sufered vnâ—er Pâ—ntiâ—s Pilate Our Lord was buried He descended into Hell. The fift article of ouâ— belief The glorious resurrection of Christe What a resurrection â—s Out of from the dead He was â—rucified dead tokeÌ„ downe and laid â—â— his granâ— vpon 〈◊〉 Friday where his body â—ay â–ª Saturday that is Eâ—â—er eueâ— and one Sunday which is Easter day in the morning he rose againe froÌ„ death to life The sixte article of our belief The glorious ascension of Christ The forâ— of Christ his ascension into heauen He ascenâ—ed into â—eauen He sitteth at the right hand of God the father Almighty The definition of gods right hand take here for the places name To sit is to be at rest and enioy felicitie Gods right hand the name of his power and in this signification to sit is to reign Saint Hierom of the â—ight haÌ„d of the faâ—her Saint Augustine of the right hand of 〈◊〉 father â—â—int Fulgentius His humanitie iâ— lâ—cal that is â—â—â—teined iâ— space of â—lace but â—â—s Godhead incoÌ„preheÌ„sible as that that is euery where 〈…〉 not 〈◊〉 in any place Saint vigilius The seuenth Article Christ a Iudge To Iudgâ— what it 〈◊〉 The picâ—ure of â—he laste â—â—dgemeÌ„t The quick and dead are iudged The reward and punishment is moste certaine the eighth article of our faith The father in Christ hath fully giuen vs all heauenly treasures The ninth â—rticle of â—ur belief â—ee must â—ot in our â—onfession â—y I beâ—â—eue in â—he church Cyprian Augustine Paschasius â—â—int Greâ—orie â—homas â—quine Pope Leo. The Catholike Church The true Churche Wee beleeue the Church to be holy How the Church 〈◊〉 holy The coâ—munion of 〈◊〉 The tenth â—rticle of our belief The acknowledging and confessing of our sinnes Oâ—r sins arâ— forgiâ—eÌ„ of god 〈◊〉 for â—ur owne merits but for Christ his sake All sinnes are forgeuen God alone and not man forgeueth sinns Howe sins are forgeuen We make not satisfaction for punishmeÌ„t The eleâ—enth artiâ—le of our â—aith The resurrection of the flesh Whether the same bodies that do â—utâ—ifie rise again Testimoniâ—s of the true resurrection In what sort our bodies shal rise again Of what facion our bodies shal be in the resurrection A glorious body What a glorious â—â—dy is Glorious bodies rest free from vilenesse The natural and spiâ—â—tuall body Fleshe and â—â—oud â—hal not be 〈◊〉 heauen Sâ—â—su aniâ—â—li Animalis The bodies of thâ— wicked shall also rise agaâ—n The tâ—elfth article of our belief Lyfe eueâ—lasting The face of God. Loue and câ—antie Loue froÌ„ whence it is Double charitie The leâ— of God â–ª By the loue of God all euilles are ouercome The loue â—f God faâ—oneth vs 〈◊〉 the will 〈◊〉 pleaâ—â—re of â—od The manner how to loue God. Gâ—d alone to be loued Who is our neighbour The 〈…〉 â—ny one â—hat is a â—â—an as wel 〈◊〉 we An order â—nd meaâ—â—re in 〈◊〉 Howe our neighbour must be loued The loue of our neighbour must bee sincere We must loue our neighbour as our self We must loue ouâ— neighboâ—â— as Chrisâ—â— hath loue vs. Howe we ought to stand our nâ—ighbour in steede The pith of Charity Loue the fulfilling of the laâ— Workes of mercie An exhortation to Loue What law is The diuision of â—awes The laâ— of natuâ—â— ConscieÌ„câ— Nature Two especial points of the law of nature The Genâ—â—lâ—s knew God. Friendship societâ—â— of men tâ— be preseâ—ued The Lawe of nature answerable to the written Lawe 1 Of God. The Ethnickes sentâ—nces are in some plâ—ces maâ—â—â—ed 2 The Gentiles against idoles 3 The name â—f God â—ighly esâ—eemed 4 The Genâ—â—les keeâ—ers of reâ—â—gion 5 The honoâ—ring of parentes 6 Murder adulterie 8 Theft 9 Lies False witnesses A hill in Rome Cataâ—a a Towne in Sicilie 10 Concupiscence Nature without grace of none effect â—awes of â—en â—awes of â—licie Ecclesiasâ—â—cal Laâ—â— Superstitious lawâ—â— Mens â—â—â—ditions What the Lawe of God is The moâ—all lawe The Ceremoniall Lawe The Iudiciall Lawe The Law was euen before Moses time The Patriarches before Moses had the Ceremoniall and iudiciall Lawes The Moâ—al Lawe endureâ— still The maâ—estie and â—ignitie of â—he moral â—awe 〈…〉 the â—â—st holy 〈◊〉 in 〈…〉 of 〈◊〉 Two Tables
weales or CongregatioÌ„s yea and that more is the most flourishing Kingdomes in all the world vnder their authoritie All the wysemen in the whole worlde I meane â—hose whiche liued in his time did reuerence Solomon a King and so great a Prophet and came vnto him from the very vtmoste endes of the worlde Daniel also had the preeminence among the wisemen at Babilon being then the moste renoumed Monarchie in all the worlde He was moreouer in great estimation with Darius Medus the Sonne of Astyages or Assuerus and also with Cyrus that moste excellent king And here it lyketh me well to speake somewhat of that diuine foreknowledge in our Prophets and moste assured foreshewing of things which were to come after many yeares passed And now to say nothing of others did not Esaias most truly foretell those things which were afterward fulfilled by the Iewes in our Lord Christ Not in vaine did he séeme to them of olde time to be rather an Euangelist then a Prophete foretelling thinges to come He did openly tel the name of king Cyrus one hundred and thréescore yeares at the least before that Cyrus was borne Daniel also was called of them in the olde time by the name of one whiche knewe muche For he did foretell those things whiche are and haue béen done in al the kingdomes of the world almost and among the people of God from his owne time vntil the time of Christ and further vntill the last day of Iudgement so plainely that hee may séeme to haue compiled an hystorie of those thinges whiche then were already gone and past Al these things I say doe very euidently proue that the Doctrine and writings of the Prophetes are the very word of God with whiche name and title they are set fooâ—the in sundrie places of the Scriptures Verily Peter the Apostle saithe The prophecie came not in old time by the wil of man but holy men of God spake as they were moued by the holy Ghoste And although God did largely clearly plainely and simply reueale his woâ—d to the world by the Patriarchs by Mâ—ses by the Priestes and Prophetes yet did he in the laste times of all by his Sonne set it forth moste clearely simply and aboundantly to al the worlde For the very and onely begotten Sonne of God the father as the Prophetes had foretolde descending from Heauen doth fulfill al what soeuer they foretolde and by the space almoste of thrée yeares dothe teach all pointes of Godlinesse For saith Iohn No man at any time hath seene God the only begotten Sonne which is in the bosome of the Father he hathe declared him The Lord himselfe moreouer saith to his Disciples Al things which I haue herd of my Father haue I made knowne to you And again he saith I am the light of the world whosoeuer doth followe me doth not walke in darkenes but shall haue the light of life Our Lord also did teache that to him whiche would enter into Heauen and be saued the heauenly regeneration was néedeful bicause in the first byrth man is borne to death in the second to life But that that regeneration is made perfect in vs by the spirit of God whiche instrueteth our hartes in faith I say in faith in Christ who died for our sinnes rose againe for our iustification He taught that by that faith they whiche beleeue are iustified that out of the same faith doe growe sundrie fruites of charitie and innocencie to the bringing foorthe wherof he did most earnestly exhorte them He taught furthermore that he was the fulfilling or fulnes of the law and the Prophets and did also approue and expound the doctrine of Moses and the Prophetes To doctrine he ioyned diuerse miracles and benefites wherby he declared that he him selfe was that light of the world and the mightie bountifull redéemer of the world And to the intent that his doctrine and benefites might be knowne to all the worlde he chose to himselfe witnesses whome he called Apostles bicause he purposed to sende them to Preache throughout the world Those witnesses were simple men innocentes iust tellers of trueth without deceipt or subtilties and in all pointes holy and good whose names it is very profitable often to repeate in the Congregation The names of the Apostles are these Peter and Andrewe Iames and Iohn Philippe and Bartholomevve Thomas Mathevv Iames the soÌ„ne of Alphe Iudas his brother vvhose surname vvas Thaddaeus Simon and Iudas Iscariot into whose roome because he had betraied the Lord came Saint Matthias These had he by the space almoste of thrée yeares hearers of his heauenly doctrine and beholders of his diuine workes These after his ascension in to the Heauens did he by the holy ghost send downe from Heauen instruct with all kinde of faculties For as they were in the Scriptures passing skilful so were they not vnskilfull or wanting eloquence in any tongue And being once after this manner instructed they depart out of the Citie of Ierusalem and passe through the compasse of the earthe preaching to all people and Nations that which they had receiued to preach of the sauiour of the world the Lord Iesus Christ And when for certaine yeares they had preached by woord of mouth then did they also set downe in writing that whiche they had preached For some verily writ an hystorie of the words and deeds of Christ and some of the wordes and déedes of the Apostles Other some sent sondrie Epistles to diuers Nations In all which to confirme the trueth they vse the Scripture of the lawe and the Prophetes euen as we reade that the Lorde oftentimes did Moreouer to the twelue Apostles are ioyned two greate lightes of the world Iohn Baptiste then whom there was neuer any more holy borne of women and the chosen vessel Paule the greate teacher of the Gentiles Neither is it to be merueiled at that the forerunner and Apostles of Christ had always very great dignity and authoritie in the Churche For euen as they were the embassadours of the eternall King of all ages and of the whole worlde so being indued with the spirit of God they did nothing according to the iudgement of theyr owne mindes And the Lord by theyr ministerie wrought great myracles thereby to garnishe the ministerie of them and to commend their doctrine vnto vs And what may be thought of that moreouer that by that woorde of God they did conuert the whole world gathering together laying the foundations of notable Churches through out the compasse of the world which verely by mans counsell and wordes they had neuer béene able to haue brought to passe To this is further added that they whiche once leaned to this doctrine as a doctrine giuing life did not refuse to die Besides that how many soeuer had their beliefe in the doctrine of the Gospell they were not afraide through water fire swordes to cutte of this life and
loased If sayth the Lorde in Ieremie ye can vndoe the league that I haue taken with the day or the couenant that I haue made with the night so that it neyther be day nor night at the appointed time then may my couenant be of none effect which I haue made with Dauid But not the whole worlde laying all their strengthes together is able to make it day when it is once Night nor cause the Daye to breake one howre sooner then the course of Heauen doth commaunde Therefore not all this worlde with all the powre and pompe therof shall be able once to weaken or breake to chaunge or abolish so much as one tittle in the word of God and the trueth of Godds worde Faith therefore which resteth vpon a thing most firme or sure can not choose but be an vndoubted certification And since Gods worde is the foundacion of Fayth Fayth can not wander to and fro and leane to euery worde whatsoeuer For euery opinion conceiued without the worde of God or against Gods word cannot be called true faith And for that cause S. Paule the Apostle of Christ would not ground the true or Christian faith vpon any carnall proppes or opinions of men but vpon the truth and power of god With his wordes will I conclude this place Fayth sayth he commeth of hearing and hearing by the worde of God. By the worde of God he saith and not by the worde of man Againe to the Corinthians My preaching saith he was not in entising wordes of mans wisedome but in the shewing forth of the spirite and of powre that your faith should not be in the wisedome of man but in the power of God. Whereby also we learne that some there are which against all reason require fayth at our handes that is they would haue vs to beléeue that which they are not able to shewe out of Gods worde or that which is cleane contrary to the word of god To the better declaring of this that I haue saide auaileth that short abridgement of Gods word and of fayth which we in the definition of fayth haue closely knitte vp together There are there rehearsed two chiefe â—oints of fayth and of the worde And first of al that God in Christ doth fréely promise life and euery good thinge For God who is the obiect or marke and foundation of fayth beinge of his owne proper nature euerliuing euerlasting good doth of himself from before al beginning beget the son like to himself in al points who bicause he is of the same substance with the father is himselfe also by nature life and all goodnesse And to the ende he might communicate to vs his Sonnes and brethren both life and all goodnesse he became man and being conuersant very God and man among men he testified that God the Father through the Sonne doeth powre himselfe wholly with all good things into the faithfull whom he quickneth and filleth with all goodnesse and last of all doeth take them vppe to himselfe into the blessed place of euerlasting life And that he doth frankly and fréely bestow this benefite to the ende that the glory of his grace may in all thinges be praysed This doth true fayth beleeue and herevnto belonge no small part of the scriptures which testifie that God in Christ doth communicate to the faithful life and al goodnes Iohn the Apostle cryeth out and sayth In the beginning was the word and the word was with God God was the word And the word became flesh dwelt amonge vs And we saw the glorie of God as the glory of the onely begotten sonne of the Father full of grace and truth And of his fulnesse haue all we receiued c. For the Lorde him selfe in the Gospell after Saint Iohn sayde Verily I say vnto you whatsoeuer things the Father doth the same also doth the Sonne For euen as the Father doth raise the deade to life and quickneth theÌ„ so also doth the sonne quicken whom he will for neyther iudgeth the father any man but hath coÌ„mitted all iudgement to the sonne that all men may honour the sonne euen as they honour the father He that honoureth not the sonne the same honoureth not the father which hath sent him Verily verily I say vnto you he that heareth my word and beleeueth on him that sente me hath life euerlasting and shal not come into iudgemente but is escaped from death vnto life With these woordes of the Gospell agreeth that sayinge of S. Paule In Christe are layde vp all the treasures of wysedome and knowledge Because in him dwelleth all fulnesse of the Godheade bodily and yee in him are fullyfilled But that these great benefits of God are freelie bestowed vppon the faithful Paule that Vessell of election declareth in these woords Blessed be God who hath chosen vs in Christe before the foundations of the world were layd and hath predestinated vs into the adoption of children through Iesus Christ vnto himselfe accordinge to the good pleasure of his will to the prayse of the glorie of his grace wherein he hath made vs accepted in the beloued throughe whom wee haue redemption in his bloud c. And againe All haue sinned and haue neede of Gods glorie but are iustifyed freely throughe his grace by the redemption which is in Christe And so forward True fayth therefore doth beleeue that life and euery good thinge doth freely come to it from God through Christe which is the chiefe Article of our fayth as in the Articles of the beliefe is more largly layde forth The second principal point of Gods word and fayth is that in the word of God there is set downe all truth necessary to be beleeued and that true fayth doth beleeue all that is declared in the Scriptures For it telleth vs that God is what maner one hee is what Gods works are what his iudgments his wil his commaundements his promises what his threatnings are finally what soeuer is profitable or necessary to be beleeued that doth Gods worde who lie set downe vnto vs and that doth true fayth receiue beleeuing all thinges that are written in the Lawe and the Prophets in the Gospell and wrytinges of the Apostles But whatsoeuer caÌ„not be fetched or proued out of those writinges or whatsoeuer is contrary vnto them that do the faithful not beleeue at all â–ª For the very nature of true fayth is not to beleue that which squareth froÌ„ the worde of god Whosoeuer therefore beleeueth not the fables and opinions of men he alone beleeueth as he should for he dependeth onely vppon the worde of God and so vppon God himselfe the onely fountayne of all truth The matter the argumente and the whole summe of fayth is brieflye set oute vnto vs in the Articles of the Christian fayth whereof I will speake at another time I haue this houre declared vnto you decrely beloued and reuerende brethren in the Lorde the definition of faith which to the ende that
sonnes of God What is he therefore that séeth not that in this treatise of Saint Paule iustification is taken for adoption especially since in the very same fourth Chapter to the Romanes he goeth about to proue that an inheritance is due to fayth wherevnto also he doth attribute iustification By all this it is made manifest that the question of iustification containeth nothing else out the manner and reason of sanctification that is to say wherby and how men haue their sinnes forgiuen and are receiued into the grace and number of the sonnes of God and being iustified are made heires of the kingdome of God. And now let vs trye whether that which we haue sayde be taught in the Scriptures the Christ before the iudgement seate of God when sentence of condemnation was to be pronounced against vs for our offences tooke oure sinnes vpon his owne necke and purged them by the sacrifice of his death vpon the crosse and that God also layd vpon Christ our fault and punishmeÌ„t so that Christe alone is the only satisfaction purging of the faithful This doth the Apostle Paule teach most expressely where he sayth Who shall lay any thing to the charge of Gods elect It is God that iustifieth Who shal condemne It is Christ that dyed yea rather it is he which is raised vp is at the right hand of the father making intercession for vs. And againe he sayth Christ redeemed vs from the curse of the lawe while he was made the curse for vs For it is written cursed be euery one that hangeth on the tree that vpon the Gentiles might come the blessing of Abraham through Iesus Christ c. This did the Apostle teach out of the writings of Moses And Moses in his bookes doth often times make mention the the sinnes are laid vpoÌ„ the heads of the beastes which were sacrificed But those sacrifices bare the tipe or figure of the death and sacrifice of Christ Esaias also in his 53. chapter saith expresly He verily hath takeÌ„ on him our infirmities and born our peines He was wounded for our iniquities and smitten for our sinnes For the peine of our punishment was laid vpoÌ„ him and with his stripes arâ— we healed We all went astraye like shepe euery one turned his own way but the Lord hath thrown vpon him all our sinnes And immediatly after He hath taken away the sinnes of the multitude and made intercession for the transgressors Then these wordes I think nothing can be brought more to the matter or more fit for our present purpose To this alludeth Saint Peter when he sayth The Lorde him selfe bare our sinnes in his body vpon the crosse that we being dead to sinne may liue to righteousnes by the signe of whose stripes we are made whole Herevnto aliuded S. Iohn the forerunner of the Lorde when he sayde Beholde the Lambe of God that taketh awaye the sinnes of the worlde Moreouer the Apostle Paule beareth witnesse hereto saying Him that knewe not sinne he made sinne for vs that we throughe him might be made the righteousnesse of God Also in his Epistle to the Colossians he saythe It pleased the father that in Christ all fulnesse should dwell and by him to reconcile all thinges vnto him selfe hauing set at peace through the bloude of his crosse by him both things in earth and things in heauen These I suppose are testimonies sufficiently euident to proue that vpon Christ are layde our sinnes with the curse or condemnation due vnto oure offences and that Christe by his bloud hath cleâ—sed oure sinnes and by his death hath vanquished death and the deuill the authour of death and taken away the punishment due vnto vs. Yet bycause there be some and those not a fewe whiche denie that Christe by his death hath taken from vs sinners both faulte and punishment and that he became the onely satisfaction of the whole worlde I will therefore nowe alledge certaine other testimonies and repeate somewhat of that that I haue before recited thereby to make it manifest that Christe the only satisfaction of the world hath made satisfaction both for our sault and punishment Esayas verily witnessed that bothe the faulte of our offence and the punishment were taken away when he sayth He bare oure infirmities and was wounded for oure iniquities finallye the discipline of peace that is the discipline or chastising or punishment bringing peace or the penaltie of our correction that is the punishment due to vs for our offences was layde on his necke Marke also what followeth And with the blewnesse of his stripes are we healed This doth euidently teach that by the peine of Christe oure punishment is taken a waye For looke what peine penaltie punishment or correction was due to vs and the same was layde on the Lorde him selfe and for that cause was the Lorde wounded and receiued stripes And with them he healed vs But he had not yet healed vs at all if we should yet looke for woundes stripes stroakes that is to say punishment for our sinnes The death of Christe therfore is a full satisfaction for our sinnes But what I praye you shoulde Christe auayle vs if yet we shoulde be punished for oure offences Therefore when we say that he did beare all our sinnes in his bodye vpon the Crosse what else doe we meane I praye you but that the Lorde by death that was not due vnto him tooke from vs Gods vengeaunce that it might not lighte on vs to our punishment Paule as often as he maketh mention of our redemption made by Christe is wont to name it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which worde he vnderstandeth not as the common sort do redemption barely and simply but the very price and satisfaction of redemption Wherefore also he writeth that Christ him selfe did giue him selfe to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vs that is to say the price wherewith captiues are redéemed from their enimies in the warre For that which we do commonly call raunsomes the Gréekes do name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when man for man and life for life is redeemed But vpon them that are thus raunsomed and set at libertie there is no punishment afterwarde layd by reason of the translation therof from one to another Furthermore this is the newe Couenaunt that God in his Christ hath made with vs that he will not remember our iniquities But howe could he chose but remember oure iniquities if he ceased not to punishe them So then this remayneth not to be doubted of that Christe our Lord is the full propitiation satisfaction oblation and sacrifice for the sinnes I saye for the punishment and the faulte of all the world yea and by him selfe alone for in none other is any saluation neyther is there any other name giuen vnto men whereby they must be saued I denie not but that bycause of discipline chastisement and exercise diuers sortes
of punishments are layd vpon mens neckes and that they are diuersly afflicted and vexed bycause of their offences But those afflictions how so euer they be patiently suffered of the faythfull do not yet wash sinnes away nor make satisfaction for misdéedes S. Peter sayth Marueile not that ye are tryed by fire which thing is done for your tryall as if any newe thing shoulde happen vnto you yea rather reioyce heerein that ye are partakers of the afflictions of Christ that in the reuelation also of his glory ye may reioyce and be glad This I say is the ende and vse of afflictions And by this means the glory of Christ indureth pure and vncorrupted It remayneth now for me to proue out of the holy Scriptures that God the father hath ordained that he whosoeuer doth beléeue in the onely begotten sonne of God shall be made partaker of Christe his righteousnesse that is shal be instified by him be absolued from his sinnes and be made heire of life euerlasting Esaias therfore saith In the acknowleging of him or in his knowledge shall my righteous seruaunt iustifie the multitude whose sinnes he him selfe shall beare But what else is the acknowledging or knowledge of Christ but true fayth Moreouer the Lorde Iesus him selfe in the gospel after Saint Iohn sayth And as Moses lifte vp the Serpente in the wildernesse euen so muste the sonne of man be lift vp that whosoeuer beleeueth in him should not perishe but haue life euerlasting There was none other remedy in the desart against the enuenomed bytings of the Serpentes but the contemplation or beholding of the Serpent lift vp and hanged aloft No plaster did cure them that were poisoned no oblation made to God not prayer it selfe offered to God not any worke nor any way else the onely beholding of the Serpent made the poyson harmelesse that then had crept into all their limmes In like manner nothing at all dothe saue vs from death but only faith in Christ For by fayth we behold and sée Christ lifted vp vpon the stake of the Crosse as it is to be seene in the sixte Chapter of Iohn It followeth in the words of our sauiour God so loued the world that he gaue his only begotten sonne that whosoeuer beleeueth should not perish but haue life euerlasting For god sent not his sonne into the world to condemne the worlde but that the worlde through him might be saued He that beleeueth on him is not condemned but he that beleeueth not is condemned already bycause he beleeueth not in the name of the onely begotten sonne of God. By these words nowe the thirde time is fayth beaten into our heads by which we are made partakers of the Sonne of God of his life saluation redemption and all good things beside In the sixte Chapter of the Gospell after Iohn our Lorde againe sayth This is the will of the father whiche sent me that euery one that seeth the sonne and beleeueth in him should haue life euerlasting and I will raise him vp at the laste daye Nothing can be alleged to make more for oure present argument then these wordes of his For he sayth plainely that the will of God the father is that we should beleeue in the sonne and by this beliefe haue our saluation Whervpon Iohn the Euangelist and Apostle in his Canonicall Epistle dareth burst foorth into these words He that beleeueth not God maketh him a lyar bycause he beleeued not the record that God gaue of his sonne And this is the recorde that God hath giuen vnto vs eternall life and this life is in his sonne He that hath the sonne hath life and he that hath not the sonne of God hath not life Dearly beloued note this The eternal and vnchangeable wil of god is that he wil giue eternall life vnto the world But he will giue the life through Christe who is naturally life it selfe and can giue life The very same God also wil that we obtaine and haue life in vs and that we haue it no other wayes then by fayth For the Apostle Paule taught that Christ dothe dwell in our hearts by fayth Moreouer the Lord himself also witnesseth saith He that eateth me shall liue by me But ye knowe dearely beloued that to eate Christ is to beléeue in him And therfore we knit vp this place with these wordes of Sainte Peter To this Christe doe all the Prophetes beare witnesse that whosoeuer beleeueth in him shal receiue forgiunesse of sinnes through his name We haue in these a most ample testimonie of the whole sacred Scriptures By these I haue euidently inoughe delared that God hath appointed that whosoeuer dothe beléeue in Christ being clensed frō his sins shal be made heire of life euerlasting This will I make more euident yet by declaring how that fayth alone that is that fayth for it selfe and not for any workes of oures dothe iustifie the faythfull For it selfe I say not in respect that it is in vs a qualitie of the mynde or our owne worke in our selues but in respecte that faythe is the gifte of Gods grace hauing in it a promise of righteousnesse and life and in respect that naturally of it selfe it is a certaine and vndoubted persuasion resting vpon God and beléeuing that God being pacified by Christe hath throughe Christe bestowed lyfe and all good things on vs Therefore fayth for Christe and by the grace and promise of God dothe iustifie and so fayth that is that whiche we beléeue and wherein our confidence is setled God I say him self by the grace of god doth iustifie vs through our redemption in Christe so that now our owne workes or merites haue no place lefte to them at all I meane in iustificatiō For otherwise good workes haue their place in the faithfull as we in place conuenient doe meane to shewe For Paul the teacher of the gentiles doth in the waye of opposition compare Christe with Adam and sheweth that of Adam and so of oure owne nature and strength we haue nothing but sinne the wrath of God and death And this dothe he shewe vnder the name of Adam to the intent that no man shuld séeke for righteousnesse and life in the fleshe And againe on the other side he declareth that we by Christe haue righteousnesse the grace of God life and the forgiunesse of all our sinnes In this opposition he doth earnestly vrge and often repeate this worde Of one to no other end verily but that we shoulde vnderstande that faith alone doth iustifie To the Galathians he dothe very euidently vse this kinde of argument To the laste will and testament of a man if it once be proued no body doth adde or take any thing away Reason therefore doth rightly require that no man put to or take away any thing from the testament of god But this is the testament which god confirmed that his will is to bestowe the blessing vpon Abrahams séede not in many or by many
