ioye and alwayes bringeth gladnesse with it The tydings are that there is borne the Sauiour of the worlde euen the Lorde Iesus Christ he is borne and that too vnto and for vs that is to the health and saluation of vs mortall men Sainct Paule saith That the Gospel was promised afore of GOD by the prophets in the holie Scripture of his sonne which was made of the seede of Dauid after the fleshe who hath been declared to be the sonne of god with power after the spirite that sanctifieth by his resurrection from the dead And againe The Gospell is the preaching of Iesus Christe according to the reuelatioÌ„ which hath beene kept cloase from before beginninges but is nowe made manifeste and by the writinges of the prophâ—ts opened to all nations vnto the obedience of faith according to the apointment of the eternall God. And yet againe more briefely he saith The gospell is the power of God vnto saluation to all that do beleeue that is to saye the Gospell is the preaching of Gods power by whiche all they are saued that do beléeue But Christe is the power of god For he is saide to be the arme the glorie the vertue brightnesse of the father Now Christ bringeth saluation to euery one that doth beléeue For hee is the Sauiour of all Of all this wee doe nowe gather this definition of the holie Gospell the Gospell is the heauenly preaching of Gods grace to vs warde wherein it is declared to all the worlde being set in the wrath and indignation of God that God the father of heauen is pleased in his onely begotten sonne oure Lord Christ Iesus whome as he promised of olde to the holy fathers hee hath nowe in these latter times exhibited to vs and in him hath giuen vs all things belonging to a blessed life and eternal saluation as hee that for vs men was incarnate dead raysed from the dead againe was taken vp into heauen and is made our onely Lorde and Sauiour vppon condition y we acknowledging our sinnes do soundly and surely beléeue in him This definition I confesse is somewhat with the longest but yet withall I woulde haue you thinke that the matter which is in this definition described is it selfe verie large and ample which I haue therefore in this long definition or description with as greate light as I coulde endeuoured my selfe to make manifest to all men Wherefore I neither could nor shoulde haue expressed it more briefely This definition consisteth of iust partes which being once seuerally expounded and throughly opened euery man I hope shal euidently perceiue the nature causes effects and whatsoeuer else is good to bee knowen concerning the Gospell First of all that the Gospell is tydinges come from heauen and not begonne on earth that doeth moste of all argue because God our heauenly father did him selfe firste preach that tydings to our miserable parentes after their fall in Paradise promising his sonne who being incarnate should crushe the Serpents head Then againe the Apostle Paule doth in expresse wordes saye God in time past at sundrie times and in diuerse manners spake vnto the fathers by the Prophets and hath in these laste dayes spoken to vs by his sonne And Iohn before him is read to haue testified saying No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him And againe He that commeth from an high is aboue all he that is of the earth is earthly and speaketh of the earth he that commeth from heauen is aboue all and what he hath seene and heard that he testifieth To this belongeth that the Prophets were beléeued to haue prophecied by the inspiration of the holie spirite Nowe they did in the holie Scriptures foreshewe the Gospell the especiall or chiefe poyntes whereof were by Angels descending from heauen declared vnto men For the incarnation of the sonne of God is by the Archangel Gabriel tolde first to the holie virgine and after that againe to Ioseph the supposed father of Christ and tutour of the vnspotted virgin The same Angel did preache to the shéepeheardes the birth of the sonne of god Moreouer to the women that came to the graue mynding after their countrie manner to annoynct the bodie of the Lord the Angels declared that hee was risen from the dead againe The same Angels at the Lordes ascension did testifie to the Apostles whose eyes were turned and surely fixed into the clouds that he was taken vpp into heauen that from thence hee shoulde come againe to iudge the quick and the dead And to all these testimonies may bee added the voice of the eternall father him selfe vttered from heauen vppon our Lorde and Sauiour saying This is my beloued sonne in whome I am pleased heare him Which testimonie of the father the blessed Apostle Peter doth in the zeale of the Spirite repeate in the firste Chapter of his seconde Epistle Therefore the preaching of the Gospell is a diuine spéech vnreproueable and brought downe from heauen which whosoeuer beleeue they do beléeue the worde of the eternall God and they that beléeue it not do despise and reiecte the woorde of god For it ceasseth not to bee the worde of God because it is preached by the ministerie of men For of the Apostles we do read that the Lord did saye It is not ye that speake but the spirite of my father which is within you And therefore we read that they departed not from Hierusalem vntill they were first instructed from aboue and had receiued the holie Ghost Neither is there any cause why the worde of God should be tyed to the Apostles onely as though after the Apostles no man did preache the word of god For our Lorde in Saincte Iohns Gospell doth plainly saye Verily I saye vnto you hee that receiueth whome soeuer I sende receiueth mee and he that receiueth mee receiueth him that sent mee Nowe our Lorde the highe priest and chiefe byshop of his catholique church doeth sende not Apostles only but al them also that are lawfully called and doe bring the worde of Christ Therefore we vnderstand it to be spoken concerning all the lawfull ministers of the churche where the Lorde doeth saye Whose sinnes soeuer ye forgiue they are forgiuen them and whose sinnes soeuer ye reteine they are reteined And againe whatsoeuer thou loosest on earth shal be loosed in heauen whatsoeuer thou byndest on earth shal be bound in heauen For in an other place the Lorde saith Verily I saye vnto you it shall bee easier for the land of Sodom and Gomorrha in the day of iudgement than for that citie that receiueth you not heareth not your sayings Nowe who knoweth not with howe filthie horrible sinne the men of Sodome did defile them selues and that the Lorde rayned fire brimstone and pitche froÌ„ heauen wherewith he burnt vp both the citie and her inhabitants Who therefore cannot gather therevppon that rebels
our Lord declared and expounded by the same Apostle Paule Nowe Abraham and Dauid were alwayes men of chiefe accompt in the Church of god With whiche twaine the whole companye of the Prophets doe wholie agree For the Apostle Peter saith All the Prophets bare wittnesse to Christe that by his name euery one whiche doeth beleeue in him shoulde receiue remission of his sinnes And euen nowe by the mouth of Paule wee hearde saye that by the testimonies of the lawe and the Prophetes it is proued That the righteousenesse of God is freely bestowed by faith with out the Lawe We haue also the verie sonne of God Iesus Christe our Lorde whose authoritie excelling farre all y worldes beside may confirme vs well enough in this péece of doctrine For he as it were in certeine assembled counsels did determine and decree that which we in this place do counsell al men to reteine For hauing gathered togeather his disciples at Caesarea Philippi he demaunded of them what men did thinke of him Nowe when they answered diuersly according to the diuersitie of opinions that the common people had of him hee inquired of theÌ„ what they them selues thought of him Then Peter in the name of all the rest saide Thou art that Christe the sonne of the liuing God. To whome the Lorde replyed Happie art thou Simon Bar Iona for flesh and bloud hath not reuealed this to thee but my father which is in heauen In these woordes hee concludeth two seuerall thinges First that true faith doeth make vs happie Neither is it to be doubted but that to make happie is vsed here in that signification which ye hearde out of Paule euen nowe that Dauid vsed it in Lastly that that sanctifying faith is not the woorke of oure owne nature but the heauenly gifte of god And then also he taketh occasion vppon that notable confession of true faith to giue a newe name to Simon Peter for the eternall memorie of the thinge and for the imprintinge of the signification of that mysterie in all mennes mindes Peter confessed that Christ was a stone or rocke Therefore Christe syrnameth Peter a Petra that is a stone as if one shoulde call him a liuinge stone layde vppon a liuing stone or of Christe a Christian Yea and leaste peraduenture any man shoulde tye the thinge vniuersally beelonginge to the whole churche vnto Peter alone the Lorde him selfe doth apply it vnto all the Churche and saith And vpon this stone will I buylde my churche and the gates of hell shal not preuaile against it As if he should haue sayd that which nowe is done in thee Peter shall hereafter bee done in all the faithfull Thou by faith art layde vpon me which am the stone and arte made a member of the Church I therefore do ordeine that whosoeuer confesseth mee to be the stone shal be a member of the Churche sanctified iustified and deliuered from the diuell and the power of death Thy confession that is I Christe the sonne of God whome thou confessest shal be the foundation of the Churche vppon whiche foundation whosoeuer are layde they shal be iustified and fréely saued For Paule also saide An other foundation cannot be layd than that that is alreadie layde which is Christ Iesus And the Apostle Iohn saith This is the victorie that hath ouercome the worlde euen your faith Nowe least Peter and his other fellowe disciples shoulde not knowe the waye howe other men shoulde be admitted into the fellowship of the Churche and receiued into the communion of Christe he addeth immediately And I will giue thee the keyes of the kingdome of heauen and whatsoeuer thou loosest in earth shal bee loosed in heauen c. He gaue the keyes when hee sent the Apostles to preache the Gospell Therefore by the preaching of the Gospell which is the keye of the kingdome of heauen is heauen opened and the waye poynted out howe we being graffed in Christe the church may bee made the heires of eternall life to wite through faith in Christe which wee are taught by the Gospell of Christe Thus much touching the counsell wherof Christ himself was PresideÌ„t helde at Caesarea Philippi There is extant in Iohn an other counsell held at Capernaum both famous and ful of people For in a greate multitude of his Disciples and other men hee doeth determine that eternall life is gotten by faith in Christe and that there is none other waye for vs to come to life than this To eate his fleshe and to drinke his bloud that is to beléeue in him And when amongâ— the audience there was a Schisme by reason that many reuolted from Christe hee demaunded of them that were his neerest disciples whether they also woulde forsake him then Pâ—ter in the name of all the rest did aunswere since in thee O Christe there is life and saluation if wee departe from thee wee cannot bee partakers of lifâ— and therefore by faith wee will â—â—rmely sticke and cleaue close to thee for euer Moreouer here are to be reckoned two counsels also that were helde by the Apostles The one of whiche no man can denye to bee verie generall or vniuersall For in it there were dâ—uout men of euery nation vnder heauen In that counsell did Peter the Apostle in expresse wordes teache that Christe is the Sauiour of the worlde whome whosoeuer beléeueth hee shall haue life euerlasting The place is knowen in the Actes of the Apostles the second Chapter Before the chiefe of the Iewes the same Apostle declareth that there is saluation in none other than in Christ alone The place is extante in the Actes of the Apostles the thirde Chapter The like hee doeth to the firste fruites of the Gentiles Cornelius and his housholde in the tenth Chapter The seconde counsell which was famous also and passingly adorned with all good giftes is described in the fiftéenth Chapter of the Actes in whichâ— Counsell this proposition was allowed That faith without woorkes doth iustifie freely Touching which matter I haue spoken at large in an other place Nowe by all this I woulde haue it proued that the doctrine of Faith that iustifieth without woorkes ought to bée reteined vnmingled and vncorrupte in the Churche because as I maye so saye it is moste Catholique and altogether vnreproueable to the breache whereof this cuâ—sse or Anathematisme of the Apostle is added sayinge If wee or an Angel from Heauen shall preache to you anye other Gospell than that whiche we haue preached let him bee accursed The seconde cause why it is expedient that this doctrine bee kepte sincere in the Churche is because if it bee once put out of ioynte the glorie of Christe shall bee in daunger of wracke and in ieopardie For the glorie of Christe is darkened and corrupted in the myndes of men althoughe of it selfe it remaineth alwayes sounde and cleare if wee beginne to diuide the righteousenesse whereby wee stande and appeare before GOD attributing it to oure owne merites and good woorkes of
