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
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
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
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
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
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 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
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
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
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
thine iniquities in shewing pitie to the poore c. 584 4 Nabuchodonosor sawe in a vision a watchman comming downe from heauen c. 742 7 Thousand thousands and hundred thousandes did minister vnto him c. 609. 737 7 Daniel describeth the rising and falling of all kingdomes and of antichrist c. 703 7 Hee shall thinke that hee may chaunge times and lawes c. 887 9 We haue sinned we haue committed iniquitie and haue done wickedly c. 308 9 Thou verily O Lorde art righteous thou arâ—e true and thy iudgements iust c. 564 9 I turned my face vnto the Lord God and sought him by prayer c. 924 9 We do not present our prayers before thée in oure owne righteousnesse c. 921 9 As I was yet a speaking making supplication and confessing myne owne sinne c. 736 9 A people vpon whom the name of God is called c. 656 10 His body was like the Turkish or Iasper stone his face to look vpon was like lightening c. 737 10 Angels are brought in as princes and presidentes or gouernours of kingdomes c. 742 12 And many of them that sléepe in the dust of the earth shall awake some to euerlasting life c. 747 Out of Osee 2 I Will not haue compassion vpon her children bicause they are c. 869 3 Thou shalt be without Ephod and Terâ—phâ—m c. 333 6 I desire mercy more than sacrifice and the knowledge of god more than c. 475 14 Take these wordes with you turne ye to the Lorde and say c. 953 Out of Ioel. 1 PRoclayme an holy fast gather the people together c. 238 2 Blowe the Trumpet in Sion sanctifie a fast call a solemne c. 927 2 Turne ye to me sayth the Lord with all your heartes with fasting with wéeping c. 595 2 Euery one that calleth vpon the name of the Lorde shall bee saued c. 645. 657 Out of Abdias 1 HE sayth that Sauiours shall ascend into the monne Sion c. 871 Out of Ionas 3 THE men of Niniuie beleued God and proclaymed a fast and put on sackcloth from c. 595 3 Let neyther man nor beast taste any thing neyther féede nor yet drinke water but let c. 595 3 And God sawe their works that they turned from their euill wayes and he repented of c 596 4 The Lorde sayth that he hath a consideration and respect to such as are not yet come to yeares of discretion namely to infantes c. 1045 Out of Amos. 2 VNder Ietoboam the second of that name Amos the prophet a neatchearde of Tecoa taught and preached c. 855 2 I taysed vp of your sonnes for Prophetes and of your young men for Nazarites 1114 3 There is no euill in a citie but the Lord doth it c. 493 3 They store vp treasures in their palaces by violence and robberie Therefore c. 280 6 I am no Prophete neyther the sonne of a Prophete c. 1114 7 Get thee quickly hence and goe into the land of Iudea and propheete c. 855 8 Heare this Oye that swallowe vp the poore and make the néedie of the land c. 276 9 The temnaune of the men shall séeke after the Lord and at the heathen c. 425 Out of Micheas 4 ALI people walke in the name of their God as for vs we wil walke in the name of our God c. 685. 686 4 And the Lorde shall reigne ouer them in mount Sion c. 699 4 A man shall sit vnder his vine c. 72 5 And thou Beth lehem Ephrata art little to be among the thousands of Iuda c. 678. 692 6 For what cause GOD sendeth waree as a plague vppon people c. 209 6 Threatenings of grieuous punishmentes against them that vse deceites in weightes and c. 271 6 I wil them thée O man what is good and what the Lorde requireth of thée namely c. 475. 668 Out of Malachie 1 WHen ye bring the blinde for sacrifice do ye not sinne wheÌ„ ye bring the lame sick c. 368 1 I haue no pleasure in you sayth the Lorde of hoastes neyther will I c. 953 1 The sonne honoureth the father and the seruaunt the maister Therefore if I be a father c. 565 2 My couenaunt was with Leuie of life and peace and I gaue him feare c. 904 3 It is but vaine to serue GOD and what profite is it that we haue kept his commandements c. 292 4 The day of the Lord shall come in which the proude and those that worke wickednesse c. 300 Out of Sophonie 1 I Will out off those that worship sweare by the Lord sweare by Malchom c. 133 Out of Haggee 1 COnsider your owne wayes in your heartes ye so we muche but ye bring little in c. 285 2 I will take thée to my seruaunt Zorobabel thou sonne of Salathiel c. 1011 Out of Abacuche 1 O Lorde howe long shall I cry and thou not heare howe long shall I cry out to thée c. 292 2 What profiteth the Image for the maker of it hath made it c. 122 123 Out of Zacharie 1 AN Angel of the Lorde is brought in sorrowfull for the miserie of the captures in Babylon c. 739 3 Behold I bring foorth the braunche my seruaunt For loe the stone c. 375 7 Thus saith the Lord of hoastes execute true iudgment shewe mercie and louing kindnesse c. 475 7. 8 Hypocriticall fastings found fault withall I haue not chosen c. 241 12 Beholde I make Hicrusalem a cup of poyson vnto all the people c. 316 12 Of warres to be made againste all nations by the Apostles c. 831 11 Take to thée yet the instrumeÌ„ts of a foolish shepheard For lo I wil raise vp a shepheard c. 829 13 Arise O thou sword vpon my shepheard and vpon the man that is my fellowe c. 680 Out of Ecclesiasticus or Iesus of Syrache 1 SEeke not out the thinges that are too harde for thee neyther search after c. 642 7 God created man good but they sought out many inuentioÌ„s of their owne c. 482 11 When the cloudes are full they poure out raine vpon the c. 771 15 Say not thou It is the Lords fault that I haue sinned for thou shalt not doe the thing c 491 15 God made man in the beginning and left him in the hand of his counsel c. 483 12 The dust shal be turned againe vnto earth from whence it came c. 715 Out of the booke of Wisedome 1 GOD hath not made death neither hath he delight in the destruction of the liuing c. 481 482 3 The soules of the righteous are in the hande of God and there shall no torment touch them c. 766 Out of the booke of Tobie 4 BE mercifull after thy power if thou haue much giue
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
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
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
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
againe and in their owne flesh stande amonge the lyuinge that are chaunged before the Tribunall seate of Christe lookinge for that laste pronounced sentence in iudgemente This doth Paule set downe in these woordes Loe I tell you a mysterie we shall not all verilie sleepe but we shal all be chaunged in a moment of time in the twinckling of an eye at the sounde of the laste trump For it shall sounde and the dead shall ryse againe incorruptibly and we shal be chaunged For this corruptible must put on incorruption and this mortall must put on immortalitie By this euident testimonie of the Apostle wee maye gather in what facion our bodyes shal bee in that resurrection Verilie oure bodyes shal be none other in the resurrection then now they bee this onely excepted that they shal be cleane without all corruption and corruptible affection For the Apostle sayth The deade shal rise againe And wee shal be chaunged And againe pointing expressly and precisely to these very bodyes which here wée beare aboute hée sayth This corruptible This mortall Yea This body I saye and no other as Iob also witnessed shal rise againe and that shall rise agayne incorruptible which was corruptible that shall rise againe immortall which before the resurrection was mortall So then this body of ours in the resurrection shal be set free from all euill affections and passions from all corruption but the substaunce therof shall not be brought to noughte it shall not be chaunged into a Spirite it shall not loose the owne and proper shape And this body verilie because of that purification and cleansing from those dreggs yea rather because of these heauenlie and diuine giftes is called both a spirituall body and also a glorious and purified bodie For Paule in the thirde to the Philippians sayth Our conuersation is in Heauen from whence wee looke for the Sauiour the Lorde Iesus Christe who shall chaunge oure vile bodie that it maye be made like vnto his glorious bodie See here the Apostle calleth not oure resurrection from the deade a transubstantiation or losse of the substaunce of our body but a chaunging then also shewing what kinde of bodie that chaunged bodie is hee calleth it a glorious bodie not without all shape and voyde of facion but augmented in glorie yea hee setteth before vs the verie bodie of oure Lorde Iesus Christ where in he sheweth vs what facion oure bodies shall haue being in glorie For in plaine woordes hee sayth Hee shall make oure vile bodie like to his glorious bodie Let vs therefore see what kinde of bodie oure Lorde had after his resurrection it was neither tourned into a Ghoste nor broughte to nothinge nor yet not able to be knowne by the shape and figure For shewing