hath felte calamities Hee beareth our infirmities and hath carryed our sorrowes For the Lorde himselfe also in the Gospell said My soule is heauie euen vnto the death But verily hée suffred all this for vs For in him was neyther sinne nor any cause else whye hée shoulde suffer Secondarily in this article is noted the time Pontius Pilate the iudge vnder whom the Lorde dyed and redéemed the world from sinne death the deuil and hell Hée suffred therefore in the Monarchie of the Romanes vnder the Emperour Tiberius when as now according to the Prophecie of Iacob father of Israell the Iewishe people obeyed forreine kings because there were no more kinges or captaynes of the stocke of Iuda to haue the rule ouer them For hée foretold that then the Messias should come What may be thought of that moreouer that the Lord himselfe oftener then once in the Gospell did foreshew that hée should be deliuered into the handes of the Gentiles and by them be put to death In the thirde point of this article wée do expreslye declare the maner of his death For wée adde Hée was crucifyed and dyed on the Crosse But the death of the Crosse as it was most reprochfull so also was it most bitter or sharpe to be suffred yet tooke hée that kinde of death vppon him that hée might make satisfaction for the worlde and fulfill that which from the beginning was prefigured that he should be hāged on the tree Isaac was layde on the pile of woode to be offered vp in sacrifice Moses also stuck the Serpent on the stake of woode and lift it vp to be behelde And the Lord himself said I when I shal be lift vp from the earth will draw all men vnto mee Finally hée dyed on the Crosse géeuinge vp his Ghoste to god For hée dyed verily and in déede as you shall streightway perceiue Where I haue briefly to declare vnto you what the fruite of Christe his death is First wée were accursed because of sinne hée therfore tooke our curse vppon himselfe beinge lyft vp vppon the Crosse to the end he might take our curse away and that wée might be blessed in him Then also the heritage bequeathed to vs by Will could not come vnto vs vnlesse hee which bequeathed it did dye But God bequeathed it who that hée might die became mā and dyed according to his humane nature to the ende that wée might receiue the heritage of life In an other place againe Paule sayth Him that knewe not sinne did God make sinne for vs that wee by him mighte bee made the righteousnes of God. Our Lorde therefore became man by the sacrifice of himself to make satisfaction for vs On whō as it were vppon a Goate for sinne offring when all the sinnes of the whoale worlde were gathered together and layd hée by his death tooke awaye and purged them all so that nowe the onely sacrifice of Christ hath satisfied for the sinnes of the whole world And this verily is the greatest comoditie of Christ his death taught euery where by the Apostles of Christe Next after that also the death of Christe doth teach vs patience and the mortification of our fleshe yea Christe by the participation of himselfe doth by his Spirite worke in vs that sinne may not reigne in vs Touching which thing the Apostle Paule teacheth many thinges in the sixt Chapter to the Romanes The Lord in the Gospell sayth If any man will follow mee let him denie himselfe and take vp his Crosse and follow mee These and a few more are the fruites of the Lord his passion or the death of Christe Fourthly in this Article is added Hee was buried For our Lorde dyed verilie and in deede vppon the Crosse The very truth of his death was proued by the Souldiour which thruste him through the syde After that hée was taken downe from the Crosse and layde in a Sepulcher In the Gospell are expressed the names of them that buryed him Ioseph and Nicodemus There is also shewed the manner how they buried him The fruite of this his buriall the Sauiour himselfe hath taught in these woords Verilie verily I say vnto you vnlesse the seede of corne cast into the earthe doe dye it remayneth alone But if it dye it bringeth forth much fruit Whervppon the Apostle exhorteth vs to be buried with Christe in his death that wée may rise againe in the newnesse of life yea that wée maye liue reigne with him for euermore If therefore our bodies also be buried at any time let vs not therefore be troubled in minde For the faithfull are buried that they maye ryse with Christe againe The fift part of this fourth article some do put seuerallie by it self for the fift article of our fayth I for my part do see no cause whie it should be plucked from that that goeth before nor whie it should make by it selfe a peculiar article of our fayth The woords are these Hee descended into hell Touchinge this there are sondrie opinions among the expositors of the holie Scriptures Augustine in his booke De fide symbolo doth neyther place these woordes in the rule of beliefe nor yet expound them Cyprian sayth thus It is to be knowne verilie that in the Creede of the latin Church this is not added Hee descended into hell nor yet is this clause receiued in the Churches of the Easte but yet the sense of that clause seemeth to be all one with that where it is sayd He was buried This sayth hée So then Cyprians opinion seemeth to be that To descende into hell is nothing else but to be layd in the graue accordinge to that sayinge of Iacob Yee will bring my gray heares with sorrow to hell or the graue But there are some that thincke this assertion to be without lawful proofe For it is not lykelie that they would wrappe a thinge once alreadie plainly spoken immediatlie after in a darker kinde of speach Nay rather so often as two sentences are ioyned together that signifie both one thing the latter is alwayes an exposition of the firste But in these two speaches Hee was buried and hee descended into hell the first is the plainer and the latter the more intricate Augustine in his 99. Epistle to Euodius turmoyleth himselfe pitifullie in this matter To Dardanus de Dei praesentia he writeth that the Lord went into hell but that hee felt no torment Wée shall more agreably to the truth seeme to vnderstande this article if wee shal thincke that the vertue of Christe his death did flow euen to them that were dead and profited them too that is to saye that all the Patriarches and holie mē that died before the coming of Christ were for the death of Christe preserued from death euerlastinge As S. Peter also maketh mention That the Lord went in the spirite preached vnto the Spirits that were in prison For verilie they by the death of Christ were made to knowe the sentence of
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
in God and God in him And that is the way whereby we cleaue to God as to the onely chiefe and eternal goodnesse in whom also wee are delighted and that not a litle On him wee rest thinking assuredlie that withoute him there is no good at all and againe that in him there is to be found all manner of goodnesse Wherefore our hartie loue is set on no good thinge but God And in comparison of him whom we loue wée do lightly loath and treade vnder foote all things else that seeme to be good in the whole world yea verilie the loue of God in vs doth ouercome all the euils whiche otherwise séeme inuincible Let vs heare Paule with a a vehement motion proclaming this and saying Who shal separate vs froÌ„ the loue of God shall tribulation or anguish or persecution or hunger or nakednesse or perill or sword As it is written For thy sake are wee killed all daye long and are counted as sheepe for the slaughter Neuerthelesse in all these thinges we ouercome through him that loued vs For I am sure that neyther death nor life nor Angels nor rule nor power nor thinges present nor thinges to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God whiche is in Christ Iesu our Lorde Hitherto haue I recited the wordes of Paule The loue of God worketh in vs a will to frame our selues wholy to the will and ordinaunces of him whome we doe hartily loue Yea it is pleasaunt and swéete to him that loueth God to doe the thing that he perceiueth is acceptable to God if it be done He that loueth doth in mynde reuerence him whome he loueth His eye is neuer of him whome he loueth He doth alwayes and in all things wishe for his dearling whom he loueth His onely ioy is as oft as may be to talke with God and againe to heare the wordes of God speaking in the Scripture For the Lorde in the Gospell saith If any man loue me he will kepe my word he that loueth me not doth not keepe my wordes Againe Abide ye in my loue If ye keepe my commaundementes ye shall abide in my loue euen as I also haue kept my Fathers commaundements and do abide in his loue And againe If any man loue me he will keepe my word and my father wil loue him and we will come to him and make our dwelling in him But nowe let vs heare Moses the seruaunt of God declaring and teaching vs the way and manner how to loue God to wit howe great loue ought to be in the elect Thou shalt saith he loue the Lord thy God with all thy heart with all thy soule and with all thy strength The very same wordes in a manner did our Lord in the Gospell repeate and sayd Thou shalt loue the Lorde thy God with all thy heart with all thy soule with all thy strength and with all thy mynde By this we vnderstande that the greatest loue that may be is required at oure handes to God warde as that which challengeth man wholy howe bigge so euer he be and all the parts of man as peculiar vnto it selfe In the mynd is mannes vnderstanding In the heart is the seate of his affections and will. The strength of man conteineth all mans abilitie as his very wordes déedes counsell riches and his whole substance Finally the soule is the life of man And we verily are commaunded to employ all these vpon the loue of God when we are bidden to loue God with all our soule with all oure strength with our whole mynde and our whole heart Nothing is ouerslipt but all is conteyned in this We are Gods wholy and altogether let vs altogether therefore and wholy loue god Let nothing in all the world be dearer to vs then God let vs not spare for Gods sake any thing of all that which we possesse howe deare to vs or good soeuer it be but let vs forsake spende and giue it for Gods sake and as the Lord by his worde appointeth For in doing so we loue God before and aboue all things We are also coÌ„maunded to stick to God only to imbrace him alone For to whom we doe wholy owe all that we haue to him is al the whole sincerely simply and fully to be giuen Here are they condemned whosoeuer wil not once loue God and the world together The Lord requireth the whole heart the whole mynde the whole soule and all the strength finally he requireth al what soeuer we are or haue in possession he leaueth nothing therefore for thée to bestowe on other By what right then wilt thou giue to the fleshe the deuill to other Gods or to the worlde the thinges that properly are Gods owne And God verily alone is the chiefest eternall greatest mightiest creator deliuerer preseruer most gentle most iust and best of all He alone doth giue hath giuen and is able to giue to man all that is expedient for the safegarde of his body and soule God alone doth minister to man abilitie to liue well and blessedly and therefore God deserueth to be loued alone and that too before and aboue al other things This loue of God doth blesse all the haps and chances of men and turneth them to their profite according to that saying To them that loue God all thinges worke for the best This loue of God also conteineth this that it suffreth vs not to honour worship reuerence feare or call vpon any neyther to trust in obey or sticke to any other but to the one and onely God to whome all glory is due But nowe before we speake of the loue of our neighbour it is requisite that we firste shewe who it is that is our neighbour touching whiche I sée some men to doubt and sticke vncertainely For some there are that tâ—ke their kinsfolkes to be their neighbors Other some there are that think that their benefactours are their neighbours iudge theÌ„ strangers that do them any harm But our Lord Iesus Christ telleth vs that euery one yea thogh he be our enimie is neuerthelesse our neighbour if he stande in néede of our ayde or counsell For he imagineth that a Iewe lighting among théeues and lying on the highe way halfe deade and couered with woundes and swelling drye blowes was not regarded of his owne countrey men a Leuite and a Priest that passed by him but at laste was taken vp and healed by a Samaritane Nowe there was a deadly enimitie betwéene the Iewes and the Samaritanes yet notwithstanding this Samaritane doth good to the Iew bycause he sawe that the case and necessitie of the afflicted man did so require Nowe therefore the Lord applying this to his owne purpose demaunded of him that desired to learne who was his neighbour and saythe which of these thrée séemeth to thée to haue bene this mans neighbour He aunswered He that shewed mercy Then sayde the Lorde Goe
and say Let vs take this affliction frō our people and let vs fight for our nation and our religion Let not any man make an obiection here and say Tush these are workes pertaining to the lawe which we that are in the church of Christ haue nothing to do withall For the Apostle Paul speaking to the Hebrues as concerning Christiā faith doth say These through faith did subdue kingdomes wrought righteousnesse were valiaunt in fight and turned to flight the armies of aliaunts Now since our faith is all one and the very same with theirs it is lawful for vs as well as for them in a rightfull quarell by warre to defend our coūtrie and religion our virgins and olde men our wiues and children our libertie and possessions They are flatly vnnaturall to their countrie and countrimen and doe transgresse this fift commaundement whosoeuer doe vnder the pretence of religiō forsake their countrie afflicted with warre not indeuouring to deliuer it from barbarous souldiers and forreine nations euen by offering their liues to the push and pike of present death for the safegard therof Saint Iohn saith By this we knowe his loue by cause he gaue his life for vs and we ought to giue our liues for the brethren The hyred souldiers who fight vnlawfull battels for pay of wages and sel their bodies for gréedinesse of money shall iudge the men that leaue their countrie in perill and daunger For the one put lesse of life and limmes in aduenture for gaine of a fewe odde crowns whereas the other deintie fooles and effeminate hartes will not hazard the losse of a limme for their religion magistrates wiues children and all their possessions What I beséech you shall those traytours to their country say in that day wherein the Lord shal reward the louers and the vnnatural traytours of their countrie and countrimen when before their eyes they shal sée the Gentiles to excell them in vertue and loue to their countrie people Publij Decij the Father and the sonne gaue their liues fréely for the safegard of the common weale and died willingly for the loue of their countrie Codrus the naturall and louing king of the Atheniens when he vnderstoode by the Oracle of Apollo that Athens could not be saued but by the kings death and that therefore the enimies had giuen commaundement that no man should wounde the King this Codrus layd aside his kinglike furniture and cloathing him selfe in base apparell rushed into the thickest of his enimies and foūd the meanes by egging to prouoke one of them perforce to kyll him The two brethren called Phileni chose rather to lengthen their countrie with a myle of ground then to prolong their liues with many dayes and therefore did they suffer them selues to be buryed aliue But what suffer we for the health and safegarde of our countrie Hierocles sayth Our countrie is as it were a certaine other God and our first and chiefest parent Wherefore he that first called our countrie by the name of Patria did not vnaduisedly giue it that name but called it so in respect of the thing whiche it was in déede for Patria our countrie is deriued of Pater a Father hath his ending or termination in the Feminine Gender thereby declaring that it taketh the name of both the Parentes And this reason dothe couertly leade vs to thinke that our countrey which is but one ought to be reuereneed and loued as well as both our Parentes ioyntly knitting them together to make them equall in honour Furthermore we must make our earnest prayer for the safegarde of oure countrie Babylon was not the countrie of the Iewes but yet for bicause the Iewes for their sinnes were banished by God to Babylon for the space of seuentie yeares Babylon was counted to them in stéede of their countrie And therefore saith the Prophete Ieremie Builde vp houses and dwell therein plant gardeines and eate the fruite therof marrie wiues and beget sonnes and daughters and giue them in marryage that they maye get children Seeke the peace of that citie to which I doe carrie you and praye to the Lorde for it bycause your peace and safegarde is ioyned with the peace thereof Chapter twentie and nine Traytours to their countrie therefore sinne exceedingly whome the lawes of the realme doe commaunde for their foule offence to be hanged and quartered Touching the Magistrate and his office I nieane to speake of them in another place so much as it is necessarily requisite for this present time Saint Peter vttereth where he saith Feare God honour the King. Let vs therefore acknowledge and confesse that the Magistrates office is ordeined of God for mens commoditie and that GOD by the Magistrate dothe frankly bestowe on vs very many and great commodities The péeres do watch for the commō people if they do rightly discharge their office not shewing them selues to be detestable tyraunts they iudge the people they take vp controuersies they keepe iustice in punishing the guiltie and defending innocentes and lastly they fight for the people And for the excellencie of their office which is both the chefest and the most necessarie God doth attribute to the Magistrate the vse of his owne name and calleth the princes and Senators of the people Gods to the intent that they by the very name shoulde be put in minde of their duetie and that the subiects might therby learne to haue them in reuerence God is iust good righteous and one which hath no respecte of persons And such an one ought the good Iudge or Magistrate to be Monkes and Heremites do prayse their profession and solitarie life extolling it aboue the skies but I think verily that there is more true vertue in one politique man who gouerneth the common weale and doth his dutie truely than in many thousandes of of Monkes and Heremites who haue not so much as one word expressed in the holy Scriptures for the defence of their vocation and vowed order of liuing yea I am ashamed that I haue compared the holy office of Magistrates with that kinde of people in whome there is nothing founde worthy to be compared with them in so muche as they flée from the labour and ordinaunce that God hath made profitable for their people and countrimen Truely if the Prince doe faithfully discharge his office in the common weale he heapeth vp to him self a number of very good works and prayse that neuer shall be ended Therefore the Magistrate must be obeyed and all his good and vpright lawes No sedition or conspiracies ought in any case to be moued against him We muste not curse or speake euill of the Magistrate For God him selfe in his lawe doth charge vs saying Thou shalte not speake euill of the Gods nor curse the Prince of the people If he chaunce at any time to sinne let vs behaue ourselues toward him as to our father Of whome I haue spoken a little before It happeneth often times that
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
Ghostes meaning is not to haue such an order of life obserued as these people do deuise but that euery man should gouerne well his owne house and familie relieue the brethrens necessitie according as his abilitie will suffer and beare To this end also do other places belong 1. Timothe 5. Titus 2. 1. Thessal 4. 2. Thessal 3. And when in all his Epistles almost he prescribeth to parents and children to housbands and wiues to maisters and seruauntes their office and dueties what doth he else but teach how to order our houses families thus much thus farre What may be saide of that more ouer that many wealthie men in the Gospell are reported to haue béene worshippers of God Ioseph of Arimathea which buried the Lord after hée was crucified is said to haue bene a wealthie man a disciple of Christ also The women were welthie which folowed the Lord from Galile and ministred to him and his disciples of their goods substance The gelded treasorer of Quéene Candace was a welthie man Tabitha of Ioppa whoÌ„ Peter raysed from death to life was rich and spent her substance fréely vppon poore and néedie people Lydia the seller of purple was wealthie too and innumerable more who were both godly and faithful people Wheras the Lord therefore did say to the younge man If thou wilt be perfect goe and sell that which thou hast and giue to the poore and thou shalt haue treasure in heauen and come and folowe mee that is no generall lawe or simple doctrine belonging to all men but is a demonstration onely to shew that the yonge man to whom he spake had not yet so perfectly fulfilled the lawe as he thought verily that he had dâ—n for hee thought hée had done all and that nothing was wanting For the younge man sett more by his goods then hée did by God and the voyce of Gods commaundement For he departed sadly and did not as the Lord had bidden him and thereby declared that hée had not yet fulfilled the lawe Moreouer wée may out of other places gather that the Lord did not casâ—e downe his disciples to miserie and beggarie Neither was Paul the Apostle ashamed to make lawes for riche men and to prescribe an order howe they ought to behaue themselues To them that be riche sayth he â–ª in this world giue charge that they bee not highe minded nor trust in vncertaine riches but in the lyuing God which giueth vs abundantly al thinges to enioy that they do good that they bee riche in good woorkes that they be ready to giue glad to distribute laying vp in stoare for them selues a good foundation against the time to come that they may lay hold vppon eternall life Hereunto belong the admonitions of our Sauiour who sayth Yee cannot serue God mammon at once Againe Riches are thornes that choake the seede of the word of God. And againe Verilie I say vnto you a riche man shal hardly enter into the kingdome of heauen It is easier for a Camel to goe throughe the eye of a needle than for a rich maÌ„ to enter into the kingdome of God. And as the mindes of wealthie men are not vtterly to be discouraged and driuen to desperation as thoughe it were impossible for them to be saued so are they to be admonished of the imminente perills least peraduenture they sléepe securely ouer their riches beeing seduced by Satan to abuse their wealthe when as in déede they ought rather to vse it after the rule of the Apostle which I did euen nowe recite The Gangresian Synode a verie auncient Counsell verily condemned them which taughte That faithfull riche men could haue no hope to bee saued by the Lord vnlesse they did renounce and forsake all the good that they did possesse S. Augustine enrolleth and reckoneth the Apostoliques in his Catologue or beadrowe of heretiques They taking arrogantly this name to themselues did not admitte into their companie any of them which vsed the fellowshipp of their owne wiues or had in 〈◊〉 any proper substaunce â–ª 〈…〉 they therfâ—â—e 〈…〉 because seperating themselues from the Church they thincke that they haue no hope to be saued which vse and enioy the things that they themselues lacke They are like vnto the Encratites and are called also by the name of Apotactites Touching riches they of themselues verily are not euill but the good giftes of God It is the abuse that makes them euil But for the vse of them I wil speake hereafter Here followeth nowe the treatise of the getting of wealth and riches which bée necessarie for the maintenance of our liues and families Touching the getting whereof there is a large discourse among our Lawyers For they say that goods are gotten by the lawe of Nations and by the peculiar lawe of euery particular countrie By the lawe of Nations as by Preuention in possession by captiuitie by finding by byrth by casting vp of water by chaunging the kinde by increase in bondage by mixture by building planting sowing tilling in a ground frée from possession and by deliuerie By the peculiar lawe of euery particular countrie as by continuaunce of possession by prescription by giuing by will by legacie by feoffment by succession by challenge by purchase of all which particularly to speake it would bée a labour too tedious and for you to heare dearely beloued litle profitable That therefore which wée are to saye wée will frame to the manners and customes of oure age and wée will vtter that which shall tend to our auaile Principally and before all thinges wee must close and shutt vpp an euill eye least wee bee carried away with too much concupiscence and desire The light of the body saith oure Sauiour Christe in the Gospell is the eye If therefore thine eye be single thine whoale body shal be lightened but if thine eye bee euill thy body shal bee all darcke The minde of man béeing indued with faith and not infected with concupiscences and naughtie lustes doth giue light to all thinges that hée shall take in hand goe about and doe but if his mind bée corrupt and vncleane then shall his déedes sauour also of corruption and vncleannesse Wherfore faith and an vpright conscience must subdue and beate downe too muche concupiscence and couetousnesse which take their originall and roote from distruste making vnholie and vncleane al the counsells of man all his thoughtes all his woordes and déedes And that wée may be able and of force sufficieÌ„t to captiuate bring them into subiection necessarie it is that the Grace of Christe assiste vs which euery godly minded man and woman doeth aske of God with godly and faithfull prayers Béehoofull it is that wée alwayes set before our eyes and haue déepely grauen in our heartes the doctrine of our Sauiour Christ touching these and the instruction also of his holie Apostles which is not so much but it may bée well borne away Wée will therefore rehearse vnto
Neither is it to bee doubted but that wée interteyne the verie Angels of God and Christe himselfe as often as wée shewe courtesie and hospitalitie to good and godly mortall men Lastly let the goodes of wealthie men serue not to the interteynment of men of credite onely but to the reliefe also of poore and néedie creaâ—â—res For that whoalsome saying of Paule must be beaten into their heads Charge them that are riche that they doe good that they be rich in good woorkes that they be readie to giue glad to distribute laying vp in stoare for themselues a good foundation against the time to come that they may lay hold vppon eternall life Wyth this doctrine of the Apostle doeth the Prophete Esaie very well agrée where hee sayth touching Tyre Their occupying also their wares shal be holie vnto the Lord their gaynes shall not bee layed vpp nor kept in stoare but it shal be theirs that dwell before the Lord that they may eate enough and haue cloathing sufficient Loe héere Esaias teacheth vs the meanes to lay vpp treasure that euer shal indure Moreouer in the sixt Chapiter of Matthewe the verie same is repeated that was spoken of before Let euerie one also call to his memorie the other wholsome sentences of the lord his God to stirr him vp to the giuing of almes In Deuteronomie Moses sayth Beware that thou harden not thine heart nor shutt too thine hand from thy needie brother but open thine haÌ„d liberallie vnto him Thou shalt giue him and let it not greeue thine heart to giue vnto him because that for this thing the Lord thy God shall inrich and blesse thee in all thy workes and in all thou puttest thine hand vnto The Lord shall neuer be without poore and therefore I commauÌ„de thee saying Open thine hand liberallie vnto thy brother that is poore and needie in the land In the Psalmes wee finde A good man is mercifull and leâ—deth and guideth his wordes with discretion Hee dispearseth abroad and giueth to the poore his righteousnes remayneth for euer his horne shal be exalted with honour Solomon also saith Let mercie or weldoing and faithfulnes neuer part from thee binde them about thy necke and write them in the tables of thine hart so shalt thou finde fauour and good estimation in the sight of God men Againe Honour the Lord with thy substaÌ„ce and of the firstlinges of all thine increase giue to the poore So shal thy barnes be filled with pleÌ„nteousnes and thy presses shall flowe ouer with sweete wine And againe Whosoeuer stoppeth his eare at the crie of the poore hee shall crie himselfe and not bee heard With these in all pointes doe the sayinges of the Apostles and Enangelistes plainly agrée Giue to euerie one that asketh of thee Againe Verilie I say vnto you in as much as ye haue shewed mercie to the least of these my bretherne ye haue shewed it to mee Which sentence surely is woorthie to bee noted and déepely printed in the heartes of all Christians For if the Lord Iesus reputeth that to be bestowed on himselfe whiche thou bestowest on the poore then vndoubtedly hee thincketh himselfe neglected and despised of thée so often as thou neglectest or despisest the néedie This is vndoubtedly true most surely certeine For the Lord and iudge of all people assureth vs by promise that at the end of the world in that last iudgement hée wil giue sentence in this maner and order Come ye blessed of my father possesse the kingdome c. For I was hungrie and ye gaue mee meate I was thirstie and ye gaue mee drincke And so forwarde as is to be seene in the 25. Chapiter of Sainct Matthewes Gospell Hereunto also belongeth the woordes of Sainct Iohn the Apostle where hée saith Whoso hath this worldes good and seeth his brother haue neede and shutteth vpp his coÌ„passion from him how dwelleth the loue of God in him And from hence vndoubtedly did first arise the common voyce of them of old which were woÌ„t to say If thou seest a needie bodie die with hunger and doest not helpe him while thou mayest thou hast killed him and giuen consent vnto his death Let him therefore which hath stoare of earthly goodes knowe for a suretie and in his heart be thoroughly persuaded that hée is bounde especiallie to doe good to the néedie Moreouer let him that is wealthie doe good to all men so néere as he canne For the Lord sayth Giue to euerie one that asketh of thee And Tobias giueth his sonne this lesson saying Turne not thy face from any poore man. But if thou canste not thoroughe lacke of abilitie doe good to all men then succour them chieslye whome thou perceyueste to bée godly disposed and yet pinched with penurie For S. Paul saith Let vs doe good to all men but to them especiallie that are of the household of faith Let vs therefore ayde succour and relieue fatherlesse children and poore widowes old men and impotent people those that are afflicted and persecuted for the profession of the trueth and such as are oppressed with any miserie and calamitie Let vs further and helpe forwarde good and holie learning and all the woorshippers and true ministers of God that liue in want and scarsitie Finally let vs relieue straungers and whome so euer else wee maye Nowe our duetie is to aide and stand them in stéede with counsell comfort helpe monie meate drinke lodging rayment commendations and with all thinges else wherin wée perceiue that they lacke our helping hand Touching which I spake somewhat in the tenth sermon of the firste Decade We must also succour them readily with a willing hart a chéerfull mind For God requireth a cheerfull giuer And in helping them let vs do liberally For Tobias saith Bee mercifull after thy power if thou haue much giue plenteousely if thou haue little do thy diligence gladly to giue of that little For in so doing the Lorde shall blesse both thee and thine Thus much my brethren haue I hetherto saide touching the lawfull vse of earthly goods God graunt that euery one of you may print these sayings in his hearte and put in practise this holy worke let vs praye to the Lorde that he will vouchesafe so to direct vs in his wayes that for y getting of those transitorie goods wée loose not the euerlasting treasure of his heauenly kingdome ¶ Of the patient bearing and abyding of sundrie calamities and miseries and also of the hoape and manifolde consolation of the faithfull The thirde Sermon I Shall not doe amisse I think my reuerend brethreÌ„ if to the treatise which I haue alreadie made of earthly richesse of the vse and abuse of the same I do here also adde a discourse of the diuers calamities wherewith man so long as he liueth in this fraile flesh is continually vexed and daily afflicted For since that many men do eyther loose their temporall goodes or else can by no
side againe men must reiecte the vnsauerie opinion of the Stoickes touching their Indolentia or lacke of griefe Touching which I will recite vnto you dearly beloued a most excellent discourse of a notable Doctour in the Church of Christ sett downe in these wordes following WE are too vnthanckful towards our God vnlesse we do willingly and chearefully suffer calamities at his hand And yet such chearefulnes is not required of vs as should take away all sense and féeling of griefe and bitternesse Otherwise there should be no patience in the Sainctes suffering of the Cresse of Christe vnlesse they were both pinched by the heart with griefe and vexed in body with outward troubles If in pouertie there were no sharpenesse if in diseases no paine if in infamie no sting in death no horror what fortitude or temperancie were it to make small accompt of and set litle by them But since euerie one of them doeth naturallie nipp the mindes of vs all with a certaine bitternesse ingraffed in them the valiant stomache of a faithfull man doth therein shewe it selfe if he being pricked with the féeling of this bitternesse howsoeuer he is greuously payned therewith doeth notwithstanding by valiaunt resisting continuall struggling worthily vanquish and quite ouercome it Therein doth patience make proofe of it self if when a man is sharpely pricked it doth notwithstaÌ„ding so bridle it selfe with the feare of God that it neuer breaketh forthe to immoderate vnrulynesse Therein doth chearefulnesse clearely appeare if a man once wounded with sorrowe and sadnesse doth quietly staye himselfe vppon the spirituall consolation of his God and creatour This conflicte which the faithfull susteine against the natural feeling of sorrowe and griefe while they studie to exercise patience and temperance the Apostle Paule hath finely described in woordes as followeth We are troubled on euerie side but not made sorrowfull wee are in pouertie but not in extreeme pouertie we suffer persecution but are not forsaken therein we are caste downe but we perishe not Thou séest here that to beare the Crosse patiently is not to be altogether senselesse and vtterly bereft of all kinde of féeling as the Stoicks of old did foolishly describe the valiaunt man to be such an one as laying aside the nature of man should be affected alike in aduersitie and prosperitie in sorrowful matters and ioyfull thinges yea and such an one as should be moued with nothing whatsoeuer And what did they I pray you with this excéeding great patience Forsooth they painted the image of patience which neither euer was nor possiblie caÌ„ be found among men Yea while they went about to haue patience ouer exquisite and too precise they toke away the force therof out of the life of man At this daye also there are amonge vs Christians certaine newly vpstarte Stoickes which thincke it a fault not onely to sigh and wéepe but also to be sad and sorrowfull for any matter And these Paradoxes verilie doe for the most part procéed from idle fellowes whiche exercising themselues rather in contemplation than in working can doe nothing else but daily bréede such nouelties and Paradoxes But wée Christians haue nothing to doe with this yronlike Philosophie since oure Lord and maister hath not in words onely but with his owne example also vtterly coÌ„demned it For he greaned at and wept ouer both his owne and other mens calamities taught his disciples to do the like The world saith hee shal reioyce but ye shal be sorrowful ye shall wéepe And least any man should make that wéeping to be their fault hee pronounceth openly that they are happie which doe mourne And no meruayle For if all teares be misliked off what should we iudge of the Lord himselfe out of whose bodie bloudie teares did trill If all feare be noted to proceede of vnbeleefe what shall we thincke of that horror wherewith we read that the Lord himselfe was stricken If we mislike all sorrowe and sadnesse how shall wee like of that where the Lord confesseth that his soule is heauie vnto the death Thus much did I minde to say to the intent that I might reuoake godly minds from desperation least peraduenture they doe therefore out of hand forsake to seeke after patience because they cannot vtterly shake off the naturall motions of griefe and heauinesse which cannot choose but happen to them which of patience do make a kinde of senselessenes and of a valiaunt and constant man a senselesse blocke or a stone without passions For the Scripture doth praise the Saincts for their patience while they are so afflicted with the sharpenesse of calamities as that thereby their stomaches are not broaken nor their courages vtterly quayled while they are so stounge with the pricke of bitternesse as that yet they are filled with spirituall ioye while they are so oppressed with heauinesse of minde as that yet they be chearefull in Gods conselation And yet is that repugnancie stil in their hearts because the naturall sense doeth flye from and abhorre the thing that it féeleth contrarie to it selfe when as on the other side the motions of godlinesse doth euen thoroughe these difficulties by striuing séeke a way to the obedience of god This repugnancie did the Lord expresse when he said to Peter When thou wast yonger thou girdedst thee selfe wentest whether thou wouldest but when thou shalt be old an other shal gird thee lead thee whether thou wouldest not It is not vnlike verilie that Peter when it was neede to glorifie God by his death was with much adoe against his will drawen vnto it For if it had béene so his martyrdom had deserued litle praise or none But howsoeuer he did with great chéerefulnes of heart obey the ordinaunce of God yet because hée had not layde aside the affections of his flesh his minde was drawne two sundrie waâ—es For while he saw before his eyes the bloudie death which he had to suffer hée was vndoubtedly strucke thorowe with the feare therof and would with al his heart haue escaped it And on the other side when he remembred that he was by Gods commaundement called thereunto ouercomming and treading dewne all feare he did willingly and chearefullie yéeld himselfe vnto it If therfore wee meane to be Christe his disciples our chiefe and especiall studie must be to haue oure mindes indued with so great obedience and loue of God as is able to tame and bring vnder all the ill motions of our mindes to the ordinaunce of his holie will. And so it will come to passe that with what kinde of Crosse soeuer wée be vexed wée may euen in the greatest troubles of oure mindes constantly reteyne quiet sufferaunce and patience For aduersitie will haue a sharpenesse to nippe vs with all likewise being afflicted with sicknesse and diseases wée shall groane and bee disquieted and wishe for health being oppressed wyth pouertie wée shal be pricked wyth the sting of care and heauinesse in like manner wée
