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
Heauen Daniel also in his Prophecie describeth the rysing and fallinge of all kingdomes of Antichrist also but attributeth no end to the kingdome of the Saincts or holie people but witnesseth that it shall be euerlasting The same doeth the Prophet Zacharie also in his 12. chapter For the Sainctes reigne on the Earthe by Christe and béeing translated from the Earth into Heauen they shall reigne together with theire kinge Christe for euer And the Scripture is woont oftentimes to speake of one of these kingdomes onely Of bothe these kingdomes wee vnderstande many places of Scripture first of all that which is spoken by our sautour WheÌ„ ye pray say O our father which art in heauen hallowed be thy name thy kingdome come For we pray y he would reign in vs while we liue on earth that we also may reigne ouer the world and the Prince of the worlde and that we be not ruled by Sathan neither that sinne reigne in vs but rather that we here béeing gouerned by him self may in time to come reigne with Christ in Heauen Contrariwise what manner of kingdome the kingdome of the world is it appeareth by considering the head or the king and prince therof which is the diuel the Authour of sinne of vncleannesse and of death He reigneth in the worlde the Prince doubtlesse of the kingdome of darcknesse Not that God and his Christe is not king of all things but because vnfaithful apostataes thrugh their owne proper malice reuolting from God to the diuell doe appoint him for their prince to whome euen of their owne accorde they submitt and yéelde them selues to be gouerned liueing in all vngodlynesse wickednesse and vncleannesse framing them selues like to their head the diuell with whome they shall be punished euerlastingly in the worlde to come as in this worlde they haue suffered them selues to be gouerned of him doeing his will. This prince of this worlde else where also called The GOD of this worlde hath Christe the true Kinge and Monarche of the worlde ouercome and hath destroyed his kingdome not that hee should not be as long as this worlde indureth but that he should not hurt the elect Sathan doeth liue and shall liue for euer how be it in miserie which life in very â—eâ—e is death but he hath no power against them y be redéemed by Christ the prince He hath and shal haue a kingdome euen vnto th' end of the world but in the children of vnbelief this kingdoÌ„e also in this world is in decaying as it were momeÌ„tany for a short time For the world passeth away all worldly things perish but all the elect of God are very strauÌ„gers froÌ„ this kingdoÌ„e yea they are as it were sworn enimies of this kingdome Neither can the prince of darcknes by his power pul away the partakers of the kingdome of Christ into his kingdome of iniquitie Truly he goeth about this diligently and with diuerse tentations vexeth the elect but those ouercoÌ„e through him which in time past vanquished the false King prince of théeues and taught vs that despising this filthy prince the world and the lustes of the world giuing our mindes to innocencie we shuld yéeld our selues to the good spirit to be gouerned These things haue I thus far declared as briefly as I culd touching the king Christ his onely and euerlasting kingdome And now Christ our Lord is a Prieste yea that chiefest only and euerlasting priest whom the high priestes of the olde people did prefigure shadowe out For Dauid in his song altogether diuine saith The Lord sware will not repent him thou art a Priest for euer after the order of Melchizedek Which words the blessed Apostle alledging and expounding in his Epistle to the Hebrues hath left these words written The forerunner saith he is for vs entred into heauen after the order of Melchizedek made a Prieste foreuer For this Melchizedek Kinge of SaleÌ„ priest of the most high god who met Abraham coÌ„ming froÌ„ the slaughter or kings blessed him to whome also Abraham gaue the tenthes of all things who first indeed is caled by interpretation the king of righteousnes theÌ„ also king of Salem whiche is king of peace of an vnknowen father of an vnknowen mother of vnknoweÌ„ kin neither hauing beginning of dayes nor end of life but likened to the soÌ„ne of God remaineth a prieste for euer Surely our Lord Iesus Christ is both a righteous and peaceable king and the righteousnesse and peace of the faithfull and he is that euerlasting Prieste who according to his humanitie is beléeued to be borne of the virgin without séede of man therefore of an vnknowen father and according to his diuinitie begotten of the father therefore of an vnknowen mother and vnspeakably begotten from euerlasting and therefore of vnknowen kin hauing neither beginning nor end of life For albeit according to his humanity he was dead and buried yet according to his diuinitie he remaineth God immortall euerlasting The selfe same which is a king is also acknowledged a priest not according to the order of AaroÌ„ but according to the order of Melchizedek For as the scripture remeÌ„breth this one a priest so one Christ remaineth priest for euer hauing an euerlasting priesthood But high priestes in time past were caled annointed they did not thrust theÌ„ selues into such an office by force or deceipt Wherevpon the Apostle said No man taketh the honor to him self but he that is called of god as was Aaron so also Christ took not glorie to himself to be made high Priest but is made coÌ„firmed of him who said vnto him thou art my sonne this day haue I begotten thee As he saith also in another place Thou art a priest foreuer after the order of Melchizedech But thou doest no where read that that our Priest was annointed with visible oile for hée was annointed with inuisible oile namely with the fulnesse of the holie Ghost as the prophet witnesseth Thy god hath annointed thee with the oile of gladnes aboue thy fellowes And againe The spirite of the Lord vppon me for the Lord hath annointed me sent me to preach good tidings vnto the poore Furthermore wheÌ„ we read that the office of Priests in times past was to serue in the tabernacle to teach the people to make intercession betwene God men to pray for the people and to blesse them to sacrifice also and to coÌ„secrate or sanctifie that now it is manifest that Iesus Christ is the lawful priest it is certeine y he is tied to the self same offices but indede to so much more excelleÌ„t thaÌ„ these by how much he hath obteined a more excellent priesthood Those priestes after the order of Aaron serued in the corruptible figuratiue tabernacle but our Lord béeing takeÌ„ vp into the true tabernacle heauen it selfe ministreth to all the saincts of god For
beleeue that this sonne of God beeing God begotten of his father all together before all beginning did sanctifie the wombe of the virgin Marie and that of her he toke vpon him verie man begotten without the seede of man the two natures onlie that is of the Godhead and manhood comming together into one person onelie that is our Lord Iesus Christe Neither doe we beleeue that there was in him an imagined or any phantastical bodie but a sound verie bodie and that he both hungered and thirsted and taught and wept and suffered all the damages of the bodie Last of al that he was crucified of the Iewes and was buried and rose againe the third day afterwarde was conuersant with his disciples and the fortieth day after his resurrection ascended into heauen This sonne of man and also the sonne of God wee call bothe the sonne of God and the sonne of man. We beleeue verilie that there shall be a resurrection of the fleshe of mankinde and that the soule of man is not of the diuine substance or of God the father but is a creature created by the will of God The Creede of the fourth Counsell kept at Toledo taken out of the booke of Isidore AS we haue learned of the holie fathers that the father and the sonne and the holie ghost are of one Godhead and substance so is our confession beleeuing the trinitie in the difference of persons and openly professing the vnitie in the Godhead neither confounde we the persons nor diuide the substance Wee say that the father is made or begotten of none we affirme that the sonne is not made but begotten of the father and wee professe that the holie ghoste is neither created nor begotten but proceeding from the father and the sonne And we confesse that the Lord him selfe Iesus Christe the sonne of God and the maker of all things begotten of the substance of his father before all the worldes came downe from his father in the latter times for the redemption of the worlde who neuerthelesse neuer ceassed to be with the father For hee was incarnate by the holie ghoste and the glorious virgine Marie the holie mother of God and of her was borne alone the same Lord Iesus Christ one in the trinitie beeing perfect man in soule and bodie taking on man without sinne beeing still what he was taking to him what he was not touching his godhead equal with the father and inferiour to his father touching his manhood hauing in one person the propertie of two natures For there are in him two natures God and man And yet not two sonnes or two Gods but the same God and man one person in bothe natures who suffered griefe and death for our saluation not in the power of his godhead but in the infirmitie of his manhood He descēded to them belowe to draw out by force the Saintes which were held there And he rose againe the power of death beeing ouercome He was taken vpp into the Heauens from whence he shall come to iudge the quick and the dead By whose death and bloud we beeing made cleane haue obteyned forgiuenesse of our sinnes and shal be raysed vp againe by him in the last day in the same flesh wherein now we liue and in that manner wherein the same our Lord did rise againe and shall receiue of him some in rewarde of their well-doing life euerlasting and some for their sinnes the iudgement of euerlasting punishment This is the faith of the Catholique church this confession we keepe and holde which whosoeuer shall keepe stedfastly he shall haue euerlasting saluation A declaration of the faith or preaching of the Euangelicall and apostolicall truethe by the blessed martyr Irenaeus taken out of the 2. Chap. of his first booke Contra Valent. THe churche dispersed through the whole worlde euen to the endes of the earth hath of the Apostles and their Disciples receiued the beliefe which is in one God the father almightie which made Heauen and earth the Sea and al that in them is And in one Iesus Christe the Sonne of God who was incarnate for our saluation And in the holie Ghost who by the prophets preached ▪ the mysterie of the dispensatiō the cōming of the beloued Iesus Christe our Lord with his natiuitie of the virgine and his passion and resurrection from the dead and his ascension in the flesh into the Heauens and his comming againe out of the heauens in the glorie of the father to restore all thinges and to raise vppe againe all flesh of mankinde so that to Christe Iesus our Lorde bothe God and sauiour and king according to the wil of the inuisible father euery knee may bow of thinges in Heauen and things in earth and thinges vnder the earth and that euerie tongue may praise him and that he may iudge rightlie in all things and that hee may cast the spirites of naughtinesse with the angels which transgressed and became rebells and wicked vniust mischiefous and blasphemous men into eternall fire and that to the iust and holie ones and such as haue kept his commaundements and remained in the loue of him partely from the beginning and partely by repentaunce he may graunt life bestowe immortalitie and giue glorie euerlasting The Churche although it be dispearsed throughout the whole worlde hauing obteined as I haue saide this confession and this faith doeth as it were dwelling together in one house diligently keepe them and likewise beleeue them euen as if it had one soule and the same hart and doeth preache teach and agreeably deliuer these thinges euen as if it had al one mouth For in the world the tongues are vnlike but the force of teaching is one and the same Neither doe the Churches whose foundation is laide in Germanie beleeue otherwise or teache to the contrarie neither those in Spaine nor those in France nor those in the East nor those in Aegypte nor those in Libya nor those whiche are in the worlde beside but euen as the Sunne which is the creature of God is one and the selfe-same in all the worlde so also the preaching of the trueth shineth euery where and giueth light to all men whiche are willing to come to the knowledge of the truth And neither shal he which among the chiefe ouerseers of the Church is able to say muche speake cōtrarie to this For no man is aboue his maister Neither shal he which is able to say litle diminish this doctrine any whit at al. For seeing that faith is all one and the same neither doeth he which is able to say much of it say more than should be said neither doeth he whiche saith little make it euer a whit the lesser Reade further in the fourth chapter of his third booke Contra Valent. and you shall perceiue that by the terme of Apostolicall tradition he meaneth the Creede of the Apostles ¶ A rule of faith after Tertullian taken out of his Booke De praescriptionibus