them his handes and feete that were easilie knowne by the printe of the nayles wherewith hee was crucifyed hee sayde See for I am euen hee to wit cladde agayne wyth the same bodie wherein I hong vppon the Crosse For speaking yet more plainely and prouing that that bodie of his was not a spirituall substaunce hee sayde A spirite hath not fleshe and bones as yee see that I haue Hee hath therefore a purified bodie fleshe and bones and the verie same members which hee had when as yet his bodie was not purified And for this cause did the same Lorde offer to Thomas his syde and the scarres of his fiue woundes to bee fealt and handled to the ende that wee shoulde not doubte but that his verie bodie was raised vp againe Hee did both eate and drincke wyth his Disciples as Peter in the Actes witnesseth before Cornelius that all men might know that the verie self same bodie that died rose from death againe Now althoughe this bodie be comprehended within a certaine limited place not dispersed all ouer and euerie where although it haue a iust quantitie figure or shape and a iust weight with the owne kinde and nature yet notwithstanding it is free from euerie passion corruption and infirmitie For the bodie of the Lorde once raysed vppe was in the Gardeine and not in the Sepulcher when the women came to annoynt it it meeteth them by the waye as they returne from the Sepulcher and offereth it selfe to be séene of Magdalene in the Gardeine it goeth in company to Emaus with the two Disciples that iourneyed to Emaus in the meane time while hee was wyth them in bodie hée was not among the other disciples when they twayne are returned to the eleuen the Lord himselfe at euening is present wyth them Hée goeth before his Disciples into Galile presently after hée commeth into Iurie againe where his body was taken vp from Mount Oliuet into Heauen All this doth prone the certayne veritie of Christes his body But because this bodie although it be a true and verie bodie of the owne proper kinde place disposition of the owne proper shape and nature is called a glorified and glorious body I will say somewhat of that glorie which verily is incident to the true shape and substance of the body once raysed vppe againe First glorie in this sense is vsed for a lightsomnes and shining brightnes For Paule sayth that the children of Israel for the glorie of Moses countenaunce coulde not beholde with their eyes the face of Moses so then a glorious body is a bright and shining bodie A very good proofe of this did our Lord shewe euen a litle before his resurrection when it pleased him to giue to his Disciples a small taste of the glorie to come and for that cause toke asyde certaine whom he had chosen into the toppe of a certaine hill where he was trāsfigured before them so that that the facion of his countenaūce did shine as the Sunne and his clothes were white and glistered as the light The Lord verilie had still the same bodilie substaunce and the same members of the bodie but they were transfigured But it is manifest that that transfiguratiō was in the accidēts For light and brightnesse was added so that the shape substance of the countenance and bodye remayning as it was the countenaunce and body did glister as the Sunne the light And althoughe wée reade not that the body of the Lord did within those 40. dayes wherin he shewed himselfe aliue againe to his Disciples make manifeste and spread abroade the brightnesse which it had and that by reason of the dispensation whereby also hée did eate with his disciples not withstanding that clarified bodies neede not foode or nourishment at all yet neuerthelesse his bodie shineth nowe in Heauen as Iohn in the first of the Apocalipse witnesseth and the sacred Scriptures laye an assured hope before vs that euen oure bodyes also shall in the resurrection be likewise clarified For the Lord himselfe in the Gospell alledginge the woords of Daniell sayth Then shal the righteous shine as the Sonne in his fathers kingdome For this cause the glorious bodies are called also clarifyed of the
clearenesse of that Heauenlie brightnesse wherewith they glister are adorned Secondarilie glorie and vilenesse are made contraries For Paul saith Hee shall chaunge our vile bodie to make it in facion like to his glorious bodie In these woordes Vilenesse and Glorie are set the one against the the other Vilenesse comprehendeth the whoale packe of miseries and infirmities passions and affectiōs which for sinne was layde vppon the bodie From all which our bodies are purged in the resurrection of lyfe so that then the glorious bodies are bodies dreyned from the dregges of all corruption passions and infirmities and clad with eternitie heauenly feelinge and glorie For the Apostle sayth It is sowen in corruption it riseth in incorruption it is sowen in dishonour it riseth in glorie it is sowen in infirmitie it riseth in power it is sowen a naturall bodie it riseth a spiritual bodie The giftes therefore of the glorious clarified bodies are very great and many as incorruption glorie popower the quickening spirite For the Apostle himselfe shewing what he ment by the natural spiritual bodie addeth this immediatly sayth There is a naturall body and there is a spirituall body as it is written The firste man Adam was made a liuing Soule and the laste Adam was made a quickening spirite And yet agayne more plainely he sayth Howbeit that is not first which is spiritual but that which is naturall and then that which is spirituall The first man is of the earth earthy the seconde mā is the Lord frō heauen As is the earthy such are they that are earthy as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthy so shal we beare the image of the heauēlie So then Paul calleth that naturall bodie an earthy bodie which wee haue of our first father Adam whose quickening is of the soule and by it doth liue And hee calleth the spiritual bodie an Heauenly body which wee haue of Christe and made to the likenesse of the body of Christe which althoughe it be a verye body in déede and the fleshe thereof be verie fleshe in deede yet notwithstanding it is quickened and preserued by the spirite of Christ and needeth not any power vegetatiue Although therefore these very bodies members which now we beare shall after the resurrection be in Heauen yet neuerthelesse because they are clarified and clensed from all corruption and féelinge of the naturall bodie there shal not be verilie any natural or corruptible sense or affection nor vse of the carnall bodie and members And this doth the Lord affirme againste the Sadduces that dreamte of marriages in Heauen or rather by that absurditie made a mocke of the resurrection where hee sayth The sonnes of this worlde marrie wyues and giue in marriage but they that shal be thought worthy of that world and of the resurrection from the dead do neyther marrie wyues nor giue in marriage neither can they die any more For they are equall to the Angells and are that sonnes of God assoone as they be the sonnes of resurrection To which effect also Paul sayth Flesh and bloude cannot inherite the kingdome of God. And least peraduenture anye man shoulde mistake his wordes and thincke that hee spake of the substaunce of the fleshe hée addeth immediately this for interpretation thereof and sayth Neither shall corruption inherite incorruption Wherefore fleshe and bloud that is to saye the affections and lustes of the fleshe shall not be in the Electe that liue in Heauen For the ioyes of Heauen do differ a greate deale from the ioyes of the earth are so farre forth of an other condition that they cānot admitte such corrupt Creatures to be inheritours of them for that cause the corruptible bodies muste firste be purged from all corruption by that meanes purely clarified The Turkes therefore are deceiued that looke for earthly ioyes Moreouer the bodies of the wicked shal also rise againe For Paule in the Actes sayth I belieue all that is written in the Lawe and the Prophetes hopeing in God that the resurrection of the deade which they themselues looke for also shal be both of the iust and vniust See here the Apostle saith of the vniust also But in this resurrection there shal not be taken out of their bodyes the infirmitie corruption dishonour and miserie for euen then that very body risinge agayne in dishonour shall by the iudgement and power of God be surely shut in dishonour and corruption and so be condemned for euer to beare endlesse tormentes and in death and corruption shall neyther dye nor yet corrupt that euen as on earth are founde certaine bodyes that doe indure euen in the fire so the cursed bodyes of the wicked shall not be worne out nor broken with any torments what so euer for euery minute they shall receiue newe strength to suffer and so by continuall suffering shall abyde their deserued punishmentes for euer and euer and without all end For the Lorde in the Gospell sayeth They that haue done euill shall rise againe to the resurrection of damnation that is to an induring and euerlasting damnation And Daniell before him sayde And the multitude of them that sleepe in the duste of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt And in the Gospell againe the Lorde sayth Their worme dyeth not and their fire is not quenched And the very same wordes vsed Esay before him in his 66. Chapter We muste alwayes therefore haue that saying of the Lord in our heartes Feare him that can destroy bothe the body and the soule in Hell. Thus much hitherto touching the resurrection of the flesh The last Article of our beliefe which with good lucke shutteth vp the rest is this And life euerlasting We haue heard and vnderstoode that the soules of men are immortall and that oure bodyes doe rise againe in the ende of the worlde We haue confessed that this is our beliefe It felloweth now in the latter ende of the Créede whether it is that the immortall soul and body raised vp again shal come Therfore in our confession we say And life euerlasting that is I beléeue that I shall haue life and liue for euer bothe in body and soule And that euerlastingnesse verily is perpetual and hath no ende as a litle before is proued out of the holy Scriptures Moreouer the soules are made partakers of this eternall life immediatly after they are departed out of the bodyes as the Lorde him self witnesseth saying Hee that beleeueth in the Sonne of God shall not come into iudgemente but hath escaped from death to life As for the bodyes they are buried and doe putrifie and yet so notwithstanding that they shal not be without life for euer But they shall then at length be receiued into eternall lyfe when being raysed vp they shall after the time of iudgement be