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
of this exposition let him heare the woordes of the Apostle who saith I knew not sinne but by the lawe for I had not knowen luste except the lawe had said Thou shalt not luste Without the lawe sinne was dead I once liued without lawe but when the commaundement came sinne reuiued and I was dead And againe The affection of the fleshe is death but the affection of the spirite is life peace Because the affection of the â—leshe is enimitie against God for it is not obedient to the lawe of God neither can be So then they that are in the flesh cannot please God. The affection of concupiscence therefore doth condemne vs or as I should rather say wée are worthily condemned by the iuste iudgment of God for our coÌ„cupiscence which doth euery houre and moment bewray it selfe in the thoughts of our harts There are I confesse sundrie fantasies and many thoughts in the minds of men which while they tend not to the offence of God or our neighbour nor do coÌ„tâ—ine any vncleannesse or selfeloue are not to be counted in the number of sinns as I did immâ—diately after the beginning declare vnto you So hetherto verilie God hath forbidden the grosser sinnes which man doeth daily commit against him and now at last hee commeth to the concupiscence corrupte nature of man the welspring of al euil which in this precept he goeth about to stop vp and cause to sléepe or as I should rather say to detect to the eyes of all men the infirmitie and weakenesse of mankinde For what is he that hath not some whiles felt concupiscence yea what is he that is not euery houre moment pricked with the stinge of fleshly concupiscence What man is there I pray you that is not diseased with the naturall sicknesse common to vs al and spotied with the blemish of originall guiltinesse Being therefore coÌ„uinced of sinne before the lord wee are not able to excuse our fault nor escape the sentence of the Iudge that doth condemne all flesh For the iust Lord doeth expressely condemne our naturall corruption and wicked inclination which is a continual turning from God and rebellion against the sinceritie which hee requireth at our handes For they are called happie that are cleane in heart because they shall sée god They therefore whose hartes are wrapped in lustes diseased with concupiscence and spotted with the poyson of original guilt shall not sée god But such are al we that are the sonnes of Adam And therefore this lawe doth conuince vs all of sinne infirmitie naturall corruption of damnation which followeth vpon the neck of our corruptioÌ„ Moreouer god in his law doth not only require the outward cleannesse of the body but the inward purenesse also of the minde the soule and al our affections and giueth charge that all whatsoeuer wee thincke determine goe about or doe should tende to the health and profite of oure neighbour This coÌ„maundement therefore may be referred to all the other that went before For the Lord himself expounding this coÌ„mandement Thou shalt not coÌ„mit murder addeth Whosoeuer is angrie with his brother shal be in danger of iudgment c. Matt. 5. and againe in expouÌ„ding this precept Thou shalt not coÌ„mitadulterie hée addeth Whosoeuer looketh on an other manns wife to lust after her hee hath committed adulterie alreadie with her in his hart And here he doth exactly rehearse the things which we do couet and in longing after which we are wont to sin Now our couetousnes consisteth in the desire either of things or persoÌ„s The thinges that we couet are either immoueable or moueable as we Germans do vsually say Der gueteren sind etliche ligende etliche furende The immoueable things are houses farmes lands vineyards woods medows pastures fishpooles such like Things moueable are monie cattell honour office and dignities The persons are wife childreÌ„ manseruants maidseruants These and such like which our neighbor hath in possessioÌ„ none of vs ought to couet to his hurt or hinderance or if any man happen to couet them yet let him not consent to y concupiscence nor take delite therin let him not séek to obteine the thing that he so desireth nor suffer his ill conceiued purpose to break out to y deed doing in taking from his neighbour his things or persoÌ„s for god requireth at the hands of those y worship him such kind of righteousnes as is altogether sound and absolutely perfecte not in the outward déede alone but also in the inward mind settled purpose of the hart Wherupon the lord in the gospel saith Vnlesse your righteousnes exceede the righteousnes of the Scribes Phariseis ye shal not enter into the kingdome of God. But touching the maner how Gods comaundements are fulfilled that faith is the absolute righteousnes I will hereafter in an other sermon tell you as I haue alreadie said somewhat in the sermon that I made vpon true faith Hetherto in twelue Sermons I haue runne through and declared the tenne preceptes of the morall lawe in which I told you that the forme of vertue is layd before our eyes therby to frame our maners according to the wil of god God himself hath diuided al the branches of his moral law into two tables The first doth shew the dutie of vs meÌ„ to our creator teacheth how to worship aright our God gouernor The secoÌ„d table in sixe whole precepts doth declare what and how much euery man is bound to owe to his neighbour how we may al liue both quietly well ciuilie one with another It comaundeth vs to honor our parents al those which god hath ordeyned in stéed of our parents It forbiddeth murder or doing iniury to any man in his life and body It forbiddeth whordom adultrie wicked lustes comending wedlock cleannes a continent life It forbiddeth lyes false witnesse bearinges and euil desires biddeth vs to loue our neighbours with al our harts being ready at all times with al our power to doe them good To God our Lord and most prudent lawgiuer be praise and thankes for euer and euer Amen Of the Ceremonial lawes of God but especially of the priesthood time and place appointed for the Ceremonies ¶ The fifth Sermon IN the partition of gods lawes next after the moral lawe we placed the Ceremoniall lawe and therfore since the morall lawe is alreadie expounded I haue now next by the help of God to treate of the law of Ceremonies And that I may not hide any thing from you note this by the way that some write Ceremoniae and some Cerimoniae which two words are vsed for Ceremonies considering y sundrie men haue sundrie opinions touching y word froÌ„ whence it should come For some after the opinion of Seruius Sulpitius do thinke that they are called Ceremoniae a Carendo But Festus affirmeth that Ceremonies did first take their name of the towne CÄ™res or CÄ™rete For Liuie in his fifte
whiche is exactly painted out in the 30. chap. of Exodus That altar was ordeined for two vses For first there was offered vppon it euery day incense or perfume which it was not lawfull to offer or prepare to any other God or creature That was done twice euery day at morning and at euening Zacharias the father of Iohn Baptist was in that ministerie when he sawe the Angel and for his vnbeliefes sake was made dumbe for a season Secondarilie incense was offered vppon that altar after a certaine solemne manner once in a yeare that was at the feast of Clensing as is declared in the 16. Chap. of Leuitiâ—us Nowe by incense or perfume is to bée vnderstood the prayers of the faithful as Dauid witnesseth where hee saith Let my prayer bee set foorth in thy sight as the incense and let the lifting vp of my handes be an euening sacrifice Nowe there was but one incense altar alone Whosoeuer builded any more hee was condemned of blasphemous wickednesse By that onely altar is figured Christe oure Lord both God and man the mediatour and intercessour betwixte God and man by whome all the Sainctes doe offer all their prayers to God their Lord and heauenly father They therfore build many altars which choose to themselues creatures to bee their intercessours by whose mediation they desire to obteine that which they lacke at y haÌ„ds of god In the end of the 30. cap. it is expressely said Who soeuer shall make like inceÌ„se to that to smell therto shal perish froÌ„ amonge his people Therfore through Christ alone the faith full Church of Christe doeth offer her prayers to God the father This altar whereof we speake was bound about with a crowne of gold For Christ our Lord and altar is a verie king and priest weareth the crowne of glorie Nowe wée must pray at morning and at euening that is continually very earnestly And we must alwayes pray in through the name of Christ And Christ is he alone through whoÌ„ God hath béen pleased with the prayers of them that haue prayed in the morning that is at the beginning of the world and is at this day pleased with them that pray to him at euening that is in the end and these last dayes of the world They therfore sinned moste greuously against the Lord that offered incense in the high places euery where For as they were rebellious and disobedient to God preferring their owne inuentions before the lawes of GOD whiche they neglected so did they despise the mysterie of Christe the onely mediatour in departing from that onlie altar In the Court or Atrium did stand an other altar which was called the brasen altar of the altar of burnt offerings which is finely described in the 27. of Exodus Of this sort also there was but this one For it was not lawfull for any religious man to sacrifice in any other place sauing in the holy place where this altar was vnlesse it were by some singular dispensation Therefore whom the Rubenites with their confederates had builte an altar by the bankes of Iordan and that the fame therof was brought to the eares of the other tribes of Israel they did all agrée with one consent that the crime was to be punished with open warre Whereby wée may againe gather the greatnesse of their fault whiche neglecting that altar did offer sacrifice in the high places Of whiche I also spake before Nowe that onely and Catholique altar of ours is Iesus Christe who offered himselfe a liuing sacrifice for vs to god Neither is there any sacrifice in all the world that can clense sinne but that alone Neither do any sacrifices of the faithfull please the father but those that are by faith offered vppon the altar Iesus Christe For Christ doth sanctifie vs and being sanctified we doe by him offer the sacrifice that hee doth well accept off This haue I taken out of the Apostles doctrine in the 13. to the Hebrues and the twelfth to the Romanes The last of the holy vessells was the brasen lauer which was placed in the Atrium betwixte the vaile of the Sanctum and the altar of burnt offerings It is described in the 30. chap. of Exodus In it was conteyned the water wherewith the priestes that ministred before the Lord did wash themselues By that lauer was Christ signified whiche is the washinge of the faithfull And by it was mente that holy thinges were not to be handled with vnwashed hands and féete They washe themselues that by the holy ghost are purified and by the grace of God are made fitt to the ministerie of religion But hée is in daunger of death that is not a partaker of the grace of life Beside these there are also reckoned other instrumentes belonging to the tabernacle but these in a manner are the chiefe I thought not good by beating out busilie euery particularitie to reherse vnto you euery smal thing least peraduenture by too long a treatise I should be too tedious vnto your patience Now the same holy vessells that were in the tabernacle were in the temple also sauing that in Solomons temple there was a farre more goodly shewe and pompe than in the tabernacle for none other cause vndoubtedly but that the mysteries of Christe and of the Church should increase euery day more and more to the sighte of the world Christe the true Solomon and king of peace and tranquillitie the very eternall felicitie it selfe hath raysed vpp in this world to himselfe a Church which stretcheth to the endes of the world Of which the Prophetes haue spoken very largely Zacharie especially and the famous Prophete Nathan 2. Samuel chap. 7. Thus muche hetherto of the holye place After the holy place in the sacred Ceremonies the next to be handled is the holy time For as to the outward religion a certaine place was giuen so to the same also an appointed time was assigned And holy dayes are to be imployed vppon holy actions For actions are either those which we cal handie works inuented for to get victuals clothing and other thinges necessarie for the vse of oure bodies or else they are holy or religious whiche are done for the exercise of outward religioÌ„ Wée must not consume all oure time in handie woorkes and prophane businesse neither can wée bestowe al times vppon outward religion But those actions are not without time For euery action is coÌ„teyned in time Therefore God hath diuided the time into sundrie parts for sundrie actions so that hee will haue some woorking dayes to serue for handie actions and other holy dayes for the exercise of outward religion Not that the working dayes are not holy dedicated to the Lord for he doth chalenge all dayes and times to himselfe and will at all seasons be worshipped in hart but for because the holy dayes are singularly and as it were more precisely consecrated to the outward worshippe of God than the working dayes are Therfore the
Cowe sprinckled doeth sanctifie them that are partakers of it to the purifying of the fleshe howe much more the bloud of Christe Therfore both the priest and the cowe did beare the type of Christ The female kinde in the cowe doth note the infirmitie of mans nature the redd colour doth admonishe vs of the Lord his bloud by whiche wee are washed from our vncleannesse There was no spot to be found in Christ for hee was the holy of holies and altogether frée from and without all sinne Hée was not brought to death by the yoke of necessitie For hee offered himselfe vnto it of his owne free will. Yea hee offered himselfe willingly to go to his death and that too without the hoast or walls of the citie in the mount of Caluarie which thing the Apostle Paule doth touch in the 13. to the Hebrues Christ both God and man was whoalie offered in body and soule whose bloud is hoalesome for vs if by the holyghost it be sprinkled in our harts The faithfull also must die with Christ they must be humbled and burne in loue to Godward as redd as Scarlet and that was the meaning of the Cedar wood the Hysope and the Scarlet lace which were cast into the fire Moreouer the ashes which came of the sacrifice were gathered vp and preserued to purifie and cleanse withall Those ashes were nothing else but the type or figure of the effect of Christ his death or sacrifice I meane the verie cleansing and remission of our sinnes For therefore did bloud and water gushe aboundantly out of the pierced side of Christ that wee might learne that out of the death of Christe doeth flowe our cleansing and our life For in bloud life doeth consist and water purgeth and is a signe of cleÌ„sing The ashes were gathered by a man that was cleane who neuerthelesse was made and did remaine vncleane vntill the euening Finally the water was sprinkled with a sprinklar made of Hysope vppon the defiled to the end that thereby hee might bee sanctified or purged The water was kept in an holy place For Margarites and that which is holy ought not to be caste to dogges and filthie swine The Lord also doth require preachers to teache the effecte of Christ his passion and in the coÌ„temptible and lowly preaching of the Gospell to lay before the world our redemption and sanctification in the death and bloud of Christ he doth require I say such holy teachers as are themselues faithfull and cleansed in the bloud of Christ And yet those teachers with the whole Church beside do euen til the euening I meane the ending of their liues pray stil Forgiue vs our trespasses For the Lord himselfe said Hee that is washed is cleane hath no neede but to washe his feete onely To this do appertaine the often washings vsed in this Ceremonie which signifie that by the grace of God all sinnes are purged that the Sainctes haue alwayes an holy care to watch against the assaults of sinne and that those sinnes are clensed none other wayes but by the water of Christ his grace Lastly it is most often earnestly repeated in the law that they al remaine vncleane how many soeuer being once defiled are not again cleÌ„sed with the holy water of separation For the Lord said to Peter Vnlesse I washe thee thou shalt haue no paâ—te with mee My meaning is not to runne through euery particular point of this Ceremonie but to touch the especial matters onely Therefore now I procéede to that which remayneth To these cleansing sacrifices may also be added the sacrifices whereby the bodily defilings which were figures of the defilinges of sinne were purified cleansed of which sort were the defilinges of the séede the eating and touching of vncleane creatures the Leprosie and of the woman in childbedd All which Moses doth largely handle from the 12. of Leuiticus vnto the 16. of the same And in al this there is nothing else prefigured to the Church of God but our naturall corruption and originall wickednesse with the frée cleansing of the same by the grace of God in the bloud of Christ our Sauiour With these we may also number the sacrifice of iealousie which is thoroughly treated of in the 5. Chapter of Numeri although the maner and order thereof seemeth rather to belonge vnto the Iudiciall lawes of God. The fourth kinde of sacrifices was the sacrifice of thanckesgiuing whiche they called Schelamim or Schlomim the sacrifice of health or the peace offering For it was offered to giue thankes withall to witt either for the recouerie of health or for felicitie and prosperitie I meane when they had receiued some good turne at the handes of God or else by his ayde had escaped the brunt of some mishapp or euil fortâ—ne In this sacrifice they vsed a bâ—aste either of the heard or of the fould It was not lawfull to oâ—fer birds for it was done either â—â—th a vnllocke or an hâ—ffar with a male or a female lamâ—e or with an hée or a shee goate It was 〈◊〉 before the Atrium The â—ide or skinne therof was the priestes fee. The bloud was sprinckled about the altar The kidneys the call of the lyuer the rumpe of the lambe and all the fatt was burnt vppon the altar of burnt offerings The right shoulder was heaued the breast was waued toward the endes of the world For Thruma and Thnupha that is the heauing and wauing were not kinds of sacrifices but ceremonies onely which the priestes did vse in making their sacrifices and oblations By the heauing was signified that Christe should be heaued or lifted vp and that he being once lifted vp should drawe all men vnto him The wauing of the breast toward euery part of the world was a token that the preaching of Christ should be spread in euery corner of the world The breast and the shoulder were both the priestes portion together with the iawe done and the paunch or bellie The rest of the fleshe returned to him that made the oblation and was eaten by him in an holie banquet The remnaunt of Ceremonies belonging to this sacrifice are to be found in the third Chapter of Leuiticus For if it were Thoda a confession a praise or a protestation then was added to the sacrifice a cake of pure wheat floure and salt steeped in oyle or sodden cracknells or bread baked in pannes part whereof was heaued and fell to the priestes share the rest returned to the offerer euen as also leauened bread was allowed to be eaten in the banquet Nowe in this kinde of sacrifice also Christ was preached with the effect â— power of his death and passion and in it was shewed the whole maner and order of giuing thankes to God for his good benefits There are sondry sorts of benefits If a man receyued a good turne if an ill 〈◊〉 had not be fâ—lne him if he had receuered his health or had escaped some misfortune
the space of certaine dayes or monethes These Nazarits did absteine according to the commaundement of the law from certaine things from which they were not barred by any other lawe and which were not vnlawfull for other men to vse whiche were without the necessitie of that vowe First of all they absteyned from wine from all thinges that the vine brought forth and whatsoeuer else did make men drunken But it is manifest that as wine is the good creature of God so no drincke is forbidden by the law Yet forbecause the Nazarits were consecrated to the Lord and sanctified by a certaine peculiar kinde of lyuing and for because wine is the meanes that leadeth to drunken nes which is the gulfe of al sinne and filthinesse therefore did the Nazarits not without a cause absteine from wine They did also take héede of idlenesse the mother of mischiefe and vtterly despised all worldly pleasures Furthermore so longe as the time of their vowe endured they did not clipp their haire but let their lockes growe out a length And thereuppon as some doe thincke they toke their names and were called Nazarits For in so much as Nazer signifieth haire they suppose that they were called Nazarites as who should say longe locked or shagge haired people But the Apostle Paule biddeth the woman to pray or to come into the Cōgregation to heare a Sermon with her head couered for none other cause but for that shée is not in her owne power but subiecte to an other that is to her husband And therfore the Nazarits did let their haire growe because by the vow which they had made to God they were no longer in their owne power but were wholie yéelded into the power of god And the head which is the tower of the bodie and the most excellent parte thereof being couered with a bush of haire was a token that the whole man was by vowe giuen to the Lord to whome alone he ought to haue an eye vpon whome alone hee ought wholie to depend Moreouer it was required at the hands of the Nazarite that he should not defile himself with the contagious companie of wicked naughtie persons Whereunto also belongeth the commaundement which charged the Nazarite not to be presēt at the death or buriall of his parentes or children or wife or brethrene or sisters For he ought to settle the eyes of his minde vppon God alone and in comparison of him to set lighte by and loathe the things which were most déere precious vnto him But if it so fell out that at vnawares hee were defiled by séeing of a dead body hee was not therefore acquited of his vowe as one whose former life had béene sufficient for the performaunce of the same For hee was commaunded to sanctifie himself the seuenth day then to vndertake the kéeping of his vowe againe By all this wee maye plainely perceiue what and howe great the sinne of Samson was who was a Nazarite to the lord For because hee did not onely lurke in the brothell house with the harlot but did also bewray the secrete of GOD vnto her and cast behinde him the couenaunt made with God whereof his haire was a sure testimonie therfore did the Lord forsake him and that wonderfull strengthe which he had from heauen was cleane taken from him For the strength of Samson lay not in his haire so that by the cutting of his haire his strengthe was cutt away also but it laye in the spirite of the Lord which was giuen him from God aboue And therfore do wée finde this sentence so often in the scripture And the spirite of the Lord came vppon Samson Therfore when the spirite of God departed his strēgth departed also but it departed from him when he being wholie ioyned vnto the harlot was made one soule with her and did preferre her before God his commaundement so that he suffered his haire to be polled and vtterly reuolted from the ordinaunce of the lord For by that meanes did the spirite of God forsake him Whereupon immediately after he was brought into the hands of his enimies the Philistines where when he was miserably vexed and when he heard the name of God euill spoken of and blasphemed because of his captiuitie hée repented hartilie and called vppon the name of the Lord wherby it came to passe that when his haire grew forth againe his strength returned that is the spirite of the Lord came vppon him againe being brought vnto him not by the growing of his haires but by his repentance earnest calling vppon the lord Neither did Samson desire to reuenge his owne priuate iniurie so much as to suppresse the blasphemous mouthes and to deliuer the people of God from feare and slauerie The strength of God therefore returned againe wherwith hée bending the pillers of the Theater was himselfe slaine with the fall of the palace and at his death slue many mo than hée had killed in all his life time before But nowe wée returne againe to the purpose to add the other Ceremonies that do belonge to the full exposition of the vowe of the Nazarites When the time was expired therefore whiche the Nazarite had taken vppon him for to obserue hée came to the tabernacle of the Lord and offered the sacrifices that are prescribed in the Lawe whereby hée testified that hée was a sinner and plainely confessed that al goodnesse and vertue that was to be found in him was giuen and bestowed from God aboue And therefore hée polled his head and caste his haire into the fire wherein the peace offering was a burning At last when all this was in this maner accomplished it was lawfull for the Nazarite as one loosed of his bonds to returne vnto his old life againe Thus much hetherto touching the discipline of the Nazarites Nowe touching the cleane and vncleane there is a longe discourse in the lawe of Moses I in my former treatise did lightly touche and passe ouer some certaine thinges but now at the last for héere I meane to make an ende to speake of Ceremonial lawes I will adde somewhat touching the choice of meates I meane of cleane and vncleane meates God verily in the beginning created all things and he so created them that as the Creator is good euen so all his creatures euen at this day are good also neither doth hee gainesay himselfe now whē he forbiddeth certaine mears as though somewhat of it selfe were vncleane There are other mysteries that lye hidden vnder this doctrine of the choice of meates The lawes whiche are giuen touchinge meates and victuals séeme to be smal and of little valure but it pleased the Lord in a small thing to admonishe vs what wée haue to doe in a greater and that euen in the smallest thinges the authoritie of his Godhead ought to be regarded For the authoritie of the lawe dependeth vppon God God is the lawegiuer and the lawe is his inuention This suppresseth the malapertnesse of
vtterly barred from rule and authoritie in the Israelitishe weale publique Deuteronomium 23. All deceipte cousening robberie shiftings and subtile craftes are flatly forbidden in the law vnder the title of theft For in the 19 of Leuit. wée read Ye shall not steale nor deale falsely nor lye one to another And in the ninetéenth of Deuteronomie Thou shalt not remoue thy neighbours meerestone In the 22 of Exodus the Lord doth punishe thefée with foure or fiuefolde double restitution which whosoeuer did not perfourme he was solde and brought into extreme bondage But if the stolen thing were founde with the théefe and recouered againe then did the stealer restore to the owner double the value of that which was stolen To this lawe belonged whatsoeuer was spoken concerninge sacrilege stealing of cattaile robbing of the common treasurie and carrying awaye of other mennes bondslaues of which I spake somewhat a little before And to this doth appertaine that excellent lawe which sayeth Thou shalt not denie nor keepe back the wages of an hyred seruaunt that is poore and needie whether he be of thy brethren or of the straungers that are within thy land Thou shalt giue him his hire the same daye and that before the sunne go downe because he is needie and doeth therewith susteine his life least he crie against thee vnto the Lord and it be sinne vnto thee Concerning doinge and receiuinge damage and the making of full restitution for the harme that is done there are many constitutions in the lawe of the Lorde If any man saith the lawe doth digge a well and do not cause it to be couered so that an Oxe or a sheepe of an other mannes do fall into it then let him that oweth the well take to him selfe the beast that perished and paye the worth of the beast to him that is the owner thereof The like lawe is made in the 21 of Exodus touching an Oxe that pussheth with his hornes In the 22 Cha. is giuen the lawe of restitution in giuing like for like If either one mans pasture be eatē vp by an other mans cattaile or if one man hurte anothers corne or vineyarde For y lawe commaundeth to restore other pasturings other corne ground and other vineyardes not of the worste but of the best to him that had the damage done him Likewise if any man had set thornes on fyre and by his negligence had suffered it to catch holde vpon corne either standing in the fielde vpright or stacked vp in mowes at home then hee by whose negligence the fire began did make amendes for the losse that the other receiued The same lawe is againe repeated in the 24 of Leuiticus In the 22 of Deuteronomie there are many things expressed that must bee referred vnto this title of which sorte is the lawe that biddeth vs to bring backe the Oxe that goeth astraye and to restore the things that are founde to him that lost them to keepe our buyldings in good reparations that by misfortune in the fall of them our brethren be not mischieued And like to these is the lawe also which saith Thou shalt haue a place without the hoast to go forth vnto and shalt beare a paddle sticke at thy girdle wherewith as thou sittest thou shalt digge a hole to hide thy ordure or couer thine excremēts in And in the ciuil law the like mater in effect is handled for verie necessitie doth require y in cōmon weales there should be lawes cōcerning draughts order of buyldinges so y no man by his excrementes or buylding of newe houses shoulde trouble or annoye his neighbours about him To this place also we may add the lawes that were made concerning the separating of leapers frō thē that were cleane lest peraduenture y contagious disease shoulde by little little infect the healthfull The lawes of Lepers and the leprosie are at large set downe in the 13 14 Chapter of Leuiticus Iust weightes and iust measures the Lord commaunded to bee kept in the lawe where he saith Thou shalt not haue in thy bagge two manner of weightes a great and a small neither shalt thou haue in thine house diuers measures a greate and a small But thou shalte haue a right and a iust weight and a perfect and a iuste measure shalt thou haue that thy dayes may be lengthened in the land which the Lorde thy God giueth thee For all that do such thinges and all that deale vnrightly are abhomination vnto the Lord thy God. This lawe is giuen in the 25 of Deuteronomie and is againe repeated in the 19 Chapter of Leuiticus Of publique iudgements of witchcraftes and the punishment of offenders there are many lawes set down in the booke of the lord Thou shalt not saith the Lorde suffer witches to liue Againe The fathers shall not bee killed for the sonnes nor the sonnes for the fathers but euery one shal bee slaine for his owne offence Neither doeth the lawe conceale the manner of killing for it giueth the vse of the swoorde of stones and of fire into the magistrates handes And sometime it is leaft to the Iudges discretion to punish the offendour according to the circumstance of the crime committed either in bodie or goodes in losse of limmes or life in scourging with roddes or selling into bondage In the twentieth Chapter of Leuiticus all the offences are almoste reckoned vp that are to be punished w present death And in like manner the like are repeated in the eyghtéenth twentie one Chap. of the same booke Against witches and soothsayers there is precise charge giuen in the eyghtéenth of Deuteronomie in the ninetéenth of Leuiticus this short precept is giuen Ye shal not seeke after witches nor obserue your dreames ye shal not decline to sorcerers nor inquire of soothsayers to bee defiled by them Against such the lawe doeth expressely giue iudgement of death extreme punishment Leuiticus 20. In the 22 of Exodus this streight sentence is sharpely pronounced Let not a woman liue that is a witche Against heretiques schismatiques apostataes and false prophets the lawe giueth iudgement in the thirtéenth and eightéenth Chap. of Deuteronomium where it doth most plainly teache howe such kinde of people are to be handled And like to this is the lawe for the stoninge of blasphemers which is conteined in the 24 of Leuiticus And also the lawe for the contemners breakers of the Lordes Sabboth Numeri 15. Against seditious rebels and secrete slaunderers there is much to be found in many places of the lawe Chore Dathan and Abyrom were rebelles of whose endes ye may read in the sixtéenth of the booke of Numbers If any man did maliciously bring vp a slaunder vppon his wiues chastitie and was not able to proue it true he was mearced at a sūme of money or punished with stripes as is to be séene in the 22 of Deuteronomie In the 19 of Leuit. this