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
of the holy Ghost which is in you c. 717. 861 6 Ye are washed ye are sanctified ye are iustified in the name of the Lord c. 989 7 Sorrow which is to Godward causeth repentaunce vnto saluation c. 565. 593 7 Let euery man walke according as he is called And so ordeine I in all Churches c. 441 7 He that is called a bondman in the Lord is the Lords freeman Likewise he c. 441 7 To auoyd whoredome let euery man haue his owne wife and euery womaÌ„ her own husband 226. 1132 7 Let the husband giue to the wife due beneâ—olence likewise also the wife to the husband c. 226 7 The vnbeléeuing husband is sanctified by the wife and the vnbeléeuing wife â–ª c. 497 8 Knowledge puffeth vpp but loue edifyeth c. 846 8 There is none other God but one And though there bee that are called Gods whether c. 624 8 Meate commendeth vs not to God For neither if we eate c 244 9 Haue we not power and authoritie to eate and drincke or may wée not carrie about with vs a woman sister c. 1121. 1132 9 Who doeth goe to warre at his owne costes and charges Or who pâ—anteth a vineâ—ard c. 1121 9 Doe I speake these thinges according to man doeth not the scriptur also say the same c. 1121 9 Doeth GOD care for oâ—en or doeth he not speake it altogether for our sakes c. 1121 9 If others be partakers of the power towards you why rather are not we c. 1122 9 Knowe ye not that they whiche take paines in the holy thinges doe eate of the holy thinges c. 1122 9 If wee sowe vnto you spirituall thinges is it a great matter if wée reape your carnall things c. 1120. 1122. 10 Flée fornication c. 234 10 I would not brethren that ye should be ignorant that our fathers c. 435. 982 10 The rocke was Christe c. 861 862 10 God is faithfull and will not suffer his to be tempted c. 174. 310 480 10 Though wee be many yet are we one bread and one body for c. 822 10 Are not they whiche eate of the sacrifice â–ª partakers of the altar c. 329 10 Flée from idolatrie I speake as vnto them that haue vnderstanding iudge ye what I say c. 1022 10 God doeth not suffer vs to bee tempted aboue that we are able to beare c. 754 11 When we are iudged wée are chastened of the Lord that we should not c. 308 11 So often as ye shal eate of this bread and drinke of this cup declare the Lords death tâ—l he come c. 1106 11 Be ye the followers of me euen as I am of Christ c. 828 11 I receuied that of the Lord which I haue also deliuered vnto you c. 963. 1061 11 For this cause many are weake and feeble amonge you and many sleepe c. 1109 11 Whoso eateth and drinketh vnworthily eateth and drincketh his owne damnation c. 1026 1108 11 Let a man examine himselfe and so let him eate of that bread drinke of that cup. 1007. 1109. 1030 12 As the bodie is one and hath many members and all the members of the body c. 1021 12 There are diuersities of giftes but it is the selfe same spirite c. 716 12 Through one spirite we are all baptised in one body c. 822. 1062 12 And all these thinges worketh euen one and the selfe same spirite distributing c. 717 13 The grace of oure Lord Iesus Christ and the loue of God and the fellowship of the holy ghost be with you all c. 716 13 Loue suffereth wronge and is curteous Loue enuyeth not c. 98 13 If I haue all faith so that I can remoue mounteines out of their places c. 46â— 14 Let the Prophetes speake two or three at once let the other iudge c 839 14 If I pray in a straunge tongue my spirite or voice prayeth but my c. 714. 931 14 I will pray with the spirite and will pray with the vnderstanding c. 925. 933 14 If therefore when the whole church is come together in one and all speake c. 916 15 Loe I tell you a mysterie wée shall not all verily sléepe c. 86 15 S. Paule confesseth that he persecuted the Church or congregation of God c. 812 15 Flesh and bloud cannot inherite the kingdome of GOD c. 27. 89 15 If the dead doe not rise neither is Christ risen But Christ is risen being the first frâ—â—tes of them that sléepe c. 1091 15 It is sowen in corruption it riseth in incorruption it is sowen c 88 15 Of the resurrection of Christe from the dead c. 68 ¶ Out of the second Epistle of S. Paule to the Corinthians 1 IT is God which hath annoinâ—ed vs whiche hath also sealed vs and hath giuen the earnest of the spirite in our heartes c. 726. 1016 3 Paule calleth the Lawe the letter the ministration of death c. 402 3 Ye are the epistle of Christ ministred by vs written not with incke c. 874 3 The Lord hath made vs able ministers of the newe testament c. 715 4 Wee which liue are alwayes deliuered to death for Iesus sake c. 86 4 Wée haue this treasure in earthen vessels that the excellencie of the power c. 293 4 We preache not oure selues but Iesus Christe the Lord and our selues your c. 874 4 Wée are troubled on euery side yet are we not without shift c. 311 5 Thogh we haue knowen Christ after the flesh nowe yet henceforth know we him no more c. 689 6 There is no agreement betwéene Christ and Belial c. 817. 859. 1103. 6 So we as workers together beséech you that ye receiue not the grace of God in vaine c. 646 6 Wherfore come out from among them and separate your selues saith the Lord c. 859 11 But I feare least it come to passe that euen as the serpent c. 868 11 If any other be the ministers of Christe I am more in labours more c. 3â—4 11 I haue coupled you to one man to present you a chasâ—e virgin c. 868 11 I haue robbed other Churches hauing receiued wages of them to the incent I might do you seruice c 1122. 12 Least I should be exalted out of measure through the aboundance of reuelations there was giuen vnto me a pricke to the â—lesh c. 753 ¶ Out of the Epistle of S. Paule to the Galathians 1 PAule though taken vp into the third heauen c. is referred ouer vnto a man c. 871 1 When it pleased GOD that I should preach his sonne amonge the Gentiles c. 427 1 I mâ—ruaile that yee are so some turned froÌ„ Christ whiche called you by grace c. 423 1 Thoughe wée or an angel from heauen
in God and God in him And that is the way whereby we cleaue to God as to the onely chiefe and eternal goodnesse in whom also wee are delighted and that not a litle On him wee rest thinking assuredlie that withoute him there is no good at all and againe that in him there is to be found all manner of goodnesse Wherefore our hartie loue is set on no good thinge but God And in comparison of him whom we loue wée do lightly loath and treade vnder foote all things else that seeme to be good in the whole world yea verilie the loue of God in vs doth ouercome all the euils whiche otherwise séeme inuincible Let vs heare Paule with a a vehement motion proclaming this and saying Who shal separate vs froÌ„ the loue of God shall tribulation or anguish or persecution or hunger or nakednesse or perill or sword As it is written For thy sake are wee killed all daye long and are counted as sheepe for the slaughter Neuerthelesse in all these thinges we ouercome through him that loued vs For I am sure that neyther death nor life nor Angels nor rule nor power nor thinges present nor thinges to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God whiche is in Christ Iesu our Lorde Hitherto haue I recited the wordes of Paule The loue of God worketh in vs a will to frame our selues wholy to the will and ordinaunces of him whome we doe hartily loue Yea it is pleasaunt and swéete to him that loueth God to doe the thing that he perceiueth is acceptable to God if it be done He that loueth doth in mynde reuerence him whome he loueth His eye is neuer of him whome he loueth He doth alwayes and in all things wishe for his dearling whom he loueth His onely ioy is as oft as may be to talke with God and againe to heare the wordes of God speaking in the Scripture For the Lorde in the Gospell saith If any man loue me he will kepe my word he that loueth me not doth not keepe my wordes Againe Abide ye in my loue If ye keepe my commaundementes ye shall abide in my loue euen as I also haue kept my Fathers commaundements and do abide in his loue And againe If any man loue me he will keepe my word and my father wil loue him and we will come to him and make our dwelling in him But nowe let vs heare Moses the seruaunt of God declaring and teaching vs the way and manner how to loue God to wit howe great loue ought to be in the elect Thou shalt saith he loue the Lord thy God with all thy heart with all thy soule and with all thy strength The very same wordes in a manner did our Lord in the Gospell repeate and sayd Thou shalt loue the Lorde thy God with all thy heart with all thy soule with all thy strength and with all thy mynde By this we vnderstande that the greatest loue that may be is required at oure handes to God warde as that which challengeth man wholy howe bigge so euer he be and all the parts of man as peculiar vnto it selfe In the mynd is mannes vnderstanding In the heart is the seate of his affections and will. The strength of man conteineth all mans abilitie as his very wordes déedes counsell riches and his whole substance Finally the soule is the life of man And we verily are commaunded to employ all these vpon the loue of God when we are bidden to loue God with all our soule with all oure strength with our whole mynde and our whole heart Nothing is ouerslipt but all is conteyned in this We are Gods wholy and altogether let vs altogether therefore and wholy loue god Let nothing in all the world be dearer to vs then God let vs not spare for Gods sake any thing of all that which we possesse howe deare to vs or good soeuer it be but let vs forsake spende and giue it for Gods sake and as the Lord by his worde appointeth For in doing so we loue God before and aboue all things We are also coÌ„maunded to stick to God only to imbrace him alone For to whom we doe wholy owe all that we haue to him is al the whole sincerely simply and fully to be giuen Here are they condemned whosoeuer wil not once loue God and the world together The Lord requireth the whole heart the whole mynde the whole soule and all the strength finally he requireth al what soeuer we are or haue in possession he leaueth nothing therefore for thée to bestowe on other By what right then wilt thou giue to the fleshe the deuill to other Gods or to the worlde the thinges that properly are Gods owne And God verily alone is the chiefest eternall greatest mightiest creator deliuerer preseruer most gentle most iust and best of all He alone doth giue hath giuen and is able to giue to man all that is expedient for the safegarde of his body and soule God alone doth minister to man abilitie to liue well and blessedly and therefore God deserueth to be loued alone and that too before and aboue al other things This loue of God doth blesse all the haps and chances of men and turneth them to their profite according to that saying To them that loue God all thinges worke for the best This loue of God also conteineth this that it suffreth vs not to honour worship reuerence feare or call vpon any neyther to trust in obey or sticke to any other but to the one and onely God to whome all glory is due But nowe before we speake of the loue of our neighbour it is requisite that we firste shewe who it is that is our neighbour touching whiche I sée some men to doubt and sticke vncertainely For some there are that tâ—ke their kinsfolkes to be their neighbors Other some there are that think that their benefactours are their neighbours iudge theÌ„ strangers that do them any harm But our Lord Iesus Christ telleth vs that euery one yea thogh he be our enimie is neuerthelesse our neighbour if he stande in néede of our ayde or counsell For he imagineth that a Iewe lighting among théeues and lying on the highe way halfe deade and couered with woundes and swelling drye blowes was not regarded of his owne countrey men a Leuite and a Priest that passed by him but at laste was taken vp and healed by a Samaritane Nowe there was a deadly enimitie betwéene the Iewes and the Samaritanes yet notwithstanding this Samaritane doth good to the Iew bycause he sawe that the case and necessitie of the afflicted man did so require Nowe therefore the Lord applying this to his owne purpose demaunded of him that desired to learne who was his neighbour and saythe which of these thrée séemeth to thée to haue bene this mans neighbour He aunswered He that shewed mercy Then sayde the Lorde Goe