of the ministers that are ordeined in the church I can shew you in one worde to gouerne the church of God or to féede the flocke of Christe For Paule the Apostle speaking vnto the pastours of Asia sayth Take heede vnto your selues and to all the flocke ouer the which the holie Ghost hath made you ouerseers to rule or feede the churche of God which hee hath purchased with his owne bloud And the pastours do gouerne the church of God with God his worde or with wholesome doctrine and with holie example of life For S. Paule sayth againe vnto Timothie Be thou vnto theÌ„ that beleue an ensample in word in conuersation in loue in spirite in faith and in purenesse He writeth also the same vnto Tit. 2. chap. But for so much as the Papistes doe forge farre other thinges of the office or function of bishops and doe confirme the same as they also doe their other trifles by the authoritie or power of the keyes as I sayde when I intreated of the power of the church I wil therfore first of all speake somewhat and that as muche as I shall thinke to be sufficient for this matter as touching the keyes A keye is an instrument very well knowne to all men wherwith gates doores and chestes are eyther shut or opened It is transferred from bodily things vnto spirituall thinges and it is called the key of knowledge and of the kingdome of heauen For the Lorde sayth in the Gospell of Luke Woe vnto you interpreters of the lawe for ye haue taken awaye the keye of knowledge ye enter not in your selues and them that came in ye forbad The same sentence S. Matth. bringeth foorth after this sort Woe vnto you Scribes and Phariseis hypocrites bicause ye shut vp the kingdome of heauen before men for ye your selues goe not in neyther suffer ye them that wold enter to come in Beholde that which Luke calleth to Take away the keye of knowledge that Matthewe expoundeth To shut heauen The key therefore of knowledge is the instruction it selfe as concerning a blessed life by what means we are made partakers thereof He taketh away the keye which instructeth not the people of true blessednes or else is a hinderance that other can not instruct them Therfore the keys of the kingdome of heauen are nothing else but the ministerie of preaching the Gospell or worde of God committed by god vnto his ministers to that ende that euery one may be taught which way leadeth vnto heauen and which way carrieth downe vnto hell These keyes the Lord promised to Peter in him to all the other apostles when he said I wil giue thee the keys of the kingdome of heauen And whatso euer thou shalt bind in earth shal be bound in heaueÌ„ whatso euer thou shalt loose on earth shal be loosed in heauen Let vs inquire therefore when the keyes were deliuered to Peter and to the rest And the agréeable consent of all men is that they were giuen in the daye of the resurrection But it is euident the same day the ministerie or function of preaching the Gospell was committed to the Apostles whereby it followeth that the keyes are nothing else but the ministerie of preaching the gospel amoÌ„gst al nations For this thing is declared vnto the world that saluation purchased by Christ is communicated to them that beléeue and that hell is open for the vnbeléeuers But nowe let vs heare the testimonies of the holy Euangelistes Iohn the Apostle and Euangelist saith The Lord came vnto his disciples sayde Peace bee vnto you As my father hath sent me so sende I you And when he had sayd that he breathed on them and sayde vnto them Receiue the holy Ghoste Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinns ye reteine they are reteined These sayings agrée with the words whereby he promised the keyes for there he sayde â–ª Whatsoeuer ye shall binde in earth shal be bound in heauen Here he sayth Whosoeuers sinnes ye reteine they are reteined There he saide And whatsoeuer ye shall loose in earth shall bee loosed in heauen Here he sayth Whosoeuers sinnes ye remit they are remitted vnto them Wherefore to binde is to reteine sinnes to loose is to remit sinnes You will say howe do men remitte sinnes since it is written that onely God forgiueth sinnes Let other testimonies therefore of the other EuaÌ„gelistes be adioyned expressing that the same historie was done in the day of his resurrection Luke sayth Then the Lorde opened their vnderstanding that they might vnderstande the scriptures and sayd vnto them Thus it is written and thus it behoued Christe to suffer and to rise againe from the deade the thirde day And that repentaunce and remission of sinnes shuld be preached in his name among all nations And Marke saith He appeared vnto them as they sate together and reproued them of their vnbeliefe and hardnesse of heart and he saide vnto them Go ye into all the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shall be saued but he that will not beleeue shall be damned Therfore God only forgiueth sinnes to them that beléeue in the name of Christe that is to say through the merites and propitiation of Christe but that sinnes are forgiuen the ministers doe assuredly declare by the preaching of the Gospell and by that preaching do binde and loose remitte and reteine sinnes The matter will be made playner by an example or two S. Peter speaking vnto the citizens of Ierusalem Repent ye saith he and let euery one of you be baptised in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gifte of the holy Ghoste And so S. Peter vsed the keyes committed vnto him after this manner he looseth in earth and remitteth sinnes vnto men that is promising to them that beléeue assured remission of sinnes through Christe Whiche message God hath confirmed giuing remission of sinnes vnto the faythfull as they beléeued Moreouer the kéeper of the prisonat Philippos being amazed saith to Silas and Paul Sâ—â—s what must I doe to be saued The Apostles answered Beleeue on the Lord Iesus and thou shalt be saued and thy whole houshold The Apostles loosed him that was bounde and forgaue him his sinnes by the keyes that is by the preaching of the Gospell which Gospell since he beléeued in earth the Lorde iudged him to be loosed in heauen These things are taken out of the Acts of the Apostles In the same Acts we reade examples of the contrarie in this manner The Iewes being filled with indignation spake against those thinges whiche were spoken of Paule and rayled But Paul and Barnabas waxed bold and sayde It was necessarie that the word of God should first haue bene spoken to you but seeing ye put it from you and thinke your selues vnworthy of euerlasting life loe wee turne to the
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
groweth vp in the Lords field which he forbiddeth to plucke vp c. 818. 1132 13 Riches are the thornes that choke the seede of the word of god c. 263 15 Whatsoeuer entreth in by the mouth goeth into the belly and is cast into the c. 325 15 Out of the heart procéede euill thoughts murthers adulteries whoredomes c. 503 15 This people honoreth me with their lippes but their heart is farre from me c. 652. 925 15 In vaine doe they worship me teaching doctrines the preceptes of men c. 19. 473 827. 906 16 What so euer ye shall loose in earth shal be loosed in heaueÌ„ c. 871 16 If any man will goe after me let him forsake him self c. 65. 309 16 Vpon this rocke I will builde my church c. 860. 861. 887. 890 16 And the gates of hell shall not preuaile against the church c. 816 16 Thou art truely the sonne of God c. 652 16 Fleshe and bloude hath not rellealed these thinges vnto thée but my c. 827 16 I will giue thée the keyes of the kingdome of heauen and what so euer c. 902 16 Who so euer will saue his life shall loose it Againe who so euer will loose his life for my sake shall finde it c. 765 17 Of the transformation or transfiguration of Christ in the c. 87. 88 18 There is none good but one c. 657 18 Woe vnto the world because of offences It must néedes be that offences come c. 452 18 Derily verily I say vnto you except you turne and become c. 881. 958. 1014. 18 If he that offendeth the church wil not regard when he is waâ—â—ed 816 18 I say vnto you that if two of you shall agree in earth as touching c. 915 18 It is not the will of my father which is in heaueÌ„ that one of these â—ittle ones should perish c. 104 18 Where so euer two or thrée be gathered together in my name c. 864 19 Verily I say vnto you a riche man shal hardly enter into the kingdome of heauen c. 263 19 If thou wilt enter into life keep the commandements c 408. 478 19 If thou wilt be perfect go and â—ell that which thou haste and giue to the poore c. 263 20 Ye knowe not what ye aske c 919 21 The Chanaanites cast oute of Gods temple c. 698 22 He which had not on his wedding garment is suffered for a season among the other guestes c. 818 22 One onely vineyarde not two or diuers let out to husbande men c. 842 22 GOD is not the GOD of the deade but of the liuing c. 432 22 Ye â—rre not knowing the scriptures For in the resurrection they neyther marrie c. 732 22 What thinke you of Christe whose â—onne is he They sayd vnto him the sonne of Dauid c. 692 22 Giue to God that whiche belongâ—â—h to God and to Caesar c. 220 22 Loue thy neyghbour as thy selâ—â— c. 96 23 Woe to you Scribes and Phariseis hypocrites whiche 〈◊〉 wâ—dowes houses vnder c. 507. 925 23 Woe vnto you Scribes and Phariseâ—s hypocrites bycause ye 〈◊〉 vppe the kingdome of heauen c 901 23 The Scribes and the Phariseâ—s 〈◊〉 Moâ—es seate All therefore c. 846 23 I send vnto you Prophets and wisemen some of whome ye shall c. 155 24 There shall arise false Christes and false Prophetes and shall shew great signes c. 858 24 The Lorde of that seruant shall come in the day wherein he looketh not for him c. 817 24 Doe ye not sée all these things verily I say vnto you there shal not be left c. 415 24 Then if they shal say vnto you Loe here is Christe or there is Christe doe not beléeue c. 1092 24 Heauen and earth shall passe but in word shall not passe c. 37 25 Come â—e blessed of my father possesse the kingdome prepared for you from the c. 469. 699 25 Depart from meye curssed into euerlasting fire which is prepared for the diuell and his angels c. 747. 1104 25 Verily I say vnto you in that ye did it not to one of the leaste of these ye did it not vnto me c. 1104 26 The Lord Iesus when he had taken breade he gaue thankes and brake it c. 969 26 Whome so euer I shall kisse that same is he take him c. 957 26 Put vppe thy sworde into thy sheath He that taketh c. 28. 832 26 Thinkest thou that I can not pray vnto my father and he shall sende me more than twelue legions of Angels c. 737 26 And Peter remembered the words of the Lorde which he had sayde vnto him before the cocke crowe c. 564 26 He began to be sorrowfull and heauie And Iesus saide My soule is heauie euen vnto death c. 690 27 Father if it be possible let this cuppe passe from me c. 625 27 So they went and made the Scpulchre sure and sealed the stone c. 1012 28 Tell his disciples and Peter that he is riâ—en and goeth before you into Galilée c. 569 28 Teach ye all nations baptisting them in the name of the father c. 821 28 All power is giuen me both in heauen and in earth c. 627. 836. 1053 28 I will reâ—aine with you continually vnto the end of the worlde c. 599. 699. 864. 1095 Out of the Gospell after Saint Marke 1 IOhn baptised in the wildernesse preaching the baptisme of Repenâ—ance c. 968 2 What haue we to doe with thée thou Iesus of Nazareth art thou come to destroy vs c. 747 3 All sinnes shall be forgiuen vnto the children of men and blasphemies wherewith c. 517 3 My name is Legion bicause we are many c. 748 3 Hee casteth out diuels by the prince of diuels c. 748 9 If thou canst beléeue All things are possible to him that beléeueth c. 35. 646 9 And whensoeuer he taketh him he teareth him and he fometh and guatheth with his teeth and pineth away c. 751 9 And these shall goe into euerlasting punishment but the righteous into life euerlasting c. 717 10 Verily I say vnto you there â—â— no man that hath forsaken house c. 312. 4â—8 10 Suffer the young children to come vnto me and forbid them not c. 1014 11 Whatsoeuer ye desire when ye pray beléeue that ye shall haue it c 922 11 And when ye stande praying forgiue if ye haue ought against c. 924 13 They shall deliuer you vppe to counsels and in their Synagogues they shall scourge you c. 293. 294 14 The poore shal ye haue alwayes with you but me alwayes ye shall not haue c. 692 16 Goe ye into all the worlde and preach the Gospel vnto euerie creature c. 644. 905. 963. 968. 973. 978.