the law and the Prophets Moreouer oure Lord fulfilled the lawe in that he did most absolutely in all poinctes satisfie the will of God being himselfe the holiest of all in whome there is no spot no euill concupiscence nor any sinne in him is the loue of God most perfecte righteousnesse altogether absolute which righteousnesse he doth fréely coÌ„municate to vs that are most vnperfect if wee beléeue and haue oure hope fast settled in him For hée forgiueth vs our sinnes being made a cleansing Sacrifice for vs and maketh vs partakers of his owne righteousnesse which is for that cause called Imputed righteousnesse Whereunto the testimonies of the Apostle do apperteine God saith Paul was in Christ recoÌ„ciling the world vnto himselfe not imputing their sinnes vnto them For him which knew not sinne he made sinne for vs that we might bee made the righteousnesse of God by him Againe Abraham beleeued God and it was imputed to him for righteousnesse without workes So also if wee beleeue in God throughe Christ our faith shal be imputed to vs for righteousnesse For by faith we lay hold on Christ whom we beleue to haue made most absolute satisfaction to God for vs and so consequently that God for Christ his sake is pleased with vs and that the righteousnesse is imputed to vs as our owne and is in déed by gift our owne because wee are nowe the sonnes of God. These things being diligently weyyed it shal be easie for vs to aunswere them whiche make this question and doe demaunde since no mortall man doth of himself exactly satisfie the law Howe then is righteousnesse life and saluatioÌ„ promised to them that do obserue the lawe Our aunswere is forsoothe that that promise hath a respect to the perfect righteousnesse of Christ which is imputed vnto vs Otherwise it is assuredly certaine that the holy Scripture doth not so much as in one iote disagrée or square in any pointe from it selfe The Apostle doth plainly say If there had a lawe beene giuen which could haue giuen life then had righteousnesse beene of the lawe but now the Scripture hath shutt vpp all vnder sinne that the promise might be giuen by faith to them that do beleeue Wherefore he kéepeth or doeth fulfil the lawe euen of the tenne commaundements who doth the thing for which the lawe was chiefly ordeyned But the lawe was chiefly ordeyned as I did declare a little before to the ende that it might conuince vs all of sinne and damnation and so by that meanes send vs from our selues and lead vs by the hand to Christe who is the fulfilling of the lawe vnto iustification to euery one that doeth beléeue And therefore hée doth fulfil and kéepe the lawe who hath no confidence in himselfe and his owne woorkes but committing himselfe to the very grace of God doth séeke all righteousnesse in the faith of Christ Whereuppon now it is euident that these two sentences of Christ oure Lord are of one sense meaning Whosoeuer beleeueth in mee he hath life euerlasting And If thou wilt enter into life keepe the commaundements For Paule also in the 13. Chapiter of the Actes saith Be it knowen vnto you brethren that thorough Christe is preached to you the forgiuenesse of sinnes by him all that beleeue are iustified from all the thinges from which he could not be iustified by the lawe of Moses And to this place nowe belongeth all the woorke of iustification of whiche I haue at large disputed in an other place Now that faith wherewith we beleeue that Christ hath satisfied the law and that he is oure righteousnesse and our perfection is neither of our owne nature nor of our owne merits but is by the grace of God powred into vs through the holy spirit which is giuen into our hearts This spirite abiding in our heartes doth inflame our breastes with the loue and desire of Gods lawe to doe oure endeuoure to the expressing and shewing of the lawe in al our workes and conuersation Which desire and endeuour although they be neuer fully accomplished by reason of the sâ—eashes frailetie or weakenesse of mans nature which remayneth in vs euen till the last gaspe and end of our life is notwithstanding acceptable to God by grace for Christe his sake alone neither doeth anye Godly man put any confidence in this other but in the first fulfilling of the lawe as that which is onely absolute and perfecte For Paule in his Epistle to the Romans crieth out O wretched man that I am who shall deliuer me from the bodie of this death And yet immediatly after he answereth I thanke God. to wit because he hath redéemed me from death through Iesus Christ our lord So then I me selfe with the minde serue the law of God but with the fleshe the lawe of sinne There is then no damnation to them whiche are graffed in Christ Iesu which walk not after the fleshe but after the spirite c. Wherfore since we are in Christ we are in grace and therefore is God pleased with oure woorkes which being giuen to vs by faith and by the liberal spirite do procéede from an hart that loueth God the giuer of them all For Iohn saide This is the loue of God that we keepe his commaundementes And his commaundementes are not greeuous Hée addeth also the reason thereof and saith For al that is borne of God ouercoÌ„meth the world nowe euerie one is borne of God that doth beléeue as is declared in the first of Iohn By whiche it is easie to reconcile these 2. places which séeme at a blushe to iarre one with an other The lawes of God are heauie which neither we nor oure fathers were able to beare And The lawes of God are not greeuous or heauie to be borne For they are not heauie to the faithfull whiche are in Christ and to those which haue the gift of Gods spirite that is to those that are reconciled to God by Christe their Lord and Sauiour Without Christ faith in Christe they are most gréeuous and heauie to be borne of euery vnbeléeuer So the faithfull béeing stirred vpp by the spirite of God doth voluntarilie and of his owne accord do good to all men so farre as his abilitie doeth suffer him will not in any case do hurt to any man not forbecause hee feareth the punishment that in the law is appointed for the disobedient vniuste and wrongfull dealers but forbecause he loueth god And so also he fulfilleth the Iudicial lawe Here I know full well the thou wilt make this obiection and say if the law be fulfilled that the fulfilling thereof hath a place in the Sainctes faithful ones what néeded then I pray you the abrogating of the lawe What néeded Paule and all the best diuines to dispute so largely of the abrogation of the same I wil therefore say somewhat of the abrogation of the law first generallie then by partes peculiarly But first of all
of Christ Iesu haue nothing to doe with the decrées of mans inuentions and that they are not bound to obserue mens traditions because they are dead to traditions with Christ that is to say they are by Christ Iesu redéemed and set frée from traditions whiche traditions did in Christe his deathe finishe and come to an ende while hee did make vs his owne and sett vs at libertie Then also hée doth by imitation counterfaite the woordes of them whiche make those decrées saye Oh touch not Taste not Handle not These thrée preceptes stretch very farre and comprehende manye petit decrées All which hee doeth unmediately confute with these probable argumentes First because they appoinct the worshippe of GOD to be in thinges that perish in the vse thereof But the kingdome of God is neither meate nor drincke but doth consiste in spirituall thinges And that whiche entereth in by the mouth doeth not defile the man Secondarilie béecause they are not made of God the authour of all goodnesse but haue their beginning of mans inuentions But in vaine doe they worshippe mée sayeth the Lord in the Gospell teaching doctrines the preceptes of men Neither doeth the holy Apostle saincte Paul wincke at and slylie passe ouer because hée will not aunsweare to the thinges whiche doe most commende these traditions First of all they are commended for the shewe and appearaunce of wisedome that is in them For they séeme to haue béene not without great wisedome ordeined of wise menne in that they doe so fittlie serue to euerye person time and place The earnest defenders of mens traditions crie out and saye Oure auncestours weee no fooles their lawes are full of wisedome But Ieremie cryeth out on the other side saying They haue reiected the woord of GOD therefore what wisedome can bee in them An other cause why traditions are commended is the Gréekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a chosen kinde of worshippe which wée of our owne braynes haue chosen and taken to oure selues to serue and do God worship with all For men do gladly and willingly receiue the traditions of men because they are agréeable to their inclination Yea Christ in the holie Gospell sayth If ye had beene of the world the world would haue loued her owne Nowe for because I haue chosen you out of the worlde the world doth hate you And againe hée saith That whiche men set great store by is abhominable vnto God. Moreouer mens traditions are commended for humilitie which is vnderstoode in two manners or respectes For first that is said to be humilitie if any man doe readily obey and easilie yéeld to that which is vrged obtruded and thrust vpon him by men of countenaunce and authoritie Secondarilie the lawes of men do séeme to exercise humblenesse and kéepe men in humilitie But such obedience and humilitie may rather bée called sacrilege because it is not ruled and directed by the woord of God as the thinge whereby alone it should be tempered and squared but doth transferre and conueighe ouer the honour of GOD from God to men Last of all mens traditions are commended for the neglectinge of the fleshe For Oh that discipline and chasticemente of the fleashe séemeth to them a goodlye thinge by whiche the wantonnesse of the flesh is somewhat brideled and tamed Finallie the Apostle addeth Not in any honour to the satistyinge of the fleshe that is to say Whiche thinges although they haue a shewe of religion and holinesse haue notwithstanding in verie déede no honour at all considering that those externall things are ordeined of GOD for the ease and reléefe of menns necessities Yea Paul doth flatly finde fault with those decrées because they giue the bodie no honour for the satisfying of the same that is according to the measure of the bodies necessitie For a moderate care and looking to the bodie is not only permitted but also commanded least wée perhapps by too muche lacke and neerenesse do marre the bodie and make it vnapt to doe good woorkes Neither is the care of the flesh in any place forbidden vnlesse it tend to lustes and sensualitie Wherfore the Apostle saith Cherish not the flesh vnto concupiscence Therefore God hath graunted to man for his necessitie the vse of meate drincke sléepe cloathing reste alloweable pleasures and other thinges necessarie In the fourth Chapiter to the Galathians Saincte Paule saith When the fullnesse of the time was come God sent his sonne borne of a womā and made vnder the lawe to redeeme them that were vnder the lawe that wee mighte receiue by adoption the right or inheritaunce of children Nowe because ye are sonnes GOD hath sent the spirite of his sonne into your heartes crying Abba Father Wherfore thou art no more a seruant but a sonne If thou be a sonne thou art also an heire of God thoroughe Christ And immediatly after againe Stand faste in the libertie wherewith Christe hath deliuered vs and bee not againe wrapped in the yoke of bondage In the second to the Hebrues hée saith Christe was made partaker of fleshe and bloud with vs to the ende that throughe death he might expell him that had Lordship ouer death that is the diuell and that hee might deliuer them which through feare of death were all their life time in daunger of bondage Thus I hope these testimonies of Scripture suffice for our purpose These thinges being wel weighed and throughly considered will plainely teache what kinde of libertie they haue whiche are made frée by Christ and what their propertie and inclination is to witt most religious and altogether giuen to holy thinges that is to say in all points addicted to the spirite without whiche there is no libertie and by which al the sonnes of God are alwayes gouerned The Lords frée men doe most diligently beware that they doe vnaduisedly offend no man by their libertie nor vainely abuse their purchased fréedome For they haue continuallie before their minds and eyes the weightie sayings of the holie Apostles of their Lord Christe Iesu Sainct Peter in the second Chapter of his first Epistle saith As free and not as hauing the libertie for a cloake of maliciousnesse but euen as the seruauntes of God. And Paule hath Brethren ye haue beene called vnto libertie onely let not libertie be an occasion to the flesh but by loue serue one an other For I when I am free haue made mee selfe seruaunte to all that I maye winne the more They therefore do specially abuse Christiā libertie who seeking after carnall things vnder the colour and pretence of the spirite and of libertie doe make their bragges that they by the preachinge of the Gospell are set free from all bodily debtes dueties and therefore they do denye to their maisters creditours magistrates and princes the dutie that they owe them by that meanes reuolting and rebelling againste them These fellowes are seditious stirrers and not the reuerencers of the Euangelical doctrin Paule crieth Giue to
the remnant and those thinges that are remaining behinde And Sainct Peter saith that Christ suffered for vs leauing behinde him an example for vs that wee might followe his trace and footesteppes Therefore the Apostle affirmeth that he by suffering fulfilled the remnaunt which was behinde After this againe they alledge the wordes of the Apostle Paul where he saith If I haue all faith so that I can remoue mountaines out of their place and yet haue not charitie I am nothing For vpon this they inferre Therefore not faith onely but also charitie yea rather charitie than faith doth iustifie But we say that Paul in this sentence doth neither denye that faith alone doth iustifie nor yet doeth attribute the iustification of the Sainctes to charitie For when we affirm that we are iustified by faith or when wée make faith the cause of iustification which thing must be by often repetition beaten into our memories wee do not vnderstand that faith as it is a vertue in vs doth worke and by the qualitie that sticketh to vs doeth merite righteousnesse in the sight of God but so often as wee make mention of faith wee vnderstande the grace of God exhibited in Christe whiche is through faith freely applyed to vs and receiued as the free gifte of God bestowed vppon vs And in that sense doeth Paule vse the name of faith when he affirmeth that faith doth iustifie But in this place of the thirteenth Chapter to the Corinthians hee doth not so take the name of faith but putteth it for the power of workinge miracles as is manifest by that which followeth where he saith So that I can remoue mountaines That faith doeth not comprehende Christe wholie but onely the power in shewing of miracles And therefore it may be sometime in an vniust man and an hypocrite as it was in Iudas Iscariot to whom the faithe of miracles profited nothing because hee was without the iustifying faith which faith is neuer without but of it selfe ingendreth charitie Againe whereas they obiect that saying out of the Gospell of Saincte Iohn Whosoeuer knoweth my commaundementes and keepeth them he it is that loueth mee and my father will loue him and we wil come to him and make our abidinge in him Therefore for the obseruation of the commaundements that is for our woorkes sake Gâ—d is ioyned to vs we againe alledge this saying of the same Euangeliste and Apostle Iohn By this wee knowe that weabide in him and he in vs because he hath giuen vs of his spirite But that spirit of God is a free gifte Therfore wee are ioyned to God by meere and frée grace It followeth in Iohn And wee haue seene and do testifie that the father hath sent the sonne to bee the Sauiour of the worlde Thou hearest I hope by what it is that the worlde is saued and what Christ the Sauiour of the worlde is Nowe who knoweth not that hee was sent vnto vs of the father by the méere and onely grace of God It followeth nowe howe that Grace is receiued Whosoeuer confesseth that Iesus is the sonne of God God abideth in him and he in God. But in the sixte of Iohn in steede of confesseth is put beléeueth And no merueile since out of a true faith a true confession doth arise By faith therefore are we saued and by faith are wee ioyned vnto god But letting passe these wranglers who will neuer bee without store of such sophistical shifts we do againe returne to our purposed argument to shewe you howe and in what sense life and iustification are attributed to workes They that are well exercised in the reading of the holie Scriptures that they may reconcile the places of scripture that seeme at a blushe to bee at discorde do teache that faith works in verie déede are not separated one from another For the same holie spirite which giueth faith doth therwithall also regenerate the vnderstanding and will so that the faithfull doeth ardently desire and do his indeuour in all things to doe seruice to GOD his maker Therefore for the vnseparable knott betwixt faith and good workes which alwayes kéepe company and attende vpon faith we saye that iustification is somtimes somewhat vnproperly attributed to workes which is somewhat more properly to bee attributed to faith but moste properly of all to be ascribed to Christe apprehended by faith who is in verie deede the foundation subiect of our faith I will yet assaye to make this more manifest In true faith there are two thinges to be considered Reconciliation and Obedience Reconciliation because by faith wee vnderstande and verily beléeue that God is reconciled to vs for Christe his sake by whome wee are adopted into the number of the sonnes of god And Obedience because they that are reconciled doe wholie yelde them selues to him to whome they bee reconciled with carnest desire and zeale to doe his will and pleasure So then wee saye that faith is of two sortes the iustifying and the obeying faith Of the iustifying faith Sainct Paul maketh mention where he saith Beeing iustified by saith we haue peace toward God through the Lorde Iesus Christe by whome wee are reconciled Againe hee maketh mention of the obeying faith where hee saith Knowe yee not that to whome yee giue your selues as seruauntes to obey his seruauntes ye are to whome ye do obey whether it bee of sinne vnto death or of obedience vnto righteousenesse that is to saye which obedience maketh you to doe the thinges that are righteous and to bee the seruauntes of righteousenesse which shall turne to you to eternall life and not the seruauntes of sinne which turneth vnto death Nowe therefore iustification is properly attributed to the reconciling righteousenesse through Christe Iesus and is improperly ascribed to the obeying righteousenesse or righteousenesse of obedience For the obeying righteousenesse is of the reconciling and without the reconciling righteousnesse obedience shoulde not bee called righteousenesse To which this also is to bee added that they which are iustified doe not put any confidence in this obedience as that which is alwayes spotted in this worlde by reason of our fleash To this also agreeth this other explication which I will here annexe The moste proper woorke of faith is purification and sanctification For Sainct Peter doeth expressely saye that by faith our heartes are purified But in sanctification the holie scriptures doe shewe to be two especiall thinges Firste that all the faithfull are fréely purified by the bloud of Christe Iesus For againe the same S. Peter saith Ye knowe that you are redeemed not with transitorie thinges as golde and siluer but with the precious bloud of Christe as of an vnspotted Lambe Sainct Paule saith Ye are sanctified by the will of God through the oblation of the bodie of Iesus Christ once made For with that one oblation he made them perfecte for euer whiche are sanctified Sainct Iohn also saith The bloud of Iesus Christ the sonne of God doth cleanse vs
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
God did alwayes deale iustly with him and man contrarily dealt too too vniustly and was vtterly vnthankfull howesoeuer men will go about to cloake or not to heare of his vnthankfull stubbornnesse But whereas wee saye that man was made fall-able wee will not haue it to bee so vnderstoode that anye man shoulde thincke that there was in Adam any one iotte or pricke of infirmitie before his fall For as hee was in all poyntes moste absolutely perfect so was hee in no poynt created so fraile that he shoulde sinne or perish by death For God which is one in substaunce and thrée in persons saide Let vs make man in our image after our owne likenesse Note here that Zaelaem doeth signifie the picture or counterfaite of an other thinge and that Demuth importeth the verie patterne whereby any picture is drawen or image portrayed Therefore in God is the example or patterne to the resemblance whereof there was a picture or similitude framed But that representing likenesse cannot be this bodie of ours For God is a spirite in no poynt like to the nature of dust and ashed wee must of necessitie therefore resemble the image of God to spirituall thinges as to immortalitie trueth iustice and holinesse For so hath the Apostle Paule taught vs where he saith Bee ye renued in the spirite of your mind and put on that newe man which after God is shapen in righteousenesse and holinesse of trueth Wherefore there was no want in our graundefather Adam of any thing that was auailable to absolute perfectnesse so that euen a blinde man may perceiue that man was not created to death and destruction but vnto life felicitie and absolute blessednesse But say they God did foreknow the fall of man which if he would he coulde haue withstood nowe since he could and would not God is to bee blamed because Adam sinned It is a goodly matter in déede when all feare of God beeing layde aside men wil at their pleasure fall flatly on railing against the maiestie of God allmightie I aunswered in the beeginning of this discourse to this obiection And yet this I adde here more ouer that vppon Gods foreknowledge there followech no necessitie so that Adam did of necessitie sinne because God did foreknowe that he would sinne A prudent father doth foresée by some vntowarde tokens that his sonne will one daye come to an ill ending Neither is he deceiued in his foresight for he is slaine being taken in adulterie But he is not therefore slaine because his father foresawe that hee woulde be slaine but because he was an adulterer And therefore Saincte Ambrose or whosoeuer it is that was author of the seconde booke De gentium vocatione Chap. 4. speaking of the murther whiche Cain committed saith God verily did foreknowe to what ende the furie of that mad man would come And yet because Gods foreknowledge could not bee deceiued it doth not thereupon followe that necessitie of sinning did vrge the crime vppon him c. And Sainct Augustine De libero arbitrio Lib. 3. Cap. 4. saith As thou by thy memorie doest not compell those things to be done that are gone and past so God by his foreknowledge doth not compell those things to be done which are to come And as thou remembrest some thinges that thou hast done and yet hast not done all thinges which thou remembrest so God foreknoweth al things which he doth and yet doeth not all which he foreknoweth But God is a iust reuenger of that whereof he is no euil author And so forth Like vnto this is an other obiection which they make that saye God did before all beginninges determine with him selfe to deliuer mankinde from bondage therefore it could not otherwise be but that we should firste be intangled in bondage therefore it behoued vs to be drowned in sinne that by that meanes the glorie of God might shine more clearely as the Apostle said Where sinne was plentious there was Grace more plentious But it is meruaile that these cauillers do no better consider that God of him self without vs is sufficient to him selfe vnto absolute blessednesse and moste perfecte felicitie and that his glorie could as it doth of it selfe reache aboue all heauens althoughe there had neuer béene any creature brought into light Is not GOD without beginning but we his creatures had a beginning God is glorious from before all beginninges therefore he is glorious without vs and his glorie woulde be as greate as it is though we were not But what dullarde is so foolishe as to thinke that that eternall light of God doeth drawe any brightnesse of glorie at oure darkenesse or out of the stinking dungeon of our sinne and wickednesse Should Gods glorie be no glorie if it were not for our sinns The wise man in Ecclesiasticus saith Saye not thou it is the Lordes faulte that I haue sinned for thou shalt not do the thing that God hateth Saye not thou he hath caused mee to doe wronge for hee hath no neede of the sinner Or for the wicked are not néedefull vnto him God hateth all abhomination of errour and they that woorship God will loue none such Why therefore doe wee not chaunge our manner of reasoning and so consider of the matter as it is in verie déede God of his eternall goodnesse and liberalitie whereby hee wisheth him selfe to bee parted among vs all to oure felicitie did from euerlastinge determine to create man to his owne similitude and likenesse but for because hee did foresée that he woulde fall headlonge into a filthie and miserable bondage hee did therefore by the same his grace and goodnesse ordeine a deliuerer to bringe vs out of thraldome to the ende that so hee might communicate him selfe vnto vs that wee might praise his gratious fauour and render thankes to his fatherly goodnesse And so whatsoeuer wee men haue sinned and turned to our owne destruction that same doeth God conuert againe to our commoditie and saluation euen as he is read to haue done in the case of Ioseph and his brethren which is as it were a certeine type of spirituall thinges and cases of saluation And wee must wholie endeuour our selues to doe what wee maye in reasoning of this argument so to turne it that all glorie maye bee giuen to God alone and to vs nothing else but silence in the sight of God. Nowe last of all there are yet behinde some places of Scripture which must by the waye be runne through and expounded The Apostle verily saith God gaue them vpp to a reprobate sense But this kinde of giuing ouer is as Augustine also saith a woorke of iudgement and iustice For they were woorthie to bee giuen vpp vnto a reprobate sense The cause is prefixed in the woordes of the Apostle For God had made him selfe manifest vnto them but they were not onelye vnthanckefull towardes him but waxed wise also in theire owne conceiptes and went about to obtrude vnto him I wot
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
resist or gainesay them when wée may The Apostle Paul forbiddeth Timothie to lay hands on any man hastilie nor to communicate with other mens sinnes Therefore to giue an vnfitt man orders and to place him in the Ecclesiasticall ministerie is that kind of sinne which wée doe call an Others sinne For to thée is worthilie imputed what vnséeméelinesse soeuer is committed against God his Church by the ignoraunce of the man whome thou hast so ordeined They sinne an Others sinne whiche offer violence and doe by tormentes and threatenings compell men to denie the truth or to commit some heynous offence For the deniall of the trueth is Peccatum alienum an Others sinne to him whiche compelleth the denier to renounce it and therwithall to the same man his Owne sinne in respecte of himselfe is impietie tyrannie sacrilege and murther for causing the other to renounce the trueth Where by the way wée are well admonished that of sinnes some are wilfull and some vnwilfull or inforced They call that the vnwillfull sinne whiche is committed either by an other mans inforceing or else by oure owne ignoraunce Therefore that whiche is done neither by compulsion nor by ignoraunce is concluded to bee the voluntarie or willfull sinne Againe of inforced sinne they make two sortes whereof they call one absolute the other conditionall Nowe they thincke that the absolute violent sinne is when it lyeth not in vs either to do or not to doe but when it commeth from some other man without the consent of him to whome the violence is offered Euen as if the wind should driue vs to any place vnlooked for Or if the kinges officers doe perforce compell thy handes to offer incense to idols while thou to thy power resistest and doest denie it so farre as thou canst In such a case they acquite the man so compelled from all blame punishment and reproche Nowe touching the seconde kinde of violent sinne whiche they call conditional they thincke that it riseth vppon sundrie causes But that wee maye not sticke to longe vppon this pointe wée doe simplie saye The vnwilfull or violent sinne either hath or hath not the consent of him whiche is compelled If hee giue his consent as for example either to the renouncing of the Euangelicall trueth whiche hée hath hetherto professed or to the cōmitting of other gréeuous and horrible crimes then is not the man compelled voyde of blame For neither can the feare of death nor torments be an excuse for him Choose death rather than to denie the trueth to committ anye heynous crime or to bée compelled to consent to a wicked and horrible sinne If thou shalt rather choose to die than to doe a filthie déede the tyraunt shall not inforce or compell thée against thy will. Hee maye in déede kill thee but to compell thée to doe euill againste thy will hee is not able For by dyinge thou confesseste the trueth and by dyinge thou declarest that thou wilt not doe that whiche while thou lyueste they doe exacte of thée And by that meanes they neyther ouercome nor compell thée but are themselues ouercome and compelled to sée and haue triall of that which gréeueth them full soare Antiochus Epiphanes did what hee mighte to haue polluted the holie bodies of the Machabees with the vse of vncleane and forbidden meate But they choosinge ratherto die than by liuing to bée defiled did by dyinge ouercome the tyraunte and could not bée compelled And verilie it is a thing receiued and approued amonge all professours of sounde Religion that death and all extremities whatsoeuer must sooner bée tasted than any thing committed which is by Nature filthie and repugnaunt to religion To procéede nowe if consent bée not giuen but méere and vnauoydable violence is offered to a godly man for héere wée make a difference béetwixte him that vppon compulsion doeth yéeld to doe wickednesse and him whiche by compulsion cannot bée broughte vnto it that violence spotteth not his vncorrupt and holy mind As for example if a Godly man hauing his feete bound and armes fast pynnioned bée perforce brought into an idole Temple and there compelled to be present at their detestable sacrifice or if an vnspotted virgin or honest matrone bée in the warres or barbarous broiles villanousiye abused without their consent to the déede doing and cannot haue leaue rather to die vntouched then so to bee vndecently handled shée is assure your selues vnspotted before the face of god For verie wisely said Saincte Augustine Not to suffer vniustly but to doe vniustlie is sinne before GOD Lib. de Libero arbitrio 3. Capit. 16. Againe De Mendacio ad Consentium Capit. 7. hee sayeth That whiche the bodie where luste went not before doeth violently suffer ought rather to bee called vexation than corruption Or if all vexation bee corruption yet all corruption is not filthie but that corruption onely whiche luste hath procured or wherevnto lust hath consented Againe in his first booke De Ciuitate Dei Capit. 18. hee sayeth Where the purpose of the minde remayneth cōstant by which the bodie is sanctified there the offered violence of an others luste taketh not from the bodie the purposed holinesse which the constant perseuearance of the parties owne chastitie doeth still reteine Much more like to this hath hée in the same place and also in the sixtéenthe ninetéenth and twentie eighth Chapiters of the same booke c. So also wée must thincke the best of the vnwillfull death of men beside their wittes that in their maddnesse kill them selues For otherwise it can not bee founde in the Canonicall books of holie Scripture that GOD did either giue leaue or commaundement to vs mortall men to kill oure selues thereby the sooner to obteine immortalitie or to auoyd some imminent euill For it must be vnderstoode that wée are forbidden so to doe by the lawe whiche sayeth Thou shalt not kill namely since hée addeth not Thy neighbour as hée did in the other precept where he forbiddeth to beare false witnesse For béecause he nameth not thy neighbour hée doeth in that precepte include thée selfe also Therefore is the doctrine of Seneca to be vtterly condemned whiche counselleth men in miserie to dispatche themselues that by death their miserie maye be ended And Saincte Augustine disputing against them that doe therefore murther themselues béecause they wil not bée subiecte to other mens filthie lustes doeth saye If it bee a detestable crime and a damnable sinne for a man to murther himselfe as the truth doeth manifestly crie that it is who is so madd to saye Let vs sinne now least peraduenture hereafter we happen to sinne Let vs nowe committ murther least hereafter perhappes wee fall into adulterie If iniquitie haue so farre the vpper hande that not innocencie but mischiefe is most set bye is it not better by liuinge to hazard the chaunce of an vncerteine deflouration in time to come than by dying to commit a certaine murther in the