gaue them mee is greater than all and no man is able to take them out of my fathers hand I and my father am one Hereunto belongeth that outâ—rie of S. Paule which he vseth to the encouragement of vs Christians where hee saith Who shall seperate vs from the loue of Christe Shall tribulation or anguish or persecution or hunger or nakednesse or peâ—ill or sword As it is written For thy sake are we killed all day longe and are compted as sheepe for the slaughter Neuerthelesse we ouercome in all these things through him that loued vs For I am sure that neither death nor life nor Angels nor rule nor power nor thinges present nor things to come nor height nor depth nor any other creature shal be able to seperate vs from the loue of GOD which is in Christ Iesu our Lord. The Sainctes I confesse in their calamities doe féele griefe and many discommodities but so yet that euen in their discoÌ„modities they haue farr many more coÌ„modities they are therfore diminished one way but augmented an other way so that the crosse of theirs is not their destruction but an excercise for them and a whoalesome medicine And therfore I thinke that that same worthie and golden sentence of S. Paul can neuer be too often beaten into your minds where hée saith We are troubled on euery side yet are we not without shift we are in pouertie but not in extreeme pouertie we suffer persecution but are not forsaken therein wee are cast downe but we perish not The faith full therefore doe in this world loose these their earthly riches but do they thereby loose their faith Loose they their vpright and holy life or loose they the riches of the inner man which are the true riches in the sight of God The Apostle crieth Godlines is a great luâ—re with a mind content with that that it hath For wee brought nothing into the world it is certaine that wee maye carrie nought away but hauing foode and rayment we must therewith be content And the Lord verily who of his goodnesse hath created Heauen and earth and all that is therein for the vse of men which euen séedeth the Rauens younge ones will not cause the iust man to die with hunger and penury Moreouer that man doth not loose his treasure in this world which gathereth treasure as the Lord hath coÌ„maunded him with whom y faithful know that a most wealthie treasure is layd vpp in heauen for them which are in this world spoiled of their â—errestrial goods for their lordâ— masterâ— sake That worthy notable seruam of god Iob doth cry Naked camed ouâ— of my mothers wombe naked shal I turne to the earth againe The Lord gaue and the Lord hath taken away as the Lord pleased so is it happened Blessed be the name of the Lord. Last of all it is manifest that to denie the truth therby to escape persecution is not the way to kéepe our wealth and quiet state but rather the meanes to loose them yea by so doing wee are made infamous to all good men of euery age and nation For we sée that they which would not for Christ and the cause of his trueth hazard their riches but chose rather by dissimulation and renouncing of the truth to kéepe their worldly wealth did reteyne for euer infamous reproch and daily augment most terrible tormentes which vexed horiblie their guiltie conscience loosing neuerthelesse in the diuels name y wealth which they would not once hazard in the cause of their Sauiour But they on y otherside which ieoparded themselues and all their substaunce in the quarell of Christe despising manfully al daungers that could happen did alwayes finde a swéete and pleasant coÌ„fort which strengthened the minds of their afflicted bodies For they crie with the Apostle Wee haue learned in whatsoeuer estate wee are therewith to be content Wee know how to be lowe wee know also howe to exceede euerie where and in all thinges we are instructed both to be full and to be hungrie both to haue plentie and to suffer neede We can doe all thinges through Christ who strengtheneth vs. They know that the same Apostle hath said Ye haue suffered with ioy the spoyling of your goods knowing that ye haue in heauen a farre more excellent substance which will endure For the Lord in the Gospel also said Verilie I say vnto you there is no man that hath forsaken house or brethren or sisters or father or mother or wife or children or landes for my sake and the Gospels but he shall receiue an hundred folde now at this present with persecutions and in the world to come eternall life Mar. 10. So than the Saincts and faithful seruauntes of God are oppressed with seruitude in this present world but therewith all they know and consider that the Lord himselfe became a seruaunt for vs men whereby they that are seruauntes in this world are made frée thorough Christe and by terrestriall seruitude a way is made to celestiall libertie The faithfull are exiled or banished their countrie but the heathen Poet sayth A valiaunt harted man takes euerie countrie for his owne Verilie in what place of this world soeuer wee are wée are in exile as banished men Oure father is in heauen and therefore heauen is our countrie Wherefore when wée die wée are deliuered from exile and placed in the heauenly countrie and true felicitie In like maner whom the tyrant killeth with hunger and famine those doth hée ridd of innumerable euils And againe whomsoeuer famine doth not vtterly â—il but only tormeÌ„t â–ª them doth it teach to liue more sparingly and afterward to fast the longer and deuoutly Nowe in this case the faithfull which suffer famine do call to remembraunce the examples of the auncient Sainctes of whome when Paul speaketh hée sayth They wandered about in sheepe skinns goate skinnes being destitute afflicted and tormented of whome the world was not worthie they wandered in wildernesse in mountaynes and in dennes and caues of the earth christians also consider that the state of famished Lazarus who died amoÌ„g the tongues of the dogges that licked his blaâ—â—es was farre â—erter than the surfetting of the strutbellied glutton who being once dead was buried in hell Moreouer it is to be abhorred de tested and yet lamented of all men to see a crue of barbâ—rous villaynes and vnrulie souldiours abuse perforce not honest matrenes onely but teÌ„der virgins also that are not fit yet nor ripe for a man But the greatest comfort that wee haue in so great a mischiefe and intollerable ignominie is that chastitie is a vertue of the mind For if it bée a treasure of the minde then is it not lost though the body be abused euen as in like sort the fayth of a man is not thought to be ouercome although the whole body be coÌ„sumed with fire And chastitie is not lost verilie where the body is defloured because the wil
were then forgiuen them that the people of God was set at libertie from al the burthen and yoke of the lawe Verilie when the wicked stiffenecked and disloyall people of the Iewes did after the death of Christ goe on to exercise prorogue and to obtrude to all men the Ceremonies which were finished and abrogated at the comming of Messiah then Christ sitting at the right hand of the father did by the meanes of the Romane Princes vtterly deface their citie and ouerthrow the temple wherin they boasted Which thing the prophet Daniel and Balaam many hundred yeares before Daniels time foretold and said should come to passe Neither hetherto yet by the space of 1500. yeares and more haue they had any place to restore and set vpp againe their citie and temple In Theodoretus and Ruffinus we read that in the reigne of Iuhan the Emperour the Iewes with very great hope and presumption wente about to build a newe temple and that they sought the foundation therof in the place where that temple stoode which was burnt by Titus sonne and generall to the Emperour Vespasian but Christ our Lord who in the Gospell foretold out of Daniels prophecie the desolation thereof and did amonge other speaches say And Hierusalē shal be troden vnder foote of the Gentiles till the time of the Gentiles be fulfilled did mightily represse their wicked endeuours hinder their labour for going forwarde For whē they had gathered brought together many thousand bushells of lyme and chaulk then soudeinly came a whirlewind w a wonderfull storme and blustring which scattered abrode and carried away the store of stuffe by them prouided There happened also a terrible earthquake by which all the buildinges almost of the whole place were swepte away made euen with the ground Finally when a great cōpanie which were busie in the worke did the same nighte remaine or take their rest in a certeine porch or galerie néere to the new begonne citie temple the whole building and roofe therof falling downe on a soudeine slue al the number that were within y reach thereof In the morning they whiche remained aliue ran together to séeke euery man for his frend among them that were slaine by the ruinous building and when those terrours could do no good nor turne them from their purpose then soudenly out of the trenches foundations and stoarchouses hard by where their tooles and other necessaries lay there sprange foorth a fearefull fire which burnt many that vrged the worke and compelled the rest to take their héeles For in that one day it brake forth sundry times and so at last repressed the stubborne rashenesse of that stiffnecked people And for because these thinges should not be thought to haue happened casually or at aduentures the night before and y night following there appeared in the skie a bright or glistering signe of the Crosse the garments of the Iewes were filled ouer w crosses not bright but blacke which could not be ridd away or wiped out by any paines taking or maner of meanes They therfore in spite of their téeth and full sore against their wills being compelled with those horrible terrours fearefull iudgementes and bitter plagues of Christ our Lord forsoke the place and fledd euery man to his house leauing the worke vndone and openly confessing that Iesus Christ whō their forefathers had crucified is a most mightie God howsoeuer Iulian with Pharao and the chiefe of the Iewes did perseauer still in their disloyaltie and despiteful blasphemie against him and his holy Church But howsoeuer the Iewes do euen at this day abide in their wilfull stubbornnesse the Lord did from heauen declare openly enough that hee is no longer delighted with the Ceremonial rites because he destroyed all the instruments belonging to that auncient kinde of worship and made the very shopp of that old religion I meane the temple and citie of Hierusalem leuel with the ground Touching the temple the Lord in the Gospel spake to his disciples when they with wondering did behold it and said Do ye not see al these thinges verilie I say vnto you there shal not be leaft here one stone standing vpon an other And againe weeping ouer the vnthanckful citie he said They shall not leaue in thee one stone standing vppon an other beecause thou knewest not the time of thy visitation And nowe that all this was word for word accomplished and fullie finished Iosephus an eye witnesse of the same doeth largely testifie in the 18. Chap. of his 7. booke De Bello Iudaico Euen very now I told you that from one thousand and fiue hundreth yeares agoe vnto this present time the Iewes neuer had anye place giuen them to build their temple vpp in againe whereby if they were not beside themselues they might easilye gather that the Messiah is alreadie come into the world and that hée hath abrogated all the Ceremoniall rites It is a very slender or rather no defence at all for the Iewes to alledge the woords in the lawe which are many times rehearsed where the Ceremonies are described Ye shall keepe it for an euerlasting ordinaunce For in this sense Euerlasting is taken for Longlasting and Vnchaungeable so farre foorth as it hath respecte vnto the will or authoritie of mankinde For the Lord did with threatening of gréeuous punishments forbidd that mankinds vnaduisednesse should chaunge or abrogate the holy Ceremonies And yet since hée did ordeine those Ceremonies vntil the time of amendment hée doeth neither sinne nor yet incurre the crime of vnconstancie when hée doeth chaunge or take away the Ceremonies according to the determinate purpose whiche hée intended from the beginning Moreouer so long as the thing signified doeth not decaye and that the shadowe onely or momentanie figure doeth vanish away it is assuredly certaine that the Ceremonie doth yet remaine in full effecte and substaunce The whole man doeth liue for euer and yet the thinges that are temporall or corruptible in him doe perishe in death and are abolished in his clarification But that all these thinges may appeare as cleare as the day light I will particularly runne through and touch the more notable sort of Ceremonies That the priesthood of Aaron is vtterly abrogated it is euident by the wordes whiche the Apostle citeth out of Dauid saying The Lord hath sworn and will not repent thou art a priest for euer after the order of Melchisedech Christ therefore is the one and onely high priest and that too an euerlasting priest hauing an immutable priesthood which cannot by succession passe from him to any other man or Angel. For hee now standing at the right hand of the father in heauen the very true temple which was prefigured by the Tabernacle and temple at Hierusalem doeth make intercession for vs doth all the offices of an high priest Of whom the Apostle of Christ S. Paule doeth speake very largely in his Epistle vnto the Hebrues This Christ Iesus our highe