fro and in which the Starres are placed that are called the furniture and hoast of Heauen For sayth Dauid God is cloathed with lighte as with a Garmente hee spreadeth forth the Heauens as it were a Courteyne Hee saieth also I shall see thy Heauens the worke of thy fingers and the Moone and Starres which thou haste layed And againe Which couereth the Heauen with cloudes and prepareth rayne for the earth And againe The Heauens declare the glorie of God and the firmamente sheweth forth the woorkes of his hands Then also Heauen is taken for the throne and habitation of God And lastlie for the place seate and receptacle of them that are saued where God géeueth himselfe to be seene and enioyed of them that be his For Dauid witnessinge agayne sayth The Lorde hath prepared his seate in Heauen Wherevppon the Lord in the Gospel sayth Sweare not by Heauen for it is Gods seate And the Apostle Paule sayth Wee knowe if oure earthly mansion of this tabernacle be destroyed that wee haue a dwellinge place for euer in Heauen builded by God not made by hands And therefore in this signification Heauen is called the Kingdome of God the kingdome of the father Ioy Happines and felicitie Eternall lyfe Peace and Quietnes And although God in deede be not shutte vp in any place For hee sayth Heauen is my Seate and Earth the footestoole of my feete Yet because the glorie of God doth most of all shine in the Heauens and because that in Heauen hée giueth himself to be seene and enioyed of them that are his accordinge to that sayinge Wee shall see him euen as hee is And againe No man shall see mee sayth the Lorde and liue Therefore God is sayde to dwell in Heauen Moreouer Christe our Lorde touchinge his Diuinitie is not shutte vp in any place but accordinge to his humanitie once taken which he drew vp into Heauen hée is in the verie locall place of Heauen neyther is he in the meane time heere in earth and euery where bodilie but being seuered from vs in bodie remayneth in Heauē For hee ascendeth which leauinge that which is belowe doth goe to that aboue Christe therefore leauing the earth hath placed a seate for his bodie aboue all Heauens Not that hee is caried vp beyonde all Heauens but because ascendinge vppe aboue all the Circles into the vtmoste and highest Heauen hee is taken I saye into the place appointed for those that are saued For Paule the Apostle speakinge plainlie enoughe to be vnderstoode sayth Our conuersation is in Heauen from whence wee looke for the Sauiour to come c. In the same manner also Luk the Euangelist sayth And blessing them hee departed from them and was caried into Heauen But whie do I make so much adoe about expounding that which is most euidentlye declared in the verye Creede by that which followeth For the nexte is Hee sitteth at the righte hande of God the father Almightie For by this wee vnderstande what kinde of place Heauen is and what our Lorde doth in Heauen It is not surely for our frailtie ouer narrowlie to seeke out or discusse the secretes of Heauen and yet it is not againste Religion to inquire after that that is taught vs in the Scriptures and so perfectlie to remember it as it is taughte vs Our Lord is simplie sayde to sitte and that too to sitte at the righte hande of the Father Almightie Let vs therefore see what the right hande of the father is and what it is to sitte at the righte hande of the father The righte hande of the Father in the Scripture hath two significations Firste the righte hande of God is the place appointed for them that are saued and the euerlasting felicitie in Heauen This did S. Augustine set downe to be marked long before vs who in the twentie and sixt Chapter of his booke De Agone Christiano wryteth That the righte hande of the Father is the euerlastinge felicitie giuen to the Sainctes euen as also the leaft hande is moste rightlye called the continuall miserie allotted to the vngodlye not so that by this meanes that I haue sayde the righte or leafte hande is to be vnderstoode in respecte of God himselfe but in respecte of his Creatures capacitie And this did S. Augustine speake accordinge to the Scriptures For Dauid sayth The path of Life shalte thou make knowne to mee the fulnes of ioyes is in thy sighte and at thy right hande is gladnesse for euer What else is this than if hee had sayd Thou shalt bring mee into life I saye into the very Heauens where I shal be filled wyth ioyes both by seinge and beholdinge thee and also by enioying thee At thy right hande in eternall blessednesse are ioyes euerlastinge In the Gospell also we reade that the Sheepe are placed by the Iudge at the right hand and the Goates at the left And when the right hand is taken in this sense Then To sitte doth signifie to reste from all labours and to liue quietlie and in happie state For that saying of the Prophet is very well knowen A man shall sit vnder his Vine As if hee should haue sayd all thinges shal be at peace in safetie and at quiet So then this that I haue saide is mente by the righte hande of the father and where wee confesse that the sonne doth sitte at the righte hande of the father Almightie wée do acknowledge that our Lorde beinge deliuered from all trouble and mortall infirmities doth now in his humanitie both reste and reioyce in the verie locall place of Heauen where wee belieue that both our soules and bodies shal bee and liue for euer For the Lorde himselfe in the Gospell witnesseth that in his fathers house there are many māsions which hee goeth to prepare that they mayè haue a place and although hee did depart yet that hee woulde retourne to them againe and take them vnto him selfe that wher hée is they also might be in the same place with him Wherefore wee beleeue that Christe is at rest in Heauen where hee hath prepared a place of reste for vs also to remayne in ioyes euerlastinge And for because oure bodies shall not be euery where in felicitie but in the onely appointed place therefore sayd S. Augustine truly that Christ our Lord accordinge to the measure of his very body is in some one place of Heauen And S. Cyprian sayth To sit at the right hande of the father is the mysterie of his fleshe taken vppe into Heauen Secondarily the right hand of God is put for the vertue kingdome protection deliueraunce and power of god For Dauid sayth The Lords right hande is high the Lords righte hand doth mightie things And Moses saide Thy right hand O Lord is magnified in power thy righte hand O Lord hath broken the enimie And when the righte Hande is put in this sense then To sit doth signifie to reigne to deliuer to vse power and do the office of a
aboue the heauens But what is he that can portraye a spirite in any Image or substaunce God is an incomprehensible power quickening and preseruing all and euery thing But Dauid describing Images sayth The Idoles of the heathen are siluer and golde the workes of mens handes They haue eares and heare not noses haue they and smell not They haue hands and handle not feete haue they and walke not neyther is there any voyce in the throate of them Wherefore if these be compared to God how like I beseeche you are they vnto him To goe about therefore to expresse God in any visible likenesse is the nexte way to dishonour God and to bring him into contempt Gods eye beholdeth all thinges Idoles sée nothing Gods eares heare all things Idoles heare nothing By God all things liue moue and are preserued the Idoles them selues neyther liue nor moue and vnlesse they be vphelde by the men that make theÌ„ they fall and are dasht in péeces An Idole breatheth not GOD giueth to other a breathing spirite Howe then and wherein are these twaine alike In substance or in shape If ye say in substaunce I aunswere is God then of golde of siluer or of wood If in shape myne aunswere is hath the inuisible power of God then put on visible and mortall members Howe greatly therefore did the Anthropomorphites offende herein If then there be no similitude of God howe commeth it to passe I beséeche you that Images and Idoles be called the likenesse and pictures of God Among vs he that calleth another an Idole or an Image doth séeme to haue spoken it too too despightfully in reproche of the other For we know that Idoles are counterfaites of men and not men in déede and therefore doe we call him an Image that is a sotte a foole a dolte an idiote and one that hath no wit nor knoweth any more then he heareth of other Why then henceforwarde should we any more call Images the likenesses of God God is lyuing Images are monumentes of deade men as Solomon the authour of the booke of Wisdome sayth God is glorious and heauen and earth are full of the glory of his maiestie but Idoles are without all glory and subiect to the scoffes and mockes of men Images are tokens of absent friendes But God is present alwayes and euery where And the signes or tokens which God did of olde ordeine and giue to his people were not simply the signes and Images of God but tokens of Gods presence signifying that God who by nature is a spirite and inuisible incomprehensible and vnmeasurable is present still among them Such a token was the cloude the smoake the fire and finally the very Arke of the couenaunt which also the Cherubim did couer with their winges signifying thereby that no mortall man coulde looke God in the face and that therefore the soule and the minde and spirite ought by contemplation to be lifted vp into heauen there to behold him For to Moses who notwithstanding is sayde to haue séene God face to face it was sayd No man shall see me liue When once we are deceassed then shall we sée him as he is according to the sayings of the blessed Euangelist Iohn So then these I say are the causes why the Lorde will not haue him self represented or portrayed in any mattier or likenesse Herevnto now doe appertaine the places of Scripture and testimonies of the men that are the chiefest pillers of true religion and godlinesse of Moses Esay and Paule Moses in Deut. sayth The Lorde spake vnto you from the middest of the fire and a voyce of wordes ye hearde but likenesse saw ye none but heard the voice only Take good heede therefore vnto yourselues as pertaining vnto your soules for ye sawe no maner of image in that day least ye marre your selues by making you a grauen image the likenesse of any manner of figure whether it be the picture of man or woman the likenesse of any manner of beaste that is on the earth or the lykenesse of any manner of feathered foule that flyeth in the ayre or the likenesse of any manner of worme that creepeth on the earth or the likenesse of any manner of fishe that is in the waters beneath the earth Yea and leaste thou lifte vp thine eies vnto heauen and wheÌ„ thou seest the Sunne the Moone and the Starres with all the hoast of heauen thou shouldest beginne to worship them and reuerence them and shouldest worship and serue the thinges which the Lorde thy God hath made to serue all nations vnder the whole heauen Take heede therefore that ye forget not the appointment of the Lord your God which he hath made with you and that ye make you no grauen Image nor the likenesse of any thing that the Lorde thy God hath forbidden thee This hath Moses thus farre Esaias also in his fourtie Chapter sayth Beholde all people to wit compared to God are in comparison of him as a droppe of a bucketfull and are counted as a little dust sticking on the balance and weying nothing at all Yea the Isles are to him as a very little thing Libanus is not sufficient to minister fire to his offering and all the beastes thereof are not inoughe for one sacrifice All people in comparison of God are reckoned as nothing in respect of him they are lesse then nothing and as that that is not To whome then wil ye liken God or what similitude will ye set vp to him Shall the Caruer make him an Image and shall the Goldsmyth couer it with golde or caste it into a fourme of siluer plates Moreouer shall the poore man that he may haue somewhat to set vp choose a tree that is not â—otten and seeke out a cunning woorkeman to carue there out an Image that moueth not Know ye not this heard ye neuer of it And again It is he that sitteth vpon the circle of the worlde whose inhabitours are in comparison of him but as Grashoppers It is hee that spreadeth out the heauens like a curtaine hee stretcheth them out as a Tent to dwell in It is he that bringeth princes to nothing and maketh the iudges of the earth as though they were not To whome nowe will yee liken mee and to whome shall I be like sayth the holy one Lift vp your eyes on high and consider who hath made those things whiche come out by so great heapes and he calleth them all by their names And so foorth Thus much out of Esaias Moreouer Paule the Apostle of Christ disputing at Athens of true religioÌ„ saith God that made the world and all that therein is seeing that he is Lord of heauen and earth dwelleth not in Temples made with handes neyther is worshipped with mens hands as though he needed any thing since he himself giueth life and breath to al and euery where and hath made of one bloud all nations of men to dwell on all the face of the earth and hath
heauen Which deede is reported by heathen Historiographers but that it was obtained at the prayers of our men they do not reporte for with them the other myracles which are done by our menne haue no place of credite But amonge our men Tertullian maketh mention hereof and amonge the Greekes Apollinaris whoalso affirmeth that for the miracle of that notable deede that legions name was chaunged by the Emperour and called the legion of thunder Tertullian addeth that the letters of Marcus the Emperour are yet to be had wherin the full and manifest trueth of this matter is plainly declared Hetherto Eusebius Wherby wée gather that Christian souldiers of old were not onely giuen to prayer but to iustice also and holines of lyuing For who knoweth not that Iames the Apostle said The earnest prayer of a righteous man auayleth much Elias was a man vnder infirmities euen as wee are and hee prayed in his prayer the heauens gaue rayne the earth brought forth her fruite It is moste euidente therefore that souldiers of old were verie godly and religious men Dure souldiers at these dayes because they are farre from religion yea because they are enimies to true religion doe in stéede of victorie suffer ouerthrowes abroad and losse and destruction of their citties at hoame And worthilie doe common weales suffer such plagues for trustinge somuch in such wicked souldiers For to trust in them is all one as if they should put confidence in the verie diuells whom these souldiers doe for the most parte excéede in all kinde of filthines vncleannesse crueltie and villanie But now the word of God doth set before our eyes an innumerable sorte of examples almost of holie and vpright warres and of excellent kinges and capitaynes Abraham oure father settinge forwarde with a verie small armie pursueth the fower most puissant kings or robbers of the world hée ouerthroweth and putteth them to flight and hauing recouered his people and restoared to them their substance againe he giueth the thanks to God as to the author of that vnlikely victorie Moses and Iosue destroyed about 39. kings they punished seuerelie the vnspeakeable wickednesse of al those nations and planted the people committed to their charge in the land which god had promised to giue them The Iudges of the people of Israell had notable warres against the Heathens and infidels wherby they brake the tyrannie of those wicked men vnlawfullie vsurped amonge Gods people restoaring them againe to their libertie and religion