time present Is it not farre better in such extreme times of calamitie to committ such a fault as by repentaunce may bee forgiuen than to doe such a sinne whereby no time is left to repent in This haue I said because of those wilfull men and women whiche to auoyde not others but their owne sinne least perhapps vnder an others luste they should consent to their owne being stirred vpp doe thincke that they ought to ridd themselues from it by shortening their liues But farre bee it from a Christian minde which trusteth in our God and with a settled hope doeth staye on him as on his surestayde Farre bee it I say from such a minde to yeeld to any pleasures of the fleshe vnto the consenting to filthinesse But if the concupiscentiall disobedience whiche dwelleth yet in our mortal members is against the lawe of our will stirred vp or moued by a lawe of her owne how much rather is it without blame in the body of him that consenteth not if it be without blame in the bodie of him that sleepeth Thus much out of Augustine Nowe doe wée returne to our purpose againe To proceede therefore they diuide actuall sinnes into hidden or priuate and into manifest or publique sinnes Those hidden sinnes are not such as are hidd from men béeing knowen to none but God alone of which sorte is hypocrisiâ— the deprauation of mans disposition but such as are not vtterly without witnesses althoughe they bée not openly knowen and made manifest to all men For on the other side the manifest and publique sinnes are committed with the knowledge and offence of the whole Church And these verilie are of both the greater those the lighter because they touche the church and pâ—ocure the offence of many men Touching which the Apostle speaketh in the fift Chapter of his first Epistle to Timothie But the most vulgar and apte distinction of actuall sinne whiche doeth in a manner conteine in it selfe all the other kinds and parts thereof is that wherein it is called either mortall or veniall sinne They thincke that mortal sinne is euerie sinne which is committed of an vnfaithfull person And that veniall sinne is euerie sinne that is done of a faithfull man I doe simplie and according to the Scriptures suppose that all the sinnes of men are mortall For they are done against the lawe or will of god But death is due to sinnes For the Prophete cryeth The soule that sinneth shal die it selfe And the Apostle sayeth The reward of sinne is death Yea and deadly sinnes doe take the name of death To this nowe doe belong these testimonies of the Apostle This yee knowe that euerie fornicatour or vncleane person or couetous person whiche is a worshipper of Idols hath none inheritaunce in the kingdome of Christ and God. The same sentence béeing againe rehearsed in the fifâ—e to the Ephesians is againe to bee founde in the fifte to the Galathians and the fifte and sixt Chapiters of the first to the Corinthians But the sinnes whiche are of their owne nature mortall are thoroughe grace in the faith of Iesus Christ made veniall béecause they are thoroughe Christ forgiuen by Gods great fauour and mercie And therefore the Apostle in the sixte Chapiter to the Romans did not saye Let not sinne bee in your mortall bodie But Let not sinne reigne in your mortall bodie that yee should obey to it thoroughe the lustes thereof And againe There is therfore no condemnation to them that are in Christ Iesus which walke not after the fleshe but after the spirite And againe Brethren wee are debters not to the flesh to walke after the flesh For if ye liue after the flesh ye shall die But if by the spirite ye shall mortifie the deedes of the fleshe ye shall liue Therefore there is sinne in our bodie alwayes so long as wee liue but by Grace it is not imputed vnto death and they to whome it is not imputed doe by all meanes indeuour to walke after the spirit and not after the flesh and yet they do verie often times slip and fall which falles and slippings neuerthelesse together with that infirmitie of mortall men are counted sinnes I meane sinnes pardonable and not to be punished eternally Nowe to mortall sinnes is that sinne especially to be referred which is called the sinne against the holie Ghost which some do not without a cause suppose to bee moste properly called mortal sinne Of which I will speake when first I haue somewhat briefly aunswered to certeine questions that do depend vppon this argument Firste of all here is demaunded whether y sinne or disease which after baptisme remaineth in infants be sinne in verie déede Nowe it is manifest that concupiscence remaineth in them that are baptised and that concupiscence is sinne and therfore that sinne remaineth in them that are baptised which sinne notwithstanding is through the Grace of God in the merite of Iesus Christ not imputed vnto them So did Sainct Augustine resolue this knott in the first booke De Peccatorum meritis remissione Cap. 39. where he saith In infants verily it is so wrought by the Grace of God through the baptisme of him that came in the likenesse of sinfull fleshe that the fleshe of sinne should be made voide And yet it is made voide so not that the concupiscence which is spredd and bredd in the fleshe while it liueth shoulde of a soudeine bee consumed vanish awaye and not bee but that it should not hurte him nowe being dead in whome it was euen at his birth For it is not giuen in baptisme to them of more yeres that the lawe of sinne which is in their members contrarie to the lawe of their minde should vtterly be extinguished and not bee at all but that all the euill whatsoeuer is faide done or thought of man when with his captiue mind he serued that concupiscence should be vtterly wiped out and so reputed as thoughe it neuer had beene done Thus much hath Augustine Another question is whether those workes that the Gentiles doe which haue a shewe of vertue and goodnesse are sinnes or else good woorkes It is assuredly true that God euen among the Gentiles also had his electe Nowe so many such as were among them were not without the holie Ghoste and faith Therefore their workes which were wrought by faith were good workes and not sinnes For in the Actes of the Apostles mention is made that the prayers and almes déedes of Cornelius the Centurion were had in remembraunce before god And the same Cornelius is saide to haue beene a deuout man and fearing God wherevppon I inferre that hee was faithfull whose faith afterward is made fully perfect and vppon whome the gift of the holie Ghoste is more plentiously bestowed Moreouer the worthie déedes of the heathens are not to be despised nor vtterly contemned For as they were not altogether done without God so did they much auaile to the preseruing and restoring
the blasphemie against the holie Ghoste shal not be forgiuen vnto men And whosoeuer speaketh a worde against the sonne of man it shal be forgiuen him but whosoeuer speaketh against the holie Ghost it shall not bee forgiuen him neither in this worlde nor in the world to come The same sentence of our Sauiour is thus expressed in the thirde Chapter of sainct Markes Gospell All sinnes shal be forgiuen vnto the children of men blasphemies wherewith soeuer they shal blaspheme but he that speaketh blasphemie against the holie Ghoste hath neuer forgiuenesse but is in daunger of eternall damnation In the twelfth Chap. after Sainct Luke these woordes in a manner are vttered thus Who soeuer speaketh a worde against the sonne of man it shal be forgiuen him but vnto him that blasphemeth the holie Ghoste it shal not be forgiuen In these woordes of the Lorde we haue here mention made of blasphemie against the sonne of man and of blasphemie against the holie Ghoste of which that against the holie Ghoste is vtterly vnpardonable but that against the sone of man is altogether veniall Blasphemie against the sonne of man is committed of the ignoraunt which are not yet inlightened doeth tend against Christ whome the blasphemer doth thinke to bee a seducer because he knoweth him not Suche blasphemers the woorde of the Lorde doth manifestly testifie that Paul him selfe before his conuersion a greate parte of the Iewes were For vppon the crosse the Lorde prayed crying Father for giue them for they wott not what they doe And the Apostle Paule sayth If they had knowen the Lorde of glorie they would not haue crucified him Wherevpon Saincte Peter in the Actes speakinge to the Iewes saith I knowe that ye did it through ignorance nowe therefore turne you and repent that your sinnes may be wiped out Act. 3. But the blasphemie against the holie Ghost is saide to be a continual faultfinding or reproche against the holie spirite of God that is against the inspiration illumination and woorkes of the spirite For when he doth so euidently worke in the minds of men that they can neither gainesaye it nor yet pretend ignorance and that for all this they do resist mocke despise and continually snapp at the trueth whiche they in their consciences do knowe to be moste hoalsome and true in so doing they do blaspheme the holie Spirite and power of god As for example the Phariseis being by moste euident reasons and vnreproueable miracles coÌ„uinced in their owne minds could not denie but that the doctrine woorkes of our Lorde Iesus Christe were the trueth and miracles of the verie God and yet against the testimonie of their owne consciences they did of méere enuie rebellious doggednesse and false apostacie continually cauil that Christ did al by the means inspiration of Beelsebub the diuel And little or nothing better than the Phariseis are those which when they haue in these dayes once vnderstoode that the verie trueth and assured saluation are moste simplie and purely set forth in Christe doe notwithstanding forsake it and allowe of the contrarie doctrine condemning and with mockes rayling vppon the sounde and manifest trueth yea and that more is they ceasse not to clappe their handes and hisse at it as a damnable heresie As this sinne is of all other the filthiest so is it not veniall but vtterly vnpardonable For in the Gospell the Lorde hath expresly saide it shall not bee forgiuen him neither in this world nor in the worlde to come Whiche sentence in Saint Marke is thus pronounced He hath neuer forgiuenesse but is in daunger of eternall damnation The cause is manifest For it is vnpossible without faith to please god Without faith there is no remission of sinnes Without faith there is no entraunce into the kingdome of god But the sinne against the holie Ghoste is méere apostacie flatt rebellion against the true faith which the holie Ghoste by his illumination doth powre into our heartes Whiche illumination these vntoward Apost ataes doe incessantly call darkenesse they name it a meere seduction and do with tauntes blaspheme it openly Therfore the sinne is neuer forgiuen them For they tread vnder foote the Grace of God and do despise make a mocke of the waye which leadeth to saluation Wherefore Sainct Paule in the tenth to the Hebrues saith If wee sinne willingly after we haue receiued the knowledge of the trueth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and violent fire which shal deuour the aduersaries Nowe I pray you what is it to sinne wilingly Forsooth to sinne willingly is not to sinne through infirmitie or ofteÌ„ times to fall into one the same sinne but to sinne willingly is with a moste stubborn coÌ„teÌ„pt to sinne as they are wont to do which wittingly and willingly do reiecte and spurne at the Grace of God not ceassing to make a mocke of the crosse death of Christ as thoughe it were foolishe and not sufficiently effectuall to the purginge of all oure sinnes For to such there is prepared none other sacrifice for sinnes And suche the Apostle calleth the aduersaries that is the contemners and enimies of god And therefore the same Apostle in the sixte Chapter of the same Epistle saith It cannot be that they which were once lighted and haue tasted of the heauenly gifte were become partakers of the holie ghost and haue tasted of the good woorde of God and the powers of the world to come and they fall away should be renued againe into repentaunce crucifying to them selues the sonne of God afreshe and making a mock of him He speaketh not here of euery fall of the faithfull but of wilfull stubborne apostacie For Peter fell and was restored againe throughe repentance which happeneth to more than Peter alone For all sinners are through repentaunce daily restored But vnrepentant Iudas is not restored because he was a wilfull apostatae Mockers and blasphemâ—rs are not restored through repentance because they do obstinately stande against the knowen veritie and ceasse not to blaspheme the waye by whiche alone they are to be ledd vnto eternall life Therefore those places of S. Paule do make neuer a whit for the Nouatians but do expound to vs the nature and enuenomed force of the sinne against the holie Ghost Sainct Iohn the Apostle and Euangelist disputing of this sinne in his Canonicall Epistle saith If any man see his brother sinne a sinne which is not vnto death he shal aske he shal giue him life for them that sinne not vnto death There is a sinne vnto death I say not that thou shouldest praye for it All vnrighteousnesse is sinne and there is a sinne not vnto death We knowe that whosoeuer is borne of God sinneth not but he that is begotten of God keepeth him selfe and that euil toucheth him not Sainct Iohn here maketh mentioÌ„ of two sortes of sinnes The one vnto death that is mortall
poore sillie Lazarus For Lazarus though he was the friende of God did notwithstanding die for want of foode The other though he was Gods enimie did spend his life in deintie fare and pleasures and felt none ill But hearken after this life what their iudgement was Abraham saith to the riche glutton My sonne remember that thou in thy life time receiuedst thy good and Lazarus likewise receiued euill but nowe he reioyceth and thou art tormented Therefore if the godly bee at any time afflicted in this present life they shal be abundantly rewarded for it in the life to come But if the wicked be spared in this worlde they are more grieuously punished in the world to come For God is iust rewardeth euery man accordinge to his merite If hereafter therefore thou shalte chaunce to sée the wicked liue in prosperitie thinke not thou by and by that God is vniust suppose not that his power is abated and say not that he sleepeth séeth them not For that saying of the Prophet which is also vsed by the Apostle Peter is assuredly true The eyes of the Lord are vpon the iust and his eares open vnto their prayers Againe The eyes of the Lorde are vppon them that do wickednesse Wee must in suche a case fortifie our mindes with the iust examples of Gods iudgementes gathered together out of the holy Scriptures Let vs consider that the world was destroyed with the generall deluge when God had in vaine a longe time looked after repentaunce Let vs remember that Sodom Gomorrha and the cities adiacent thereaboute were burnt with fire sent down from heauen Let vs thinke vppon Aegypt howe it was stricken with diuers plagues and the inhabitantes drowned in the redde sea Let vs call to minde the thinges that happened by the holie and iust iudgement of God to the Amorrhites the Chanaanites the Amalechites the verie Israelits first vnder their Iudges then vnder their Kinges Their measure at last was fully filled Neither did they at anye time despise God and his worde but were at the last payde home for their labour They neuer sinned went scotfâ—â—e long The historie of Paulus Orosius yea the vniuersall historie of all the world doe minister vnto vs inumerable examples like vnto these declaring the certeintie of Gods iudgement Let vs thinke that God doeth not therefore allowe of sinnes beecause he is slacke in punishing them but let vs persuade our selues that he by the prolonging of punishment doth of his vnmeasurable goodnesse both looke and staye for the repentaunce conuersion of miserable sinners For in the Gospell the Lord biddeth not to cutt down the barren figg trée because hee looked to see if it woulde bring any fruite the next yere following The Apostle Paule saith Despisest thou the riches of his goodnesse and patience and long sufferaunce not knowing that the goodnesse of God leadeth thee to repentance But thou after thy stubbornesse and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath and declaration of the righteous iudgement of God which wil rewarde euery man accordinge to his deedes to them which by continuing in wel-doing seeke for glorie and honour and immortalitie eternall life But vnto them that are contentious and doe not obey the trueth but obey vnrighteousnesse shall come indignation and wrath tribulation and anguish vppon euery soule of man that doth euil This I saye let vs firmely holde with this let vs content our selues not grudging to sée the wicked liue long in prosperitie without paine or punishment The holie iust wise and mightie God knoweth best what to doe howe to doe why and when to doe euery thing conueniently To him bee glorie for euer and euer Amen To this belongeth also that God doeth as well afflicte the good as the badd Touchinge which I spake at large in the thirde Sermon of this thirde Decade Nowe here therefore some there are which demaunde why God doth with diuers punishements persecute those sinnes whiche he hath alreadie forgiuen to men For he forgaue Adam his sinne and yet he layde on him both death and innumerable calamities of this life beside To Dauid we read that the Prophet Nathan saide The Lorde hath taken thy sinne away and yet immediately after the same Prophet addeth The sworde shall not departe from thy house To this wee aunswere simply that these plagues which are layde on vs beefore the remission of our sinnes are the punishmentes due to our sinnes but that after the remission of our sinnes they are conflictes and exercises wherewith the faithfull doe not make satisfaction for their sinnes which are alreadie remitted by Grace in the death of the sonne of God but wherewith they are humbled and kept in their duetie hauing an occasion giuen of the greater glorie And here I wil not sticke to recite vnto you dearely beloued Saincte Augustines iudgement touching this matter in his seconde booke De peccatorum meritis et remissione Chap. 33. 34. where he sayth Thinges the guilt wherof God absolueth or remitteth to the ende that after this life they should doe no harme and yet he suffereth them to abide vnto the conflict of faith that by them men may be instructed and exercised profiting in the conflict of righteousnesse c. And presently after Before forgiuenesse they are the punishments of sinners but after remission they are the conflictes and exercises of iust men And againe after a fewe wordes more he faith The flesh which was first made was not the flesh of sinne wherein maÌ„ would not kéepe righteousnes among the pleasures of paradise Wherfore God ordeined that after his sinne the flesh of sinne being increased shoulde indeuour with paines and labours to recouer righteousnesse againe And for that cause Adam being cast out of Paradise dwelt ouer against Eden that is against the place of pleasures which was a signe that with labours whiche are contrarie to pleasure the fleshe of sinne was then to be invred which being in pleasures kepte not obedience before it was the flesh of sinne Therefore euen as those oure first parentes by liuing iustly afterward whereby they are rightly thought to be by the bloud of Christe deliuered from vtter punishment deserued not yet in that life to be called backe againe into Paradise so also the fleshe of sinne although when sinnes are forgiuen a man liue righteously in it doth not presently deserue not to suffer that death which it drew from the propagation of sinne Such a like thing is insinuated to vs in the booke of the Kings concerning the patriarche Dauid to whome when the prophet was sent and had threatened vnto him the euils that shoulde come vppon him through the anger of God bicause of the sinne which he had committed by the confession of the sinne he deserued forgiuenesse according to the answere of the prophete who tolde him that that sinne and crime was forgiuen vnto him and yet those thinges betyded him
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
Christ Iesu our Lord the true Messiah either not onely or else not fully all thinges requisite to life and saluation It is a wicked and blasphemous thinge to ascribe either to men or to things inferiour and worse thā men the glorie and honour due vnto Christ The principall exercises of Christian religion cannot by derogating from the glorie of Christe challenge any thing vnto themselues For syncere doctrine doth directly lead vs vnto Christ Prayer doeth inuocate praise and giue thanckes in the name of Christ The Sacramentes doe serue to seale and represent to vs the mysteries of Christ And the workes of faith are done of duetie althoughe also of frée accord because wee are created vnto good works Yea through Christ alone they do please and are acceptable to God the father For hee is the Vine we are the branches So all glorie is reserued vntouched to Christ alone which is the surest note to know the true Gospel by Thus hetherto wee haue heard That God the father of mercies according to his frée mercie taking pittie vppon mankinde when it stucke fast and was drowned in the myre of hell did as hée promised by the Prophets send his onely begotten sonne into the world that he might draw vs out of the mudd and fully giue vs all thinges requisite to life and saluation For God the father was in Christ reconciled vnto vs who for vs and our saluation was incarnate dead raysed from death to life and taken vpp into heauen againe And although it may by all this be indifferently well gathered to whom that saluation doeth belonge and to whome that grace is rightly preached yet the matter it selfe doeth séeme to require in flatt woordes expressely to shewe that Christ and the preaching of Christ his grace declared in the Gospell doeth belonge vnto all For wée must not imagine that in heauen there are layed two books in the one wherof the names of them are written that are to be saued and so to be saued as it were of necessitie that do what they will against the woord of Christ and commit they neuer so heynous offences they cannot possiblie choose but be saued and that in the other are conteyned the names of them which doe what they can and liue they neuer so holilie yet cannot auoyde euerlasting damnation Let vs rather hold that the holy Gospel of Christ doeth generally preach to the whole world the grace of God the remission of sinnes and life euerlasting And in this beliefe wee must confirme oure mindes with the word of God by gathering together some euident places of the holy Scriptures which doe manifestly proue that it is euen so Of whiche sort are these sayinges following In thy seede shall all the nations of the earth be blessed Genesis 22. Euerie one that calleth vppon the name of the Lord shal be saued Ioel. 2. Wee haue all gone astray like sheepe and God hath layed vppon him the iniquitie of vs all Esaie 53. Come to the waters all ye that thirst Esaie 55. There are of this sorte innumerable places in the old testament Nowe in the Gospel the Lord sayeth Euerie one that asketh receiueth and hee that seeketh findeth c. Matth. 7. Come to mee all ye that labour and are heauie loaden and I will ease you of your burthen Matthewe 11. Teach all nations baptisinge them in the name of the father c. Matth. 28 Goe ye into the whole world preach the Gospell vnto all creatures Whosoeuer beleueth and is baptised he shal be saued Marc. 16. So God loued the worlde that hee gaue his onely begotten sonne that euery one which beleeueth in him should not perish but haue eternall life Iohn 3. In the Actes of the Apostles Sainct Peter saith Of a trueth I perceiue that there is no respect of persons with God but in euery nation he that feareth him and worketh righteousnes is acceptable vnto him Actes 10. Paule in the thirde to the Romanes saith The righteousnesse of God by faith in Iesus Christ commeth vnto all and vppon all them that beleeue And in the tenth Chapter he saith The same Lorde ouer all is riche to all them that call vppon him In his Epistle to Titus hee saith There hath appearrd the grace of God that is healthful to all men And in the firste to Timothie the seconde Chapter he saith God wil haue all men to bee saued and to come to the knowledge of the trueth These and suche like are the manifest testimonies wherevppon all the faithfull do firmely staye them selues But now if thou demaundest how it happeneth that all men are not saued since the Lorde would that all should be saued come to the knowledge of the trueth The Lorde in the Gospell doth him selfe answere thee saying Many in deede are called but fewe are chosen Which sentence hee doeth in the fourtéenth of S. Lukes Gospell more plainly expound where he doth in a parable shewe the causes why a great part of mortall men doth not obteine eternal saluation while they preferre earthly thinges transitorie beefore celestiall or heauenly matters For euery one had a seuerall excuse to cloake his disobedience withall one had bought a farme an other had fiue yokes of Oxen to trye the thirde had newly married a wife And in the Gospell after Sainct Iohn the Lorde saith This is condemnation because the light came into the worlde and men loued darkenesse more than the light With this doctrine of the Euangelistes doeth that saying of the Apostle agrée 2. Corin. 4. Chapter And in the first to Timothie the fourth Chapter he saith God is the Sauiour of all men especially of those that beleeue Wherevppon we gather that God in the preachinge of the Gospell requireth faith of euery one of vs and by faith it is manifest that we are made partakers of all the goodnesse and giftes of Christe And verily there is a relatiō betwixt faith and the Gospell For in the Gospell after Sainct Marke the Lorde annexeth faith to the preaching of the Gospell And Paule saith that To him was committed the preaching of the Gospell vnto the obedience of faith Againe he saith The Gospell is the power of God vnto saluation to all them that doe beleeue And in the tenth Chapter to the Romans he doth by Gradation shewe that the Gospell is receiued by faith But that faith may be rightly planted in the heartes of men it is needefull that the preaching of repentaunce do firste goe before For which cause I in the latter ende of the definition of the Gospell added So that wee acknowledginge our sinnes may beleeue in Christe that is to saye the Lorde wil be oure Sauiour and giue vs life euerlasting if we acknowledge our sinnes and do beléeue in him And therefore here nowe may be annexed the treatises of faith and repentaunce Touchinge faith I haue alreadie largely spoken in the 4. 5. and 6. Sermons of the first Decade Concerning repentaunce I wil
not perish but haue eternall life Nowe Moses did hang vp the brasen Serpent for the health and recouerie of them that were poysoned by the bytings of the Serpents For they died presently that were stung with the Serpents vnlesse they did immediately looke vp to the brasen Serpent for at the verie sight thereof the poysoned sting did loose all force and the person enuenomed was out of hande restored and cured againe Neither was there in the host of the Israelites any other medicine but that alone which whosoeuer despised he died without remedie For the force of the poyson was not expelled the life of the infected was not preserued either by the power of prayers or the multitude of Sacrifices or medicinable hearbes or any kinde of Physicke or other meanes of mannes inuention If any woulde escape the peril of death it behoued him to beholde the brasen serpent aloft Nowe that brasen Serpent was a type or figure of Christe our Lorde who being lifte vp vppon the Crosse is ordeined of God to be the onely saluation But nowe to whome doeth that sauing health befall To them forsooth that do beholde him beeing so lift vp The Lorde him selfe telleth vs what to beholde doth signifie and in stéede thereof doth put to beleeue Therefore no woorkes none other meanes nor merites of ours do saue vs from eternall death and from the force of sinne that is the poyson wher with we are all infected by the olde Serpent our aduersarie Satan Faith alone whereby wée beléeue in Christ who was lift vp for the remission of our sinnes and in whome alone our life and sure saluation doeth assuredly consist is the onely thinge that quickeneth vs which are alreadie dying by the enuenomed sting of Satan which is sinne Heare moreouer what the Lorde doth adde instructing Nicodemus yet more fully in the true faith and making the onely cause of our saluation to be the meere onely grace of God which is receiued by faith in Christ For so saith he GOD loued the worlde that he gaue his onely begotten sonne that euery one which beeleeueth in him should not perish but haue eternall life For God sent not his sonne to condemne the world but that the worlde might bee saued by him He that beleeueth in him is not condemned but hee that beleeueth not in him is alreadie condemned be cause he beleeueth not in the name of the onely begotten sonne of God. Loe what coulde bee spoken more plainely By faith we are made partakers of Christe By repeatinge faith so often his meaning was so to beate it into our heades that no man shoulde hereafter do once so muche as doubte of so manifest and euident a péece of doctrine But if here nowe thou doest little set by the authoritie of Christ then whose authoritie wilte thou estéeme But thou wilt not I knowe reiect his testimonie Yet albeit that his warrant is sufficient giue eare notwithstandinge to that disciple whome the Lorde loued who in his Epistle expounding as it were the wordes of the Lorde and by the way of exposition repeating and beating them into all mennes mindes doth strongly cry out If wee receiue the witnesse of men the witnesse of God is greater for this is the witnesse of God which he testified of his sonn he that beleeueth in the sonne hath the testimonie in him selfe Hee that beleeueth not God doth make him a lyar because lie beleeued not the recorde that he gaue of his sonne And this is the recorde that God hath giuen vs eternall life and this life is in his sonne He that hath the sonne hath life and hee that hath not the sonne of God hath not life But what else is it to haue the sonne of god than to beléeue in him For this sense is gathered by that which went before beeing of it selfe so euident that for mée to add any thing vnto it is to do nothing else but as it were to goe about with a tallowe candell to help or adlight the Sunne at his rising Nowe are we come to the place of Sainct Paule which is to be séene in the third and fourth Chapters of his Epistle to the Romanes The rightousenesse of God saith hee without the lawe is made manifest being witnessed by the testimonie of the lawe and the Prophets Paul in this place doth preache the Gospell most euidētly For I knowe not any other place wherein he doeth it more plainly Hee teacheth herein howe we are iustified before God what is the true righteousenesse and saluation of mankinde and by what meanes it commeth vnto vs. He saith that the righteousnesse of God that is to saye the righteousenesse which God bestoweth or whiche doth preuaile before God is reuealed without the lawe that is to say doeth come vnto vs without the helpe of the lawe to wite without the ayde merites of the workes of the lawe For touching the testimonie of the lawē the Prophets they witnesse both together that they which beleeue are iustified by the righteousnesse of god Now what that righteousenesse is he doth immediately declare saying The righteousenesse of God commeth by the faith of Iesus Christ vnto all and vppon all them that beleeue The righteousenesse saith he whereof wee speake is not humane or of mortall man but altogether diuine or of God him selfe For as God alone is onely iust so the righteousenesse of God is the true and onely righteousenesse of God that saueth vs Which righteousenesse God maketh vs to be partakers of by the faith of Iesus Christe to wite if wee beléeue in Christe and hope in him for to bee saued Neither is there here any man excluded from righteousnesse and saluation For Paule doeth plainely say Vnto all and vpon all that doe beleeue Wherefore God doeth repute and estéeme all them to be righteous which do beléeue in Iesus Christe his onely sonne our Lorde and Sauiour Now he doth presently annex the cause why he attributeth saluation vnto the righteousnesse of God and not of man or why the Gospell commendeth to vs the righteousenesse of God saying For there is no difference al haue sinned and haue neede of the glorie of God For because all men of their owne nature are destitute of the glorie of God that is since they are without the true image of God to the likenesse whereof they were created in the beginning therefore all men verily are vnrighteous and sinners wherevppon it followeth that in them there is no righteousnesse and that they haue nothing wherein to boast before the righteous God. For what else I beseech you doe sinners carrie from the iudgement seate of God but confusion and ignominie And for because all men are such and in that case therefore the Apostle doth verie wisely add but they are iustified freely by his grace thorough the redemption in Christe Iesus whome God hath sett foorth to bee a propitiation or reconciliation through faith in his bloud Whiche is all one as