which Image as the Apostle expoundeth it was a conformitie and participation of Gods wisedome iustice holinesse trueth integritie innocencie immortalitie and eternall felicitie Therefore what else can the blotting or wiping out of this Image bée but originall sinne that is the hatred of God the ignoraunce of God foolishnesse distrustfulnesse desperation selfeloue vnrighteousnesse vncleannesse lying hypocrisie vanitie corruption violent iniurie wickednesse mortalitie and eternall infelicitie This corrupte Image and likenesse is by propagation deriued into vs all according to that saying in â—he fifte of Genesis Adam begatt a sonne in his owne similitude and likenesse Therefore as our father Adam was him selfe corrupted depraued and full of calamities so hath hee begotten vs his sonnes corrupte depraued and full of miseries so that all we which do descend of his vnpure séede are borne infected with the contagious poyson of sinne For of a rotten roote doe springe as rotten braunches which in like manner put ouer their rottennesse into the little twiggs that shoote out and growe vppon them And this euill verilie this corruption and this sinne althoughe it lye hidd in infants and by reason of their tender age doeth not breake foorthe into any déede dooing yet notwithstanding it is a sinne and such a sinne verilie as maketh them indaungered vnto Gods wrath separateth them from the fellowship of God. For with the most holy God who is a consuming fire no man can abide but hee that is vnspotted and cleane from the filthinesse of sinnes And Paule sayeth All haue sinned and are destitute or haue neede of the glorie of God. This glorie of God is the very image of God whereof because they are destitute they being corrupted with originall sinne are worthilie excluded from the fellowship of god To this place doth belong the whole treatise of concupiscence in the fourth Sermon of this third Decade where I taught you that bare concupiscence which is not yet burst forth to the déed doing is a sinne that to such a sinne as maketh all men subiecte to the curse of god For it is written Cursed be euerie one whiche abideth not in all thinges that are written in the booke of this lawe Therefore the first effecte of originall sinne is this that it bringeth wrath death and damnation vppon verie infants and so consequently vppon all mankinde whereof that it maye the more firmely be settled in euerie mans minde without all scruple of doubting I wil by some store of testimonies out of the scripture make manifest proofe vnto you not by repeating those places againe which I haue alreadie cited in this Sermon in the fourth Sermon of this thirde Decade The Lord in the Gospell sayeth to Nicodemus Verilie I say vnto thee vnlesse a maÌ„ be borne from aboue he caÌ„not see the kingdome of God. And againe Vnlesse a man bee borne of water and of the holie Ghost he cannot enter into the kingdome of god That whiche is borne of the flesh is flesh and that which is borne of the spirite is spirite In these words are comprehended two things worthie to be remembred and very consonant to our present argument First none enter into the kingdome of heauen but those that bee regenerate from abcue by the holy Ghost therefore ourâ— fâ—â—st birthe tendeth to death and not to life For in oure first natiuitie wee are borne to death The latter is That which is borne of flesh is flesh therefore in oure first natiuitie wee are all borne flesh But touching the disposition of the flesh and the force thereof the Apostle sayeth The fleshly minde is enimitie against God for it is not obedient to the lawe of God neither can bee Therefore that fleshly birthe ingeÌ„dreth vs not the friends sonnes but the enimies of God and so consequently doth make vs indaungered to the wrath of God. Paul in his second Chapiter to the Ephesians sayeth Wee were by nature the sonnes of wrathe euen as other In which words he pronounceth that all men are damned For al those that are damned or are worthie of eternall death and all such with whom God hath good cause to be offended hée calleth the sonnes of wrath after the proper phrase of the Hebrue speache For the wrath of God doth signifie the punishment which is by the iust iudgment of God layd vppon vs men And he is called the child of death which is adiudged or appointed to be killed So is also the sonne of perdition c. Now marke that he calleth vs all the sonnes of wrath that is the subiectes of paine damnation euen by nature in birth from our mothers wombe But whatsoeuer is naturallie in all men that is originall therefore originall sinne maketh vs the sonnes of wrath that is we are all for our originall corruption made subiecte to death and vtter damnation This place of Paule for the proofe of this argument is worthie to be remembred The same Apostle in the first to the Colossians sayeth God hath deliuered vs from the power of darcknesse and hath translated vs into the kingdome of his deere sonne Nowe if we be translated into the kingdome of the sonne of God then were we once in the kingdome of the diuel And to this place belong very many testimonies of the same Apostle in the fifte Chapter of his Epistle to the Romanes By one mans sinne many are dead Againe By one that sinned came death For iudgement came by one vnto coÌ„demnation Againe For the sinne of one death reigned by the meanes of one And againe By the sinne of one sinne came vppon all men vnto condemnation Finally original sinne is by Dauid and Paule expressely called sinne therefore death is due to originall sinne For the reward of sinne is death Wée do therefore conclude that infants doe bring damnation with them into this world euen from their mothers wombes because they bring with them a corrupt nature and therefore they perish not by any others but by their owne fault naughtinesse For althoughe S. Augustine doeth in one place séeme to cal this sinne peccatum alienum that is an others sinne that thereby he may shew how it is by propagation deriued from other into vs yet doeth he confesse that it is in very déed and truely proper to all and euery seuerall one of vs And although it bee so that for lacke of age in a newe borne babe this disease hath not alreadie brought foorth the fruite of his iniquitie yet notwithstanding the very whole nature of the babe is nothing but filchie corruption and a certeine séede of sinne and wickednesse whiche cannot choose but bée abhominable vnto the lord For God doth hate al maner of vncleannesse With this agréeth that sentence of Paule where he sayth Where no law is there is no transgression For the Apostle doth not absolutely saye that the sinne or transgression whiche is sinne in very déed in the sight of God is no sinne but hee respecteth the
thinges particularly I will vse this course and order First of all I wil out of the lawe and the Prophets recite vnto you some euident promises of Christ made by God vnto the church which shal be those especiallie y the Apostles themselues haue alreadie touched expouÌ„ded SecoÌ„dlie I wil proue vnto you that God hath nowe performed that which hee promised so longe agoe to wit that he hath alreadie exhibited to vs his onely begotten sonne and that hee is that true so long-looked-for Lord and Messiah whiche should come to saue the world Lastly I wil shew you how y in this Sonne the father is pleased and reconciled to the world againe in whome also hee hath fullie giuen vs all thinges requisite to eternall life and absolute felicitie For he for vs and for our saluation was incarnate dead raised to life againe taken vp into heauen there to be our mediatour for euer and aduocate vnto his father And in these points doe lye the liuely veynes of the Gospel which flowe with hoalesome waters vnto eternal life For in them doeth consist the sound consolation of the faithfull and the enduring tranquillitie of a quiet conscience Without them there is no life or quiet rest The promises made by God concerning Christ whiche are vttered in the holy Scriptures are thréefold or of thrée sortes I therefore to make them the playner vnto you doe diuide the promises of one and the same sort according to the times The first promises were made to the patriarchs or auncient fathers before the giuing of the lawe these againe consist of two sortes For one sort of them are plaine vttered euidently in simple woords without all types and â—â—â—uratiue shadowes The other sort â—re figuratiue and couched vnder types The first and most euident promise of all was made by the verie mouth of God vnto our first parentes Adam Euah being oppressed with death calamities the horrible feare of Gods reuenging hand for their transgression which promise is as it were the piller and base of all Christian religion wherevpon the preaching of the Gospell is altogether founded and out of which al the other promises in a maner are deriued That promise is coÌ„teined in these words of the Lord I wil put enimitie betwixt thee meaning the serpent the diuel I say in the serpent and the woman betwixt thy seede and her seede and it shall tread downe thy head and thou shalt tread vppon his heele God in these wordes promiseth séed the séed I say not of man but of woman and that too of the most excellent woman to wit that most holie Virgin Marie the woman that was blessed among all other women For she conceiued not by any man but by the holie Ghost beeing a Virgin still was deliuered of Christ our Lord who by dying and rising againe did not onely vexe or wound but also crush tread downe the head that is the kingdome of Sathan to witt sinne death and damnation taking away and making vtterly void all the power and tyrannie of that our enimie and deceiuer In the meane while sathan troade on Christ his héele that is to say hee by his meÌ„bers Caiaphas Pontius Pilate the Iewes and Gentiles did with exquisite tormentes and death vexe and kill the fleshe which was in Christ the lowest part euen as the héele is to the bodie For the Lord in the Psalmes sayeth I am a worme no man They haue brought my life into the duste But he roase again from the dead For had he not risen againe he had not troden downe the serpentes head But nowe by his rising hée is become the Sauiour of all that doe beléeue in him Out of this promise is deriued that singular and notorious one which the Angel of the Lord reciteth vnto our father Abraham in these words following In thy seed shall all the nations of the world be blessed But Paule in his Epistle to the Galathians doeth in expresse words declare that that blessed séed is ours whiche was promised to Abraham Nowe our Lord is called by the name of Séed because of the first promise made to Adam and Euah because hee was for vs incarnate and made verie man Neither is this