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
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
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
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
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
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
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
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
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
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
and vnpardonable for which we must not pray that is to saye prayers cannot obteine pardone for it That sinne is contumelious reprochâ— against the holie Ghoste reuolting apostacie and incessant mocking of the Gospell of Christe For in the Gospell after S. Iohn we read Verily verily I saye vnto you if a man keepe my sayings he shall not see death for euer And againe If ye beleeue not that I am ye â—hal dye in your sinnes And apostacie in verie déede is iniquitie and a purposed and perpetuall sinne For what is more sinfull or vniust than to strine against and make a mocke of the knowen veritie The other sinne is veniall not vnto death the which of what sort it is Sainct Iohn declareth when he addeth Wee knowe that euery one which is borne of God sinneth not Nowe that saying must not be so absolutely taken as though hee sinned not at all but wee must vnderstand that hee sinneth not to death For otherwise the verie Sainctes are sinners as it is euident by the first Chapter of this Epistle Furthermore that which doeth immediately followe in Iohn maketh manifest that which went before He that is begotten of God saith he kepeth him selfe that is hee standeth stedfastly in the knowen trueth and taketh heede to him selfe that that euil touch him not that is that he intrap him not stirre him vp against God nor reteine him in rebellion Thus much haue I hitherto saide touching the sinne against the holie Ghoste which Augustine did in one place call finall impenitencie which doth followe vppon Apostacie blasphemie and contempt of the holie Ghost or of the word of trueth reuealed by the holie Ghost And although I haue alreadie in the handling of Originall sinne and sinne against the holie Ghoste partely touched the effectes of sinne yet to coÌ„clude this treatise withall I wil briefly shewe you somewhat touching the iust and assured punishment that shal be layde vppon sinners For in the definition of sinne I sayde that sinne brought vpon vs the wrath of GOD with death and sundrie punishments Of which in this place I meane to speake It is as manifest as what is most manifest by the scriptures that God doeth punishe the sinnes of men yea that he punisheth sinners for their sinnes For many places in the scriptures declare that God is angrie and greeuously offended at the sinnes of mortall men Dauid cryeth The Lorde loueth the iust as for the wicked and violent his soule doeth hate them Vppon the vngodly hee shall rayne snares fire and brimstone storme and tempest this shal be their portion to drinke For the righteous Lord loueth righteousnesse with his countenaÌ„ce he doth behold the thing that is iust In like manner Paule saith The wrath of God is reuealed from heauen against all vngodlinesse and vncleanesse of men which withholde the trueth in vnrighteousnesse And what may be thought of the moreouer that the wrath of God for the sinnes of vs men woulde bee by no meanes appeased but by the death of the sonne of God Wherein verily the excellencie of the greate price of our redemption doth argue the greatnesse and filthinesse of our sinne To all which we may adde that the good Lorde who loued mankinde so well woulde not haue ouerwhelmed vs with so many paynes and exceeding calamities had not our sinne béen passing horrible in the sight of his eyes For who can make a full beadrowe of all the calamities of miserable sinners The Lorde for our sinnes absenteth him selfe from vs But if the Sunne be out of the earth howe greate are the mystes and cloudie darkenesse in it If God be awaye from vs how great is the horror in myndes of men Here therefore as punishementes due to sinners are reckoned the tyrannie of Satan a thousande tormentes of conscience the death of the soule dreadfull feare vtter desperation innumerable calamities of bodie and of our other faculties which Moses the seruaunt of God doeth at large rehearse in the 26. of Leuiticus and the 28 Chapter of Deuteronomium And nowe since newe sinnes are daily scourged with newe kindes of punishements what ende I praye is any man able to make if hee shoulde goe about to reckon them all It is not to be doubted verily but that the Lorde doeth punishe sinners iustly For hee is him selfe a most iust Iudge And for because it is a madd mannes parte to doubte of the iustice omnipotencie and wisedome of god it followeth therefore consequently that all religious and godly men doe holde for a certeintie that the punishments which God doeth laye vppon men are laide vppon them by moste iust iudgement But howe greate and what kinde of punishment is due to euery faulte and seuerall transgression belongeth rather to Gods iudgement to determine than for mortall men too curiously to inquire Wherevppon Sainct Augustine Tracta in Ioan. 89 saide There is as greate diuersitie of punishments as of sinnes which howe it is ordeined the wisedome of God doth more deepely declare than mans coniectures can possibly seeke out or vtter in wordes Hee verily which in his lawe giuen to man gaue this for a rule according to the measure of the sinne so shall the measure of the punishement bee beeing him selfe moste equall and iust doeth not in iudgement exceede measure Abraham in the notable communication had with God which is reported in the 18 of Genesis doth amoÌ„g other things say Wâ—lt thou destroye the iust with the wicked that be farr from thee that thou shouldst do such a thing and slaye the righteous with the wicked and that the righteous should be as the wicked That is not thy parte that iudgest al the earth thou shalt not make suche iudgement Herevnto also belongeth that notable demonstration which the Lorde vseth towarde Ionas beeing angrie with the Lorde because of his iudgements for hee sheweth that hee hath iustly a care of the infants yea and of the cattel in Niniue The place is extant in the fourth Chapter of the prophecie of Ionas Let vs therefore stedfastly holde that the Lord when he punisheth doth iniurie to no creature which hee hath made Here therefore the disputations and questions come to an ende wherein men are wont to demaunde whye the Lorde doeth sometimes vse so sharpe torments towards infants or sucklings or why he rewardeth temporal offences with eternal punishments For the Lord is righteous in all his wayes and holie in all his workes As Dauid did most truly witnesse whereas in another place he saith Thou arte iust O Lord and thy iudgement is right Blessed is hee that stumbleth not here and doeth not murmur against the Lorde But if 〈◊〉 so happen that the Lorde at any time do somewhat long deferre the iudgement and punishment wee must not therefore thinke that hee is vniust because he spareth the wicked and sharpely correcteth his friendes their vices Let vs rather laye before our eyes the Euangelicall parable of the riche glutton and
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