The Prophete Samuel is here to be numbred amoÌ„g the notable Capitaynes of Gods people Ionathas Saules sonne was a worthie Capitaine and a singular example of a godlie man Than Dauid none was more excellent or worthie to be praised In warre hée vaÌ„quished the Philistines the Idumits the Syrians and a good part of the Easte beside by warre hée reuenged iniuries by warre hée mainteyned his libertie and kept Gods people from a number of mischiefes and yet notwithstanding he that warred thus is said to be a man according to Gods heartes desire and the father of our Lord Iesus Christ touching his flesh or his humanitie In Dauids posteritie thou maiest finde manie excellent warriours and valiaunt Capitaynes Abia Asa Iosaphat Amasia Ofia Ezechias and other moe Amonge these Iudas Machabeus hath not the last nor leaste place of all who fought verie stoutely for the lawe religion and people of God and died at the last in the middest of the batteile in defence of religion and his countrie quarrell I will not adde to these the examples of ConstaÌ„tine Gratian Theodosius and other more that were excellent in feates of warre Of these and other writeth S. Augustine in the ende of his fiâ—t booke De ciuitate Dei and Orosius verie largelie in the 7. booke of his historie vnto the ende of the 28. Cap. This is sufficient for godly magistrates Hetherto haue I discoursed of warre to be made by the magistrate and the vse of the sword in the magistrates hand touching which I gaue some notes by the way in that sermon wherein I expounded the fifte commaundement This being thus ended I haue now to proue that ChristiaÌ„ men may beare the office of a magistrate which treatise I meane therfore to take in hand because our madde headed Anabaptistes and some other builders of A deuised common weale by gainsayinge that which hetherto we haue alledged do goe about to proue that a Christian may not beare the office of a magistrate their reason is because Christians as they say may not striue in lawe nor kil any man nor recouer by warre thinges violently taken away nor reuenge any iniurie that is done vnto them And although these causes of theirs be aunsweared euerie one in his fitte and seuerall place yet will I briefely gather héere together a few substantiall argumentes by which a politique and Christian man may vnderstand contrarie to the madnesse and dreames of the Anabaptistes if hée bée called to beare rule and authoritie that then he both may and of dutie ought to serue the Lord his God in taking vpon him and executing the office of a magistrate For whereas they faine that the doctrine of the Gospell doth vtterly cutte off all kinde of defence and whatsoeuer else belongeth to the defence of Christian mens goods and bodies that is nothing so and they are deceiued as farre as heauen is wide for the truth doth teach vs cleane contrarie For whatsoeuer thinges are ordeined by God for a meanes of mens safe gard and good estate they are so farre from misbecoÌ„ming and being vnsemely for a Christian man if hée vse them and applie himselfe vnto them that if hée refuse and neglect them he cannot rightly be called a true Christian For the first and greatest care of euerie ChristiaÌ„ is by all meanes that he may to set forward and mainteine that health and safegard of all sortes of men But the magistrate is not ordeined by any man but by god himself for the health and wealth of all mankinde as it is expressely witnessed by the Prophets and Apostles but by Paule especially in the 13. to the Rom who then cannot therby perceiue that a Christian may praiseworthilie execute a magistrates office Furthermore no man will denie I knowe that a Christian mans faith is not in wordes onely but in deedes also to giue a proofe of iustice and mercie by all meanes to care for publique peace and tranquillitie to doe iudgemente with iustice to defend the fatherlesse widowes and children and to deliuer poore oppressed people Neither doth hée contemne flée from nor reiect occasion places and meanes by which hée may put those good woorkes in vre And therfore a Christian refuseth not the place or office of a magistrate For the magistrates office is to doe iudgement with iustice and to prouide for publique peace Moreouer it is vndoubtedly true as before we haue declared that Moses Samuel Iosue and Dauid are not excluded from the name of
these woords of the Lord in the Gospel must be beateÌ„ inâ—o the head of euery godly hearer Think not saith hee that I am come to destroy the lawe or the Prophets yea I came not to destroy but to fulfil theÌ„ Verilie I say vnto you heauen and earth shall passe but one iote or title of the lawe shall not passe till all bee fulfilled Whosoeuer therefore shall loose one of the smallest of these coÌ„mandements and shall teach men so he shal be called the least in the kingdome of heauen But whosoeuer shal doe and teach them hee shal be called great in the kingdome of heauen Let euery one therefore bée assuredly persuaded that the lawe of God whiche is the most excellent and perfecte will of God is for euer eternall and cannot be at any time disolued either by men or Angels or any other creatures Let euery man thinke that the lawe so farre as it is the rule howe to liue well and happilie so farre as it is the bridle wherewith wée are kept in the feare of the Lord so farre as it is a pricke to awake the dullnesse of oure flesh and so farre as it is giuen to instructe correcte and rebuke vs men that so farr I say it doth remaine vnabrogated and hath euen at this day her commoditie in the Church of God and therefore the abrogating of the lawe consisteth in this that followeth I told you that Gods commaundementes require the whole man and a very heauenly kinde of perfectnesse which whosoeuer performeth not hée is accursed and condemned by the law Nowe no man doth fulfill that righteousnesse therefore are wée all accursed by the law But this curse is taken awaye and most absolute righteousnesse is fréely bestowed on vs through Christ Iesus For Christ redéemed vs from the curse of the law being made the curse righteousnesse and sanctification for vs men And so in this sense the law is abrogated that is the curse of the lawe is thorough Christe taken from the faithfull and true righteousnesse is bestowed vppon vs thorough grace by faith in the same Christ Iesus For he is that blessed seede in whoÌ„ all the kinreds of the earth are blessed Hée is our righteousnesse For Paule saith By him euerie one that beleeueth is iustified from all things from which ye could not bee iustified by the lawe of Moses Therefore the law is put for the curse of the lawe or else the law of God is taken for that whiche is bewrayed or made manifest by the lawe that is to say it is taken for sinne For by the lawe commeth the knowledge of sinne Therefore the lawe is abrogated that is sinne is taken away not that it should not be or not shewe it selfe in vs but that it should not be imputed vnto vs and coÌ„demne vs For there is no damnatioÌ„ to them that are in Christ Iesu Moreouer the lawe is taken for the vigeance or punishment which is by the law appointed for transgressours Therefore the lawe is abrogated because the punishment appointed by the lawe is taken from the neckes of the faithfull beléeuers For the law is not giuen to the righteous man. For Christ deliuered the faithfull from eternall punishments whiles hée being guiltlesse did suffer afflictions for wicked sinners Furthermore the Apostle saith The fleshly mind is enimitie against God for it is not obedieÌ„t to the law of god nether can be But now this hatred or enimitie of Gods law is by faith pulled out of the harts of the faithful in stéed of it is graffed in the loue of gods most holy wil so that in this sense also the lawe is said to be abrogated beecause the hatred of the lawe is taken away And therefore the Apostle compareth them that are vnder the lawe to bondslaues and them that are frée from the lawe to sonnes and children to whome also hée attributeth the spirite not of bondage but of adoption For forbecause ye are sonnes sayth he God hath sent the spirite of his sonne into your heartes which crieth Abba father c. To these may be added that the lawe of God hath types and shadowes and that the Ceremonies are verie burthensome euen as also the whole lawe is called a yoke But nowe the sonne of God came into this world who fulfilling the figures shewed to vs the verie truth and did abolish those types and shadowes so that nowe no man can condemne vs for neglecting or passing ouer those Ceremonies or figures so againe in that sense the lawe of God is abrogated y is to say that kinde of gouernement whiche Moses ordeined did come to nought when Christ did come and his Apostles began to teach For they without regarde of the Ecclesiasticall regiment appointed by Moses did congregate Churches to whiche they taught not that kind of regiment which Moses had ordeined For they did coÌ„stantly reiecte the priesthoode of Aaron the sacramentes the sacrifices and choice of dayes of meates and of apparell which Moses had taught their elders And in stéed of al those rites they preached Christ alone and his two Sacraments c. This haue I said hetherto generally touching the abrogation of the law and now againe I will more largely expound the same by seuerall partes The whole lawe is diuided into the Moral the Ceremonial and the Iudicial lawes The Moral lawe nowe is conteyned in the tenne commaundements the first precept whereof doeth teach vs to honour and worshipp one God alone not to match any strange gods with him This coÌ„maundement did oure Lord Iesus in the Gospell so earnestly vrge and diligently teach that wée may perceiue very well that in it nothing is altered The second precept forbiddeth idolatrie that is the worshipping and honouring of al maner images whether they be the images of GOD himself or of any of his creatures But it is knowen that the Apostles in the doctrine of the Gospell did vse all meanes that they could to banishe and driue away all kinde of idolatrie Paule Iohn crie Flee from idolatrie And wheras Christ and his Apostles doe most diligently teach vs to sanctifie glorifie Gods holy name they doe thereby giue their consent to the establishing of the third coÌ„mandement which doth forbid to defile Gods name by taking it in vaine The 4. alone of all the commaundements concerning the sanctifying of the sabboth day is of S. Augustine called Ceremoniall But it must not be simplie vnderstoode to be Ceremoniall For so farre forth as the outward worship of God requireth a certeine appointed time to be exercised in carrieth with it the sacrifices of the lawe so farre I say it is ceremoniall but in respecte that it teacheth to méete in holy assemblies to worship God to pray to preache to be partakers of the sacraments and to offer spiritual sacrifices therein it is eternall not ceremonial As I haue before declared in the exposition of the Sabboth The fifte precept touching
this saying so often cited and beaten vppon in the Lawe and the Prophets Thou shalt worship the Lord thy GOD and a strange God thou shalt not worship Now a straunge God is whatsoeuer without and beside the onely liuing true and euerlasting God thou choosest vnto thée selfe to bee worshipped the onely and alone true liuing and euerlasting GOD therefore is to bée worshipped In the historie of the Gospell wée read that the diuel tempted our Lord Christe and hauing ledd him vpp into an high mounteine shewed him from thence all the kingdomes of the world and the glorie of them and said All these will I giue thee if thou falling downe wilt worship mee and that the Lord made aunswere Auoyd Sathan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue And surely worshipping and seruing are lincked mutually the one with the other that they cannot bee seuered or put a sunder Wherevppon it followeth that séeing the Lord requireth onely and alone to bee serued hée will doubtlesse in like maner only and alone be worshipped And Helie the great prophete of God teaching that God can in no case abide to haue one ioyned vnto him in worship cryeth out vnto the people worshipping God and with him their God Baal How long sayth hée do you halt on both partes If the Lord be God follow him If Baal bee God goe after him As if he should haue said You cannot worship God and Baal at once No man can â—erue two maisters For the Lord our God requireth not a péece but our whole heart our whole minde and soule Hée leaueth nothing therfore for vs to bestowe vppon any other In the Epistle to the Hebrues Paule sheweth that Christ is more excellent than Angels because the Angels adore or worship Christe but they againe are not worshipped If then the Angels are not worshipped whome shall wee graunt beside the liuing true and euerlasting God that deserueth to bée worshipped God therefore onely and alone is to be worshipped For in the Reuelation of Iesus Christ made vnto the blessed Apostle and Euangeliste Iohn thus we reade written And I sawe another Angel fleeing throughe the middest of heauen haueing the euerlasting Gospel to preache vnto them that dwell vppoÌ„ the earth to all nations kinreds and tongues people saying with a lowde voyce Feare God and giue him honour beecause the houre of his iudgement iâ— come and worship him that hath made heauen and earth the sea and founteynes of waters And againe in the same booke we read And I fell downe before the feete of the Angel to worshipp him And he said vnto mee See thou doest it not I am thy fellow seruant and of thy brethren hauing the testimonie of Iesu worship God. Againe in the ende of the same booke thou dost read And after I had heard and seene I fel downe to worshippe before the feete of the Angel whiche shewed mee these thinges And hee said vnto mee See thou doest it not for I am thy fellowe seruaunt and of thy brethren the Prophets and of them that keepe the wordes of this booke With this thing the saying and doing of S. Peter doth not greatly disagrée at whose féete when Cornelius the Centurion fell downe and worshipped Peter said Arise I also mee selfe am a man and therewithall laying his hand on him which lay a long did lift him vpp and set him on his féete Right religiously therefore wrote Augustine touching True religion saying Let not religion be vnto vs the worshipping of mans handie woorke For better are the workemen themselues which make such whome notwithstanding we ought not to worship Let not religion be to vs the worshipping of mortall men beecause if they haue liued godlily they are not to be estéemed as those that would séeke such honours but their will it is that hee should bee worshipped of vs who inlightening them they reioyce that wee are made fellow partakers of his merite They are to be honoured therefore for imitation or following sake not to bee worshipped for religions sake And if they haue liued ill they are not to bée worshipped wheresoeuer they bee The same Augustine in his first booke De consensu Euangelistarum of the consent of the Euangelistes and eightéenth chap. reasoning why the Romanes neuer receiued both the God the worship of the God of the Hebrues considering that they receiued y gods almost of all the Gentiles to bee worshipped And hee aunswereth That that came to passe by none other occasion than because the God of the Hebrues would onely and alone be worshipped without a mate or partener If any require his words they are these There resteth nothing for them to say why they haue not receiued the holy rites and worshipp of this God saue onely because hee would be worshipped alone and hath forbidden them to worshipp the Gods of the Gentiles whome neuerthelesse these people did worship For the sentence or opinion of Socrates who as by Oracle it was ratified was the wisest of all men is that euery God ought in such sort to be worshipped as he himselfe hath giuen coÌ„mandement he would be worshipped Therfore were the Romans of very necessitie forced not to worship the God of the Hebrues Because if they would worship him after another fashion than he himselfe said hee would bee worshipped they should not then worshipp him but that whiche they themselues had deuised made And if they would in that maner worship him as hee himselfe prescribed than they sawe that they were debarred from worshipping other Gods whom hée forbad to be worshipped And vppon this they refused the worshipp of the onely true God to the intent they might not offend many counterfecte false Gods thincking that the anger of them would rather be more to their disprofite than the goodwill of him to their benefite Thus saith Augustine And althoughe these thinges are written concerning the worship and seruice of God and that we dispute of adoring Gods Maiestie yet notwithstanding they are not impertinent or beside our purpose For the worshipping and seruing of GOD are inseparably lincked and knitt together Of this seruing of God we will speake more hereafter But by the woordes cited before wée doe gather that onely and alone the true liuing and euerlasting God is to bée worshipped according to that commonly-knowne sentence of the lawe Thou shalt worship the Lord thy GOD him shalt thou feare and him onely shalt thou serue To him shalt thou cleaue and in his name shalt thou sweare Furthermore God from the beginning hath promised and perfourmed yea and will performe whiles this world standeth great rewards to his true woorshippers Contrarywise wée beléeue that great mischiefes or punishments are prepared for those which either doe not at all worshippe God or else in stéed of the true GOD doe worshippe straunge Gods. The Lord in his Reuelation