promise repugnant to the first For although Christ our Lord be héere called the séed or sonne of Abraham yet is he no other way referred vnto Abraham than by the Virgin whiche was the daughter of Abraham and mother of Christ Now what good doth the sonne of Abraham to vs by his incarnation Forsoth he blesseth vs But a blessing is the contrarie vnto a curse Therefore what cause soeuer wée drue from the sinne of Adam that doeth Christe heale in vs and blesse vs with all spirituall blessing Neither doeth he bestow this benefite vppon a few alone but vppon all the nations of the world that doe beléeue in him The Patriarch Iacob being inspired with the holie Ghost foretold the chaunces that should betide his children and at length when hee came to Iuda amonge the rest he sayeth The Scepter shal not depart from Iuda a lawegiuer from betweene his feete till Schilo come and vnto him shall the gathering of the people be Loe here in these words the Messiah is not onely promised but the verie time also is prescribed when he should be incarnate with a declaration both what howe farre forth he should bée The kingdome sayeth he shall remaine vnder Iuda vntill the comminge of the Sauiour And albeit that the tribe of Iuda shall not alwayes haue kinges to gouerne them yet shall it not lacke nobles capitaines lawegiuers learned men and sages to rule the people And therefore the Euangelicall historie doth faithfully witnesse that Christ came at that time when al power authoritie and rule was translated to the Romanes vnto whose Emperour Octa. Augustus the Iewes were inforced to pay taxes and tribute Now Schilo signifieth felicitie or the author of felicitie it signifieth plentie stoare and abundance of al excellent things For Christ is the treasurie of all good thinges And the Chaldee interpreter where he findeth Schilo translateth it CHRIST Finallie to him as to their Sauiour shall all people bee gathered as the Prophets did afterward most plainely declare Esaie in the second and Micheas in the fourth chapiters of their bookes or prophecies Furthermore the types and figures of Christe are Noah preserued in the arcke For in Christ are the faithfull saued as S. Peter testifieth 1. Pet. 3. Abraham offereth vpp Isaac his onely begotten sonne vppon the topp of the same mountaine where many yeares after the onely begotten sonne of God was offered vppon the Crosse Ioseph is by his brethren sold to the heathen he is cast in prison but being deliuered he doeth become their Sauiour is of all the people called the preseruer of the Aegyptian kingdome In all these thinges was Christ oure Lord prefigured The latter promises also are of two sortes either openly
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
he had no mother Wherevppon sprange a suspicion that he should say the Lord was bare man and that hee should mainteine the hereticall opinion of Paulus Samosatenus and Photinus Whiche thing Socrates handleth at large Historiarum Lib. 7. Cap. 32. But Nestorius was iniurious to the Scripture and to true faith For Elizabeth the wife of Zacharie and the mother of S. Iohn Baptist béeing full of the holy Ghost in expresse woordes saluteth the holy virgin Marie and calleth her the mother of the Lord that is the mother of god And albeit his heauenly nature be without generation and corruption yet notwithstaÌ„ding it is most certeine that hee whome Marie brought forth was God in verie déede For that whiche is borne of her sayeth the Angel is the sonne of God therefore shee brought forth God and shee worthily is called the mother of god For if she bare not God she brought forth bare man neither hath the sonne of GOD coupled man vnseparablie to himselfe In like manner since God of his owne nature is immortall truely he cannot die but if any man for that cause should absolutely denie that God was crucified and offered yea and died for vs hee should gainesaye Paule saying Had they knowen it they would not haue crâ—cified the Lord of glorie But who is ignorant that the God of glorie or glorious god cannot be crucified In the meane while since he which according to the fleshe suffered and was nailed on the crosse was God not bare man onely wee rightly say that God suffered and was nailed on the crosse for vs though he which suffered suffered according to that onely which could suffer For Peter the Apostle sayeth Christ hath suffered for vs in the flesh The first Toletane counsell following him decréed in these wordes If any shall say or beleeue that the God head may be borne let him be accursed If any shal say or beleue that the deitie of Christ may be turned chaunged or iubiecte to suffering let him be accursed If any shal say or beleeue that the nature of the Godhead and the manhoode is one in Christe let him bee accursed And Damasus bishop of Rome sayeth If any shall saye that in suffering on the crosse the sonne of God God suffered paine and not the flesh with the soule whiche hee put on in the fourme of a seruaunt whiche he toke on him as the Scripture sayeth let him be accursed Therefore whereas Paule sayeth that God hath purchased to himselfe a Churche with his owne bloud who is so madd to beléeue that the diuine nature hath or euer had bloud In the meane while who is such a dorrhead that he vnderstandeth not that the fleshe whiche God toke hath bloud and since that God accounteth not that as an others but his owne which he tooke vnto him selfe wee most truly say that GOD with his owne bloud redéemed the world Wherevppon Theodoretus also bishopp of Cyrus Dialog Eran. 3. a little before the end sayeth If Christ be both GOD and man as both the holy Scripture teacheth and as the most blessed fathers haue always preched then as man hee suffered but as God he was not subiect to suffering But when wee say the bodie or fleshe or humanitie suffered wee do not separate the diuine nature For as it was vnited to his humane nature whiche was hungrie and thirstie and wearie yea and slept also yea and was vexed with sorrowe and heauinesse for the passion which hee should suffer abyding in deede none of those but suffering that to abide the affections passions of nature euen so was it ioyned vnto him when he was crucified permitted that his passion should bee throughlie ended that by his passion he might suffer death not feling griefe truely by his passion but making his passion agreeable conuenient for himselfe as the passion of his temple or dwelling place of his flesh ioyned vnto him by the whiche also they that beleeue are called the members of Christ he himselfe is called the head of those that beleeue Thus farre hée This figure of speache is called of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alteration or chaunging of Iohn Damascenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutual giuing or an interchaunging of properties That is wont to be called a communicating of properties to witt when that propertie is giuen to one nature which is proper to another As for example No maÌ„ hath ascended vp into heauen sayth the Lord but he that came downe from heaueÌ„ euen the sonne of man whiche is in heauen Truelie his humane nature was not then in heauen when the Lord spake this but in earth yet notwithstanding beecause flesh is taken into the fellowshipp of his Godhead that whiche is proper to this is attributed to his manhood And bishop Fulgentius making mention of this interpretation in his second booke to kinge Thrasimundus hath thus left written He said this not that the humane substance of Christ is present in euery place but because one the selfe same sonne of God and sonne of man very God of the father as hee is very man of man though according to his true humanitie hee was then locallie in earth yet according to his diuinitie whiche by no meanes can be conteined in place hée did wholie fill heauen and earth Thus sayeth hée Wherefore the sentences bearing witnesse of Christ in the writinges of the Euangelistes Apostles are diligeÌ„tly to be marked For some are peculiarly referred to his diuine nature as are these I and the father are one Before Abraham was I'am In the beginning was the word the word was with GOD and God was that woord Hee is before all thinges the image of the inuisible God by whom all thinges are made And some are particularly referred to his humane nature or to the mysterie of his embassage or ministration of whiche sort are these The father is greater than I. Thou madest him a little inferiour to the Angels My soule is heauie euen to the death Againe there are testimonies whiche haue respecte to both natures but to neither of them seuerally do they sufficiently agree Such are these My flesh is meate in deede and my bloud is drincke in deede I haue power to forgiue sinnes to raise to life whome I will and to giue righteousnes and holinesse I am the sheepeheard the doore the light the waye the trueth the life No man coÌ„meth to the father but by mee For these doe sett forth and commend vnto vs the verie substaunce of Christe the person I meane of oure true sauiour and mediatour God and man For no man forgiueth sinnes but God onely Againe they are not forgiuen without death and sheading of bloud as the Apostle witnesseth in the ninth Chapiter to the Hebrues Againe there are testimonies whiche cannot aptly bee declared but by communicating of woords Touching whiche I hope this is sufficient Againe he doth not diuide the person of our mediatour God
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
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
his confession and the keyes of giuing of sentence iudgement or of opening shutting vpp of heauen of forgiuing or reteyning of sinnes They say that this power was promised to Peter in Matthew the Lord saying Vnto thee wil I giue the keyes of the kingdome of heauen but that it was giuen to all the disciples in Iohn Christe saying Whose sinnes soeuer ye forgiue they are forgiueÌ„ to theÌ„ And in these dayes is giuen to the priests by the bishop in their consecration laying their hands on the priests at the giuing of them their orders sayinge Receiue ye the holy Ghost whose sinns soeuer ye forgiue they are forgiuen them They call the power of placing ministers of the Church Ecclesiasticall iurisdiction to consist in a certeine prelacie and the fulnesse of it to rest onely in the Pope hauing respecte to the whole vniuersall Church For it belongeth onelie to the Pope to appoint rulers and prelats in the Ecclesiastical Hierarchie because it was said to him Feede my sheepe Moreouer they say that all iurisdiction ecclesiasticall doth come from the Pope to inferiour rulers either mediatlie or immediatlie in which thinges authoritie is limitted at his pleasure that hath the fulnesse of power For a bishop hath authoritie onelie in his diâ—cese and a curate in his parish c. Power of Apostleship or preaching the word of God they call the authoritie of preaching which the Lord had giuen to his disciples saying Go ye into all the world preaching the gospel to all creatures But doctours in these dayes affirme y none ought to be sent out to preach but onely by Peter that is his successour mediatly or immediatly c. They say that the power of iudiciall correction was giuen to Peter by God to whome he said If thy brother shall offend or trespasse against thee c. For the words of the Lord are knowen wel enough in S. Matth. cap. 18. They say therfore that God gaue authoritie vnto priestes not onely of excoÌ„municating but also of determining iudging and establishing commandements lawes and canons because in that place it is said Whatsoeuer ye bind vppon earth it shal be bound in heauen To conclude they saye that the power and authoritie to receiue thinges necessarie for this life in reward of their spirituall labours was giuen by these woordes of the Lord Eatinge and drincking suche as they haue These thinges do these men teach concerning Ecclesiasticall power not onelie foolishlie but also falslie Of the power of consecration sacrificing howe vaine and foolish it is wee haue oftentimes said in other places and perhaps will say more if God grauÌ„t life in conuenient place and time Of the power of the keyes we wil dispute God willing about the end of the next sermon And something we brought when we disputed of penance auricular confession But they are foolish shameles trifles which they babble of ecclesiasticall iurisdiction of the fulnesse of the high power that is to saye of the bishop of Rome whiche I doubt not are