at Hierusalem so must thou beare record of mee at Rome And although he did nothing doubt of the trueth of Gods promises and was not ignoraunt of the power of Gods prouidence yet notwithstanding he did priuily send his sisters sonne which told him that the Iewes had cōspired to kill him vnto the Tribune to desire of him that Paul might not be brought forth at the Iewes request Neither did he shew himselfe vncourteous or vnthanckfull to the souldiers that carried him to Antipatridis nor to the horsemen that went with him to Cęsarea Againe as he sailed in y Adriaticke sea whē he was in perill of dangerous shipwracke and y all his cōpany were stricken with feare hee said Sirs I exhort you to bee of good cheare for there shall bee no losse of any mans life among you but of the shippe For there stood by mee this night the Angel of God whose I am and whome I serue saying Feare not Paule thou must be brought before Caesar and loe GOD hath giuen thee all them that saile with thee Wherefore sirs be of good cheare For I beleeue God that it shal be euen as it was told mee But a while after when the mariners went about to leaue the ship the same Paule said to the Centurion and to the souldiours Vnlesse these abide in the shipp yee cannot be saued Therefore meanes doe belonge to the prouidence of God by which he woorketh and therefore are they not to be neglected Truely it is by Gods gouernement or prouidence that we haue all these * impressions of what sort soeuer either fierie or ayrie or watrie For by the power of God and not by any power of their owne doeth the ayre make the earth fruitefull the waters flowe and ebb againe and the earth doth bring forth her increase And although the saincts thincke verily that none of all this is done for any merits sake of theirs because the Sauiour himself in the Gospell sayeth The father sendeth raine vppon the iust and vniust yet for all that they do neuer forget the woords of the Prophete where he sayeth If ye will be willing and obedient ye shall eate the good of the land but if ye be obstinate rebellious ye shal be deuoured with the swoord For the mouth of the Lord hath spoken it For the great Prophete Moses longe before Esaie had said If thou shalt hearken diligently vnto the voyce of the Lord thy God to obserue and do all his commaundements all these blessinges shall come vppon thee Thou shalt bee blessed in the citie blessed in the field Blessed shall the fruite of thy body bee blessed shall the fruit of thy ground be The Lord shal open heauen vnto thee and giue raine to thy land in due season But if thou wilt not hearken vnto the voice of the Lord thy God to obserue and doe his commaundements then all these curses shall come vppon thee Cursed shalt thou be in the citie and cursed in the field The heauen aboue thy head shall be brasse and the Lord shall smite thee with many plagues c. And histories beare record that all these thinges happened to the people of God euen as they are here foretold and that too not without the prouidence of the Lord their god All good successes and prosperitie are the good blessings of God and on the other side all calamities and aduersities are the curses of god Therefore herevppon the Saincts do gather that mens affayres and state are wholie gouerned by Gods prouidence so yet that they must not therfore sitt as we say with their hāds in their bosomes idlely and neglect good means but rather watchfully and diligently walke by the grace of GOD in the wayes and meanes or precepts and ordinaunces of the lord For the prouidence of God doeth not disturbe the order of thinges it doth not abrogate the offices of life nor labour and industrie it doth not take a iust dispensation and obedience but by these things it worketh the health of those men which do thrugh that help of God religiously apply themselues to the decrées purpose or woorking of the Lord to whome they doe rightly ascribe what good soeuer doeth chaunce or betyde them imputing to mans corruption to our owne vnskilfulnesse and to our sinns what euil soeuer doth happē vnto vs Therfore the sainctes acknowledge that although warres plagues and diuers other calamities do by God his prouidence afflict mortal men yet notwithstanding that the causes thereof do arise of nothing else than of the sinns of man For God is good which wisheth vs rather well than euill Yea oftentimes hee of his goodnesse turneth oure euill purposes vnto good ends as is to be séene by the historie of Ioseph in the booke of Genesis Truely vpon the earnest consideration of Gods prouidence al the godly sort doe gather that their good God wisheth well vnto man For he hath a greate care ouer vs not in greate things onely but also in the smallest He knoweth the number of the dayes of our life In his sight are all oure members as wel within as without For the Lorde in the Gospell sayth that al the haires of our head are nūbered He by his prouidence defendeth vs from all manner diseases and imminent perils He féedeth refresheth and preserueth vs For as he made all creatures for mans health and behoofe so doth he preserue and apply them to mans good and commoditie The doctrine of the foreknowledge and predestination of God whiche hath a certein likenesse with his prouidence doth no lesse comfort the godly worshippers of god They call foreknowledge that knowledge in God whereby he knoweth all things before they come to passe and séeth euen present all things that are haue bene and shall be For to the knowledge of God all thinges are present nothing is past nothing is to come And the predestination of God is the eternall decrée of God whereby he hathe ordeyned eyther to saue or destroy men a most certeine end of life and death being appointed vnto thē Wherevpon also it is elsewhere called a foreappointment Touching these pointes some haue diuersly disputed and many verily curiously and contentiously enoughe and in suche sort surely that not onely the saluation of soules but the glory of God also with the simple sorte is indaungered The religious searchers or interpreters of the scriptures confesse that here nothing is to be permitted to mans wit but that we must simply wholy hang vppon what so euer the scripture hath pronounced And therfore these words of S. Paul are cōtinually before their eyes and in their mindes O the depth of the riches of the wisdome and knowlege of God! how vnsearchable or incomprehensible are his iudgementes and his waies past finding out For who hath knowne the minde of the Lorde or who was his coūseller Or who hath giuen vnto him first and he shal be recompenced They neuer forget
of Christe are of the diuell and therefore that they by al meanes together with all their disciples sectaries are to be auoyded This treatise of the true flesh of Christ we knit vp with these most plaine wordes of Paul WheÌ„ Christ was in the forme of God he made himselfe of no reputation taking on him the forme of a seruant and made in the likenesse of men found in figure as a man He huÌ„bled him selfe made obedient vndeath euen the death of the crosse Wherefore it is without doubt that the sonne of God tooke true and humane flesh and in the same is consubstantiall or of the selfe same substance with vs in all points sinne excepted Neither did oure Lorde after he was risen againe from the dead though he were glorified put off or lay aside his true body which he had once taken and put on And his glorification doth not take away the trueth of his nature For he saith vnto his disciples A spirite hath not fleshe and bones as ye see me haue Wherefore he carried that his true verie fleshe into heaueÌ„ with him in his true flesh he appeareth alwayes for vs in the sight of good the father in his true flesh he will come to iudge the quick the dead in his true flesh they shal sée him which crucified him Christ according to this nature who in respecte of his Godheade is no creature but a creatour is a creature For the fleshe of Christ hath beginning lineally descended from Adam who is the creature of the liuing god And albeit these thinges be sufficiently fenced with the force of the scriptures yet it shall not séeme yrckesome vnto you dearely beloued to rehearse the opinion of the blessed father Cyril which concerning the same matter he hath left written in his Epistle vnto Successus Byshop of Isauria Diocesse in these wordes Bycause I founde in your aduertisement such a kind of thing as though the holie flesh of Christe the sauiour of vs all were turned into the nature of his deitie after his resurrection so that now he shuld seme to be wholy solie god we thought good also to make answere vnto this And a fewe wordes after After the resurrection certeinely it was the selfe same body whiche suffered but yet not hauing now in it self mans infirmities For we affirme not that it abideth hunger labour or any such like thing but we confesse that now it is incorruptible and not this only but also that quickneth and giueth life For it is a body that both hath and giueth life that is to say of the onely begotten sonne of God and it is glorified with the most worthy brightnesse of God and it is knowne and taken to be the bodie of god Therefore if any man say that that is Gods body as the body of a man is mans body he swarueth net from allowable reason Wherevpon I thinke that most â—lessed Paule also sayde Though wee haue knowne Christ after the flesh now yet hencefoorth knowe we him no more For being as I sayde the proper body of God it farre passeth all humane bodies But a body made of earth could not abide to be turned into the nature of the Deitie or Godhead For this is impossible Otherwise we abase the Godhead as if it were made and as if it had taken somewhat into it selfe whiche according to nature doth not properly belong to it Hereby it is proued to be as much follie to say that the body is turned into the nature of the Godhead as that which is the worde to be chaunged into the substance