otherwise serue their Lord and king than Kings that is in doing those thinges whiche Kinges ought to doe namely to execute iudgement and iustice For albeit these be in the worlde yet râ—le they not after the worlde because they are now gouerned by the spirite of their king Christe and directe all their doings to the prescripte rule of Gods word and in all things yéelde them selues to be guided by the spirite of God and so farre surely their kingdome is not of this worlde Of these things I haue else where cited much out of S. Augustine acording to the scripture And our king Christe defendeth his Churche and his ministers sometime by the aide of Princes sometimes he preserueth and spreadeth abrâ—ade the same lying open to persecutions through infirmitie and weakenesse For it is pressed downe but not oppressed or kepte vnder still Christe the mightiest Prince alwayes reigning and ouercomming in those that â—ee his Nowe the bounds of this Earthlie kingdome of Christe reache vnto the vtter-moste partes of the Earth For all the kingdomes of the worlde and all nations perteine vnto the kingdome of Christ Héerevnto belong all the testimonies of the Prophets touching the calling of the Gentiles whereof thou maist finde verie manis in Esay and Zacharie who excellentlye describe the kingdome of Christe in Earth Wherevppon the Iewes tooke occasion to feigne I wot not how great glorious things of the maiestie and victeryes of the Messias whiche neuerthelesse long since were aboundantlye fulfilled in Christe but more spiritually than carnally But they while they dreame of and looke for carnall things loathe spirituall and loose bothe But the faithfull through the bountifulnesse and liberalitie of Christe their king most aboundauntly obteine those good thinges whiche the Prophetes promised namely plentifull peace bothe with God and men and all kinde of felicitie alwayes to bée blessed alwayes to be safe though they fight continuallie from all enimyes as well visible as also inuisible and to inioy euerlasting saluation Which things the Prophetes in their writings haue set foorthe in a moste large kinde of style yet vnderstandinge nothing else than as euen now we said that the faithfull shall be moste happie and shall possesse in Christe all good gifts bothe of soule and bodie as much indéede as is necessarie and healthfull for the Saincts And this is that kingdome now we vnderstand bothe as well that of grace as this of 〈◊〉 which that Ioseph of Aramathia iust Simeon and Anna y Prophetisse with other Saints awaited and loked for This same kingdome Philippe the Deacon preached to them of Samaria and Sainte Paule the Apostle to them of Rome which thinge Luke doeth testiffe in the Actes of the Apostles Chapter 8. and 28. But the seate or throne and palace of our king is Heauen For hee ascended a conquerour into Heauen and sitteth at the right hand of God the father almightie from theÌ„ce â—â— y Sunne of righteousnesse hee shineth to all which liue in his Churche or in his kingdome yea and he â—hâ—â—sâ—th the harts of the faithfull to him selfe wherein he may dwell Furthermore that we may vnderstande ouâ— King though not corpâ—rally presente in earth but ascended into Heauen not therefore to be absent from his kingdom he verily in his word compareth himselfe to the head and vs to the bodie or the meÌ„bers Now therefore as the bodie is neuer without the head so the kingdome of God is not without Christ the prince And as the vitall spirite from the harte and the power or vertue of féeling and mouing froÌ„ the head is powred into the bodie so are we quickened or made aliue by our Prince Christe he iustifying preseruing comforting confirming and defending vs from all euill As all the members are ruled by the head so all the faithful in the kingdome of Christe are gouerned by their King Christe Paule therefore saithe God raised Christe from the dead set him on his right hand in heauenly places farr aboue all rule and power and might euery name that is named not only in this world but also in the world to coÌ„e And hath put all things vnder his féete gaue him to be the head ouer all things to the Church which is his bodie y fulnesse of him that filleth all in all Of which kinde there are very many other to be found in the writings of the Apostles first of all that Christ is the head of the church and he it is which giueth saluation to the body for he gaue him selfe for the church to sanctifie it when he had cleansed it in the founteine of water in the worde that he might present it vnto him selfe a glorious church c. And thus much hetherto of the kingdoÌ„e of Christ in earth which is bothe called the kingdome of grace and the Church militant Moreouer the kingdome of God is called the kingdome of heauen and of glory for that occasion because those whome our Lord king hath sanctified on earth and guided with his spirit yea and also iustified béeing deliueied from the fleshe and taken out of this world he glorifieth in heaueÌ„ and recâ—iueth thâ— into ioy into the fellowship both of himselfe and of all the saints For the souls of the faithful eueÌ„ as soone as they depart out of their bodies are foorth with receiued into heaueÌ„ to reigne with Christ the euerlasting king for euer to reioice with all the Saincts But in the laste iudgemeÌ„t wherewith we beleue that the quick and dead shall be iudged of Christe our king the bodies of the Sainctes shall be raised vp clarified coupled againe to their soules and how many soeuer haue cleaued vnto Christ their king from the beginning of the world shal liue for euer reigne in glorie together with Christe their king and prince Of this kingdoÌ„e of the Saints the Prophets Apostles haue spoken muche and chiefelye the Apostle Sainte Iohn in his Reuelation Some haue called this kingdome the Church triumphant This kingdome of GOD or of Christe is an euerlasting kingdome For as euen to the worldes end the Church shall be on earth howsoeuer this worlde and the Prince of the worlde doe rage so the faithfull after iudgement shall liue and reigne with Christe happie for euer bothe in bodie and soule For the Lord saith in the Gospell The gates of hell shall not preuaile against the Church Also the last times shall be as the dayes of Noe were wherein thoughe the wicked did farre in number excéede the Churche of the faithfull yet Noe and his were saued in the Arke but the wicked were destroyed with the floud in such sort surely shal iniquity by all means preuaile in the end of the worlde but in the meane while those that are elected into the kingdome of Christe shall be saued by Christe whome they shall looke for to be their Iudge and shall sée theire redéemer comming in the cloudes of
Pharistis confesse both And in déede the whole scripture doth testifie that there are Angels making mention in many places that they haue appeared vnto men and haue reueled vnto them the will of God or otherwise accomplished his worke Truely the Lord Iesus reasoning against the Saduceis in the Gospel sayth Ye erre not knowing the scriptures nor the power of god For in the resurrection they neither marrie nor are giuen in marriage but are as the Angels of God in heauen Let vs therefore beléeue that there are Angels For the authoritie of the sonne of God and the irreuocable trueth of the holie scriptures ought worthily to winne more â—râ—dite with vs than the toyes of all Saduceis and wicked men What haue not the heathenish Poets and philâ—sophers confessed that there are Angels whome they call Gods for they 〈◊〉 that Gods in the likeness 〈◊〉 were lodged and interteyned of righteous men séemed to al learned men to haue ment nothing else than that whiche the holy scriptures make mention of howe Abraham and Lothe receiued Angels into their houses resembling straungers But howsoeuer the case staÌ„deth most certeine it is both by the holy scripture and by manifolde experience that there are blessed spirites of God that is to say good angels Now what the nature of Angels is it can not throughly be declared of any man. For there are many things in the order of creatures whose nature can not directly and perfectly be expounded they may neuerthelesse after a sorte according to our capacitie be shadowed out Some therefore there are whiche say that Angels are good spirites ministers of a firie nature created for the ministerie or seruice of god and good men Othersome say Angels are heauenly spirites whose ministerie and seruice God vseth to execute all thinges which he hath determined Wherefore we shall not séeme to misse much of the marke if we say that Angels are good spirites heauenly substaunces I meane incorruptible created for the ministerie or seruice of God and men That Angels are created of God the writinges of the Prophetes and Apostles doe witnesse For Paule citeth that saying of Dauid Whiche maketh his Angels spirites and his ministers a flame of fire The same Apostle saith By Christ all thinges are created that are in heauen and that are in earth visible and inuisible whether they be maiesties or lordships either rules or powers Wherfore heretiques haue set foorth toyes saying that Angels are workers in the creation of al things and coeternall with god For God in time by the sonne as wel created angels as all other creatures Nowe touching the time when angels were created whether with the light before man or after man and al the workes of God let him tell that can the holie scripture passing it ouer with silence and pronouÌ„cing no certeintie therof Epiphanius and Augustinus auÌ„cient interpreters of the scriptures learnedly and truly confesse that there is nothing deliuered in the scriptures of y matter And that which is not deliuered in the scriptures can not without daunger be inquired after but without daunger we may be ignoraunt thereof It is sufficient to acknowledge that angels were created at what time soeuer it semeth they were created Let vs rather giue god thankes that he hath created for mankind so excellent ministers Let vs liue an holie and an angelike life in the sight of Gods holy angels Let vs watche least he which transfigureth and turneth him selfe into an angel of light vnder a good shewe and likenesse deceiue vs Nowe we must further sée what maner of creatures angels are They are heaueÌ„ly spirits incorruptible most swift substaunces We say expresly that angels are substances that is to say creatures hauing essence or being For some denie that they are substaÌ„ces subsisting in their proper essence or being For they imagine that angels are nothing else thaÌ„ qualities motions or inspirations of good mynds But the canonical scripture calloth them ministers Oursauiour saith that they whiche rise againe shall be like vnto the angels of god Saint Paule declareth that the sonne of God is more excellent them the angels for that they worship him as God their creator The selfe same apostle saith For ye shall reade in no place that the sonne taketh on him the angels but the seede of Abraham taketh he on him Whiche testimonies most manifestly teache that angels are substances not qualities or motions in mens myndes that I say nothing nowe how they haue oftentimes appeared vnto men in likenes or shape of men Let vs therefore hold and confesse that angels are substances Furthermore what substaunces angels are other peraduenture haue better declared for the which I beare no man grudge I confesse that there are good spirites to make difference of them that are euill Whereof shal be spoken hereafter I confesse that they are good not so much for the goodnesse of their nature in whiche they continued as for their operation or working For they alwayes stirre vp and further vs to that which is good I confesse also that angels are spirits that is to say spirituall heauenly incorruptible and excéeding swift substaunces For the Scripture witnesseth and saithe Whiche maketh his Angels spirites and his ministers a flame of fire The scripture I say nameth Angels spirites and a flame of fire not that angels of their owne nature and substaunce are corporal fire but bicause fire after a sort resembleth them which in clearnesse beautie and incorruptiblenesse and also in swiftnesse quicknesse and brightnesse are y most beautiful and excellent creatures The 〈◊〉 definitions groâ—â—ely enoughe â—ay that the angels are bodily substances but of their owne kinde For God only is without body In thâ—se wordes therefore thus they haue â—etdowne Euerie creature is bodily Angels and all heauenly powers are bodily though they consist not of flesh Nowe hereby we beléeue that they are bodily bycause they are limited in place as the soule also is inclosed with fleshe Angels peraduenture at this daye are more aptly sayd to be locall or in place not circumscriptiuely but definitiuely We must beléeue that nothing by nature is bodilesse and inuisible but God onely that is to say the father the sonne and the holy Ghost who therefore is rightly beléeued to be bodilesse bycause he is in euerie place and fulfilleth and conserueth all thinges and therefore he is inuisible to all creatures bycause he is without body Thus much from theÌ„ But those bodies eyther of young men or olde men in whiche Angels oftentimes appeared vnto the fathers were not their proper or natural bodyes but taken vpon them and as it were borrowed from elswhere for a time and for the weaknesse of oure capacitie And what manner bodyes those same very bodies were whiche they tooke or from whence they were taken or where they were bestowed when they had ended their businesse it is verie hard to declare S.