knowen well enough to the whole world longe agoe and of that matter there shall follow hereafter some arguments for the confutation therof in these our sermoÌ„s Wheras they vsurpe vnto themselues the office of teaching and crie out that no man can lawfullie preach but such as are ordeined by them they thereby séeke the ouerthrowe of Gods word the defence assertion of their owne errors whiche shall also be intreated of in his due place The power of excommunicating they haue so filthilie shamefullie abused that the Church through their negligence and wicked presuÌ„ption hath not only lost true discipline but also excommunication it selfe hath béene a great many yeares nought else with the bishops of Rome but fire sword wherewith they first raged against the true professours of Gods word and persecuted the innocent worshippers of Christ Moreouer that there is no power giuen of God to the ministers of the Church to make new lawes we wil shew in place coÌ„uenient The authoritie and power to receiue wherewith to liue haue they put in execution to the vttermost but in recompence of their temporall haruest they haue not soawen spirituall thinges but rather being a sléepe they haue suffered him that is oure enimie to soaw cockle in the lords field and that not by any other but by their owne meanes For haue not they not being contented with thinges necessarie for this life vnder that colour subtilely inuaded kingdomes and most shamefully cruelly possessed them Wherfore he that seeth not that ecclesiastical authoritie as it is by these men affirmed and also by them put in practise is but a méere tyrannie ouer simple soules it is plaine hee séeth nothing at all Wée wil nowe herevnto ioyne a true simple plaine manifest doctrine concerning ecclesiasticall iurisdiction Power is defined to be a right which men haue to doe some thing by It is called in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherof the first word signifieth right and power the second abilitie to execute power or authoritie For oftentimes it commeth to passe that a man shall haue authoritie to doe a thinge but is destitute of abilitie to performe it But God can do both and hath giuen them both vnto the Apostles against those the were possessed with diuels as Luke witnesseth saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee gaue them power and authoritie ouer all diuels c. And there is also one sort of power whiche is free and absolute an other sort of power whiche is limitted whiche is also called ministeriall Absolute power is that which is altogether frée and is neither gouerned or restreyned by the lawe or will of any other Of which sort is the power of Christ which he speaketh of in the Gospell saying All power is giuen vnto me in heauen in earth goe therefore and teache all nations baptising them c. Hee speaking againe of this power in the Reuelation shewed vnto S. Iohn the Apostle sayeth Feare not I am the first the last and I am aliue but was dead and behold I am aliue for euermore And I haue the keyes of hell and of death And againe These thinges sayeth he that is holie and true which hath the keye of Dauid whiche openeth and no man shutteth and shutteth no man openeth The power whiche is limitted is not frée but subiecte to an absolute or greater power of another whiche cannot of it selfe doe euerye thinge but that onelye that the absolute absolute power or greater authoritie doth suffer to be done and suffereth it vnder certeine conditions Of whiche sort surely is the Ecclesiasticall iurisdiction and which may rightly be called the ministeriall power For the Church of God vseth her authoritie committed vnto her for this purpose by her ministers S. Augustine acknowledging this distinction speaking of Baptisme in his fifte treatise vppon Iohn sayeth
of the church of Christe as the Popish pastors do falsely boast to ordeine new lawes and to broach new opinions For the doctrine whiche was deliuered to the apostls of Christ is simply to be receiued of the church and simply and purely to be deliuered of the pastours to the church whiche is the congregation of such as beléeue the word of Christe And who knoweth not that it is sayde by the Prophete All men are lyars God only is true And the church is the piller and ground of truth bycause as it stayeth vpon the truth of the Scriptures euen so it publisheth none other doctrine than is deliuered in the scriptures neither receiueth it being published And who is he that will challenge to him selfe the glorie due vnto God onely God is the onely lawegiuer to all mankinde especially in those thinges which perteine to religion and a blessed life For Esaie sayth The Lorde is our iudge the Lord is our lawegiuer the Lorde is our king and he him selfe shal be our Sauiour And S. Iames also saythe There is one lawgiuer which is able to saue and to destroy God challengeth this thing as proper to him selfe to rule those that are his with the lawes of his word ouer whome he only hath authoritie of life and death Moreouer those lawes can not be godly whiche presume to prescribe and teache fayth and the seruice of God after their owne fancie The doctrine concerning fayth and the worship of God vnlesse it be heauenly is nothing lesse than that which it is sayd to be God only teacheth vs what is true fayth and what worship he delighteth in And therefore in Matthewe the sonne of God pronounceth out of Esaie In vayne doe they worship me teaching for doctrines the commaundementes of men Ioyne herevnto also that from the newe constitutions of men there springeth alwayes vp a wonderfull neglecting yea and contempt of the word of God and of heauenly lawes For through our owne traditions as the Lorde also sayth in the Gospell we goe astraye and despise the commaundements of God. Nowe since it is manifest from whence the Pastour or doctour must fetche his doctrine to wit from no other place than out of the Scripture of the old and new Testament which is the infallible and vndoubted word of God and that therefore this doctrine is certeine and immutable There remaineth nowe also something to be spoken of the manner of teaching which the teacher or pastor of the Churche ought to followe And here I will onely briefly touche the shorte summe or effect of matters Afore all other thinges therefore it is required of Pastours that continually they account that to be spoken vnto them whiche the Apostle commanded to be often tolde to Archippus Take heede to the ministerie that thou haste receiued in the Lord that thou fulfill it And moreouer 〈◊〉 they neuer turne away their eies from that liuely picture of a good and euill shepehearde whiche Ezechiel that famous Prophete setteth out after this manner Thus sayth the Lorde God woe be vnto the shepeheardes of Israel that feede them selues shoulde not the shepeheards feede the flocks ye eate the fat ye cloath you with the wooll ye kill them that are fed but ye feed not the shepe the weak haue ye not strengthened the sicke haue ye not healed neither haue ye bound vp the broken nor brought againe that whiche was driuen away neyther haue ye sought that whiche was lost but with crueltie and with rigour haue ye ruled them And againe I will feede my sheepe sayth the Lord God I will seeke that whiche was lost and bring againe that whiche was driuen away and will binde vp that which was broken and will strengthen the weake but I will destroy the fat and the strong and I will feede them with iudgement Hereby we gather that it is the duetie of a good Pastour or shepeheard to féde and not to deuour the flocke to minister not to exercise dominion to séeke the safetie of his shéepe not his priuate gaine and also to séeke out againe the lost shéepe that is to say to bring again such as can not abide the truth and wander in the darkenesse of errous home to the church and vnto the light of the trueth and to restore and bring back againe the shéep that is driuen or chased away to wit such as are separated from the felowship of the Saintes or godly for some priuate affections sake to heale or binde vp such as are broken For he meaneth the wounds of sinnes whiche Ieremie also commaundeth to heale and to be short to strengthen the weake and féeble shéep and not altogether to treade them vnder foote and to bridle such shéepe as be strong that is to say men flourishing in vertues least they be proude and puffed vp with the giftes of God and so fall away But let him thinke that these thinges can not be perfourmed but through sounde and continuall teaching deriued oute of GOD his worde The manner of teaching extendeth it selfe to publique and priuate doctrines By publique doctrine the Pastour eyther catechiseth that is to say instructeth them that be younglings in religion or other whiche are grounded therein To the younglings or ignoraunt sorte he openeth the principles of true religion For Catechesis or the fourme of Catechising comprehendeth the groundes or principles of fayth and Christian doctrine to wit the chiefe pointes of the couenaunt the tenne commaundements the Articles of fayth or Apostles Créede the Lordes prayer and a briefe exposition of the Sacramentes The auncient churches had Catechisers appoynted properly to this charge And the Lorde commendeth vnto vs bothe in the olde Testament and in the newe with great earnestnesse the charge of the youth commaunding vs to instruct them both betimes and also diligently in true religion Moreouer he setteth out great rewardes and grieuous punishments in that behalfe Assuredly no profite or fruite is to bee looked for in the Churche of those hearers that are not perfectly instructed in the principles of religion by Catechising for they knowe not of what thing the Pastor in the Churche speaketh when they heare the couenaunt the commaundement the lawe grace fayth prayer and the sacraments to be named Therefore if in any thing then in this ought greatest diligence to be vsed The doctrine whiche apperteyneth to the perfecter sorte is specially occupyed in the exposition of holy Scripture It may appeare out of the writings of the old bishops that it was the custome in that happie and most holie primitiue churche to expounde vnto the Churches not certeine parcels of the Canonicall bookes neyther some chosen places out of them but the whole bookes as well of the newe Testament as the olde And in so doing there came no small fruite vnto the Churches As at this day also we sée by experience that Churches can not be better instructed nor more vehemently stirred vppe
faith that is to say God instituted circumcision that it should be a seale to ratifie and confirme yea and also visibly to testifie that faith is righteousnesse and that men are iustified through faith I say in such sorte as faith is also imputed vnto them for righteousnesse as it was imputed vnto Abraham For it followeth That hee might be the Father of all that beleeue though they be not circumcised that righteousnesse might be imputed vnto them also And so foorth And although these things be more cleare than the day-light yet I wil endeuour further to open the same by a parable For suppose that a Kinge of his fauour and méere liberalitie would entertaine some seruant into his courte yea and make him partaker of all his goodes and moreouer would extende this benefite vnto the Children and posteritie also of him whome hee had adopted and woulde immediatlie cōmaund that that couenaunte priueledge and fauoure graunted by liuely words should also be put in writing which he might confirme by setting to his seale to the end that might be to his posteritie a sure testimonie against all gainsayers that the same fauour and adoption doeth perteine to them also and that the Prince would continue his good and fauourable kindenes vnto the posteritie of him whome hee had adopted if they also continue faithfull vnto their Prince For euen after the same manner almightie God the king of Kings and most bountifull of all Princes fréely and not by any merite of ours going before chooseth Abraham vpon whome he bestoweth innumerable benefits and vnto whome he offereth a couenaunte and participation of all goodnesse and not vnto him onlie but to all his posteritie also saying I the almightie God wil be thy God and the GOD of thy seede after thee I will blesse thee and thy seede and in thy seede shall all the nations of the earth be blessed He sanctified also this priuiledge confirming it with an oath and by and by commaundeth to deliuer the same vnto