of flesh For as this is impossible bycause it is proued to be a bodye not able to be turned and chaunged so also it is not possible that any creature can be turned into the essence or nature of the Godhead but fleshe is also created And therefore we say that the body of Christ is diuine bycause it is the body of God and beautified with vnspeakable glorie and nowe let vs confesse that it is vncorruptible holy and giuing life but that it is chaunged into the nature of the Godhead neyther haue any of the holy fathers so thought or taught neyther doe we so thinke Thus farre Cyrill And Theodoretus Byshop of Cyrus Dialog 2. Eranist sayth I will shewe that the body of the Lorde yea after the ascension was called a bodie Heare Paule therefore saying Our conuersation is in heauen from whence wee looke for a Sauiour the Lord Iesus Christ who shall chauÌ„ge our vile bodie that it may be fashioned like vnto his glorious bodye Therefore it is not chaunged into an other nature but remaineth indéede a true very body replenished with diuine glorie casting foorth beames of light But if it be chaunged into an other nature their bodies also shall likewise be chaunged For they shall be fashioned like vnto him But if the bodies of Saints kéepe the substance of their nature the body of the Lord likewise hath his substance vnchangable Thus farre Theodoret. Furthermore when we professe that Christ hath true and verie flesh we doe not meane fleshe withoute soule For we must confesse that Christe hath a reasonable or humane soule not voyde of a mynde Arius taught that the sonne of GOD tooke fleshe onely without a soule and that the worde was in place of the soule And Apollinarius did attribute vnto Christe a soule but hée toke away the minde denying that it was reasonable The scripture doth both attribute vnto Christe a soule and taketh not away the minde from the soule The Lord himselfe sayeth in the Gospell The sonne of man came not to bee ministred vnto but to minister and to giue his soule a redemptioÌ„ for many The same Matth. hath left written of him He began to be sorowfull and heauie And Iesus said My soule is heauie euen vnto the death And in another place the Lord himselfe saith Now my soule is troubled And if so bee that this soule of Christe lacke the minde which is the chiefest part of the soule how hath he a soule how could he be sorrowfull and vnderstand desire and remember With hartie desire sayth the Lord haue I desired to eate this passeouer with you before I suffer But this desire came not from his godhead neither from his flesh only nor from his soule waÌ„ting a mind but from his perfecte manhood of body and minde Moreouer we read in the Gospell that the Lord said The sonne of man came not to destroy mens soules but to saue them Therefore hee toke not flesh onely but a reasonable soule also For man had perished both soule and body therefore that he might bée saued both body and soule oure sauiour Christ toke a very mans body a reasonable soule that is to saye a most perfecte man Therefore blessed Athanasius teaching vs according to the scriptures the coÌ„fession of true faith said Christ is God of the substance
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
god Now also hee eggeth false prophets inchaÌ„ters against vs Whervnto beloÌ„g deceitful inglings and all kinds of sorcerie witchcraft which the workes of the sorcerers of Egypt and of SimoÌ„ the place of Moses in Deut. 13. testifie to be moste effectuall Herevnto chiefly belong false miracles corrupt answers or Oracles By these truely in times past he did very much hurt to that church of god as histories testifie nether ceaseth he at this day to do hurt which thing experieÌ„ce it self doth teach verifie For though it be certeine y sathan is not cast out by that power of sathan yet one giueth place to another for a time to this end that they may that more dsilie deceiue men and obteine a kingdome Christe truelie and the Apostle Paule foretoulde that euen the last times should bee wonderfully bewitched with deceiptful signes and powers Moste euident places touching y thing are extant in Mat. 24. 2. thess. 2. cha More might be spoken déerely beloued that at large concerning the operations or workings of the diuell But I trust these things béeing gathered together in breuitie are sufficient and giue occasion to muse of higher thinges But let no man so vnderstand these thinges as if the diuel were able to doe all things and that what he will he can also doe by and by For his power is definite or limitted restrained so y he cannot doe so much as he would Otherwise all things had béene ouer throweÌ„ and perished long agoe Therefore not without consideration I added in the describing of the diuel y he is subiect to god for he can do nothing with out Gods permission Now God permitteth him either to exercise trye the patience of those that are his and to hasten their saluation as it is manifest in the historie of Iob and in the words of Paule to the Corin saying Least I should be exalted out of measure through the abundance of the reuelations there was giuen vnto mee a prick to the flesh the messenger of sathan to buffet me Neither is it doubful that in most gréeuous tormentes of persecutions he exalteth many notable martyrs yea and at this day doeth and in times past hath exalted such vnto glorie and euerlasting rest Or els hee giueth the diuell leaue to execute violence and crueltie vppon men by that meanes to chastice their wickednesse or to punish their vnbelief For verily the diuels are the instruments of Gods wrath to execute his vengeauÌ„ce For Paule saith The comming of Antichriste is after the working of sathan in all power signes and wonders of lying and in all deceiuablenes of vnrighteousnesse in them that perishe because they receiued not the loue of truth that they might be saued And therefore GOD shall send them stronge delusion that they should beleeue lyes that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse And this in a manner is the strength and power of sorcerie or inchaunting whiche is féeble in the faithfull Wherefore there is no cause why any man should miserably feare the Diuell But rather sanctifie yee saith Esaie the Lorde of hostes let him be your feare your reuerence Some say that certaine nations of the Easte worshipped the diuell for this cause that he should not hurte them But these are starke staring madde For if it bee not Gods will which euen now I began to tel you or if hee giue no leaue Sathan cannot touch so much as a haire of thine For he could not enter into the heard of swine whiche were féeding nighe the lake Genezaret at Gadara and destroy them but by the Lords permission Saincte Augustine also expounding the 32. psalme alledgeth in these wordes the historie of Iob What could the diuell himselfe doe durste he take away one seely shepe from the holie man Iob before he said Lay thy hand on him that is to say giue mee power Hee was willing but GOD did not suffer him When God gaue him leaue then hee was able therefore the diuell was not able but GOD whiche gaue him leaue Therefore Iob being well instructed did not say as we nowe are wonte to say The Lord gaue and the diuell hath taken away but The Lord gaue and the Lorde hathe taken away And these thinges do excéedingly comfort the godly in temptations who vnderstand that nothing can happen to theÌ„ without Gods permission that he permitteth nothing but that which maketh for our amendment and saluation and therefore that we are alwayes preserued by the prouidence and bountifulnesse of god For whatsoeuer hath hitherto béene spoken concerning the power and workinges of the diuelles perteined not hitherto to dashe vs out of courage and caste vs downe but to make vs more vigilant or watchfull The Lorde that ouercame the diuell and sheweth vs the way to ouercome him commaundeth vs to watch For therefore he encountered with sathan the first second and thirde time to instructe vs howe we shoulde fight againste the enimie of mankinde He ouercame him for vs that we shoulde not despaire of ability and nower easilie to ouercome him since he is alreadie weakened and wounded By faith doubtlesse we shal ouercome him For by faith we are knit vnto Christ and by faith we drawe the spirite of Christe by the force and vertue whereof we shall triumphe Truely for that cause Saint Peter willeth vs To resist by faith Saint Paule exborting vs vnto this conflict furnishing vs with excellente complete armour sayth Take vnto you the whole armour of God that ye may be able to resiste in the euill day and hauing finished all thinges to stande fast Stande therefore hauing your loynes gyrt aboute with the trueth and hauing on the breaste plate of righteousnesse and your feete shodde that you may be prepared to the gospel of peace Aboue all thinges taking the shield of faith wherewith you may quenche all the firie dartes of that wicked And take the helmet of â—aluation and the sword of the spirite which is the word of God praying always in al prayers and supplication in the spirite c. Wherevnto that also beelongeth whiche the same Apostle witnesseth God doth not suffer vs to bee tempted aboue that wee are able to beare but shall with the temptation make away to escape Let vs therefore reuerence this God let vs béeséech him that throughe his power might we may ouercome Amen Of the reasonable Soule of man and of his most certeine saluation after the death of his bodie The tenth Sermon ALl men doe confesse that the reasonable soule of man hathe affinitie or likenesse with spirites neither is there any wiseman as I thinke which doth denie that the knowledge of the reasonable soule of man wherof the Scripture teacheth so many thinges and that too so diligently is moste wholesome and necessarie to all the godly the order therfore the profite and the verie necessitie also of