therefore vnto men to declare the will and commaundementes of god So the Angel Gabriel came first to Zacharie the father of Iohn Baptiste afterward he came to the blessed virgin to shewe vnto her the incarnation of the sonne of god Innumerable examples of this kinde are euery where found in the holie scriptures They watch for our safetie beeing carefull for vs yet without molestation whereof I tould you before They aduertise the faithfull in time conuenient foreshewing dangers to come and they also do comfort the afflicted For the wisemen being warned by the Angel that they should not returne vnto Hierusalem to Herode auoyde great perill Ioseph also béeing commaunded by the Angel slieth into Aegypt deliuering the Christe or annointed of the Lord out of the bloudie handes of Herode Christe also at the mount of Oliuet beeing in a bloudie sweate is comforted by the angel And Hagar the handmaide of Sara béeing in extreme daunger is recreated by the consolation of an angel As also the Apostle S. Paule béeing very néere shippwracke heareth this voice of the Angel of the Lord Feare not Paule thou must be brought before CÄ™sar and loe God hath giuen thee all them that saile with thee Againe angels are sent for reuengement of mischiefous persons to take punishment I meane of those that be wicked and impenitent For the firâ—â— borne of the Aâ—gyptians 〈…〉 of the Angel. In the Acts of the Apostles the Angel of the Lord siniteth Herode Agrippa It is said that in the camp of the Aâ—â—yrians many were sinitten slaine of one Angel And Dauid sawe an Angel with a sword drawen houering betwéen heauen and earth afflicting the people with a most gréeuous plague So we beléeue that the holy Angels shall come with the sonne of man vnto iudgment as Paule witnesseth and sayth Our Lord Iesus Christe shal be reuealed from heauen with the Angels of his power in flaming fire rendering vengeance vnto them that know not God and that obey not the Gospell of our Lord Iesus Christ For in the Reuelation of Iesus Christe also the Angels powre out vialls full of the wrath of God vppon the heads of false Christians Moreouer they take vppon them the charge and defence of vs God so commaunding they are oure kéepers readie at hand watching ouer vs that no aduersitie happen vnto vs and doe guide our ways For hetherto belong the testimonies of the Psalmes and very many examples of the scripture Dauid sayth This poore or afflicted man cryed and the Lord heard him and saued him out of all his troubles The Angel of the Lord pitcheth his tents rounde about them that feare him deliuereth them And in another Psalme hee sayeth There shall no euill come vnto thee neither shall any plague come neere thy tabernacle or dwelling For he shal giue his Angels charge ouer thee to kepe thee in all thy wayes They shal beare thee in their hands that thou hurt not thy foote against a stone Thou shalt goe or walke vppon the Lion and Addâ—r or aspe the young non and the dragon shalâ— thou 〈◊〉 vnder thy â—eete And the Lord in the Gospell plainely sayeth that little children haue angels without doubt to be their kéepers Iacob â—he 〈◊〉 greatly fearing his brother Esau â–ª 〈◊〉 Angels comming to meete him vnderstandeth that Angels were giuen vnto him as guides and kéepers of him in his way against the â—â—ercenesse of his brothe In the affaires of Heliseus wee read that the king of Syria beséeged the citie Dothan with a great hoast wherein HelisÄ™us at that time ledd his life whom he had purposed to take when the seruaunt of Helisaeus perceiued that and was troubled in minde and lamented his maisters case Helisaeus said Feare not for they that bee with vs are moe than they that be with them the Prophete also prayed and said Lord I beseech thee open his eyes that he may see the lord opened the eyes of the seruaunt and he looked and behold the mounteine was ful of horses and fierie chariots that is to say he was armed and defended with the guard of an hoast of Angels Abraham also sayth to his seruant The Lord God of heauen which said vnto mee Vnto thy seede will I giue this land he shall send his Angel before thee namely to directe thy way to defend thée and bring to passe that thou mayest obteine thy desire For the Lord himselfe said to Moses in Exodus Behold I will send my Angel before thee to keepe thee in the waye to lead thee to the place that I haue prepared In the Actes of the Apostles thou doest often read that Angels serued the Apostles furthered their purpose and defended them against their aduersaries In Daniel Angâ—ls are brought in for princes and presidents or gouernours of kingdomâ— as Michael with Gabriel princes of thâ— Israelitishe kingdomâ—â— and 〈◊〉 other of the Persian 〈…〉 of y Grâ—cian kingdâ—â—â— and eache of them debate the mattâ—r touching his owne kingdome and fight for the same Not that there is any variaunce or disagréement in heauâ—n where doubtlesse there is plentifull peace euerlasting concorde and quietnesse neither that there are conflictes or battells fought betwéene the Angels as betwéene those Gods whom the Poet Homere describeth but by a parable and allusion heauen is compared to the Court of some puissaunt and renowmed prince where Embassadours of sundrie countries debate their diuerse causes which is done in consideration of our weake witt and slender capacitie For thus we ought to coÌ„ceiue in our minde that God who is the only Lord of all kingdomes heareth all mens suites and taketh in hand all mens matters and that Angels at the word and wil of God minister and doe seruice vnto God when it pleaseth him to vse their ministerie and seruice For so Nabuchodonosor also sawe in a vision a watchman coÌ„ming downe from heauen and foretelling the destinie of the trée that was to be hewen downe Neuerthelesse we must héere take héede least contrarie to the nature of true religion wee attribute too much to Angels that we worship them not that we cal not vppon them nor serue them In déed when men he are that Angels are giuen vnto them of God for ministers and that God by them doeth good vnto vs by and by they thincke that some honour is to bee ascriâ—â—ed 〈◊〉 giuen vnto them But â—â—ncere religion doth teach vs to acknowlâ—dâ—â— â–ª GOD the authour of all 〈◊〉 thingâ—â— â–ª that the Angels are â—he minister◠〈◊〉 God and as it were instruments by whome he worketh as wée sée the sonne the mone the starres the Patriarches the Prophets and the Apostles to be and to haue béene But who beeing well in his witts hath worshipped called vppon or serued the Sunne or the starrs though they bée creatures very excellent and beneficial vnto men And what partaker I pray
in the ministerie it selfe and what god He verily for his excéeding goodnesse and mercy toward vs coueteth to poure him self wholy into vs which I thinke good to repeate often that it may be the déeper rooted in oure hearts and that we also may bethink our selues what we owe vnto God that we may bothe be strengthened and blessed in him and may perfectly vnderstand his will to vswarde and finally our duetie whereby we be bound vnto him As he therefore furthereth our saluation verie diligently in all thinges so least there shoulde be any thing wanting to true doctrine he him selfe commeth foorth to instruct men But such is our weaknesse and corruptioÌ„ through sinn we can not abide the méeting of his eternall wonderful maiestie Which is apparant by muche communication of God had with our fathers but especially at his meting with the whole Churche of Israel in mount Sina For when he came downe on the mount not without glorie and heauenly maiestie and vttered with his owne mouth a briefe summe of his whole religion and of all the lawes which summe we call the decalogue or tenne commaundements the people being astonnyed with his diuine maiestie said vnto Moses Talk thou with vs and we will heare but let not God talke with vs least we dye And God receiuing this offer sayde I haue heard the voice of the wordes of this people which they haue spoken vnto thee they haue well sayde all that they haue spoken Oh that there were such a heart in them that they would feare me c. In so much that this maner of teaching by men whiche men them selues haue chosen for them selues God will haue to be perpetuall and neuer to be broken so as when he sent his sonne into the world he cloathed him with flesh that he might after that manner speake vnto vs by him God in déede might by the secrete illumination of his spirite without mans ministerie as his power is tyed to no creature regenerate the whole world and gouerne the church it selfe but as he despiseth not his creatures nor destroyeth the worke of his owne handes and doth all thinges in order euen so from the firste beginning he foorthwith spake to the worlde by patriarches then by Prophetes afterwarde by Apostles neyther at this day ceaseth he to giue vnto the worlde doctours and pastours So that it becoÌ„meth vs not to tempt God that is not to looke for a secrete inspiration with the heretiques Enthusiastae but to acknowledge a iust order and that God him selfe speaketh vnto vs by men of whome he woulde haue vs to learne religion The Eunuch of Candace Quéene of Aethiopia did reade the holy Scriptures and the Lord could haue taught him by secrete inspiration the mysterie of faith but he giueth him Philip to be a teacher and an interpreter Likewise Paule the doctour of the Gentiles taken vppe into the thirde heauen and instructed by Christ him selfe not by men of all the principles of our religion is neuerthelesse referred ouer vnto a man called Ananias The Angel of God is sent to Cornelius capteine of the Italian band being at Caesarea which might haue instructed him in all pointes of true religion but he willeth him to call for Peter the Apostle He sayth the Angel will tell thee what thou must do For this cause ministers are called Sauiours they are sayde to conuert men their worde is called not the word of man but the worde of God he whiche despiseth them séemeth to despise God him selfe It is also sayd that they them selues doe binde and loose and reteine and forgiue sinnes For Abdias the Prophete sayth that Sauiours shal ascend into the mount Sion whiche many interprete of the Apostles Paule pleading before king Agrippa and rehearsing the wordes of God whicâ—â— came vnto him in a vision sayth â— send thee vnto the Gentiles to open their eyes that they may bee turned from darkenesse to light c. And Gabriel the Archangel sayd before that speaking of Iohn Hee shall go before the Lorde with the spirite and power of Elias to turne the hearts of the fathers to the children and the disobedient to the wisdome of the iust men Moreouer the Apostle to the Thessal We thanke God sayth he bycause when ye had receiued of vs the worde of the preaching of God ye receiued it not as the word of men but as it is in deede the word of God which worketh also in you that beleeue Againe He therefore that despiseth these things despiseth not man but God who hath euen giuen you his holy spirite For the Lorde sayth in the Gospell He that heareth you heareth me and he that despiseth you despiseth mee And againe What so euer ye shall loose on earth shall be loosed in heauen and what so euer ye shall binde on earth shall be bound in heauen And againe Whose sinnes so euer ye remit they are remitted vnto theÌ„ and whose sinnes so euer you doe reteine they are reteined But some wresting these places of the holy scripture against the natural sense do giue the ministers an equall power in a manner with Christ and that which only perteineth vnto him they communicate also vnto them But they say that by such meanes the ministerie must be set out lest it wax vile and of no estimation among prophane men Othersome againe so speake of the inwarde drawing of the spirite that they séeme as it were to make superfluous or to take cleane away the outward ministerie and to attribute nothing at all vnto it Therefore the ministerie must be limited with his boundes leaste it be drawne hither and thither with the affections and lustes of men and either too much or too little be attributed vnto it Let the ministerie in déed be beautified and kept in authoritie but let it be done without the dishonouring of god Neyther in déede becommeth it vs vnder the pretence of the ministerie to attribute that to mans labour which is only Gods office on whome all men ought to depend and vnto whome as the onely welspring and giuer of all goodnesse they ought to haue respect Therfore the faithfull ministers of the Lorde Iesus ought only to haue regard herevnto that they may kéepe the glorie and authoritie of Christ vnblemished and his priesthoode sound vnto him selfe in euerie point For the Lorde Iesus him selfe sitting at the righte hande of the father in the true taberâ—acle which God pight and not man remaineth a priest yea the onely high priest of his church for euer executing as yet all the dueties of a priest in the Church For he as the onely teacher and maister in the Churche teacheth his disciples that is the Churche or congregation of the faithful induing them with the holy ghoste regenerating and drawing them sanctifying and making them frée from their sinnes Which thing the scripture in euerie place plainely teacheth This glory this power he
our Aduocate For since hee sayeth Whatsoeuer ye shall aske the father in my name hee will giue it you howe much more effectually doe wee obteine that which wee aske in the name of Christ if wee aske it in his prayer Thus farre hée From hence ariseth a question Whether wée be so tyed to the words of the Lords prayer that wee maye not pray in other woordes at all I aunswere That the Lord would not so tye vs to his woordes sett downe and conceiued as though it were not lawefull to vse other woords or another fourme but he set foorth vnto vs certeine vniuersall thinges vnto the whiche wée might referre all our prayers For Augustine also to Proba De orando Deo Of praying vnto god sheweth that there is nothing in any place in the holy Scriptures prayed for which is not comprehended in the Lords prayer For sayeth hee if you runue ouer through all the words of all holie prayers you shall finde nothinge whiche this prayer of the Lord doeth not comprehend conteine To which woordes hee addeth immediatly So that it is free to vse such and such woordes in praying howbeit to say the same thinges but to speake other thinges it is not free Most warelie therefore and wisely do they who referre all their prayers vnto the Lords prayer vnto the whiche they attribute the chiefe and principall place and kéeping it continually in their minde doe meditate therevppon and exercise themselues therein There is wont also another question to be asked What néed there is to expresse and opâ—n oure desires in woordes vnto God since hée alreadie knoweth all thinges Wée tould you anon after the beginning of this Sermon that our prayer is an humbling of oure selues before the maiestie of God where vnto moreouer wee add this Wée doe not expresse and open oure desires vnto God as thoughe hée knewe them not or that wée would teach him being ignoraunt or that we would entreate and gett gods fauour with our curious laboursome and eloquent prayer but for oure owne sakes wée vse woordes wherewith to stirre vpp our selues And to this end all the most holy men of God are read in the Psalmes and holy histories to haue declared their desires largly vnto the Lord. Wee are not sayeth S. Hierome declarers but crauers For it is one thing to declare a thing to him that is ignoraunt and another thinge to craue a thing of him that knoweth In that it is a declaratioÌ„ in this a duetie There wee faithfully declare here wee lamentably beseech And Sainct Augustine sayeth Wordes are needfull for vs wherewith wee maye bee moued and diligently consider what wee should aske not wherewith wee should beleeue that the Lord is either taught or entreated