their children as it were from hand to hand in stede of writing and afterward willeth his seruants the prophets to set it downe in writing and last of all he him selfe by instituting Circumcision now as it were setting to his seale to the letters patents or Charter woulde haue it confirmed ratified to them that should come after to the ende they might certainly know that that also perteined vnto them Where notwithstandinge it séemeth this must not be dissembled of vs that Sacraments haue a greater and more effectuall force than any sealed Charters can haue For priuiledges which princes giue are written in parchmente and their seales are set to parchement written but God imprinteth his seale into the very bodies of those that are his For he caused Circumcision to be on the priuie member of man wherebye issue is raised increased and continued that as a marke printed in the very bodyes it might more than seale and witnesse that the blessing and partaking of all good things perteyneth to the circumcised if they abide faithful to the Lord God entred into league with men And therfore very significantly is Circumcision called of Paule not The seale of righteousnes but The seale of righteousnes of faith that is a ratifying and assurance that faith is righteousnes that it is faith whereby wee are iustified that righteousnesse is due to them that beléeue that God assuredly will blesse the faithfull and impute faithe vnto them for righteousnesse as hee also imputed vnto Abraham Now since Sacraments haue the like reason we may apply these thinges to our Sacramentes Christe therefore the annoynted of the Lord after he had by his guiltlesse and vndeserued death redéemed the worlde from the power of Sathan and béeing now ready to ascend into heauen to the father hee called his Disciples aboute him and saide Goe into the whole worlde and preach the Gospel to all creatures hee that shall beleue and be baptised c. The preaching of the Gospel doeth lay open and abrode the greate the precious the healthful the liuely the bountiful the royall and diuine priuiledge that of the children of the diuel we are made the childrē of God the heyres I saye of GOD and ioynte-heires with Christe who by the sheding of his blond hath purchased for vs this inestimable saluation From this grace of God none is excluded but he which through disobedience by his owne corruption and fault doth exclude himselfe For touching the children and infants of the beléeuers the Lord in the gospel pronounceth saying Suffer the yonge children to come vnto mee and forbid them not for of such is the kingdome of God. And againe Verilie I say vnto you except yee turne and become as little children ye shall not enter into the kingdome of Heauen Who so shall receiue such a litle child in my name receiueth me Take heed that ye despise not one of these little ones for I say vnto you that in Heauen their angels doe alwayes beholde the face of my Father whiche is in Heauen c. Neither is it likely now Christ is come that God is more vnmercifull then he was before hee came into the worlde But then he said I will bee thy God and the GOD of thy seede after thee That therefore is nowe of more force since the Lorde is come to séeke and saue that whiche was lost and to be short to powre fóorthe moste liberallye his grace and good giftes vppon all fleshe Wherefore that royall ample and diuine priuiledge is first by the very preaching of our Lorde Christe and then by the doctrine of his Apostles reuealed vnto the worlde and afterwarde the Lorde so commaundinge the same priuiledge was setdowne of the Apostles and Euangelists in writing Now the Lorde him selfe added this sacrament as a signe and seale vnto his preaching and to the Scripture ordayning Baptisme in the place of Circumcision the whiche because it was a bloudie thing and to conclude a signe of the blessed séede which was to come which then was reuealed ought to be abrogated And Baptisme it selfe also succéeding circumcision is also a seale of the righteousnesse of faith an euidence and sealed charter that God doeth assuredlie cleanse vs and make vs heyres of eternall life and that the whole grace of Baptisme perteyneth to them that are baptised if they stand stedfast in true faith But thou wilte say the Infantes of Christians whiche are to be baptised beléeue not I graunte No more did the Infants of the Iewes beléeue whiche neuerthelesse were circumcised and were in league with God and made partakers of all good giftes so that true godlinesse biddeth vs attribute the same to our Infantes When the ofspringe of the Iewes waxed in age and did wickedlie transgresse they fell from the couenaunt of god So likewise the infantes of the Christians when they come to age and commit wickednesse doe fall from the grace of the Gospell yet are they
many peculiar things done in the scripture out of which if any man shal go about to draw general things coÌ„moÌ„ laws he shal bring in absurdities innumerable What if Moses in the same place doeth only describe the déed of his wife moued there vnto by anger and displeasure not for religions sake to performe the ministerie vnto God For she grudging against her husbaÌ„d yea against God tooke the foreskin of her sonne which was cut away caste it at his Father her husbandes féete not without reproche saying A bloudy husband art thou vnto me As if you should say Ich habb woll ein bluotigmann an dirr And though the Angel was appeased with Moses because he séemed to allow the déed of the woman as wel pleasing God yet that is more to bee imputed to the mercie of god rather thaÌ„ to the righteousnes of the womans déede It did grieuously displease God that Dauid had staine Vrias moreouer had taken Béersabe to him selfe to wife yet of his goodnesse and singular mercie hee vouchsafed to call Solomon who was born of Beersabe by this name Iedidia because the Lord loued him so the gratious Lord is also reconciled with Moses who either by his owne negligence or through the fault of his Madianitish wife lingered circumcisioÌ„ in the bodie â—f their sonne against the law longer than was méet is coÌ„tent with taketh in good part the circumcision which the womaÌ„ performed rather of indignatioÌ„ thaÌ„ for religion yet he wil not that after her as a perfect example other women shuld circuÌ„cise But you say by baptisme ministred by a woman the perill of death or eternal daÌ„nation was to be preuented into which the infant falleth if he depart this world without babtisme My answer is When thâ— infant being newly deliuered out of his mothers wombe departeth with too too spéedie deathe so that the Parentes can not thoughe they would neuer so feigne bring him to bee baptised of the minister of the Churche this pinche of necessitie truely is not to the damnation or death of the Infante because hee being receiued into the couenant by the grace of God is deliuered from death through the bloud of the sonne of god We are not destitute of testimonies of scripture duly seruing in this behalfe In the lawe it was not lawfull to circumcise an Infante before the eighth day but it is certeine that verie many departed out of this worlde before the eighth day yet in the meane while if any manchilde had departed the thirde or fourth day after his birthe no condemnation was imputed vnto him For otherwise Dauid a verie sound man in religion and one that loued his children déerely and one verie desirous of the saluation of his housholde when his childe was dead whiche was begotten and borne vnto him of Beersabe coulde not haue shewed himselfe so cherefull to his courtiers to whome among other thinges he said that he shoulde goe vnto the dead childe to witte into the land of the liuing If it were no danger vnto women children to die vncircumcised for they without circumcision were saued neither verily shall it be damnable for men children being not baptised to die at the point of necessitie For we haue otentimes saide the holy baptisme entred tooke the place of circumcision Hitherto perteine the testimonies out of the law the prophetes In the law the Lord protesteth more than once that he hath a moste certeine care regarde of infants In Ionas he expressely professeth that he hath a consideration and a respect of those that are not yet come to the yeares of discretion For the Lorde spared the most famous citie of Niniue partely for their sakes Thou saist These testimonies of the olde testament perteine nothing to vs which liue vnder the new testament I aunswer That God after the comming of Christe in the fleash is not more rigorous vnto vs than he was before Christes comming For if it were so what should we say else but that Christe came not to fulfill but to weaken and abolishe the promises of GOD since that in times past amonge them of olde the grace and the promise were effectuall in necessitie withoute the signe but now among vs béeing without the signe they begin to be voide of no force Wherefore I trusting to Gods mercie and his true and vndoubted promise beléeue that infants departing out of this world by too tâ—â— timely death before they can be baâ—â—â—sed are saued by the méere mercie of God in the power of his trueth and promise through Christe who saieth in the Gospel Suffer little ones to come vnto me for of suche is the kingdome of God. Againe It is not the will of my father whiche is in Heauen that one of these little ones should perish For verily GOD who cannot lye hath said I am thy God and the God of thy seede after thee Wherevpon Sainte Paule also affirmeth that they are borne holy which are begotten of holie parents not that of flesh and bloud any holie thing is borne For that which is borne of the fleash is fleashe but because that holinesse and separation from the coÌ„mon seed of men is of promise and by the right of the couenaunt For we are all by nature and naturall birth borne the sonnes of wrathe death and damnation But Paul attributeth a speciall priuiledge to the children of the faithfull wherewith by the grace of God they which by nature were vncleane are purified So the same Apostle in an other place doeth gather holy braunches of an holy roote And againe elsewhere sayeth If by the sinne of one many be deade much more the grace of God and the gyft of Grace whiche is by one man Iesus Christ hath abounded vnto many And therefore Augustine doubted not to say As all which die die no otherwise but in Adam euen so all that are made aliue are not made aliue but in Christe And vpon this whosoeuer shal say vnto vs that any in the resurrection of the dead can be made aliue otherwise than in christ he is to be abhorred detested as a coÌ„mon plague of Christian faith Ad Hiero. epi. 28. They obiecte By this meanes the vse of baptisme is made void quite taken away Yea Pelagianisme is sprung vp againe which with so greate trauell S. Aug. with many other learned and holie men beate downe kept vnder He falsely spake that said The soule whose fore-skin is not circumcised shal be cut off froÌ„ his people because he hath brokeÌ„ my couenant He falsely spake that said Verily verily I say vnto you Except a man be borne of water and of the spirite he cannot enter into the kingdome of God. For if these sayinges be true children not baptised truly the sequele is that they dying without baptisme are not saued I aunswere that I weaken holy baptisme by no meanes muche lesse take it quite away when I