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
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
for heauen or the place of blessednesse as the left hande for hell or the place of damnation Therefore this is his meaning When thou art deade thou shalt remaine for euer either 〈…〉 agreeable to the heaueÌ„ly For S. Cypriâ— against Demetrianâ—s sayth When we shall bee departed hence there is then no place of repetance 〈…〉 value Here life is eyther lost or gotten Here is prouision made for eternall saluation by the seruing of god and the fruite of fayth They obiect againe That souls when they depart from the body are purged in déede by the bloud of the sonne of God but not fully for there remaines some filth to be washed away in Purgatoriâ— For they depart out of this worlde not hauing a full and perfect sayth therefore they be not altogether good and again since they haue some fayth they be not altogether euill bicause they are not perfectly good they cannot enter into heauen againe since they are not altogether euil they caÌ„not be daÌ„ned and therefore there remayneth a middle place wherein they may be fully tryed and at the length being purified may be presented â—â—to the sight of god But these mâ—n after their manner 〈◊〉 what they 〈◊〉 But we haue shewed by the holie scriptures that the souls of the faithfull are purged by the onely bloud â—â— the sonne of God through 〈◊〉 and not by purgatorie Nowe will I also shewe in that whiche followeth that the sinnes of all men are puriâ—â—edfully that is to say moste absolutely by the onely sacrifice of Christe and further that by the grace of God in the bloude of Christe is forgiuen in the verie instant of death whatsoeuer infirmitie remnants of sinne are behinde in the soules of the faithfull departing from the body For the Lorde saith in the gospel He that is washed needeth not saue to washe his feete 〈…〉 euery whâ—â— Beholde he 〈…〉 that 〈◊〉 washed by the grace of Christ so that the 〈…〉 of the féete that is to say the infirmitâ—e and imperfection whiche remaineth after regeneration caÌ„not bring him againe into the number of those that are vncleane For the Lord sayth againe in the Gospell And for their sakes sanctifie I my self that they also might bee sanctified through the truth The Lorde gaue vp himselfe to be a sacrifice for oure sinnes to the ende that we might be sanctified that is purged from oure sinnes truly that is to say fully and 〈◊〉 perfectly For Paule sayth For with one offering hath he made perfâ—st for euer them that are sanctified â–ª Mark I pray you y apostles words Christ with one oblatioÌ„ Lo he saith with one hath perfectly sanctified al that are sanctified are made heires of eternall life Herevpon we gather If by the one sacrifice of Christ once offered for vs al soules are purified and that in déede perfectly purified so that there is nothing waÌ„ting to their puâ—â—fying what I praye you findeth Purgatorie to purifie Therefore it is a shamelesse forgerie and horrible blaspheâ—â—ie against the merite of the purifying of IESVS CHRIST the some of god If there séeme any thing to be diminished or wanting vnto the soule nowe departing Christe by his grace performeth and maketh it vp whilest it is yet in the worlde It is a wicked speach and vnworthy to be heard among christian people that by oure sufferings in Purgatorie that is fulfilled whiche was not as yet fully satisfied with the bloud and passion of Christ As if our suffrings were better more effectual than the passion of that sonne of God. Thâ—se men obieâ—te vnto vs the weaknesse of faith in them that dye and we â—n the other side obiect vnto them the mercie of God fully pardoning his faithfull people The father of the Lunatique mentioned in the Gospell requiring helpe of the Lord heareth If thou caÌ„st beleeue to wit that I am able to heale thy sonne al things are possible to him that beleeueth And albeit he felt his fayth not altogether perfect but that therein remayned much weakenesse yet the helpe of God was not hindered by the weaknesse thereof For bycause he humbly submitted him selfe wholy vnto the mercy of the Lorde beséeching and saying Lord I beleeue help my vnbeliefe the Lorde by and by succoured him and without delaye healed his sonne So there is no dout that the most mercifull Lorde will fayle his faithfull people to whom he hath promised most full forgiuenesse acknowledging their weakenesse in the houre of death and therefore also calling for the mercy of God but that vppon the instant of the going out of the soule he forth with perfectly â—anctifieth it with his spirtie for Christes sake and beautifieth it with all kynd of graces that being truely purged from all filthe of sinnes it maye flée vp and deserue to appeare in the presence of god And this shoulde be beaten into the heades of them that are a dying For there are extant most large promises of god there are extant examples of many holy men dying and calling vpon god Furthermore it is certeine by those thinges which we haue already alledged that the death of Christ hath made ful satisfaction for sinnes so that nowe there remayneth nothing further to â—e 〈◊〉 wâ—th the fire of purgatorie Souls after the death of the â—â—dy 〈◊〉 the right 〈…〉 heauen taking nothing 〈…〉 them which â—â— it dâ—th purging Therefore that fire of purgatorie is nothing else in verie déeâ—e than a traâ—â—â—que or merchandize of most couetâ—â—s meÌ„ whereby craftily and cunningly they purge the pursses not the soules both of rich and poore These men by and by vnderprop their purgatorie building which is a falling with two postes The first is this They of olde say they prayed for the saluation of soules separated from the body therfore there is a purgatorie For since in heauen they haue no néed of prayers surely in hel prayers do no good since in hell is no redemption truely there is a middle place left wherein soules are kepte vnto whom the prayers of the liuing doe good that place is Purgatorie Thus in déede they reason howbeit imagining all thinges of their owne heades without the authoritie of the scriptures But this is that they haue to say That they of old prayed for the deade I knowe what Augustine that famous doctour of the Churche what Chrysostome that golden-mouthed man and other auncient and notable men haue lâ—â—t written touching this matter But I aske the question Whether that whiche they did were well done For not all thinges which the holy fathers sayd and did who oftentimes haue suffered somthing of maÌ„s inuention are absolutely to be alowed or followed Those things are not to be allowed and folowed which are set down by them against the decrées of the scripture which thing they theÌ„ selues vnfeinedly confesse but those things onely whiche are vttered and confirmed by the authoritie of holie scriptures which 〈…〉 of godlynesse But thou 〈…〉 nothing in them
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
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
and skant good name and fame the whole ministerie béecome vile and that which with wholsome doctrine they build vpp their wicked life doe pull downe againe Wée will rehearse the rule of the Apostle fully comprehending all thinges perteyning to this matter Thou shalt ordein elders or bishops sayeth he if any be blamelesse the husbaÌ„d of one wife hauing faithful children which are not slandered of riot neither are disobedient For if a man cannot rule his owne house how shal he care for the church of God For a bishop must be blamelesse as the steward of God for it is required in the disposers that a man be fouÌ„d faithful not froward not angrie no striker but gentle not giuen to wine not couetous not giuen to filthie lucre but harborous one that loueth goodnes watchfull sober righteous godly teÌ„perate modest apt to teach holding fast the faithful word which is according to doctrine that he may be able both to exhort in wholsom doctrine and to improue them that say against it to stop their mouthes No young scholer least hee being puffed vp fall into the condemnation of the diuell Hee must also haue a good reporte of them that are without least he fall into the rebuke snare of the diuel All these are the wordes of the Apostle recited out of the 1. epist. to Timothie in his epist. to Titus Wherfore exacte iudgment and great diligence shal be very néedful in this case to discusse al the points of doctrine life I say there shal be néedful of a streight trial of life perfect examination of learning for this is not a matter of smal weight the whole safetie of the churche hangeth herevpon If any vnworthy vnlearned be ordeined the whole churche for the most part is neglected lead astray and ouerthrowne But we do not meane a childlike and scholerlike examinatioÌ„ but a graue streicte examination of knowledge in the scripture