Wherefore when the Lord forbad much babbling or vaine lipplabour in prayer he did not simplie tye the prayer of the faithfull vnto a fewe and short summe of woordes but hée forbiddeth vs after the manner of Ethnickes to powre out many woordes without witt reason meaning and vnderstanding so finally to thincke that wée shal be heard for oure muche babbling sake and often repeating of prayers as at this day they doe falslye thinke which say a certeine number of prayers which they call Rosaries of prayers For the Lord addeth They thincke they shal be heard for their much babbling sake S. Augustine maketh difference betwene babbling much and praying much To babble much sayeth he is in praying to make many superfluous woordes in a necessarie matter But to praye much is to call vnto him whome we pray vnto with a longe godly stirring vpp of the heart For this businesse for the most part is accomplished more with sighinges than with speakings And anon It is not wicked and fruitlesse when wee haue leasure to pray the longer For it is written of our Lord himselfe that he speÌ„t the whole night in prayer and prayed a long time Wherein what did he else but giue vs an example Thus farre hée And if it be a hard matter for any man to pray long and continually he may breake off his prayer howbeit hee must to it againe and oftentimes renue the same a fresh For such short speaking in prayer is praise-worthie And that we may make an end of this place let no man thinke that in praying hee declareth oure affaires vnto God as not knowing them Let no man thincke that hee is heard for his setting forth and euen for his laboursome and exact setting foorth and that oftentimes repeated and with most earneâ—t out-cries instilled or powred into the eares of God Let no man thinke that his prayer must stand vppon a certeine number that is to fay that Pater nosters must be numbered vpp to our God as not hauing a good memorie to a Lord ill to be trusted vppon corrals beades put together vppon a lace seruing as it were to make a reckoning or accompt And béecause I haue said which all godly men also throughout the whole world confesse that a most perfecte platforme of praying is deliuered vnto vs in the Lords prayer by our Lord Iesus Christe him selfe it remaineth that we cite word for word that most holy fourme of praying orderly made with most diuine words euen by the mouth of the Lord as Matthewe the Apostle hath lefte it recorded vnto vs and then to expound the same as briefly and plainely as may be to the intent that euery one may the better vnderstand what he prayeth â—éele a more effectuall working inwardly Of that most Heauenlye prayer this is the fourme O Our father which arte in Heauen hallowed bee thy name Thy kingdome come Thy will be done as well in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them that trespase against vs And lead vs not into temptation but deliuer vs from euill A men This most holy prayer of our lord Iesus Christ our sauiour our doctour or teacher highest priest deliuered to the catholique church to be a catholique fourme or rule to praye vnto God is wont to be diuided into a litle preface and sixe petitions some reckon seuen Some say that the thrée former petitions serue chiefely to the spreading abroad of Gods glorie the thrée latter concerne the care of our selues and aske those thinges that are néedefull for vs But they séeme in manner all to conteine both The little preface is this O our father which art in heauen By this wée call vppon GOD and dedicating oure selues vnto him wée committ oure selues wholie vnto his protection and mercie And euerie word hath his highe mysteries For our Lord would haue vs rather pray with vnderstanding than with woordes These therefore doe admonishe vs and suffice to bee thought vppon but the minde beeing instructed with the holy Ghoste whiche I told you is néedefull before all thinges to them that pray and being lifted vpp to the beholding of God
Distinct 1. Quest 3. among other thinges at the length sayth Wee must not say by any meanes that grace is conteyned substantially in the Sacramentes as water in a vessel or as a medicine in a boxe yea to vnderstande it so it is erronious But they are saide to contein grace in that they signifie grace and because vnlesse there bee a want on the part of the receiuer grace is alwayes giuen in them so that ye must vnderstand that grace is in the soule and not in the visible signes For this cause they are called also vesselles of grace They may be also called vessels after another maner Because as that whiche is in a vessel is no parte of it neyther commeth of it and yet neuerthelesse is drawen out of it so grace commeth neither of nor by the Sacramentes but springeth from the eternall founteine and is drawne out from thence by the soule in the sacramentes And as a man when he wold haue liquor goeth streight to the vessell so he that seeketh after the liquor of grace and hathe it not must haue recourse to the sacramēts Thus farre Bonauentura who rightly referred grace vnto GOD the founteine of all good thinges I would he had also more purely and simplie sett downe the rest He also saide truely that the soule of man was the seate and receptacle of grace and of the gyftes of GOD and not thinges without sense For the holie Scripture teacheth euery where that the minde of man not any Element or whatsoeuer is forged by mans deuise is the mansion place of the grace of god and that it is not to be sought for or worshipped as included in any insensible thing If the heauen of heauens sayth Solomon be not able to conteine thee howe shoulde then this house do it that I haue builded Wherevnto the most constant martyr of Christ Stephan alluding saieth He that is highest of all dwelleth not in Temples made with handes as sayeth the prophete Heauen is my seate and earthe is my footestoole What house will ye builde for mee sayeth the Lorde or whiche is the place of my reste Hathe not my hand made all these thinges Which that great Apostle of Christe Paule following sayth God that made the world and al that are in it seeing that he is Lord of heauen and earth dwelleth not in temples made with hands neither is worshipped with mennes handes as thoughe he needed of any thing seeing he himselfe giueth to all life and breath and all thinges c. Wherevpon Christ him selfe in the Gospell speaketh more expressely The houre commeth when yee shall neither in this mounteine neither at Hierusalem worshippe the Father But the houre commeth and now is whē the true worshippers shal worship the father in spirit and truth The faithfull therefore do lifte vpp the eyes of their minde from earthly and visible thinges vnto heauenlie wherevppon our godly forefathers when they celebrated the Lords supper heard that saying repeated or soūg vnto them most agréeable to such holy mysterics Lifte vpp your hands all the people answearing together Wee lifte them vpp vnto the Lorde Doth not the verie grosse absurditie of the thing plainely proue that grace is not conteyned in the signes For if by grace you vnderstande the fauour and good will of God if pardon and forgiuenesse of sinne cleansing I saye and iustifying of the beléeuers if finallie the giftes and graces of the spirite what I pray you can be imagined more absurde and senselesse than that suche excellent thinges shoulde be kepte inclosed in water bread and wine The signes truely haue no néede of grace nor a-any pardon and forgiuenesse of sinnes To what purpose then should grace be conteined within Sacramentes What profite I pray you will redound vnto men Or who knoweth not that all the institutions GOD were ordeyned for the commoditie of man Or shall wee say that grace is therefore kepte included within the Sacramentes that from thence it might be conueyed vnto vs by chanels But the scripture speaketh not after that manner For grace as hath béene often nowe repeated is the fauour and good will of GOD whereby he him selfe not by sensible matters but of his owne accorde and thoroughe his power and might is brought vnto vs These thinges are spirituall and therefore are brought to passe by the gyft and mediation of the holy Ghost GOD is ioyned vnto vs by his spirite and we are coupled to him by faith thorough the gyfte of the holy Ghoste whiche thing in the writinges of the Euangelistes and Apostles is euerie where to be séene Moreouer the wordes of the Canon of the counsell of Nice are not to be vnderstoode after suche a grosse and rude manner Our baptisme is not to be considered with the bodily eyes but with the eyes of the minde Thou seest water weygh the heauenly force whiche lyeth hidde in the water c. For it is a Sacramentall spéeche whiche truely euery bodie at that time vnderstoode as also at this day to vs it is no new nor harde kinde of speaking to say that in the seale there is faith and trueth in a marriage ring the faith and loue of wedlocke in a Scepter and crowne the kinges authoritie For no man is so foolishe that by reason of the kinde of speeches he will affirme that the thinges them selues are conteyned and inclosed in the signes euerie man knoweth this kinde and manner of spéech To this matter also apperteineth that Iohn the Baptist baptised in the riuer Iordane that the Apostles also themselues baptised with water neither cōsecrated nor prepared with any inchauntmentes breathinges or crossinges that it might receiue the grace of God into it and make them that are baptised partakers thereof The Aethiopian in the Acts of the Apostles saw a founteine not mingled with Dyle neither consecrated with any holy charmes neither moreouer prepared with any breathinges nor putting in of waxe candles nor pictures of crosses yet neuerthelesse he said to Philip the Apostle See here is water what doth let me to be baptised But Philip required faith of him in the Lord Iesus and vpon his confession he foorthwith baptised him no consecration of the founteine first prouided for by the whiche forsoothe he might call downe the grace of the holy Ghoste and the power of regeneration into the water and forthwith might applie it to the purifying of the Aethiopian And if so be wee procéede to include the grace of GOD within the Elementes and the thinges themselues within the signes by the whiche they are represented who séeth not with howe great daunger wee shall doe the same especially among the simple sorte For vnto those we shall giue occasion of idolatrie and to cleaue vnto the visible signes of whome also they will require and aske that whiche ought to be asked of God the authour of all goodnesse with mindes lifted vpp into heauen For where as it is obiected
exâ—â—sition of the scripture 〈◊〉 not be câ—â—trary to the artiâ—â—â— of our beliefe The expositioÌ„ must not be repugnant to the loue of God and our neighbour 〈◊〉 expounâ—â—â—g the â—â—â—â—ptures â—e must â—â—rk that â—â—at goeth â—â—fore and â—â—lloweth â—â—â—er and 〈◊〉 the circumstaÌ„â—es The exposition of gâ—ds word â—â—st be maâ—â— by 〈◊〉 layinâ—â—â—geâ—her of â—iuers places 2. Pet. 1. The scriâ—tures mâ—â— be expoâ—â—ded wiâ—â— zealous â— hertafâ—â— earnest prayer The deâ—nitions 〈◊〉 faith The description of true fayth The begiâ—ning and cause of faith Faith is planted by the worde of God. We muste â—raye for â—rue fayth That faith is an vndoubted persuasion of the minde Faith beleueth not euerithing what soeuer Examples â—f vndoubâ—ed saith â—herunto â—aith leaâ—eth and what the â—biect or â—oundation of faith 〈◊〉 Two chief â—â—inâ—s of â—aith True faiâ—â— seeketh aâ—â— good thiâ—ges in 〈◊〉 through Christ â—rue faith â—eleeueth 〈◊〉 holy â—â—riptures Fayth is â—ue alone 〈…〉 religions but no more theâ— one true fayth Faith doâ—â— encrease and decrease Generall and particular faith Faith inspâ—red and Faith gotten 〈…〉 mall 〈…〉 The power and efâ—ecte of faith Faith is the true knowledge that maketh men wise How man may attaine to â—he chiefe goodnesse Faith maketh happy Faith quickneth Faith ioyneth to god Faith iâ—stifieth Iustification What it is â—o iustifie â—hriâ—t hath 〈◊〉 on â—im self 〈…〉 sinnes The 〈◊〉 〈◊〉 of since â—re takeâ— away by Chriâ—â— The death â—f Christ a â—â—ll satisâ—â—ction for â—ur sinnes Howe punishment is laide on vs. God hath â—ppointed â—â—at he â—hat beleeâ—eth shuld â—aue eternall life and be iustified Men are â—ustified â—y faith â—lone Christ coÌ„pared with Adam Gods Testament We are not iustified by the workes oâ— the Lawâ— but by Faith Christ died not in vaine All men are sinnerâ— God iuâ—â—â—fieth as 〈◊〉 the Gentiles as 〈◊〉 Iewes by faith By what meanes â—ur father â—braham was iustiâ—â—ed Neither is â—aith nor the promis of none effect â—ustification of free gift Faith sheweth foorth and expresseth it selfe by good workes Faith onely iustifieth Of good workes Faith the â—oore of al good â—oâ—kes Faith the victorie 〈◊〉 al Christians The Apoâ—tles 〈◊〉 The partition of the Apostles Creede God is one in suâ—stance anâ— three in persons I beleeue in God God is called a father God is called Almighty â—od is the mâ—ker of heauen â—nd earth The secoÌ„d article of our belief To belieue in the Sonnâ— of God. Who the Sonne of God is Consubstantial â—oesseÌ„tiall The onely Sonne Iesus Christe Christe is our Lord. The 3. Article of our bâ—lieâ— The causes of the Lord his incarnatioÌ„ Immanuel A mediatour Tâ—e manner of 〈◊〉 his â—â—nceptioÌ„ The causes why Christ hiâ— conceptioÌ„ is pure Of the birth of Christ The fourth Article of our belief â—â—â—ist did 〈◊〉 Christ sufered vnâ—er Pâ—ntiâ—s Pilate Our Lord was buried He descended into Hell. The fift article of ouâ— belief The glorious resurrection of Christe What a resurrection â—s Out of from the dead He was â—rucified dead tokeÌ„ downe and laid â—â— his granâ— vpon 〈◊〉 Friday where his body â—ay â–ª Saturday that is Eâ—â—er eueâ— and one Sunday which is Easter day in the morning he rose againe froÌ„ death to life The sixte article of our belief The glorious ascension of Christ The forâ— of Christ his ascension into heauen He ascenâ—ed into â—eauen He sitteth at the right hand of God the father Almighty The definition of gods right hand take here for the places name To sit is to be at rest and enioy felicitie Gods right hand the name of his power and in this signification to sit is to reign Saint Hierom of the â—ight haÌ„d of the faâ—her Saint Augustine of the right hand of 〈◊〉 father â—â—int Fulgentius His humanitie iâ— lâ—cal that is â—â—â—teined iâ— space of â—lace but â—â—s Godhead incoÌ„preheÌ„sible as that that is euery where 〈…〉 not 〈◊〉 in any place Saint vigilius The seuenth Article Christ a Iudge To Iudgâ— what it 〈◊〉 The picâ—ure of â—he laste â—â—dgemeÌ„t The quick and dead are iudged The reward and punishment is moste certaine the eighth article of our faith The father in Christ hath fully giuen vs all heauenly treasures The ninth â—rticle of â—ur belief â—ee must â—ot in our â—onfession â—y I beâ—â—eue in â—he church Cyprian Augustine Paschasius â—â—int Greâ—orie â—homas â—quine Pope Leo. The Catholike Church The true Churche Wee beleeue the Church to be holy How the Church 〈◊〉 holy The coâ—munion of 〈◊〉 The tenth â—rticle of our belief The acknowledging and confessing of our sinnes Oâ—r sins arâ— forgiâ—eÌ„ of god 〈◊〉 for â—ur owne merits but for Christ his sake All sinnes are forgeuen God alone and not man forgeueth sinns Howe sins are forgeuen We make not satisfaction for punishmeÌ„t The eleâ—enth artiâ—le of our â—aith The resurrection of the flesh Whether the same bodies that do â—utâ—ifie rise again Testimoniâ—s of the true resurrection In what sort our bodies shal rise again Of what facion our bodies shal be in the resurrection A glorious body What a glorious â—â—dy is Glorious bodies rest free from vilenesse The natural and spiâ—â—tuall body Fleshe and â—â—oud â—hal not be 〈◊〉 heauen Sâ—â—su aniâ—â—li Animalis The bodies of thâ— wicked shall also rise agaâ—n The tâ—elfth article of our belief Lyfe eueâ—lasting The face of God. Loue and câ—antie Loue froÌ„ whence it is Double charitie The leâ— of God â–ª By the loue of God all euilles are ouercome The loue â—f God faâ—oneth vs 〈◊〉 the will 〈◊〉 pleaâ—â—re of â—od The manner how to loue God. Gâ—d alone to be loued Who is our neighbour The 〈…〉 â—ny one â—hat is a â—â—an as wel 〈◊〉 we An order â—nd meaâ—â—re in 〈◊〉 Howe our neighbour must be loued The loue of our neighbour must bee sincere We must loue our neighbour as our self We must loue ouâ— neighboâ—â— as Chrisâ—â— hath loue vs. Howe we ought to stand our nâ—ighbour in steede The pith of Charity Loue the fulfilling of the laâ— Workes of mercie An exhortation to Loue What law is The diuision of â—awes The laâ— of natuâ—â— ConscieÌ„câ— Nature Two especial points of the law of nature The Genâ—â—lâ—s knew God. Friendship societâ—â— of men tâ— be preseâ—ued The Lawe of nature answerable to the written Lawe 1 Of God. The Ethnickes sentâ—nces are in some plâ—ces maâ—â—â—ed 2 The Gentiles against idoles 3 The name â—f God â—ighly esâ—eemed 4 The Genâ—â—les keeâ—ers of reâ—â—gion 5 The honoâ—ring of parentes 6 Murder adulterie 8 Theft 9 Lies False witnesses A hill in Rome Cataâ—a a Towne in Sicilie 10 Concupiscence Nature without grace of none effect â—awes of â—en â—awes of â—licie Ecclesiasâ—â—cal Laâ—â— Superstitious lawâ—â— Mens â—â—â—ditions What the Lawe of God is The moâ—all lawe The Ceremoniall Lawe The Iudiciall Lawe The Law was euen before Moses time The Patriarches before Moses had the Ceremoniall and iudiciall Lawes The Moâ—al Lawe endureâ— still The maâ—estie and â—ignitie of â—he moral â—awe 〈…〉 the â—â—st holy 〈◊〉 in 〈…〉 of 〈◊〉 Two Tables