443. 445. 446. Frée 444 Fréemen of Christe abuse not their libertie 445 Fruits that become repentance 593 Fulgentius 74 Furniture of them that would haue accesse to God. 922 G. Gardiansor ouerséers of fatherlesse children 145 Garment to be worne at the Lords supper 1071 Gentiles 102. 104. 105. 106. 148. Gesture in prayer 928 Gestures at the Lords supper 1071 Gospel 326. 527. 526. 528. 558. 530 547. 1010. Giftes of the holy Ghost 729 Giftes of the new testament 438 GOD. 481 God being good created all thinges good 481 God is said to make men blinde 492 God is said to hardeÌ„ in what sense 492 God sometimes afflicteth them whose sinnes hee hath forgiuen 584. God gouernour of all things 637 God is one in substance and thrée in persons 56 God a father 57 God the maker of heauen and earth 58 God almightie 57 Gods sonne 59 God alone forgiueth sinnes 83 God alone to be loued 94 God will not be likened to any thing 118 God a rewarder of his true worshippers 125 God is all in all to his confederats 357 God did forbeare the fall of man. 488 God doth punish sinners iustly 520 God exhibiteth grace by in Christ 532 God shadowed in visions 616 God giueth his giftes fréely 616 God sheweth himselfe to Moses 617 God what he is 618 God doeth euidently open himselâ—e in Christ 618 God is knowen by his works 620 God is shadowed to vs by comparisons 622 God is one in essence or being 623 Gods good will learned by his prouidence God draweth by meanes those that the preâ—estuiared to life 645 God onely alone is to be worshipped 6â—6 God only to be serued 671 God hâ—th his church 855 God present in the ministerie to the worlds end 919 God is moued with the prayers of the 〈◊〉 God deâ—â—â—reth to heare once petitions 919 Godhead and manhoode of Christe mitted 691 Godlinesse 18. 43 Goode of the church 156 Goods of other man ought not to remaâ—ne in thy possession 280 Goods serue to supplye our necessitie 283 Goodes muste serue to relieue the poore 288 Good to whom it must be done 289 Good how we ought to do it 290 Good 〈◊〉 515. 457 Godly 〈◊〉 falsly charged to frussleare the sacramentes 1008 Gouernours of scholes 1114 Grace 529. 530. 531. 360. 1000. 1003. 1006. Gâ—atian Emperour 181 Guiltinesse punishment therof 397 H. Halowed be thy name expounded 943 Herode and Antiochus eaten of wormes aliue 218 Heretikes and false prophets 397 Head of the church 864 Heauen the seate throne or pallace of our king Historie of the Lordes tabernacle 342. 343 Historie of Anabaptisme 1057 Housholder his charge or office 138 141. Honour 146. 147. 149. 151. 153. 154. 155. Honestie 226 Hospitalitie 286 Hope of the faithfull vpholdeth Christian patience 304 Hopâ— 503. Holy day 350 Holy things 391 Holocaustum the burnt offring 368 How God guieth men ouer to a reprobate mynde or sense 491 Howe God is saide to do euill 493 How Christ is receyued 547 Howe often the Lordes supper is to be celebrated 1016 Holinesse that is perfect whence it proceedeth 813 Holy church how to be vnderstanded 814 Holy time 1129 Holy buildings 1126 Holy instruments 1127 Holy Ghoste 715. 716. 718. 719. 722. Holy Ghost is called a comforter 723. 724. Holie Ghoste compared to water fire 〈◊〉 a done 725. 1016 Hoares Canonicall 936 Howe Christ hath giuen his fleshe to be meare 1098 Howe Christes bodie is eaten and his bloud drunken 1098 Howe the vnbeleeuers are made guiltie of Christes body bloud 1104 How we should prepare our selues to the Lords supper 1109 Humanitie of Christ 687 Humbling and acknowledging of sinnes 564 Hart of all kyndes and sortes forbidden 166 Hirelings wages 397 Hire is due but Heritage procéedeth of the parents good will. 469 Hypocrites how they are or may be counted of in the churche of God. 817 I. Iacob 4 Iames defended 426 Iames no patrone of auricular coÌ„fession 580 Idols teach not 122. 266 Idolatrie 392 Idlenesse condemned 266 Iesus the name of the onely begotten sonne 60 Iesus is Christ the looked for Messias 537 Iewes denie that Christe is come or that Iesus is Christ 540 Images 117. 120. 121. 122 Image of patience 303. Image of god 614. 489 Image of the diuell 560 Imperiall lawe against the Anabaptistes 1058 Impenitents are vnhappie 597 Incest 236 Infelicitie of the vngodly 299 Institution of a king and of princes 390 Inheritaunce 393 Incarnation of Christ 687 Indulgences 585 Infants not beléeuing are baptised 1014 Infantes departing without baptisme are saued 1044 Infantes confessing or beléeuing 1052 Infants vnderstande not the mysterie of baptisme 1054 Infants baptised from the time of the Apostles 1057 Intercessour 660 Intercession of Christ 665 Inuocation 185. 586. 656 Inward markes of the church 824 Interpreting to whome it perâ—eyneth 907 Interpreret or teacher what he must not seeke 908 Institution of baptisme by whome 1033 Institution of sacraments 965 Ioas. 254 Iosaphat 253 Ioram 253 Iothan 254 Iosias 255 Ioiada 254 Iudas was present at the Lordes Supper 1103 Iustification 44. 52. 457 Iustifie 45. 1006 Iustified 49. 50. 51. 406. 532 Iudge Iudgement and to Iudge 74. 191. 192. 193. 194. 295. 388. 389. Iudiciall lawes 389. 397 Iubilie Romishe 417 Iustiman Emperour 129 K. Kaliad the grandfather of Moses 4 Keyes of the kingdome of heauen 558 Keyes of the church 901 Keyes are the ministerie of preaching the Gospell 902. 903 Kinsmen and Cousens 146 Killing and to Kill 166. 175. 198 Kindes of Bishops 885 Kindes of prayer 914 Kindes of punishment 199 Kings Kingdomes 218. 252. 256 257. 390. 699. 700. 701. 702. 703. 944 L. Labour commended 266 Lambe a type of Christ c. 365 Lawe and Lawes c. 100. 101. 102 303. 107. 108. 109. 110. 166. 186. 188. 189. 190. 400. 403. 404 405 408. 409. 411. 446. 447. 448. 578 Lauer of brasse 349 Legion of Thunder 215 League 6. 355. 356. 331. 357. Learners two sortes in the church 907 Leuites 331. 332 Libertie of Christians or Christian Libertie 408. 440. 443. 448 591 Light clearest of the first worlde were nine men 3 Lie Lying and kinds of Lyes 320 Licentiousnesse 449 Life eternall and the day of iudgement 6 Life euerlasting 90 Life promised to them that kéep the lawe 408 Likenesse and difference of the â—lde and newe testament and people 428 Loue and Charitie 92. 93. 95 The Lorde hath not burthened his Church with infinite lawes 1112 Lords prayer expounded 941 M. Maiestie and dignitie of the moral lawe 112 Magistrats or rulers 145. 168. 169 170. 171. 172. 175. 177. 178. 187 188. 198. 216 Magistracie thrée kindes 169 Marriage and Married folke 222 227. Marriage 228. 229. 230. 231. 392 Martyrs 724 Manasses 255 Manner of ordeyning those that be called to the ministerie 896 Manner of the auncient singing in the auncient church 933 Manner of prayer 938 Manner of Christes death 64 Mans last day 779 Man old and newe what it is 588 Man conuinced of sinne
c. 326 Man his power 588 Man next or neare to vs our neighbour 94 Marks belonging to the members of God. 822 Matrimonie 227. 230. 11 32 Mancipation 395 Manumission 395 Mediatour 61. 920 Members of sathan 1024 Memoriall of the Lordes supper 1063 Merites and rewardes of good workes 497 Meteors 641 Ministerie Ministers and Pastours of the churche 146. 872 875. 876. 895. 900. 912. 111. 983 870. 872. 1094 Moses and his lawe 7. 8. 189. 401 402. 416 Morall lawe 110 Monarchie 196 Monhs teach that sacraments giue grace 997 Murther 105. 166. 398 Midwâ—ues whether they may baptise 1043 Mysterie of our redemption 114 Of sprinckling water 377. Of circumcision 359. Of the Paschal Lambe 362. Of the Trinitie 630 632. 634 N. Nature 100. 107 Name and Names of god 359 475. 944. 127. 128. 608 Name of Jesus Christ what it signifieth 972 Names of Ecclesiastical functions â—nterchaâ—mgably vsed in the scriptures 880. 711 Names giuen to the holy ghost 725 Names giuen and taken in baptisme 1018 Neighbour 94. 95. 96. 97 Newbyrth 590. 1048 Noe and Som. 4 No man muste hasten his owne death 512 No man liuing perfect and vnspotted 401 O. Obiection 464. 486. 491. 665. 917 180. Obedience 208. 220 Obstmate shibborne persons 451 Ochosias 253 Operations of the holie Ghost 727 Offence Offences and Offenders 449. 450. 451. 452 Operation of the diuel 751. 173 Opportunitie of prayer ministred of the spirit in no wise to bee let passe 929 Opinions of diuerse sortes concerning God. 605 Opinion of the Papistes touching transubstantiation confuted 983 Opinion of bodily presence confuted 1084 Orders offices instituted of God in his church 877 P. Passion of Christ 64 Parables 1012 Patience 303. 304 Patience of the Saints 303 Parish whereof it consisteth 815 Particular church 815 Passeouer 364. 365. 369 988 Pastorall office no Lordly dignitie 867. 897 Pastour and pastours and their office 878. 909. Pasquill 322 Perillous for a subiect to speake against his prince 170 Persecutions of the church 314 Peculatus 278 Persecutours recompenced 316 People carnall and freshly 397 People of god where they be 1050 People of the newe testaunent are after the name of Christe called Christians 437. 438 Pelagians 1046 Peccata aliena others sinnes 510 Pentecost 552 Penitents 594. 597 Performance of promises wheÌ„ god defetreth it then he stayeth vs in the Lords leasure 906 Peter the chiefe of the Apostles in what sense 887 Peter called sathan 748 Person of Christ notdiuided 696 Petitions accepted of god by whoÌ„ and from whom 920 Pharao his heart hardened 493 Pitie foolish in magistrates 197 Plagium 278. 392 Place to worship God in is frée for euery man to chose where he liketh 416 Pleasure all sense and féeling therof is not forbidden 284 Plagues of sames 520 Pledges and pawnes 371 Place of celebration of the Lordes supper 106â— Pleasures certoine graunted of god 238 Pluralities of benefices 900 Power 834. 835. 836. 978. 836. 838 839. Power of the diuell lunitted 753 Pope not heade of the church 865 Popes dying of the pocks bewrayeth their chastitie 318 Polygainie 228 Popish orders refused why 898 Popish regular priestes 084 Poly-histor 10 Poore 932. 1123. Preface of the Lords prayer 941 1 Petition 943 2 Petition 944 3 Petition 945 4 Petition 947 5 Petition 948 6 Petition 949 7 Petition c. 950 Prayer and prayers 665. 910. 914 916. 917. 918. 623. 924 925. 926. 927. 929. 930. 932. 939. 953. Priesthood abrogated 415 Promises touching Christ our sauiour 532 Preaching of the first glad tydings 533 Proofes that there is a God. 605 Prouidence of god 678. 916 Prodestination or Gods foreappointment 642 Prophetical apostolical and orthodoxicall church 828 Primacie of the Romish church 865 Prophets 9. 10. 878 Priestes and Priesthood 332. 333. 334. 335. 336. 338. 346. Prevogatiue of bishops 881. Princes 182. 254. 700. 890 Proceding of the holy ghost 719. 720 Preaching 1020 Preachers called angels 732 Procreation and bringing vppe of children 225 Promises made to the afflicted 308 Prodigalitie 269. 282 Promise communion of the Lord witnessed to vs by breade wine 1083 Presence of christ in the supper 1095 Punishment 47 129. 200. 201. 397 326. 519. 996. 295. 297. 1108 Purgatorie 770 Pythagoras 103 R. Rape 235 Religion and Religious 40. 672 Resurrection 67. 84 Reward and punishment 76. 467. 468. 470 655 Rebels 152. 397 Restituation 208. 281. 282. 396 Regeneration 548. 590 Repent and Repentance 561. 562 563. 594. 596. 598. Reformation in religion oâ—ght not to stay for a generall counsel 599 Reformation of Churches to be made 1125 Rising out or froÌ„ the dead 68. 85. 86 Right hand of God what it signifieth 72 Riches and Richmen 264. 282. 283 286. 909 Righteousnesse 403. 555 Rites and Ceremonies 415. 968 Riot 269 Roboam 253 Robberic and deceit 274 Romanes 654 Rome is not the church of god 851 Rome is not the mother church 969 Rule of Saint Augustine for figuratiue speaches 992 S. Satisfaction for sinnes 47. 84. 583 Sanctum sanctorum 111 Sabbaoth 14. 136. 137. 139. 141. 142. 143. 350. 351. c. Sacrilege 277. 396 Sancâ—uarie 166. 398 Saints Sanctification and Sanctifie 425. 640. 672. 723. 935. 293 313. 742. 1030. Sacrificing in high places what it is 416 Saluation to the fathers 432 Saluation preached in the Gospell belongs to all 545 Samson 381 Samuel 778 Saturne 611 Sathan 748. 749 Sacrament Sacraments Sacramentall signes and Sacramentall speaches c. 356. 823. 965. 966. 968. 959. 969. 970. 979. 986 989. 993. 994. 995. 997. 998. 100â— 1008. 1010. 1011. 1013. 1015 1017. 1027. 1028. 1029. 1063. 1082. Sacrifice Sacrifices and Sacrificing 337. 378. 369. 371. 376. 775 767. 416. 658. 988. 1082. Saule 252 Scriptures 13. 23. 26. 28. 250. 603 Scholes 184. 1115. Slaunderers and rebels 398 Scelera delicta 509. Scaddai 611 Schisme and Schismatiques 843 844. 846. 847. 848. Senatour Noble 217 Seale of Gods grace 1004 Seales wherevnto they serue 1011 Serue and Seruice c. 122. 509 667. 668. 670. 675. Secular priestes 884 Seuâ—ritie in Magistrates is not crueltie 197 Sephora 1044 Shew breade 347 Sinne Sinnes and Sinners 5. 46 50. 82. 83. 295. 296. 344 445. 477 486. 509. 507. 508. 513. 516. 518 522. 567. 917. Sunoniaches 277 Singing in the church 932. 933. 935 Signe and Signes 956. 957. 958 959. 969. 981. 982. Sitting of Christ at the right hande of God what it signifieth 71 Sodomie 236 Souldiers 214. 215. 960 Solomon and his temple 253. 344 Soule and Soules 754. 756. 757 758. 756. vs 781 Spirite 921. 714. 722. 728. 779 Spirites good bad 732. 733. 734 735. 736. 737. 738. 739. 740. 741 742. c. vsque 754. Straunge Gods. 115 Storke 148. Stoâ—kes 301 Stipends assigned to the priests 338 Studie of the church and Students 840. 1123 Subiects 219 Summe of the gospel 145 Superstition 673. 916 Swearing and to Sweare 130. 131 132. Sword. 196 Supper of the lord 420. 989. 1063 1065. 1066.