the true interpretation thereof of the charge of a pastour of the mysteries of sound faith and of other such like points And that the elders in times past were very diligent in these things it may appeare by that which Aelius Lampridiê° in the life of Alex. Seuerus rehearseth that it was the maner among the ChristiaÌ„s to offer the names of their bishops to the whole church afore they were receiued if happily any among the people would shew a reasoÌ„ that he were vnworthie of such an office Wherevpon Iustinian the Emperor Const 123. Ifin the time of ordination saith hee any accuser stand vp say he is vnworthie to be ordeined let all things be defferred let examination iudgment first be had And here I wil at this present recite the deerée of the 4. counsel of Carthage vpon this matter which is after this sort WheÌ„ a bishop is to be ordeined let him be first examined whether he be by nature wise if hee be able to teach if he be temperat in behauiour if chast in life if he bee sober if careful about his owne busines if lowlie if curteous if merciful if learned if in structed in the law of the lord if warie carefull in the sense meaning of the scriptures if exercised in the opinions of the church aboue all things if hee teach the grounds of faith with substantial words or perhaps of lesse moment that is to say confirming that the father and the sonne the holy ghost are one God auouching the whole godhead of the Trinitie to be coessentiall consubstantiall coeternall and coomnipotent if he acknowledge euerie person by himselfe in the Trinitie to bee perfect God the whole thrée persons one God if he beléeue the incarnatioÌ„ of god not wrought in the father neither in the holy ghost but in the sonne only so that he who was the sonne in god the father y same should be made the sonne of maÌ„ in the manhoode of his mother very God of the father very man of his mother hauing flesh in the womb of his mother hauing in him a humane reasonable soule together of either nature that is to saye God maÌ„ one person one sonne one Christ one Lord creatour of all things and the author Lord gouernour of all creatures with the father the holy ghost who suffered a true suffering of his fleshe died with the true death of his body rose again with the true taking againe of his fleshe a true taking againe of his soul wherin he shal come to iudge the quicke and the dead Hée must also be asked if hée beléeue one the selfe same author and Lord of the new and old testament that is to say of the law the prophets Apostles if the diuel became euil not by creation but by choice He must also be asked if he beléeue the resurrection of this flesh which we beare and none other if hée beléeue the iudgement to come that euerie one shal receiue according to that they haue done in the flesh either punishmentes or rewards if he forbid not marriage if he condemne not Bigamie or secoÌ„d mariage if he coÌ„demne not the eating of flesh if hee haue fellowshipp with penitent persons that are reconciled if he beléeue that all sinns in baptisme are forgiuen as wel original sinne wherein we are borne as also those which wée coÌ„mit willingly if he beleue that none which are without the catholique church can be saued c. When he shal be examined vppon all these points and fouÌ„d fully instructed theÌ„ let him be ordeined a bishop with the consent of the cleargie and laitie by the assemblie of the bishops of the whole prouince and especiallie of the Metropolitane This counsel is said to be celebrated in the yeare of the Lord 400. But I doe not rehearse these thinges to that ende as if I stayed my selfe vpon the decrées of counsells and men or as if I thought all things whiche perteine to true saluation and perfection were not conteined in the holy scriptures but to admonish oure aduersaries that their manners doings at this day do not only not agrée with the examples and doctrines of the Apostles but not so much as with the decrées of the ancient writers if happily they may enter into themselues and leauing the diuerse doctrine of men they maye receiue the most auncient tradition and the most infallible doctrine of the holy Apostles I come now to the declaration of the last point that is to say after what manner they y be called are to be ordeined The apostles in their ordinations exhorted the church to fasting and prayer and they that were called they placed and set in the sight of the churche and laying their hands vppon the heades of them that were ordeined they committed the churches vnto them Of the laying on of hands I haue spoken elsewhere It was a signification of the charge committed vnto them Neither
whiche are persuaded that the sacramentall speaches are not to be expounded as figuratiue and borrowed but most properly and literally so that by that meanes the water bread and wine are not nowe signes and tokens onely of regeneration and of the body of Christe giuen and of his bloude shed for vs but regeneration it selfe and the verie substantiall body and bloude of oure Lorde Iesus For being of this opinion they are offensiue vnto the common manner both of speaking and interpreting vsed in all ages they are also repugnaunt to true fayth yea to common sense Whereby it commeth to passe that by their confounding of the signe with the thing signified they bring in a seruile weaknesse that I may vse S. Aug. words A carnall bondage For he Li. 3. de doct Ch. ca. 9. intreating of the Sacramentes of Christians sayth The Lorde him selfe and the Apostles in their doctrine haue left vs fewe thinges in steade of many and those most easie to be done most reuerend in vnderstanding and moste pure in obseruing as is baptisme and the celebration of the body and bloud of the Lorde Which Sacramentes euerie man when hee receyueth being instructed acknowledgeth wherevnto they are referred that wee should not worshippe them with carnall seruitude or bondage but rather with spirituall freedom or libertie And as to folow the letter and to take the signes in stead of the thinges which are signified by them is a point of seruile weaknesse so to expound the signes vnprofitably is a point of euill wandering error And yet he speaketh more plainly chapter 5. First of all you must beware leâ—t you take a figuratiue spech according to the letter For to this agreeth that which the Apostle saith The letter killeth but the spirite giueth life For wheÌ„ that which is figuratiuely spoken is taken as though it were spoken properly it is carnally vnderstanded Neyther is there any thing that may more agreably be termed the death of the soule then wheÌ„ that wherein we excell beasts which is vnderstanding or knowledge is made subiect to the fleshe by following the letter For he that followeth the letter vnderstandeth words translated or borrowed as proper or naturall neither doth he referre that which is signified by a proper worde to another signification but if for an example he shall here mention of the Sabbaoth he vnderstandeth it no otherwise but as one day of the seueÌ„ which by continuall course come goe And when he heareth mention made of sacrifice it wil not out of his heade but that this is ment of that whiche was wont to be done aboute offering of beastes and fruites of the earth To be shorte this is the miserable bondage of the soule to take the signes for the things them selues and not to bee able to lifte vp the eyes of the mynd aboue the bodily creature for the obteyning of euerlasting light Thus farre August By these wordes of Augustine we doe gather that they reuereÌ„ce the sacraments by spirituall libertie which neither stick to the letter neither worship and reuerence the visible thinges and elements as water breade and wine in steade of the thinges signified but being rather admonished and stirred vp by the signes they are lifted vp in their mindes to behold the things signified The same Augustine in the same booke chapter 15. teaching when and after what manner a trope or figure is to be receiued or acknowledged sayth In figuratiue speaches this manner of rule shall be kept that so long you viewe with diligent consideration what is read vntill the interpretation come vnto the rule of charitie For if it be not repugnaunt to charitie thinke not that it is a figuratiue speach And yet more plainly hee addeth in the 16. chapter following If it bee an imperatiue speache eyther forbidding any haynous offence or wicked deede or coÌ„maunding any profitable or good deede it is no figuratiue speach But if it commaund any wicked deede or forbid any deede of charitie then it is figuratiue Except ye eate the fleshe of the sonne of man and drinke his bloude ye haue no life in you Hee seemeth to commaund some horrible offence or wicked deede therefore it is a figuratiue speache commaunding vs to communicate with the passion of Christe and comfortably and profitably to lay vp in our remembraunce that his fleshe was crucified and wounded for vs The Scripture sayth If thine enimie hunger feede him Heere no man doubteth but hee commaundeth well doing but that whiche followeth For in so doing thou shalte heape coales of fire vppon his head A man would thinke that a wicked and euill deede were commaunded therefore doubt not but that it is figuratiuely spoken And so foorth All these thinges doe conuince their errour whiche interprete sacramentall speaches