all the world to wite Christe once offered vpp for vs which are by faith made partakers of him But nowe as we do not acknowledge or admitt the satisfactions that are obtruded vnto vs in the doctrine of the priestes and Monckes so do we by all meanes detest the indulgences of the Byshops of Rome They called these Indulgences a beneficiall pardoning of crimes or remission of the punishment or of the guilt or of both to wite by the power of the keyes bestowed by the Lorde and for the merite of the Martyrs bloud for so they saye graunted or giuen to them that are rightly contrite in heart and do confesse their sinnes For these fathers of Indulgences are wont with their Indulgences to remitt againe the rigour and seueritie of the satisfaction whiche lyeth in them to order at their discretion Truely as one saide The fathers gentle Indulgence doeth make the children naught So haue their Indulgences vtterly corrupted true repentance But thou canst read in no place that such power was giuē to the Popes as they did feigne We read that to the Apostles the keyes were giuen by the Lorde but those keyes were nothing else but the ministerie of preaching the Gospell as I in place conuenient will shewe vnto you Nowe the Gospell promiseth to vs remission both of the guilt and penaltie for Christe his sake and faith in Christ and doth admonishe vs that in the latter times there shall come men that shal saye we are Christes that is which shall attribute to them selues the things that do properly belong to Christe alone such as is especially the forgiuenesse of sinnes But it commaundeth vs to flie from them and by all meanes to take héede of them as of wicked seducers The same Euangelicall trueth doth teache that the faithfull are cleansed by the onely bloud of the sonne of God. Their indulgences do promise mē the cleansing of their sinnes through the bloud of S. Peter S. Paul and other holie Martyrs And for that cause are they the prophanation of the bloud of the sonne of god The Saincts do washe their garments in the bloud of the Lamb not in the pardoning bull or boxe of indulgences nor in the Martyrs bloud Yea Paule him selfe denyeth that either he or Peter or any other of the Sainctes was crucified for the Church of god And yet their indulgences were so sett foorth as though God were pleased with vs for the bloud of the Martyrs Therefore their indulgences are flatly contrarie to the Apostles doctrine And I admonished you in my Sermon of good woorkes in these woordes of Paule I fulfill that which is behinde of the afflictions of Christ in my fleshe for his bodies sake which is the Church that that fulfilling is not referred to the worke of the purging or propitiation of Christ which is consummate vnlesse Christe at his death did testifie falsly saying It is consummate but to those afflictions where with the members of Christ that is the faithful are exercised by the crosse so long as they liue in this fraile fleashe Verily the Lorde maketh accompt of the afflictions layde vppon the faithful as of his owne For to Paule he saide Saul Saul why persecutest thou mee Moreouer when he saith For the churche he meaneth not for the expiation of the churche but for the edification and profite of the same And Paule susteined gréeuons afflictions at the handes of the Iewes because he preached the Gospell to the Gentiles And it was expediēt that in him there should be shewed to the Church an example of Patience so rare as coulde not lightly be founde againe Yea other haue often times obiected against these indulgence defenders this godly saying of the holie man Pope Leo in his 81. Epistle Although the death of many Saincts is precious in the sight of the Lord yet the slaughter of no man subiect to sin is the propitiation for the sinnes of the worlde Again The righteous haue receiued not giuen Crownes of glorye and of the manful constancie of the Martyrs are sprong examples of patience not the gifts of righteousnes for their deaths were singular neither did any one by his ending pay the debt of another since there is one Lord Iesus Christe in whome they are all crucified dead buried and raysed vp againe Thus much out of pope Leo. We haue therfore by diuine and humane testimonies euidently proued that the indulgences giuen to sinners by the merite or treasure of the Martyrs bloud are méere blasphemies against God and open iniuries against his holye Martyrs I haue hetherto spoken of those indulgēces which were of olde fréely bestowed by the Popes of Rome although at this day they be few in number and curtayled too now therfore I will say somewhat of their indulgences which they for the moste parte doe sell and make traffique of To sell indulgences is in the Church of God a sinne so detestable as that it is harde to name any one more horrible And yet it is and hath bene a common practise and merchandize these many yéeres with the Bishops of Rome their factors whom they cal Apostoliques not hauing any one word in the scripture wherewith to cloak y wicked inuention And now though I slip ouer and doo not shew you how Indulgences are nothing but a bare name with out any stuffe or matter and that vnder that vaine name miserable men and silly soules are foulely deceiued yet note that Christ the chiefe and only high Prieste of his Catholique and holy Church in the dayes of his fleshe did with a whip driue the buyers and sellers as impudent dogges out of the Church of God whiche thing hee did twice Once at the beginning of his preaching and an other time a little before his Passion At the first time he added Away with these thinges from hence and make not my fathers house an house of merchādize At the latter time he saide It is written my house shall be called the house of prayer but ye haue made it a den of theeues And Simon Magus also in the Actes of the Apostles seeinge that by the laying on of the Apostles hands the holye Ghoste was giuen did offer them money saying Giue me this power also that on whome soeuer I lay my handes hee may receiue the holy Ghoste But hearken howe Peter accepteth his petition Thy money said he perishe with thee because thou hast thought that the gift of GOD may be obteined with money Thou haste neither parte nor fellowship in this businesse For thy harte is not right in the sight of God. Loe the giftes of God are not gotten with money Loe their harte is not righte that make merchandize of Religion Loe they haue no parte or fellowship in the inheritaunce of the kingdome of Heauen or in the preaching of the glad tidings therfore what shall we say now of the Indulgences whiche the Popes Apostoliques doe set to sale for money What shall we say of the very
the admonition of the most wise man Iesus Syrache saying Seeke not out the things that are too hard for thee neither search after things which are too mightie for thee But what God hath commaunded thee thinke thou alwayes therevpon and bee not too curious in many of his workes for it is not needfull for thee to see with thine eyes the things that be secrete In the meane time truly they do not contemne neither yet neglect those things which it hath pleased God by the open scriptures to reueale to his seruants touching this matter Of Gods foreknowledge there are many testimonies especially in the prophecie of Isaie chapter 41. and in the chapters following whereby also the Lorde doth declare that he is the true god Furthermore God by his eternall and vnchaungeable counsel hath foreappointed who are to be saued and who are to be condēmned Now the end or the decrée of life and death is short and manifest to al the godly The end of predestination or foreappointment is Christe the sonne of God the father For God hath ordeydeined and decréed to saue all howe many so euer haue communion and felowship with Christ his only begotten sonn and to destroy or condemne all howe many so euer haue no part in the communion or fellowship of Christe his onely sonne Nowe the faithfull verily haue fellowship with Christ and the vnfaithful are straungers from Christ For Paule in his Epistle to the Ephesians sayth God hath chosen vs in Christe before the foundations of the world were layd that we should be holy and without blame before him through loue who hath predestinate vs into his sonnes through Iesus Christ into him selfe according to the good pleasure of his will that the glorie of his grace may be praysed wherewith he is pleased with vs in his beloued Loe God hath chosen vs and he hath chosen vs before the foūdations of the world were layde yea he hath chosen vs that we shoulde be without blame that is to be heires of eternall life howbeit in Christe by and through Christe hath he chosen vs And yet againe more plainer hee hath predestinate vs saith he to adopt vs into his sonnes but by Christe and that too hath he done fréely to the intent that to his diuine grace glory might be giuen Therefore who so euer are in Christ are chosen and elected For Iohn the Apostle saieth Who so hath the sonne hathe life who so hathe not the sonne of god hath not life With the doctrine of the Apostles agréeth that also of the Gospell For in the Gospell the Lorde sayth This is the will of him that sent me the father that euerie one whiche seeth the sonne and beleeueth in him shoulde haue euerlasting life and I will raise him vp in the last day Loe this is the will or eternall decrée of GOD saith he that in the sonne by faith we should be saued Againe on the contrarie part touching those that are predestinate to death the Lorde saith He that beleeueth not is condemned alreadie bycause hee hath not beleeued in the name of the onely begotten sonne of god And this is the condemnatiō that light is come into the world and men haue loued darknesse more than light Therefore if thou aske me whether thou art elected to lyfe or predestinate to death that is whether thou arte of the number of them that are to be damned or that are to be saued I answere simply out of the scripture bothe of the Euangelistes and the Apostles If thou haste communion or fellowship with Christe thou art predestinate to life and thou arte of the number of the elect and chosen but if thou be a straunger from Christe howe so euer otherwise thou seeme to flourish in vertues thou arte predestinate to death and foreknowledged as they say to damnation Higher and déeper I wil not créepe into the seate of Gods counsell And here I rehearse againe the former testimonies of Scripture God hath predestinate vs to adopt vs into his sonnes through Iesus Christe This is the will of God that who so beleeueth in the sonne should liue and who so beleeueth not shoulde dye Faithe therefore is a moste assured signe that thou art elected and whiles thou art called to the Communion of Christe and art taught faith the most louing GOD declareth towardes thée his election and good will. The simpler sort verily are greatly tempted and excéedingly troubled with the question of election For the diuell goeth about to throwe into their myndes the hate of GOD as though he enuyed vs oure saluation and had appointed and ordeyned vs to death That he may the more easily persuade this vnto vs he laboureth tooth and nayle wickedly to inféeble and ouerthrowe our fayth as though our saluation were doubtfull whiche leaneth and is stayed vppon the vncerteine election of god Against these fierie weapons the sernauntes of GOD doe arme their heartes with cogitations and comfortes of this sorte fetched out of the Scripture Gods Predestination is not stayed or stirred with any worthinesse or vnworthinesse of oures but of the méere grace and mercie of GOD the father it respecteth Christe alone And bycause our saluation doth stay onely vppon him it can not but be most certeine For they are wrong that thinke those that are to be saued to life are predestinate of GOD for the merites sake or good workes whiche GOD did foresée in them For notably sayeth the Apostle Paule Hee hath chosen vs in Christe into him self according to the good pleasure of his will that the glory of his grace might bee praysed And againe It is not in him that willeth nor in him that runneth but in God that sheweth mercy Againe GOD hathe saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace whiche was giuen vnto vs throughe Christe Iesus before the worlde was but is nowe made manifest by the appearing of oure Lorde Iesus Christe Fréely therefore of his meere mercy not for our desarts but for Christes sake not but in Christe hath he chosen vs and for Christes sake doth embrace vs bycause he is our father and a louer of men Of whome also speaketh the Prophete Dauid The Lorde is full of compassion and mercy slowe to anger and of great kindenesse And as a father hath compassion on his children so hath the Lorde compassion on them that feare him for he knoweth wherof wee bee made and remembereth that we are but dust Moreouer in the Prophete Isaie we reade Can a woman forget her childe and not haue compassion on the sonne of her wombe Though she should forget yet will not I forget thee Truely in Christe the onely begotten sonne of God exhibited vnto vs GOD the Father hath declared what greate store he setteth by vs Therevpon doth the Apostle gather Who spared not his sonne but gaue him for vs al howe can
He that obeyeth the commaundement of Christe and in his name maketh inuocation the same néedeth not at al the mediation of Saintes Hath not he all thinges plentifully in Christe We say therefore and affirme that onely Christe is the mediatour intercessour and aduocate with the father in heauen of all men whiche are in earth and in such sorte the onely mediatour c. that after him it is néedelesse to haue other aduocates Many do graunt that Christe is giuen vnto vs an intercessour with God but bycause they ioyne with him many other they do not surely send all vnto him alone neyther yet do they preache one onely mediatour They imagine that Christe is the mediatour of redemption yea and the onely mediatour how be it not the onely mediatour of intercession but together with him many more But the scripture setteth foorth vnto vs Christ as the only mediatour of redemption so also of intercession The office of a mediatour touching redemption and intercession is one and the selfe same A mediatour putteth him selfe in the middest betwéene them that are at variance or disagréement and he is ioyned to eache in disposition and nature An intercessour putteth him self in the midst betwéene them that are at strife and dissention and vnlesse he be indifferent for eyther side he can not be an intercessour On both parts reconciliation or attonement is required and looked for There muste néedes therefore be a certeine cause of discorde which being taken away the discord or debate doth also ceasse The cause of discorde is sinne It is the duetie therefore of a mediatour or intercessour quite to raze out sinne that disagréement may no longer remayne For this there is no amendes or satisfaction made with wordes or with prayers but with bloude and death Hebr. 9. Wherevpon we doe necessarily gather that only Christ is the mediatour or intercessour with the father For principally Christ may set him selfe in the middest betwéene God and men bycause he onely is partaker of both natures The Saints participate but onely one For they are men But Christe is both God and man Furthermore he that is an intercessour muste also be a reconciliatour or an attonement-maker For the end wherat he y maketh intercession doth shoote is reconciliation But Christe is the onely reconciliatour of men therfore also the onely intercessour For it belongeth to an intercessour to disolue the cause of contention and discorde that is to say to abolish and take away sinne But Christ alone and no creature taketh awaye sinne It remayneth therefore that Christe is the onely intercessour Hetherto doe nowe perteine the testimonies of scripture Paul sayth There is one god and one reconciler or mediatour of God and men the man Christ Iesus who gaue him selfe the price or raunsome for the redemption of all And although the Apostle speake expressely of redemption yet notwithstanding these wordes are placed in the middest betwéene the disputation of the inuocation vppon God which is done by Christ who is the onely mediatour of redemption and intercession For as he alone redeemed vs so doth he alone euen now commend vs being redéemed vnto the father Touching this let the Apostle be heard once againe saying to the Romanes Christe when as yet we were sinners dyed for vs muche more therefore no we being iustified or made righteous by his bloud we shall bee saued from wrath through him And yet againe somewhat playner For if when we were enimies we were reconciled to god by the death of his sonne much more being recoÌ„ciled we shall be saued by his lyfe For in an other place the same Apostle sayth Christ euer liueth for this ende to make intercession for vs. And againe It is God that iustifieth who is hee that can condemne Christ is he that dyed yea that is raysed vp who also is at the right hande of God and maketh intercession for vs The same Christe openeth the waye or maketh accesse for vs vnto the father Hebr. 4. chapter and Ephes 2. chapter For the Lorde Iesus him selfe in the gospel doth not shew vnto vs many doores but one onely doore I am sayth he the dore And againe I am sayth he the way the truth and the life None commeth to the father but by me Doth not he which sayth I am the way the truth and the life yea and such a way that there is accesse to the father by none other than by me that is by me onely and alone exclude all other meanes al other wayes and al other patrones or aduocates what so euer Also in an other place of the Gospell least any through shamefastnesse â—nowledge of their owne vnworthinesse and guiltinesse of sinnes or the maiestie and glory of Christ the sonne of God shoulde be hindered from calling vppon God in the name of Christe and commiting them selues to Christ his defence he in his owne person plainly and louingly calling all vnto him to the benefite of his defence cryeth Come vnto me al you that labour are heauie loaden and I wil giue you rest Out of the Epistle to the Hebrues no lesse euideÌ„t testimonies thaÌ„ these and that good store may be gathered Amongst other this one is excellent Christe for that hee endureth for euer saith the apostle hath an euer lasting priesthoode Wherefore he is able perfectly to saue them that come vnto God by him seeing he euer liueth for this ende to make intercession for theÌ„ For such an high priest it became vs to haue which is holy harmlesse vndefiled separated from sinners and made higher than the heauens c. Marke I praye you howe many arguments in this testimonie of Paule we haue to proue that Christe is the onely intercessour of the faythfull in heauen with the father The proper or peculiar office of the prieste is to make intercession But only Christe is priest in the presence of God He therefore is the only intercessour Nowe also the priesthoode of Christe is euerlasting or vnchangeable Therefore not by once offering vp hath he redeemed vs being made the onely and alone mediatour of redemption but the euerlasting and perpetuall mediatour also of intercession making intercession for vs euen till the end of the world For albeit our Lorde be a iudge yet notwithstanding he is a iudge of the vnfaythfull a defender and vpholder of the faithfull and at the length when the worlde is at ende a iudge of all And if so be he haue an euerlasting priesthood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not conueyable I say or remoueable which can not eyther by succession resignation or part-taking passe ouer to any other then certeinely Christe onely and alone remayneth intercessour of the faithfull Moreouer there is no cause why we should choose and take to our selues eyther after Christe or with Christe other intercessours For he is able him selfe alone to worke oure saluation at the full leauing vnto others nothing at all whereabout to
he had no mother Wherevppon sprange a suspicion that he should say the Lord was bare man and that hee should mainteine the hereticall opinion of Paulus Samosatenus and Photinus Whiche thing Socrates handleth at large Historiarum Lib. 7. Cap. 32. But Nestorius was iniurious to the Scripture and to true faith For Elizabeth the wife of Zacharie and the mother of S. Iohn Baptist béeing full of the holy Ghost in expresse woordes saluteth the holy virgin Marie and calleth her the mother of the Lord that is the mother of god And albeit his heauenly nature be without generation and corruption yet notwithstaÌ„ding it is most certeine that hee whome Marie brought forth was God in verie déede For that whiche is borne of her sayeth the Angel is the sonne of God therefore shee brought forth God and shee worthily is called the mother of god For if she bare not God she brought forth bare man neither hath the sonne of GOD coupled man vnseparablie to himselfe In like manner since God of his owne nature is immortall truely he cannot die but if any man for that cause should absolutely denie that God was crucified and offered yea and died for vs hee should gainesaye Paule saying Had they knowen it they would not haue crâ—cified the Lord of glorie But who is ignorant that the God of glorie or glorious god cannot be crucified In the meane while since he which according to the fleshe suffered and was nailed on the crosse was God not bare man onely wee rightly say that God suffered and was nailed on the crosse for vs though he which suffered suffered according to that onely which could suffer For Peter the Apostle sayeth Christ hath suffered for vs in the flesh The first Toletane counsell following him decréed in these wordes If any shall say or beleeue that the God head may be borne let him be accursed If any shal say or beleue that the deitie of Christ may be turned chaunged or iubiecte to suffering let him be accursed If any shal say or beleeue that the nature of the Godhead and the manhoode is one in Christe let him bee accursed And Damasus bishop of Rome sayeth If any shall saye that in suffering on the crosse the sonne of God God suffered paine and not the flesh with the soule whiche hee put on in the fourme of a seruaunt whiche he toke on him as the Scripture sayeth let him be accursed Therefore whereas Paule sayeth that God hath purchased to himselfe a Churche with his owne bloud who is so madd to beléeue that the diuine nature hath or euer had bloud In the meane while who is such a dorrhead that he vnderstandeth not that the fleshe whiche God toke hath bloud and since that God accounteth not that as an others but his owne which he tooke vnto him selfe wee most truly say that GOD with his owne bloud redéemed the world Wherevppon Theodoretus also bishopp of Cyrus Dialog Eran. 3. a little before the end sayeth If Christ be both GOD and man as both the holy Scripture teacheth and as the most blessed fathers haue always preched then as man hee suffered but as God he was not subiect to suffering But when wee say the bodie or fleshe or humanitie suffered wee do not separate the diuine nature For as it was vnited to his humane nature whiche was hungrie and thirstie and wearie yea and slept also yea and was vexed with sorrowe and heauinesse for the passion which hee should suffer abyding in deede none of those but suffering that to abide the affections passions of nature euen so was it ioyned vnto him when he was crucified permitted that his passion should bee throughlie ended that by his passion he might suffer death not feling griefe truely by his passion but making his passion agreeable conuenient for himselfe as the passion of his temple or dwelling place of his flesh ioyned vnto him by the whiche also they that beleeue are called the members of Christ he himselfe is called the head of those that beleeue Thus farre hée This figure of speache is called of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alteration or chaunging of Iohn Damascenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutual giuing or an interchaunging of properties That is wont to be called a communicating of properties to witt when that propertie is giuen to one nature which is proper to another As for example No maÌ„ hath ascended vp into heauen sayth the Lord but he that came downe from heaueÌ„ euen the sonne of man whiche is in heauen Truelie his humane nature was not then in heauen when the Lord spake this but in earth yet notwithstanding beecause flesh is taken into the fellowshipp of his Godhead that whiche is proper to this is attributed to his manhood And bishop Fulgentius making mention of this interpretation in his second booke to kinge Thrasimundus hath thus left written He said this not that the humane substance of Christ is present in euery place but because one the selfe same sonne of God and sonne of man very God of the father as hee is very man of man though according to his true humanitie hee was then locallie in earth yet according to his diuinitie whiche by no meanes can be conteined in place hée did wholie fill heauen and earth Thus sayeth hée Wherefore the sentences bearing witnesse of Christ in the writinges of the Euangelistes Apostles are diligeÌ„tly to be marked For some are peculiarly referred to his diuine nature as are these I and the father are one Before Abraham was I'am In the beginning was the word the word was with GOD and God was that woord Hee is before all thinges the image of the inuisible God by whom all thinges are made And some are particularly referred to his humane nature or to the mysterie of his embassage or ministration of whiche sort are these The father is greater than I. Thou madest him a little inferiour to the Angels My soule is heauie euen to the death Againe there are testimonies whiche haue respecte to both natures but to neither of them seuerally do they sufficiently agree Such are these My flesh is meate in deede and my bloud is drincke in deede I haue power to forgiue sinnes to raise to life whome I will and to giue righteousnes and holinesse I am the sheepeheard the doore the light the waye the trueth the life No man coÌ„meth to the father but by mee For these doe sett forth and commend vnto vs the verie substaunce of Christe the person I meane of oure true sauiour and mediatour God and man For no man forgiueth sinnes but God onely Againe they are not forgiuen without death and sheading of bloud as the Apostle witnesseth in the ninth Chapiter to the Hebrues Againe there are testimonies whiche cannot aptly bee declared but by communicating of woords Touching whiche I hope this is sufficient Againe he doth not diuide the person of our mediatour God
slept neither could sléepe so being deliuered from the burden of the bodie they are muche lesse to bee thought to sléepe To the bodie therefore is sléepe to bee referred For whosoeuer dieth in a true faith hee sléepeth in the lord And as they that sléepe when their 〈…〉 the body is not altogether eâ—tinguished by deathe that it should not liue againe any more but nowe verily 〈…〉 into rest and at the day of iudgemeÌ„t it riseth againe liueth and for this cause holy meÌ„ are sayd in the scriptures to sléepe not to die that therby the mysterie of the resurrection of our flesh may be signified Which thing these grosse headed men vnderstand not wherevpon they attribute that to the soule which is proper to the body Other arguments which they bring to confirme their madnesse are vnworthy to be rehearsed For eyther they violently wrest the scripture from the natural sense or else by their corrupt reasoning they gather falshoode out of those things that are false But they doe erre and are no lesse deâ—eiued than these sléeping doctours which thinke that soules departing from their bodies go not by by the right ready way into heauen but are â—aâ—ght in the middest of their iourney and carried into that purgatorie firâ— wherin they maye be purged from the filthy spots of sinnes whiche they haue gotten in the flesh and that after they be purged they are carried by Angels into the presence of the most holy god For eyther the souls are purged with that purgatorie fire from the filthe of their sinnes or else they are washed and cleansed through the paine and griefe of torments whiche there they do suffer If sinnes be purged by vertue of that fire then it followeth that sinners are not sanctified by the only bloude of the sonne of god But by what scriptures haue they proued vn to vs that this power of purging is giuen to the fire Hath God altered 〈…〉 and purpose and sâ—t 〈◊〉 fire instead of Christe to workâ— our sanctifiâ—ation 〈◊〉 for shame But if for oure sufferings and tormentes sake sinnes are forgiuen then it followeth that we are not purged by the crosse and passion of Christ only Let them teache vs out of the scripture that suche worthinesse is attributed by God to our sufferings But by the onely bloud and passion of Christ all those are sanctified that be sanctified whosoeuer they be therefore purgatoriâ— is a wicked deuise of the diuell whiche darkeneth yea and maketh voyd the crosse and merites of Christ For what other thing do they account purgatorie but a satisfaction for sinnes made by the soules separated froÌ„ their bodies In the Gospell of Iohn there is a question moued by the disciples of Iohn the Baptist touching the purifying of soules And Iohn Baptist declareth that the faythfull are through Christe purified by fayth which thing he is beléeued to haue testified also by holy baptisme Moreouer the most excellent apostles do expresly witnosse that all the faithfull are cleansed by the onely bloude of Christe and by his onely passion and most sufficient merites For Peter who sayeth in the Actes Neyther is there saluation in any other for among men there is giuen no other name vnder heauen wherby we must be saued He I say hath written in his firste canonicall Epistle Ye knowe that you were not redeemed with corruptible things as with siluer and golde but with the precious bloude of the immaculate lambe Iohn the Apostle also sayeth The bloude of Christ Iesus the sonne of God cleanseth vs from all sinne And he againe Christ loued vs and washed vs from our â—innes by his owne bloud And Paule â—ath to the Ephesians 〈◊〉 to Titus sheweth that we are purified by the only bloud of the sonne of god Vnto the He brues he sayth By him selfe hath hee purged our sinnes and sâ—ttâ—â—h on the right hande of God in the highest places It was not without signification that he said By him self that he might thereby exclude all other meanes For elswhere he sayth thus If righteousnesse come by the lawe then Christe dyed in vaine For after the same manner we also doe reason If we be cleansed by purgatorie fire then in vaine did Christe shed his bloude to purgâ— vs For what néeded he to haue suffered most grieuous punishment if we could haue ben cleansed by Purgatorie fire Moreouer the whole scripture teacheth vs that Christe is our onely satisfaction and propitiation Which thing we haue at large shewed in other places And therefore soules make no satisfaction in purgatorie vnlesse we wil confesse that men haue no néede of Christe These men doe further feine that the power to purge is giuen to the fire of purgatorie by grace or by the bloude and merites of Christe that this fire purgeth not by his own vertue but by the power of the sonne of god But they haue also forged this most wickedly For the scripture in euerie place as we also said euen nowe sendeth vs back to the sonne of God and the price of his bloude and cleansing wherof it teacheth that we are made partakers while we liue in this world by faith and the holy ghost but of Purgatorie it speaketh not a word in any place neyther saith it in any place that we by the grace of god are purged in an other worlde Therefore they steale away the glorie 〈…〉 proper vnto the 〈…〉 God and giue it to a fire which is altogether forged and 〈…〉 Furthermore then appoint an other time of grace out of this world which is altogether straunge vnto the scriptures For our Lorde cryeth in the Gospel I must worke the workes of him that sent me while it is day the night commeth when no man can worke And Saint Paule sayth Let vs doe good that is to â—ay let vs â—e bountifull and liberall towarde the poore while we haue time Whiche saying he séemeth to haue taken out of Solomons booke of the Preacher saying When the cloudes are full they poure out raine vpon the earth and when the tree falleth whether it be towarde the South or North in what place so euer it fall there it remaineth He vseth two Allegories or darke speaches by the which he teacheth the rich to be liberal The first is taken from the cloudes The cloudes from the earth do gather vp vapours which being thickned are immediatly as out of a sponge pressed out and pâ—â—â—ed vppon the earth to water it Let rich men do the like distributing againe among men suche riches as they haue gotten among men The seconde is taken of trées which being feld lye in the same places in the whithey fall The wise man therefore warneth vs to doe that in due season whiche we oughte to doe for when we are departed from hence there is no place of repentaunce And in the Gospell a trée is oftentimes put for a man where also the right hand is put