as proper and reiect al figures and tropes especially in the institution of the supper Neuerthelesse I am not ignoraÌ„t what they set againste this last testimonie of S. Augustin that the words of our sauiour in the sixte of Iohn doe make nothing to the interpretation of the ministration of the sacrament and therefore that the place of S. Augustine doth nothing agrée to our purpose But it is manifest that in the same booke S. Augustine disputeth of signes and of the sacramentall speaches And that is manifest also by many other places oute of S Augustine that he often alledgeth these wordes of our sauiour out of the sixte of Iohn to expounde the celebration of the supper But why doe they nothing perteyne to the celebration of the Supper Doth he speake of one body in the Supper and of an other in the 6. chap. of Iohn shal we beleue that the Lorde had and hath two bodies Our Lorde Iesus hath but one body the whiche as it profiteth nothing being eaten corporally according to S. Iohn 6. chapter euen so that body being corporally eateÌ„ doth nothing auaile according to S Mat. 26. chapter But this matter we haue elsewhere handled And of as little force is this vnsauourie obiection of theirs which is that the consequence is false when we argue thus Circumcision is the couenant the lambe is the Passoeuer Sacrifices are sinnes and sanctifications or cleansings are sacramentall speaches mysticall and figuratiue therefore this also This is my body is a mysticall and figuratiue speache For since in Sacramentes there is the like reason why may wee not frame arguments from the one to the other And that sacraments haue the like reason it is receyued of all them whiche acknowledge the trueth aright and it shall be proued hereafter to the full But if it be not lawfull to reason froÌ„ the sacraments of the olde testament and by them after a certeine comparison to interprete ours and by ours to make them plaine truely then the Apostle did not well who by a false consequent by comparison we reade to haue argued from their sacrameÌ„ts vnto ours in the 1. Cor. 10. and to the Coloss
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
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
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
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
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
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
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
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
comforting the sicke person prepareth him to die by makeing firste his confession of sinnes to God which he pronoūceth out of the word of God to be forgiuen if he doe stedfastly beléeue He requireth of him also that he forgiue and bée in loue and charitie with all men and that hée kéepe no olde grudge or malice in his hart After this sōe publique prayer is made to God by the sicke person by those that are about the partie that is at the point of death Hée is also admonished of sundrie thinges hée is confirmed in the fayth hée is called to patience hée is instructed according as his goodes and euerie thing else requireth and he is taught that at his departing out of this worlde he commend his soule into the hands of God the father according to the doctrine and example of our redéemer who at the very pointe of death cried aloud saying Father into thy hands I commend my spirite This discipline haue wee learned of the Apostles of our LORDE Christe For the Apostle Saint Iames saieth If any bee sicke among you lette him sende for the elders of the Church and let them pray ouer him anoynting him with oyle in the name of the Lorde And the prayer whiche is made in fayth shall deliuer the sicke And the Lorde shall rayse him vp againe And if he bee in sinne they shal be forgiuen him Confesse your sinns one of you to another pray one for another that you may bee safe for the heartie prayer of the iust is of greate force c. This is the Apostolique discipline But if you say vnto mée Where is the oyle I answere that in Saint Iames the Apostles time and certeine ages after there remained yet in the Churche the miraculous gifte of healing the sicke Of this wée reade in Saint Markes Gospell And the disciples going foorth preached the gospell that they mighte repent and they cast out many diuels they annoynted many with oyle that were sick and healed them And again in the same place saieth Moreouer These signes shal follow them that beleeue In my name they shall cast out diuels c. And anon he sayth They shall lay their handes vppon the sicke and they shall be healed And because this benefite remayned yet in the Church Saint Iames biddeth vs vse oyle and to vse it in the name of the Lorde as the Lorde had commaunded But seing that gift is now ceassed in the Churche and wée finde by experience that oyle doth no good to the sicke according to the time and as our duetie bindeth vs we do the best we can to assuage and cure the diseases of the sicke by medicines most conuenient for the sicknes being applied in the name of Christ I knowe howe by this testimonie of the Apostle the Papistes go about to set out and cōmend their extreame vnction or last annoyling but they labour in vaine But to let passe that Saint Iames speaketh nothing of the hallowed oyle and that they do not admit this medicine but in verie extremitie where S. Iames commaundeth to annoynt euery on that is sick how I pray you can they defend out of Saint Iames wordes that which the priest demaundeth of the sick person Doest thou beleeue that the Lord will heare our prayers for the merites sake and prayers of the Saintes The sick man answering I do beléeue He then saith Let vs therefore pray to God and his Sainctes Or where I beséech you hath Saint Iames or any other Apostle of Christe taught that which they bring in their annointing In the name of the Father and of the sonne and of the holy ghost I annoynt thee with holy oile that by this anointing thou mayest receiue full remission of thy sinnes What scripture I pray you teacheth vs that full remission of sinnes is obteined by that anointing These thinges are done manifestly against the principall article of our religion whiche teacheth that we are purged from all our sinnes onely by the bloud of Christ and that most fully To him onely is the glory due not to the oyle nor to any creature in the whole worlde Moreouer the Church of Christe doth not reiect the bodies of the dead as if it were a deade dogge For it acknowledgeth that their bodies haue béene the Temples of the holy ghoste which hath dwelt in them It acknowledgeth that they are buried in hope of resurrection and glorie of life euerlasting wherefore the Churche doeth in moste reuerent manner take the bodies windeth them in a shéete and couereth them verie decently and béeinge put into the coffine carefully carrieth them vnto the place of buriall or churchyard y neere friends neighbours and brethren following after and accompanying the corse While the bodie is set downe and laid in the earth there are publique prayers made by them that brought the corse For they giue thankes vnto God for that he hath called the partie deceased out of this world in the true faithe and they pray also that it may please the Lorde to take them likewise vnto him spéedily beeing lightened with the true faith Moreouer the name of the dead brother or sister is recited in the publique assemblie of the Churche with honour and all the people are put in minde of their own destinie and spéedily to prepare them selues to die And after this manner we read in the scriptures that the ancient fathers buried their dead yea the moste holie of them We reade nothing of canonizating of woorshipping of reliques of monethes and yeares mindes for the dead which are offered to the ende the soules of the departed shoulde be deliuered from the paynes of purgatorie There be certeine burialles described vnto vs in the olde Testament as the buriall of Abraham Sara Isaac Iacob and Ioseph Aaron Marie Iosua Samuel and Dauid c. And in the new Testament of Iohn Baptiste and Stephan but they were all sparing and without all manner of superstition In that Iosephes bones were carried forth they were carried in a mysterie that the Israelites might gather thereof that they shoulde bee brought into the Lande of promise Wherevnto also that belongeth that the Patriarches chose a buriall in Hebron Otherwise the place auayleth nothing to purchase the better or worse spéed to the bodie that is buried in it We must thinke that the place by reason of the bodies of the saintes and holy men which are there buried is after a maner sanctified or at the least wise called holie not that the bodies do gett any holinesse or safetie by the grounde Therefore vnlesse it séeme good otherwise to the diuine prouidence of God the saints would gladly lye with their auncestours in the selfe same place of buriall But if it please God otherwise they acknowledge that they are notwithstanding receiued into the same earth without any exception and that they are not separated from their auncestours by distance of place Wherefore there is no superstition in the Churche
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
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
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