ouerthrowe the trueth they are neuer able For the soules of the faithfull euen out of the verie mouth as is commonly said Von mund vss zu himmel faren vppon a sodeine enter into their blessed seats and by faith enioy euerlasting felicitie Againe we read in the Reuelation of our Lord Iesus Christe made to Iohn the Apostle that it was said And I heard a voice from heauē saying vnto mee write Blessed are the dead which hereafter die in the Lord euen so saith the spirit that they may rest from their labours their workes followe them In these words an heauenly and vndoubted oracle touching the blessednes of all such as die in faith is knitt vpp and S. Iohn is commanded to write the oracle from heauen that it may remaine to all times and be read of all people The summe of the oracle is this Blessed are the dead whiche heerafter die in the Lord. But they die in the Lord whosoeuer depart out of this life in the faith of Iesus Christ For so the Apostle vseth this kind of speach in the 1. Cor. 15. and 1. thess. 4. Furthermore they whiche depart out of this life in the faith of Iesus Christe are simplie and truly pronounced blessed to witt happie and free from all miserie Yea a note of the time when they shal obteine this blessednes is added namely Hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say presently at an instāt by and by out of hand to witt as the Lord saith in the Gospel forthwith after the death of the bodie There is added also another testimonie whereby againe the certainetie of felicitie is expressed and perfection too not delayed till the morrow Euen so saith the spirit that they may rest from their labours The spirite I meane of trueth whiche cannot lie sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Amen so it is truely the faithfull are blessed in déed and euen at an instāt they are blessed and so blessed that They rest from their labours The labours of the faith full are miseries calamities afflictions sorrowe feare or dread and other euils of this sort wherewith in this world they are vexed yea rather exercised in faith From these thinges the soules of the faithfull departing from their bodies are deliuered therefore they are not purged by torments and vexations they are not scortched in that middest of their iourney but beeing happie and blessed are forthwith deliuered from all anguish and trouble And if so bee that they suffered any thinge whiles they were yet liuing in the bodie if they did any good workes in faith they do follow them Let no man thincke that those woorkes beecause they nowe ceasse were and are vaine For they receiue their reward in that blessed life For that it is that Their works do folow them And let vs marke that he sayth not The workes of other followe them to deliuer them forsooth out of purgatorie but Their owne works follow them For in the Gospell also the wise virgins which had oyle readie in their lamps went in with the bridegrome to the mariage the folish virgins which had prepared themselues no oyle but did hope to haue from elsewhere to serue their turne are excluded and shut out from ioy To the omnipotent God therefore our most mercifull father and continuall-running founteine of all good Graces and whiche is neuer drawne drie who fashioned our bodie in our mothers wombe and breathed or powred into it a reasonable soule whiche might whiles it is ioyned to the bodie quicken and direct vs and when it is separated from the bodie might forthwith after the death of the bodie be translated into heauen there to liue in ioy and happines vntill it returne againe vnto the bodie beeing raised from the dead in the last iudgement with the which it maye reioyce and be glad for euer and without end to that God I saye thoroughe Iesus Christ for whose sake we are made partakers of so great a benefite be glorie praise and thankes giuing for euermore Amen ¶ The ende of the second Tome THE FIFT AND LAST DECADE OF Sermons WRITTEN BY HENrie Bullinger The thirde Tome IESVS This is my beloued Sonne in whome I am well pleased Heare him Matth. 17. THE FIFTE DECADE OF Sermons written by Henrie Bullinger ¶ Of the holie catholique Church what it is how farre it extendeth by what markes it is knowen from whence it springeth how it is mainteyned and preserued whether it may erre Also of the power and studies of the Church ¶ The first Sermon THE order course of things so leading vs next after God the workeman and authour of all thinges wee come to speake of his most excellent worke to witt the Church For so great is the goodnesse of our good God and most louing father that not he himself is desirous to liue happily blessedly alone but moreouer to bestowe and powre vppon vs men his beloued creatures all kinde of blessednes and that wée should enioye his goods by all meanes possible And for that intent he choseth men to him self who liue in this world that he may once translate vnto him selfe in whome also euen while they liue héere hee maye dwell whome he may enriche with all his goods in whom he may reigne and that they should be called by his name to wit a people a house a kingdome an inheritaunce a flocke a congregation or Church of the liuing god Of which Church I will speake being ayded with your prayers such things as the Lord of the Church shall graunt vnto mée to vtter This word Ecclesia which signifieth a Church or Congregation is a Gréeke word vsed receiued amonge the Latines signifying as I said a congregation communion or assemblie in the Dutche tongue Ein Gemeind or a people called together to heare of matters of the cōmon wealth For so it is founde that S. Luke vsed this word in the 19. Chap. of the Actes of the Apostles But it was translated to an holy vse and began to bée called a congregation assemblie or companie of the faithful calling vppon the name of the lord S. Paul saith that he persecuted the cōgregation or Church of God who in another place sayeth I receiued authoritie from the highe priestes to binde all those that call vpon the name of christ For now doth hee terme them such as call vppon the name of Christ or Christians whome before he named the Church Or else this word Ecclesia the church or congregation is so called of caling forth together for in the Gréeke tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to call forth For God calleth forth from al parts of the wide world and from the whole congregation of men all beléeuers together with their séede that they may bee his peculiar people he againe may be their God that is to say that they may be the Church of the liuing god In times paste the congregation or assemblye of the Iewishe
and sure Some also haue saide very wel I four mindes be destitute of the holie Ghoste the Sacramentes doe no more profite vs then it doth a blinde man to looke vppon the bright beames of the Sunne But if our eyes be opened through the illumination of the spirit they are wonderfully delighted with the heauenly sight of the Sacramentes And Zwinglius in Libello ad principes Germanil sayth It doeth not offende vs though all those things which the holie Ghoste worketh be referred to the externall Sacrament as long as wee vnderstand them to be spoken figuratiuely as the fathers spake Thus saith he And although Sacraments seale not the promises to the vnbeléeuers because they mistrust thē yet neuerthelesse the Sacraments were instituted of God that they might seale The wicked and vngodly person receiueth not the doctrine of the Gospel yet no man therefore doeth gather that this doctrine was not instituted of God to teache Some one there is that wil not giue credit to a sealed Charter yet doeth it not therfore followe that the sealed charter serueth not to assure or confirme ones faithe Therefore since the doctrine of the Gospel worketh nothing in him that is obstinate and rebellious since the sacramentes doe nothing moue him that is prophane and vnholie neither profite the wicked by any manner meanes that commeth not to passe through him that did institute them or through the worde and sacraments but through the default of the vnbeléeuer In the meane time of them selues they are instituted to profit and to seale and to haue their holie vse end in the holie And thus much haue I said of that principall vertue of sacraments that they be testimonies of gods truth and of his good wil towarde vs and are seales of all that promises of the gospel sealing and assuring vs that faith is righteousnesse and that all the good giftes of Christe perteine to them that beléeue There is also another end and vse of sacramentall signes that is to say that they signifie in signifying do represent which were superfluous to proue by many testimonies since it is moste manifest to all men at least by that which we spake before Now to signifie is to shew and by signes and tokens to declare and pointe out any thing But to represent doth not signifie as some dreame to bring to giue or make that now again corporally present which somtime was taken away but to resemble it in likenes and by a certeine imitation and to call it back againe to minde and to set it as it were before our eyes For we say that a sonne doth represent or resemble his father when after a sort he expresseth his father in fauour and likenes of manners so that he which séeth him may verily think that he seeth his father as it were present And after this manner doe sacraments stir vp help our faith while wee sée outwardely before our eyes that whiche stirreth vpp the minde worketh in vs and warneth vs of our dutie yea that very thing which we a while before comprehended in our minde is nowe after a sorte visibly offered to our senses in a similitude parable type or figure to be viewed and weighed in our minde that mutuallie they might helpe one another The similitude therefore or Analogie of the signe to the thinge signified is héere by the way to be considered I told you before that Analogia is an aptnes proportion and a certeine conuenience of the signe to the thinge signified so that this maye be séene in that as in a loking-glasse The matter shall be made manifest by examples The bountifull and gratious Lord of his méere mercie receiueth mankinde into the partaking of all his good gifts and graces and adopteth the faithfull that nowe they bee not onely ioyned in league with God but also the children of God whiche thing by the holy action of baptisme béeing in stéede of the signe or the verie signe it selfe is most euidētly by representation laid before the eyes of al men For the minister of GOD standeth at the holie fonte to whome the infant is offered to be baptised whom he receiueth and baptiseth into the name or in the name of the father and of the sonne and of the holie Ghoste For we maye finde both Into the name and In the name So that to be baptised Into the name of the Lord is to be sealed into his vertue and power for the name of the Lord signifieth power into the fauour mercie and protection of God yea to be graffed and as it were to be fastned to be dedicated and to be incorporated into god To be baptised In the name of the Lord is by the commaundement or authoritie of God to be baptised I meane by the commission or appointment of God the father the sonne and the holie Ghost to be receiued into the companie of the children of God to be counted of Gods household that they whiche are baptised are be called Christians and be named w the name of God béeing called the children of God the father c. His spéech therfore doth somewhat resemble that which we read else-where that The name of God was called vppon ouer some one which is in a maner as if we should say that one is called by the name of God that is to be called The seruaunt sonne of God. They therefore which before by grace inuisibly are receiued of God into the societie of God those selfe same are visibly now by baptisme admitted into the selfe same household of God by the minister of God and therefore at that time also receiue their name that they may alwayes remember that in baptisme they gaue vpp their names to Christ and in like manner also receiued a name After this manner by a most apt Analogie the verie signe resembleth the thing signified To be short baptisme is done by water And water in mens matters hath a double vse For it clenseth filthe as it were renueth man also it quencheth thirst and cooleth him that is in a heate So also it representeth the grace of God when it cleanseth his faithfull ones from their sinnes regenerateth and refresheth vs with his spirite Beside this the minister of Christ sprinckleth or rather powreth in water or being dipped taketh them out of the water whereby is signified that God verie bountifully bestoweth his gifts vpon his faithful ones it signifieth also that wee are buried with Christe into his death and are raised againe with him into newnesse of life Pharao was drowned in the gulfe of the redd sea but the people of God passed throughe it safe For our old Adam must be drowned and extinguished but oure new Adam day by day must be quickned and rise vp againe out of the water Therefore is the mortification and viuification of Christians verie excellently represented by baptisme Now in the Lords supper bread and wine represent the verie bodie and
the Apostles frame their exhortations Where againe the Analogie beeinge considered it hath very much light and force in it Trées are pruned and all that which is drie barren and superfluous in them is cutt away And so by circumcision they that were circuÌ„cised were put in minde to cutt away with the knife of the spirite whatsoeuer grewe vpp in the flesh against the lawe of god Herevnto had Moses respecte when he said in Dent Circumcise therfore the foreskin of your heart and bee no more stiffenecked Whome Ieremie following in the 4. Cap. sayeth Be ye circumcised in the Lord and cut away the foreskinne of your hearts c. Those thinges which the Apostle hath taught touching the celebration of y Passeouer are more plaine than that they néede héere to be rehearsed And I haue alreadie intreated of them at large in the sixte Sermon of my third Decade The verie same Apostle in his Epistle to the Romanes saith Knowe ye not that all wee which haue beene baptised into Iesus Christ haue beene baptised into his death Weare buried then with him by baptisme into his death that likewise as Christ was raised vp from the dead by the glorie of the father euen so wee should walke in newnesse of life c. So wee are put in minde by that mysterie of baptisme to renounce forsake Sathan and the world to mortifie and subdue the fleshe and to burie the old Adam that the new man may rise vp againe in vs thorough Christ Furthermore the supper of the Lord doth admonishe vs of brotherly loue charitie of the vnitie that wee haue with all the members of Christe it warneth vs also of puritie and sinceritie in faith that because wee haue openly professed that wée are vnited to Christe and to all his members wée should haue a special care and regard that we be not found faithles and vntrue to our lord Christ and his church that wee should not defile oure selues with forreigne and strange sacrifices Wée are also admonished of thanckefulnesse to magnifie the grace of God who hath redéemed vs according to that saying As often as ye shal cate of this bread and drinke of this cupp ye shal shewe forth the Lords death vntill he come Thus farre haue I intreated of the force the ende and the effecte of sacramentes vnto the which I haue as I thincke attributed no more nor no lesse than I ought that is as much as may be proued out of the scripture to be due vnto them They are the institutions of Christ therefore they care not for counterfeite and strange praises They haue praise sufficient if they haue those praises whiche hee that instituted them namely GOD and Christ Iesus the high priest of the Catholique Church vouchsafed to attribute vnto them Nowe because there is mention made verie ofte of faythe in this whole booke I will further shewe also that without faith sacraments profite nothing and againe that to those which receiue them by fayth they are not superfluous or vaine For this séemeth as yet to belong to the â—ull exposition and coÌ„sideration of Sacraments That Sacramentes without fayth profite not it is easily proued For it is sayde that SacrameÌ„ts are seales of the preaching of the Gospell and things apperteyning to the same For if the preaching of the Gospell be hearde without fayth it doth not onely profite nothing vnto life but it turneth rather vnto iudgement to him that heareth the lord him selfe bearing witnesse and saying If any man heare my wordes beleeue not I iudge him not for I came not to iudge the worlde but to saue the world the worde that I haue spoken the same shall iudge him in the last day To that saying of the Lorde agréeth this of the Apostle For vnto vs was the Gospell preached as well as vnto the fathers but the worde which they hearde did not profit theÌ„ bicause it was not coupled with fayth to them that heard Who now is such a dorhead which can not gather that sacrameÌ„ts without faith are vnprofitable especially since the same Apostle sayth Whosoeuer shal eate this breade drinke this cup of the Lord vnworthily shall be guiltie of the body and bloude of the Lord But all our worthinesse before God doth consist in fayth the same Apostle yet againe witnessing out of the prophete The iust shall liue by fayth And By faith the elders or fathers obteined a good report Wherevnto also belongeth that whiche is read in the Gospell They which were biddeÌ„ were not worthy Whervpon it followeth that worthinesse consisteth in faithfull obedience Herevnto also may be referred I thinke thoâ—e examples whereof mention hath béene made more than once already before Al our fathers were baptised and did all eate of one spirituall meate but in many of them God had no delight And Paule againe saythe Without faith it is impossible to please God therefore without faith Sacraments profite nothing The examples of Simon Magus and Iudas the traytor are verie well knowne of which one was baptised the other admitted to the Supper and yet had no fruite of the Sacramentes bicause they wanted true faith To these pithy and diuine testimonies of God we will nowe adde some places of S. Augustine out of his ninetenth booke against Faustus and twelfth chap. Peter sayth Baptisme saueth vs and least they shuld thinke the visible Sacrament were sufficieÌ„t by which they had the forme of godlinesse and through their euill manners by liuing lewdly and desperately shuld denie the power therof by by he addeth Not the putting away of the silth of the flesh but in that a good coÌ„science maketh request to god Againe Lib. 2. contra literas Petiliani cap. 7. he saith They are not therfore to be thought to be in the bodie of Christ which is the Church or congreagation bicause they are corporally partakers of his Sacraments For they in such are also holy but to them that vse and receiue them vnworthily they shal be forceable to their greater iudgement For they are not in that societie of Christes Church whiche in the members of Christe by being knit together and touching one an other doe growe into the fulnesse of god For that Church is builded on a rocke as sayth the Lorde Vpon this rocke will I builde my Church but they builde on the sande as the Lord also sayth Hee that heareth my wordes and doth them not I will liken him to a foolish man. And again in his treatise vpon Iohn 13. The syllables of Christes name and his Sacraments profite nothing where the faith of Christe is resisted For fayth in Christe and his Sacraments is to beléeue in him which iustifieth the vngodly to beléeue in the mediatour without whose intercession we are not reconciled vnto god Thus farre Augustine An obiection is made If Sacramentes doe nothing profite without our fayth then they depend on oure
it is not lawfull to conuerte his holie mysteries to any other purpose than hee hath appointed Neither haue wee any examples to proue the any holie men did euer vse the Lords supper to any such end as these men doe The children of Israel receiued the feaste of the Paschal lamb in remembraunce of their deliuerance out of Egypt and that they should continue thankfull vnto so beneficiall a Lorde how greate an offence had they cōmitted if they had so often-times eaten their banquet as béeing oppressed with calamities they desired to be deliuered desired it by dooing that déed They receiued the Arke of the couenaunte from the Lord in token of his diuine presence and assured help but when contrary to the end wherevnto it was appointed they bare it into the campe to the intent they might obteine the victory thereby they them selues were putt to flight and slaine and the Ark caryed away by the Philistines into captiuitie Againe if the Lords supper bee a publique holie feaste of the whole Church gathered together in one in the whiche there ought to be breaking distributing eating and drinking and thereby the communion of the bodie and bloud of Christe bee declared and sealed it followethe that the Lords supper ought not to be ordeyned neither for any in health or sicknesse neither for any lying sicke in his bed or at the point of death be it either priuatly at home or openly at Church neither can the godly require the Lordes supper vnto any such priuate vses For the institution of Christe our Lord muste not be altered by any humane authoritie or custome Verilie S. Paule requireth a publique assembly of the church and a generall méeting for the due celebrating of the supper When you meete together therfore in one place this is not to take the supper of the Lord that is to say Ye doe not eate the Lordes supper The reason is For euery one when they shoulde eate taketh his owne supper c. Wherefore hee will not that any thing bee done therein priuatly Likewise in the same place hee sayeth that they méete together and eate the Lordes supper to their owne damnation which make haste to the Supper not tarrying for the congregation vntil they doe all méet they eate and drinke together For he sayeth Wherefore my brethren when you meete to eate and drinke tarry one for an other if any man be hungry let him eate at home to wit that he be not constrained to eate before the residue that ye mete not together to your condemnation Wherfore the Lords supper is not a priuate but a publique supper to bee giuen to no man priuatly And forasmuch as that assembly is not publique or generall when foure or fiue doe communicate with the sick their saying is nothing which say that the supper may be ordeined for the sick if so be that others doe sup with them Moreouer who wil denie that the example of Christe and the Apostles is perpetually to be followed But it is euident enough that Christe celebrated his supper in a common dyning place haueing gathered the Churche vnto him as well as it might at that time be gathered Sainct Paule sayeth that in that pointe hée followed the example of the Lorde and that he hath deliuered no other thing to the church than that which he receiued of the Lorde Neither reade we in any place of the Scriptures that the other Apostles of Christe carryed the Sacramente to the sicke and that they ordeyned the holie Supper priuately for euery one to appease his tentation But all the apostles commaund vs in euery place to confirme and strengthen the sicke and afflicted conscience with the Lordes worde they teache vs also to succour the distressed with diligent prayer S Iames hath diligently sett downe in writing how the faithfull shall behaue them selues towardes the sick and them that are departing out of this worlde but as touching the celebrating or carrying the Sacrament vnto them hée speaketh not one worde Neither is it likely that the Apostles the moste faithfull doctours of the Churche would dissemble the matter if so be they had thoughte that it had apperteined chiefly to our saluation They haue warned vs often of thinges of farre lesse importaunce And certeine it is that they haue taught the Churche all thinges that béelong to true godlinesse and saluation but as for this matter they haue not mentioned one worde of it They obiecte out of the Actes of the apostls this authoritie And breaking bread from house to house they eate meate together with gladnesse and singelnes of hart praysing God. But that place is to be vnderstood of the bodily nourishing meat not of the mysticall foode For it followeth They receiued meate or sustenaunce together And therefore as it is read in the 58. Chapter of Esay to breake breade is as much to say as to féede and so it signifieth héere also For the richer sorte gaue foode to the poorer which they did with a chéerfull not with a sorrowfull hearte and they that receiued the benefite praysed god But if any man doe stubbernly contend that the Apostles did sup in priuate houses We answere that it maketh nothinge to the present matter of the sick and of priuate communion For as I haue saide before at that time they vsed priuate houses in stéede of Churches And therefore they supped in priuate houses not to féede the sick with the bread of the sacrament but because the vniuersall church of that place was gathered together in them as it appeareth in the 20. Chapter of the Actes as the maner is in persecutions They obiect moreouer that the auncient fathers sent the sacrament vnto them that were bounde in prison and to them that were departing to féede on vpon the way But I haue declared in place else-where wherefore the ancient fathers did so Héerevnto also we add that mans custome cannot preiudice the word of God. The blessed martyr Irenaeus writeth that the byshops of Rome were wont to send the Sacrament to other byshops whiche come to Rome from other places in token of concorde and agreement But that custome was not vsed by all byshopps neither is it vsed in the Churche at this present Héereof it followeth that many thinges were vsed by the auncient fathers as that whereof wee spake before whiche was in giuing the Sacramentes to infants which notwithstanding are no lawe vnto vs Good men also at this day may suffer a priuate supper for a time for them that do not yet vnderstand the full vse of the supper But who will gather héereof that euery man ought of dutie to doe that which is permitted vnto some vpon sufferaunce But if we continue contentiously to affirme it to be a reliefe for vs in our trauaile it will growe to this whiche wee haue séene receiued already certeine hundred yéeres ago that there shall be hope and confidence putt in the receiuing of the sacramēt as though
places taking aduise of faith we say that the sonne is equall with the father touching his diuinitie but inferiour vnto him in respect of his humanitie according to that saying of the prophete which is alleged by the Apostle to that purpose Thou hast made him litle inferiour to the angels We read in the Eospell that Christ our lord had brethren and that S. John the Apostle was called the sonn of Marie Marie called the mother of John. But who vnlesse he were infected with the heresie of Heluidius wil stand herein that these places are to be expounded according to the letter specially since other places of the scripture do manifestly proue that they were called brethren which in déede were brothers sisters children cousen germans kinsmen or néere of bloud also the circumstāces of the place in the 19. cap. of S. John proue that Marie was committed to John as a mother to her sonne Wherefore if they haue a desire stil to wrangle as hetherto at their owne pleasures wee haue by proofe founde them to doe crying out and in crying to repeate This is my bodie This is my bloud This is This is This is This is Is Is Is Wée will also repeate The woord was made was made was made flesh The father is is is greater than I. Christ hath brethren I say he hath brethren hee hath brethren The scripture hath so The trueth sayeth so But tell mee nowe what commoditie shal there redound to the Church by these troublesome odious outcries and most froward contentions Howe shall the hearers be edified Howe shal the glorie of God be enlarged How shal that truth be set forth Necessitie therfore cōstreyneth vs to confesse that in some places wée must forsake the letter but not the sense and that sense is to be allowed which faith it selfe w other places of scripture conferred with it and finally the circumstances of the place the first being compared with the last do yeld as it were of their owne accord Howbeit we also cry out and repeate againe and againe that we ought not without great cause to goe from the simplicitie of the word But when as the absurditie not of reason but of pietie and the repugnancie of the Scriptures and contrarietie to the articles of oure faith doe inforce vs then we say affirme and cōtend that it is godly yea necessarie to departe from the letter and from the simplicitie of the words And that these places which we alledged euen now doe constreine vs to depart from the letter in these words of the Lord This is my bodie This is my bloud wée will proue by most sound arguments taken out of the sciptures when I haue first briefly declared the true auncient sense meaning of those vsuall and solemne words The Lord sitting at the selfe same table with his disciples reached the bread vnto them with his owne hand And he hauing only one true humane and natural body with the very same bodie of his deliuered bread vnto his disciples and not a body either of any other mans or that of his owne Neither doeth that trouble vs whiche S. Augustine reciteth of Dauid in expounding the 33. Psalm And he was borne in his owne hands where vnto he addeth immediatly Who is borne in his owne handes A man may bee borne in the hands of other men but none can be borne in his owne This is therefore ment of Dauid not of Christ For Christe was borne in his owne handes when as commending his very body vnto them he said This is my body For that body was borne in his owne handes For by these wordes S. Augustine doth not feigne that Christ hath two humane bodies but he meaneth that the humane body bare in his handes the Sacramentall bodie that is to say the bread which is the sacrament of the true body For he speaketh plainely saying He cōmending his body bare that body in his owne hands For in the second sermon almost in the same words being but a litle chaunged he saith How was he borne in his owne hands For whē he had commended his body bloud he toke that in his handes whiche the faithful know and after a sort he bare himselfe when he said This is my bodie By which words he manifestly de clared that he ment not that Christ in his naturall body deliuered his naturall body to his disciples but the which the faithful do know to wit the sacrament or mysterie For it followeth And hee bare himselfe after a sort I pray you marke this saying After a sort when hee said this is my body Wherfore those solemne words This is my body whiche is broken for you And likewise this is my bloud which is shedd for you can haue none other sense thā this This is a cōmemoration memoriall or remembrance signe or sacrament of my bodie which is giuen for you This cup or rather the wine in the cup signifieth or representeth vnto you my bloud whiche was once shed for you For there followeth in the Lords solemne words that which notably confirmeth this meaning Do this in the remēbrance of me As if he should say Now am I present with you before your eyes I shall die ascend vp into heauen then shall this holy bread wine be a memorial or token of my body and bloud giuen shed for you Then breake the bread eate it distribute the cup and drink it and do this in the remembrance of me praysing my benefits bestowed on you in redéeming you giuing you life Althoughe this interpretation bee most slaunderously reuiled and become abhominable in the sight of many yet is it manifest to be the true proper and most auncient interpretation of all other Tertul. lib. 4. contra Mart. saith Christ taking the bread and distributing it to his disciples made it his bodie in saying This is my body that is to say the figure of my bodie Hierom vpon S. Matt. Gospel saith That like as in the prefiguring of Christ Melchisedech the priest of almightie God had done in bringing forth bread wine so he might represent the truth of his bodie Chrysostome also in his 83. homilie vpon Matt. If Iesus be not dead saith he whose token signe is this sacrifice Ambrose vppon the first to the Corinthians cap. 11. Because wee be deliuered by the Lords death saith he being mindeful thereof in eating drinking we do signifie the flesh and the bloud whiche were offered for vs Au. Aug. also in many places heapeth vpp many speaches like to this same kind of speach The bloud is the soule The rock was Christ And This is my body Let vs heare then what he saith of these speaches that we may vnderstand what he thinketh of the true interpretation of this text This is my body In the 3. booke of Questions in the 57. question vppon Leuiticus hee saith It remayneth that that be called the soule whiche signifieth the
after the supper did beate vpon nothing so muche as the very same thing against which they set shoulder to wit that Christe would be absent in body but present in spirit that this presence wold be more profitable to the church than his bodily presence Do they not also vnderstande wherefore he tooke fleshe and was nayled on the Crosse that is to say what the effect and vse is of Christes body to wit that the sacrifice of his body being once offered for vs vppon earth he might carrie the same vppe into heauen in token that both oure bodies and soules after oure death shall through his merite be also carried thither Therefore after that the Lordes body had fulfilled on earth that whiche it came to fulfill there is no cause why it should doe any thing else vpon earth He nowe sitteth and ought to sit at the right hande of the father that he may drawe all vs thither vnto him If there be any that doth not yet fully beléeue that which we say let him reade the doctrine of Sainte Paule the Apostle in the ninthe and tenthe Chapters of his Epistle to the Hebrues Let him also reade the fourtéenth and sixtéenth chapters of Saint Iohns Gospell But if it be a pleasure to them to hale at the gable of contention and to sticke precisely as well to these wordes of the Lorde I am with you vnto the worldes ende as to these This is my body This is my bloud let them then expound to me these holy testimonies of the holy Scripture Paule sayth that Christe dwelleth in our harts and that Christ liueth in him and he in Christe The Lorde saythe to the théefe This day shalt thou bee with me in Paradise And the Euangelist saith of the Lord being dead They layde him into the sepulchre The Scripture sayth not They layde fleshe and bones into the sepulchre but They layde him into the sepulchre The Lorde sayde not to the théefe Thy soule shall be with my spirite or soule in Paradise But Verily I say vnto thee this day shalt thou be with me in Paradise Neyther dothe Sainte Paule say that Christes spirite and life doth liue in him or dwell in our heartes But he sayth simply That Christ doth dwell in our heartes But who is so foolishe and giuen to contention that for these wordes and places of the Scripture will contend that Christes diuinitie was buryed with his body that Christes body was with his soule that same daye in Paradise in which either of thē departed this life that Christes body together with his spirit dwelleth in the harts of the faithful liueth in Paul that Paule liueth in Christes flesh Al men doe willingly admit the catholique sense of the catholique Churche gathered out of the word of god namely that Christ in his spirite is present in his Churche euen to the worldes ende but absent in body and that the théefes soule was that day present in Paradise with Christes soule not with his bodye So iudgeth it also of the residue But if any man mistrust myne interpretation let him heare S. August in his treatise vpon Iohn saying thus He speketh of the presence of his body when hee sayth the poore you shal always haue with you but mee shall you not haue alwayes For in respect of his maiestie of his prouidence of his vnspeakable grace is that fulfilled which hee spake Behold I am with you always euen to the worldes end But in respect of the fleshe which the woorde tooke vpon it in respect that he was borne of the virgine that he was takē by the Iewes that hee was nayled to the Crosse that hee was taken downe from the Crosse that hee was woond in a sheete that he was layde into the sepulchre that hee was manifested in the resurrection you shall not haue me with you alwayes And why so Bycause hee was conuersant as touching his bodily presence fourtie dayes with his disciples and they accompanying him but not following him hee ascended into heauen And is not here For there he sitteth at the right hand of the father And hée is héere For hee is not gone hence in respect of the presence of his maiestie Thus farre Sainte Augustine But if they yet procéede not regarding all this that we haue sayd to vrge that saying of the Lorde out of Matthewe Behold I euen I I say am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with you we will also obiect againste them this saying of the Lord and the same out of the Gospel It is expediēt for you that I we here they haue also this worde I doe depart we obiect also against them this testimonie of the angels out of Luke This Iesus which is takē vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from you into heauen c. They shal be at lengthe constreyned whether they will or no to reconcile such places as séeme to be repugnant and to admitte the generall vnderstanding whiche we haue alledged and defended hitherto Neyther is there here any daunger of diuiding Christe neyther diuide we Christes person with Nestorius since we defend the proprietie of bothe natures in Christe against the Eutychians While Christ our Lorde in body was yet conuersant vpon the earth hee him selfe witnesseth in the Gospell that neuerthelesse he was also in the heauens And in déed Christ who was bothe God and man all at one time was then in heauen when he was crucified and conuersant vpon earth although his body was not crucified in the heauens But as Christ diuided not him selfe although being in heauen he was notwithstāding conuersant and crucified in body vpon earth not in heauen so neyther do we diuide Christe who is both God and man although we say he is present with vs when we celebrate the supper and that we communicat with him yet neuerthelesse we affirme that in his body he remayneth in heauen where hee sitteth at the right hand of the father and so let vs keepe our selues within the compasse of the Scripture Of this matter I haue reasoned at large where I haue intreated of one person and of bothe natures in Christ vnpermixed Hitherto haue I spoken of the naturall meaning of the wordes of the Lordes Supper as briefly and plainly as possibly I could Touching the place of Paule in the first to the Corinthians chap. 10. The cup of blessing which we blesse c. with suche other textes which are alledged to proue bodily presence I shal not néed to vse many wordes for wee haue handled that place already once or twise It remayneth therefore that wee examine and weyghe what they deliuer vnto vs touching the eating of Christes body and also what the Canonicall scriptures doe teache to be thought of that eating What say they the lord hath promised the same most surely and fully he performeth They adde But he promised that he would giue vs his true body and very bloude to be eaten and brunken in the fourme of breade and wine
of him that sent mee that who soeuer shall see the sonne beleeue in him may haue euerlasting life I wil rayse him at the later day Lo héere thou haste againe these wordeâ— to eate Christes flesh to drink his bloud and to beléeue in Christe all in one sense Againe the Lord sayeth I am the liuely bread which came downe from heauen And againe he saith Verilie I say vnto you he that beleueth in me hath life euerlasting Whosoeuer shal eate of this bread shall liue for euer Then to eate Christe and to beléeue in Christe are all one And againe he saith Who so eateth my flesh and drinketh my bloud abideth in me I in him Moreouer Iohn in his Canonicall epistle saith Who soeuer shall confesse that is to say shal beleue that Iesus is the sonne of God God abideth in him and hee in God. Againe Verily verily I say vnto you vnlesse you eate the fleshe of the sonne of man drink his bloud you can haue no life in you And the same Lord saith also in the 8. chap. of Iohn If you doe not beleeue that I am yee shall dye in your sinnes And againe Verilie Verilie I say vnto you whoso keepeth my sayinges he shall neuer see death Againe the Lord saith Like as the liuing father hath sent me and I liue by meanes of the Father so likewise whoso eateth mee shall also liue by meanes of me And Iohn in the â— cha sayeth Like as the father hath life in himself so hath he giuen to the sonne to haue life in him felfe And likewise in his Canonicall epistle hee sayeth Whoso beleeueth in the sonne of God hath a testimonie in him selfe And Whoso hath the sonne hath life Vnto these most euident testimonies of God we wil now ioyne y testimonies of men whiche doe say the very same that to eate Christ is nothinge else but to beléeue in Christ and to abide in Christe S. Augustine in his 2â— treatise vpon Iohn expounding these wordes of the Lord saith This is the worke of God that you should beleeue in him whome he sent as he left written This is therefore to eate the meate that perisheth not but which remaineth vnto â—uerlastinglife Why then doest thou prepare thy teeth and thy belly Beleeue and thou haste eaten The same againe in his 26. treatise saith To beleue in him this is to eate the bread of life Whoso beleeueth in him eateth inuisibly and is filled bicause he is borne inuisibly And again in y same treatise he saith This is to eat that meat drink that drink to abide in Christ and to haue Christe abiding in him by this meanes who so abideth not in Christ in whome Christe doeth not abide doubtles hee neither eateth spiritually his fleashe c. The same Augustine Lib. de Doctrina Christiana Cap. 16. shewing when a figuratiue speach is to be admited and wheÌ„ not sayth If it be an inioyning speach or forbiding some heynous offence or trespasse or commaunding some profite or good deed to be done it is not figuratiue But if it seeme to coÌ„maund some heynous offence or trespasse or to forbid some profite or good deede then is it figuratiue Vnlesse you eate the fleashe of the sonne of man and drink his bloud you can haue no life in you this seemeth to command an heynous offence trespasse therefore it is figuratiue willinge vs to bee partakers of the Lords passion and sweetely and profitably to keepe in memorie that his fleash was crucified and wounded for vs. Thus said Augustine who doubtlesse set downe not onely his owne meaninge héerein but also the meaning of the whole eatholique Church which was at that time Let our aduersariâ—s therefore take héede what they dâ— who will driue all y faithful to this wickednesse offence to wit that we should corporally eate Christs bodie Furthermore héervnto is to be added that which by reason of the perspicuitie plainnesse thereof doeth almoste surpasse all that wee haue alleadged before which the Lord himselfe aunsweared to those that woondred or rather murmured saying How can he giue vs that his fleash to eate after that hee had declared the summe of that true faith Doth this offend you sayeth hée that I saide I would giue you bread whiche came from Heauen euen my fleash to be meate to all beléeuers I suppose that offence shall take no iust place when you shall sée me ascend into heauen froÌ„ whence I came down vnto you where I was with my Father before all beginning then shal ye perceiue by my diuine ascension that I am the heauenly bread the naturall sonne of God and the life of the worlde ye shal perceiue moreouer that my fleash is not to be eaten bodily and to bee consumed and torne in morcels but is carryed vpp into Heauen for a pleadge of the saluation of mankinde And shortly after this he sayeth further It is the spirite that quickneth the flesh auaileth nothing And yet more manifestly he speaketh The words which I speake vnto you are spirite life Certeine it is y Christes flesh auayleth very much is more profitable to the world than any tonge yea the moste eloquent can expresse Yea the Lord hath warned vs before hand that we shall haue no life vnlesse we eate his fleash Then doeth the Lord deny that his fleash auayleth vs any thing at all if so be it be eaten as the Capernaites vnderstoode that is to say bodily For béeing bodily eaten it auayleth nothing but beeing spiritually eaten it quickeneth and the Lord hath plainely professed that he spake of the spiritual eating in which consisteth life These thinges béeing declared and confirmed after this manner we gather such thinges into a shorte summarie wherein we think sufficient aunswere is made vnto our aduersaries obiection The proposition is true whiche holdeth that the Lorde doeth certeinely perfourme that which hée hath promised But the second proposition is false which saith that the Lorde by his words in the 6. Chapter of Iohn by breade meant the materiall breade of the sacrament and that hee promised that he would conuerte the same into his fleash For by bread he ment not the materiall breade of the Sacrament but meate to liue withall according to the proprietie of the Hebrue tonge yea his very flesh which was deliuered to the death to be meate I say that we might liue through Christes death Thus therefore should the argument haue béene framed That whiche GOD promiseth he perfourmeth but he promiseth that he will giue vs his fleash for bread that is to say to be meat and life for vs Therefore hath he giuen his fleshe to be meate that is to say hee hath giuen ouer him self to the death that by his death wee mighte liue Whiche béeing so surely the meate wherof the Lorde speaketh is no bodily meate although the Lorde him selfe haue a true humane and naturall body of like substaunce to ours
with christian charitie for the Lords sake to beware that we defile not our bodies with the filthe of the world since we be cleansed with the bloude of Christe Paule the Apostle sayth So often as ye shall eate of this breade and drinke of the Lords cup declare the Lordes death vntill he come But to declare the Lords death is to praise the goodnes of God to giue thanks for our redemption obteined through his death For the Apostle Peter saith Ye are a chosen generation a royall priesthod an holy nation a people set at liberty that ye shuld shew forth vertues of him that hath called you out of darknes into his meruelous light But hereof we haue spokeÌ„ also in another place Thus much I thought good in fewe words to repeate touching the ends of the supper which euery godly man being instructed by the holy ghost doth diligeÌ„tly coÌ„sider I wold now let you go déerely beloued brethren but that I sée it wil be a coÌ„moÌ„ coÌ„moditie to teach in few words flow euerie one should prepare himselfe to the lordes supper that he come not to it vnworthily But it were not loste labour first of all to search 〈◊〉 who do worthily or vnworthily eate and drinks of the Lords bread and cup. There is no man that can denie that there are degrées in our worthinesse and vnworthines if he rightly examine the iudgements of God and looking narrowly into the nature of our religioÌ„ is able to giue iudgement thereof The chiefest degrée of vnworthines is to come to the holy mysteries of faith without faith He coÌ„meth worthily that commeth with faith vnworthily he that commeth without faith Such are said to be workes worthie of repentaÌ„ce in that gospel as are penitent works or séemly for such as professe repeÌ„taunce But what is more beséeming more méete and iust than that he who is to celebrate the Lords Supper doe beléeue that he is redéemed by Christes death who was offered vp as a price for the whole world and that for that cause is desirous to giue thanks to Christ his redéemer Contrariwise what is more vnséemly vniust thaÌ„ to receiue that pledge of Christes bodie and in the meane while to haue no communion or felowship with Christ To come to thankesgiuing yet not to giue thanks from the bottome of his hart For what vniteth vs to Christe or what maketh vs partakers of all his benefites therwith also to be thankfull but faith What doth separate vs froÌ„ Christe and spoyleth vs of all his gyftes and maketh vs moste loathesome but vnbeliefe Therfore faith or vnbeléefe maketh vs partakers of the Lords table woorthily or vnworthily Paule the Apostle in the Actes sayth to the Iewes who through vnbeléefe did reiect or set at nought the preaching of the Gospell The word of God ought first to bee preached vnto you But bicause you reiect it and iudge your selues vnworthie of euerlasting life beholde we turne vnto the Gentiles How did the Iewes pronounce against theÌ„selues that they were vnworthie of euerlasting life and like Iudges gaue sentence against themselues In setting them selues againste Gods worde through vnbeléefe neither apprehendinge Christ by faith who is the life and righteousnesse of the world Wherefore the chiefe and greatest portion of our worthinesse vnworthinesse is and consisteth in â—aith or vnbeléefe S. Peter witnesseth that our hartes are purified by faith true faith therfore is the cleannes of christians Wherevpon S. Augustine sayth The vnbeleeuer eateth not the flesh of Christ spiritually but rather eateth and drinketh the sacrament of so great a thing to his owne condemnation Because beeing vncleane he hathe presumed to come to Christes sacraments which no man receiueth worthily but he that is cleane Of whom it is said Blessed be the cleane in hart for they shal see God c. Moreouer they eate and drink of the Lords supper vnworthily who although they be not destitute of faith yet by their abusing of it do peruert the right institution of the Lord such séemeth to haue béene the errour of the Churche of Corinth which mingled the priuate and prophane with the Ecclestastical and mystical banquet did put no difference betwéene the Lords bread which is called Christs bodie common meate For Paule saith Who so eateth drinketh vnwoorthily he eateth and drinketh his owne damnation making no difference of the Lordes bodie Therefore to make no difference of the lords bodie is vnworthily to eate the lords bread and to drinke of his cup. For this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iudge or to make a difference is to weigh and consider of a mater exactly with iudgment to the vttermost of a mans power to iudge of it make a difference betwéene that and al other things Furthermore the Lords bodie is not only that spiritual body of the Lord to wit the church of the faithfull but that verie bodie which the Lord tooke of the virgin offred vp for our redemptioÌ„ that now sitteth at the right hand of the father To be short the bread of the sacrament in the supper is the Lords bodie it is I say the sacrament of the true bodie which was giuen for vs Whosoeuer therfore putteth no difference betwéene this the Lords mystical bread prophane meate but commeth to Christes table as he would to a table of common and grosse meate and acknowledgeth not that this heauenly meats differeth farre from other humane meate neither commeth after that sort as the Lord hath instituted but foloweth his owne reason surely he maketh no difference of the Lords bodie but eateth and drinketh his own damnation Paul againe expoundeth himselfe saying Therefore my brethren when you come together to eate tarrie one for another that yee meete not to condemnation Who so therfore preuenteth the publique supper by eating his own priuate supper that is to say who so suppeth not as the Lord hath appointed the same eateth drinketh vnworthily For before vn worthie eaters drinkers are said to eate and drinke their own damnatioÌ„ here they are said to méete togither to their condemnation the make hast to the supper not tarying for their brethren and they make no difference of the Lords bodie S. Augustine in his 26. treatise vpon Iohn sayth The Apostle speketh of those which receiued the Lords bodie without difference carelesly as if it had bin any other kind of meate whatsoeuer Heretherefore if he be reproued which maketh no difference of the lords bodie that is to say doth not discerne the lords body froÌ„ other meates how then shuld not Iudas be daÌ„ned who came to the lords table feigning that he was a friend but was an enimie c. How much more grieuously doe they séeme to sinne at this day who peruerting the lawfull and first vse the was instituted by the Lord do stablish their own abuse with great contentioÌ„ yea grieuously persecute them that cry out against it
of God about burials and graues But howe muche there was in the time of Poperie no man can declare in fewe wordes These be the necessarie institutions of the Churche of GOD and are by the faithfull religiously obserued without superstition to edification as for other matters which are onely deuised by the inuention of man the godly nothing weighe them I knowe what thinges may here be obiected That forsoothe the auncient people of the olde Testament had sundrie and manifolde rites ceremonies instituted of God by his prophetes because beeing rude they had néede of such instruction But since the common sorte of Christians are also more rude than is to be wished so many sundrie and diuerse ceremonies were deuised by the auncient fathers not without the motion of the spirit which they must also obey I answer that this is no true nor sounde reason whereby the weake in faith may receiue commoditie For surely then would not the Apostles of Christ haue saide nothing therof Moreouer experience teacheth that the state and condition of the weake and simple is such that the more ceremonies are left vnto them the more their mindes are diuersly dispersed and are lesse vnited to Christ to whoÌ„ alone al things are to be ascribed For it pleased the father that all fulnesse should dwell in him and to heape together in him al things apperteining to our life and saluation Yea the diuine wisedome of God hathe taken away y who le externall discipline instructioÌ„ setting a difference betwéen vs them We should therefore procéede to bring againe Iudaisme if we shuld not leaue of to multiplie heape together rites ceremonies according to the maner of the olde Church For in olde time those ceremonies were had in vse althoughe they were not infinite but comprised within a certein number At this present there is no vse nor place for theÌ„ in the church Neither do we want moste graue authoritie to proue the same The Apostles and elders in a greate assemblie méete together at HierusaleÌ„ at a couÌ„sell where the Apostle Peter plainely telleth them that they tempt the Lord in going about to lay the yoake of the lawe vpon the frée necks of the Christians There is also a Synodall Epistle written wherin by one consent they testifie that it hath séemed good to the holy Ghost them to lay none other burthen 〈…〉 the church of Christ thaÌ„ y which 〈…〉 in few words To the intenâ— therby it may be euident that the doctrine of the Gospel is sufficient for the Church without the câ—remonies of the law If he would 〈…〉 haue the rites which in olde time were by God instituted to be ioyned to the Gospell how much lesse ought we at this present to couple therewith the inuentions of men Vnto which moreouer is wickedly ascribed either the preparation to the grace worshipping of God or part of our saluation that we may say no lesse at this day than S. Paule said long agoe After that you haue knowne God howe chaunceth it that ye returne againe to weake and beggerly elements which you would begin to serue a new Ye obserue days moneths times yeres I am a feard lest I haue taken paines aboute you in vaine Vnto all these things this is also to be added that this instruction of ceremonies whereof they speake belongeth to the worshipping of god But we are fordidden to deuise vnto ourselues any strange worshipping we are forbidden also to put too or take away any thing from the institution or word of god Wherfore the Church of God neither ordeineth nor receiueth of other any other such constitutions Of which matter we haue also spoken somewhat before whereas we intreated of the abrogating of the lawe and of Christian libertie I trust that in these fiftie sermons I haue as shortely conueniently as might be comprehended the whole matter of faith godlinesse or true religion also of the Church That which I do often repeate in al my sermons my books that do I also againe repeat in this place that the learned may with my goodwill and thankes gather and imbrace better things out oâ— the scriptures Vnto the Lorde our God the euerlasting founteine of al goodnes be praise and glorie through our Lorde Iesus Christ Amen FINIS Esai 58. Esai 62. Iohn 21. 2. Tim. 4. Dan. 12. 1. Tim. 4 Ezech. 3. Ierâ— 1. â— Cor. 9. â— Pet. 5. Apoc. 20. Ezech. 32. The Nicene counsel The counsel of CoÌ„stantinople The counsel of Ephesus The counsel of Calcedon About the yeare of our Lord About the yeate of our lorde 185. About the yeare of our lorde 210. â—bout the â—are of 〈◊〉 lord 〈◊〉 About the yeare of our Lorde 336. Catholiques Haeretiques Verbum what it is In English a thing The worde of God what it is Of â—he 〈…〉 of 〈…〉 The word of God reuealed to the worlde by men Howe and by whom the worde of God hath bene reuealed from the beginning of the world Abraham The clearest lights of the firsâ— world Adam and Methusalem Noe. â—em Iaacob Kahad Amram Moses The chief contents of the holy fathers liuely tradition God. CreatioÌ„ of the world Sinne and death Grace life and redeÌ„ption by Christ Fayth The lineall descent of Messias The league of God. The worship of God. Life eternall and the day of iudgemeÌ„t The true â—ystoricall â—arration â—eliuered by the fathers to their children Moses in an hystory compileth the traditioÌ„s of the fathers The auâ—horitie of Moses very great The proceding of the woord of God. The Prophetes The Law. The auâ—â—oritie of â—he holy â—â—ophetes â—as very great Polyhistoâ— 2 Pet. 1. The word God reuealed by the onne of God. The chief coÌ„tents of Christe his doctrine The Apostles of Christ â—â—hn Bapâ—â—st and â—â—ule The authoâ—â—tie of the Apostles â—â—y great 1. Thes 2 The roll of the bookes of the diuine Scriptures The scripture is sound and vncorrupted â—o whom 〈◊〉 worde â—â— God is â—â—ealed What haue I to doe what was written to theÌ„ of olde time The writings of the old testament are also giuen to Christians To what â—nd the â—ord of God is 〈◊〉 Gods goodnesse to be praysed for teaching vs. All points of true godlinesse â—re taught â—s in the holy scriptures â— Tim. 3. The Lord bothspake did many things which arâ— not writteÌ„ The Apostles set downe in writing the whole doctrin of godlinesse Against the liuely and faiâ—â— traditioâ—â— of the Apostles Howe the worde of God is to â—e hearde The diseaâ—es and plagues of the hearers of gods word What the power and effect of Gods word is Gods will is to haue his wordâ— vnderstoode Difficultie in the scriptures The word of God requireth an exposition A solemn exposition of Gods worde what their meaning is that wil not haue the scriptures expounded The scriptures are 〈◊〉 to be â—orrupted with fortune exposâ—tâ—ons The holy scriptures â—re not to be expouÌ„ded according to â—ens fanâ—â—sies The
substaÌ„ces Iob. 1. Matth. 8 Iohn 8. Marke 1. Matth. 25. What maner of bodies they be whichâ— the diuels takâ— 1. Sa. 28. â— Cor. 1â— The diuâ—â—â— quickâ—â— craftie â—ightie An infinit route of diuels Mark. 16. Matth. 12. Mark. 3 Mark. 3. Diuel A lyer Ioh. 6. Sathan oâ— an aduersarie 1. Pet. 5. Matth. 13. Matth. 4 Matth. â— Gen. 3. â— serpentâ— dâ—agon 1. Tim. 4. 1. Pet. 5. A roaring lion A murtherer A temptâ—â— An euil vncleane spirit 〈◊〉 God 〈…〉 The prince of this world cast out Princes oâ— the world The operations of the diuel Luke 22. Matth. 26. 1. Pet. 5. Gen. 3. Luke â—3 Mark. 9. Iohn 13. Matth. 12 The power of the diuel is definite or limited 1. Cor. 12. 2. thess. 2. We mustâ— fight manfully againste thâ—â—iuel buâ— we mustâ— not feare him â—latth 4. â— Iohn 5. 1. Pet. 5. Ephe. 6. 1. Cor. 10. The word Anima which we call soule is diuerslie taken The soule is breath and life Actes 20. Soule is taken for man. Leuit. 20. Rom. 13. Gen. 14. Soule a â—esire 〈◊〉 7. Soule is the spirite of man. The soule â—nd minde That there is but one soule That there â—s a soule What the soule is That souls are substaÌ„tes Luke 16. Luke 32. Apoc. 6. The soule is bodilesse or a spirit Iohn 10. Iohn 19. Luke 23. Matth. 27. Actes 7. What maÌ„ner of substance the soule of man is The soulâ—â—s neitheâ— God nor parte of God. Of the original of the soule Iob. 10. The operations powers of the soule Out of the 〈◊〉 cap. of Aâ—gust deâ—â—antitate â—â—imae Of the soule separated from the bodie The soule is immortall Of the death of soules 1. Tim. 1. 6. Gal. 1. Testimoâ—ies of the â—â—mortaâ—â—â—e of â—oules 〈…〉 Psal. 61. Eccle. 12. Gen. 3. Matth. 10. Matth. 16. Iohn 8. Iohn 8. Heb. 9. 1. Pet. 4. 1. Tim. 1. Apoc. 6. Wisd 3. All wise men haue thought that soules are immortal In what place soules liue when they are separated from their bodies Luke 16. Phil. 1. Iohn 14. Apoc. 6. â— Pet. 1. The soule returneth to the body but not before iudgment 1. thess. 4 Howe Soules should be translated to their appointed place Iohn 5. Iuke 23. At what time souls be carried vp into heauen Soules separated from their bodies doâ—â— not sleepe Soules 〈…〉 from the bodies are not caried into Purgatorie Soules are purged by the onlie bloud of Christ Iohn 3. Actes 4. 1 Pet. 1. 1. Ioh. 1. Apoc. 10. Ephe. 5. Tit. 3. Heb. 5. Gal. 2. Gal. 6. Eccles 11. That soules aâ— fully purged by the bloud of Christ Iohn 13. Iohn 17. Heb. 10. Marke 9. Of praiers for the dead 1. thess. 4. 1. Cor. 11. Aeriani coÌ„demned Matth. 8. Appearing of Spirits Deut. 18. Isa. 8. Luke 16. That souls separated from their bodies do not waÌ„deâ— in these regions Luke 12. Actes 7. Phil. 1. Gen. 25. Luke 16. Samuel 〈◊〉 his â—ath apâ—eared not 〈◊〉 Sâ—ule Sam. 28. Soules certainlie and immediately after the death of the bodie are blessed Iohn 3. The laste day of man. Iohn 5. Apoc. 14. Ecclesia a church or coÌ„gregation 1. Cor. 15. Actes 22. Synagogue What the church is The catholique church Galathi 3. The distinctioÌ„ of the church The triumphant church Reuela 7. Whence perfect holinesse procedeth 〈◊〉 12. The militant churche The holy churche beeleue â—he holie catholique church â— Cor. 6. The churche doeth comprehend the wicked The particular church Parish and parishe prieste Matth. 18. The church of God hath bene and â—halbe foreuer Matth. 28. Iohn 14. Matth. 16. The church of the diuell and Antichrist Math. 5. 6. 23. Math. 24. Howe hycrites are or may be accounted in the church of God. Matth. 12. 2. Cor. 6. Hypocrits Matth. 13 Matth. 13. Matth. 22. Matth. 3. 1. Cor. 5. 1. Iohn 2. Psal. 5â— Luke 22. Iohn 16. Al that be in the Church be â—ot the Church Rom. 9. Iohn 13. Iohn 6. Iohn 13. The visible and inuisible the outwarde inward Churche Of the outwarde markes of the church of God. Actes â— Matth. 28. Actes 2. Esai 59. Iohn 8. Iohn 10. Iohn 14. Iohn 18. 1 Cor. 12. 1. Cor. 10. How these marks declare the church What maner of Gods worde it ought to be that is the marke of the church After what sorte the SacrameÌ„ts ought to be vsed â— Reg. 12. â— Reg. 6. â—aptised of Hereâ—â—ques 〈◊〉 not reâ—aptised Of the inwarde markes of the church of God. Iohn 7. Iohn â–ª 14. 1. Iohn 2. 1. Iohn 4. Rom. 8. Galath 2. Ephe. 3. 2. Iohn 4. Iohn 6. Iohn 15. 1. Iohn 4. Iohn 1. 13. 1. Iohn 4. Rom. 12. Of the originall oâ— the church Gala. 4. 1. Pet. 1. 1. Cor. 4. Rom. 10. The churche is not builte by the doctrine of men Matth. 16. Galath 1. 1. Cor. 2. Iohn â— Iohn 1â— Iohn 10. Colo. 2. Titus 1. Matth. 15. The churche is preserued by the worde of God. Epâ—â— 4. The propheticall Apostolicall and Or thodoxicall Church Of the coÌ„tinual succession of Bishops Zacha. 11. 1. Cor. 11. Actes 2â— TertulliaÌ„ of the coÌ„tinuall succession of Pastors The doctrine of the auncient church of Rome The churche is not builte by warre or deceipte 1. Cor. 2. 1. Thes 2. Matth. 26. Luke 22. 2. Thes 2 â—sai 49. Actes 21. Actes 23. Whether the church of God â—ay erre Iohn 13. 15 Rom. 7. How the holy church is without spotte wrinkle Iohn â— 1. Tim. 3. The Church is the piller and the grounde of the truthe Exod. 32. Ierem. 8. Of the power of the church Power of consecration The power of the keyes Power of inrisdictioÌ„ Power of preaching Power of iudgment or iudicial correctioÌ„ Power to receiue What power is Luke 9. 2. kindes of power Matth. 28. Reuela 1. Reue. 3. 2. Cor. 12. In what pointes ecclesiastical power consisteth To ordeine ministers of the church â–ª Actes 1. Actes 6. Actes 13. 1. Tim. 3. Power to teach Matth. 28. Mark. 16. Rom. 1. The power of the keyes Matth. 10. 2. Tim. 4 Luke 9. Power to administer the Sacramentes Power to iudge of doctrines 1. Cor. â—4 1. Thes 3. 1. Iohn 4. To call a counsel Actes 15. Power to dispose the affaires of the church â— Cor. 13. Of the â—â—udies of the church There is one holie Church of God. Cant. 4. Ephe 4. Apoc. 22. Matth. 22. Without the church is no light or saluatioÌ„ De simplicitate Praelatorum Institut li. 5. ca. 30. Againste certeine Scismatiques For the diuersitie of doctrin Scisme must not be made 1. Cor. 8. For the vices of the ministers Scisme must not be made â—latth 23. For the diuersitie of Ceremonies scisme must not be made For the impure life of men conuersant in the churche scisme must not be made For the vnworthie partakers of the Lordes supper Scisme must not be made 2. Cor. 11. Vnitie must be kepte and scisme eschued Of the departing from the church oâ— Rome â—ho is an 〈…〉 who a 〈◊〉 A