words of my gainsayers but with the examples of those which shewed the contrarie For first mine owne citie Hippone was obiected against mee which wheÌ„ as sometime it held wholie with Donatus was by the feare of the imperiall lawes conuerted to the Catholique vnitie and at this day we see it so greatly to detest the naughtinesse of your herâ—ticall stomaches that it is thought verilie that your heresie was neuer within it And many more places by name were reckoned vppe vnto mee that by the effect of the thing it selfe I might confesse that in such a case as this that may be rightly vnderstoode where it is written Giue a wise man occasion and he wil be the wiser And againe not euerie one that spareth is a friend nor euerie one that striketh is an enimie Better are the stripes of a friend than the voluntarie kisses of an enimie It is better to loue with seueritie than to deceiue with lenitie Hee that byndeth a phrensie man and waketh him that is sick of the lethargie doth trouble them both yet hee loueth them both Who can loue vs more than God himselfe doth and yet as he teacheth vs mildely so hee ceaseth not to terrifie vs to our health Thinckest thou that no man ought to bee compelled to righteousnesse when thou readest that the goodmaÌ„ of the house said to his seruauntes Whomsoeuer yee finde compell them to come in When thou readest that hee that was first called Saul and afterward Paule was constrayned by the violent force of Christe which compelled him to know and keepe fast the trueth of the Gospell And the same Augustine againe In Epist ad Bonifacium comitem 59. saith Where is that now that they were wont to crie and say that it is at euerie ones free choice to belieue or not to belieue Whom did Christ constreine whom did hee compell Loe here they haue the Apostle Paul for an example let them confesse in him that Christ first compelled him than taught him first struck him and afterward comforted him And it is wonderfull how he which by the punishment of his bodie was compelled to the Gospel did after his entring in labour more in the Gospell than all they that were called by word alone and whom the greater feare compelled to charitie his charitie once perfect did caste out al feare Whie then should not the Church therfore compell her lost children to returne since the lost children haue compelled other to their destruction Againe in the same epistle the same Augustine saith Wheras some which would not haue vpright lawes ordeined against their vngodlines do say that the Apostles did neuer require any such thinges of the kinges of the earth they doe not consider that that was an other time not like to this that all thinges are done in their due time and season For what Emperour did at that time belieue in Christe to serue him by making lawes in defeÌ„ce of religion against vngodlines WheÌ„ as yet that Prophecie was in fulfilling Whie did the heathen rage and the people imagine a vain thing The kinges of the earth stoode vppe and the rulers toke counsell against God and against his Christ For as yet that was not begunne which followeth in the Psalme where it is said And now vnderstand ye kinges and be ye learned ye that iudge the earth serue him in feare and reioyce in trembling But how doe kinges serue God in feare but by forbidding punishing with deuout seueritie those thinges which are done against Gods commaundements For in that hee is a man hee serueth him one way but in that he is a king he serueth him an other way Because in that hee is a man hee serueth him by liuing faithfullie but in that hee is a kinge hee serueth him by establishing conuenient lawes to coÌ„maund that which is iust and to forbid the contrarie As Ezechias serued him by destroying the groaues and temples of idols and those highe places that were erected against the Lords commaundement As Iosias serued him by doing the like As the king of Niniuie serued him by compelling the whoale citie to please and appease the anger of the lord As Darius serued him by geuinge the idole into Daniells power to bee broken in peeces and by casting his enimies in amonge the Lyons As Nabuch odonosor serued him by a terrible proclamation which forbadde all men within his Dominion to blaspheme the true and verie god In this therefore should kinges serue God in that that they are kinges by doinge those things which none can doe but kinges Wherefore when as in the Apostles times the kings did not as yet serue the Lord but imagined a vaine thinge against the Lord and against his Christe that the Prophets sayings might bee fulfilled there could not as then I say any lawes bee made to forbid vngodlines but counsell be rather taken to put vngodlines in practise For so the course of times did turne that both the Iewes should kil the Preachers of Christe thinckinge that thereby they did God good seruice that the Gentiles also should freat and rage against the Christians and make the Martyrs constancie ouercome the flames of fyre But afterward when that beganne to be fulfilled which is written And all the kinges of the earth shall worshippe him all nations shall serue him what maÌ„ that were wel in his wittes would say to kinges Tush take yee no care how or by whom the Church of your Lord is defended or defaced within your kingdom let it not trouble you to marke who will be honest who dishonest within your Dominion For since God hath giuen man free will whie should adulterie bee punished and sacrilege left vntouched Is it a lighter matter for the Soule to breake promise with God than a woman with a man Or forbecause those thinges which are not committed by contempte but by ignoraunce of religion are to bee more mildely punished are they therefore to be vtterly neglected It is better who doubteth for men to bee brought to the worshipping of God by teaching rather than for to be compelled to it by feare or griefe of punishmente But because these are the better they which are not such are not therefore to bee neglected For it hath profited many men as wee see by experience first to haue beene compelled with feare and griefe that afterwarde they might either bee taughte or followe that in deede which they had learned in woordes Hetherto I haue rehearsed the words of S. Augustines aunswere to the obiections of them which are of opinion that by no lawe disobedient rebells seduced people and deceiuers ought to be punished in cases of religion I sée my hope doth faile mée wherin I thought that I could haue béene able in this Sermon to haue made an ende of all that I had to say touchinge the magistrate But I perceiue that héere I must staye vnlesse I shoulde goe on déerely beloued and bée too tedious vnto you all I meane to
all this haue I hether to rehearsed out of Sainct Augustine The last and hindermost cause of the calamities which oppresse that holy Sainctes of God is because the Lord in afflicting his friends deeth thereby giue a most euident testimonie of his iuste iudgement which shall fall vppon his enimies for their contemning of his name and Maiestie For Saint Peter sayth The time is that iudgment must beginne at the house of God if it first beginne at vs what shal the ende bee of those which beleeue not the Gospell of God And if the righteous scarsely bee saued where shall the vngodly and sinner appeare And like to this is that notable sentence of the Lords which hée spake when hée went to the place of execution saying If they doe this in a moyst tree what shall bee done in the drie If the Saincts by whom are meante the fruitefull trées bringing foorth most pretious fruites of good woorkes are by the suâ—â—eraunce of God in this world so miserably tormented and wofully vexed what shall wée say I pray you of the wicked which are so farre from vertue and good woorks They shal vndoubtedly bee plagued with vnspeakable paynes and punishments For touching the causes of those calamities wherewith the wicked are tormented they can bée none other than the heynous crimes which they commit from day to day and are therefore punished by Gods iuste iudgement to the end that all men may perceiue that God hateth wicked men and wickednesse alike So wée reade that Pharao was afflicted Saul fell vppon his owne sword and was slaine in the mounte Gelboe wyth many thousand Israelites because he had sinned against the Lord which purposed to destroy him for an example of his iudgement and a terrour to them that should followe after Antiochus Epiphanes Herode the great Herod Agrippa and Galerius Maximianus the Emperour were taken horriblie wyth gréeuous diseases and died of the same The reason was because they sinned against GOD and his seruaunts on whome hee determined to take a vengeaunce and to make them proofes of his iuste iudgemente so to bee examples for tyrauntes to perceiue what plagues remayne for those which séeke the bloud of the godly and faithfull And although oure good God doth ordeyne all thinges for the beste to his creatures and sendeth in a manner all calamities and miseries to drawe vs from wickednesse yet beecause hypocrites and wicked people despise the counselles and admonitions of GOD and neither will acknowledge God when hee striketh nor turne to him when hee calleth them all thinges doe turne to their destruction euen as to them which loue the Lord all thinges woorke to the beste and therefore doe they perishe in their calamities for in this world they féele the wrath of the Almightie God in most horible punishmentes and in the world to come when once they are parted oute of this life do for euer beare farre greater and bitterer paynes than any tongue can tell But if it happen that the wicked and vngodly sorte doe not in this life féele anye plague or greeuous affliction then shall they bée punished so much the soarer in the woorld to come There is no man that knoweth not the Euangelicall parable of the riche vnmerciful glutton who when as in this life hee liued as hée iusted in passinge delightes was notwythstanding in hell tormented wyth vnquencheable thyrste and parched wyth fire which neuer ceassed burning The felicitie therefore of the wicked in this life is nothing else but ertreeme miserie For Saint Iames the Apostle sayth Yee haue liued in pleasure vpon earth and beene wanton ye haue nourished your harts as in a day of slaughter which I say wil turne to you as to well fedd beastes that are fatted vp to be slaine to make meate of For Ieremie goeth a litle more plainly to woorke and sayth O Lord thou art more righteous than that I should dispute with thee yet notwithstanding I will talke with thee Howe happeneth it that the waye of the vngodly doeth prosper so well and that it goeth so wel with them which without shame offend in wickednesse Thou haste planted them they take roote they growe and bring forth fruite And immediatly after But drawe thou them out O Lord like a sheepe to be slaine and ordeine or appoint them against the day of slaughter Wyth this also doeth that agrée which the Prophete Asaph after hée had roundly and largely reckoned vp the felicitie of the wicked addeth saying Thou verilie hast set them in slipperie places thou shalt cast them downe head long and vtterly destroy them O wyth howe soudaine calamities are they oppressed they are perished swallowed vp of terrours Euen as a dreame that vanisheth so sone as one awaketh thou Lord shalt make their image contemptible in the citie For Dauid also before him did cry saying Yet a little and the vngodly shal bee no where and when thou lookest in his place he shall not appeare I haue seene the vngodly in great power slourishing like a greene Bay tree and I went by and loe he was gone I soughte him but hee could not bee found In like maner also doth Malachie the Prophet witnesse that there is great difference in the day of iudgement betwiâ—te the worshipper and despiser of God and betwixt the iuste and vniust dealer For the day of the Lord shall come in which the proude and those that woorke wickednesse shal be burnt as stubble with fire froÌ„ heauen so that there shall remaine vnto them neither roote nor braunch They that are wise therefore wil neuer hereafter be offended at the felicitie of the wicked they will neuer desire and long to be made partakers of their vnhappie prosperitie they wil not grudge at all to beare the miserie of the Crosse which they do daily heare to be layd by God vppon his Saintes to the end they may be tried and fined from the drosse of the fleshe and this vncleane world Thus farre haue I sufficiently reasoned of the causes of calamities Let vs now sée my reuerend brethren howe and in what order the godly and sincere worshipper of God doth behaue himselfe in all calamities and worldly afflictions His courage quayleth not but kicketh rather all desperation aside because hee vnderstandeth that hee must manfully in faith beare al sorts of euils Therfore doth he arme himselfe with hope patience and prayer There are verily among men some which so soone as they féele any affliction do presently crie as the common voyce is That it had béen best if they neuer had béen borne or else destroyed assone as they were borne A verie wicked saying is this and not worthie to be heard in a Christian mans mouth But farre more wicked are they which sticke not to destroy them selues rather than by liuing they would be compelled to suffer any longer some smal calamitie or abide the tauntes of the open world And yet on the other
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
persecution of the Church of Christe Septimius Seuerus thorough many prouinces did bloudily crowne many a Saint with the garland of martyrdome amonge whome is reckoned Leonidas the father of Origenes Iulius Maximinus was the sixt after Nero that played the tyraunt against the Church in that persecution the preachers and ministers of the churches were especiallie murdered amonge whom beside an innumerable sort of other excellent men Pamphilus and Maximus two notable lightes were especiallie slaughtered The seuenth bloudsucker after beastly Nero was Decius the Emperour who proclaymed most horrible edictes against the faithfull in his time was S. Laurence a deacon of the Church broyled vpon a grateyron and the renowmed virgin Apollonia for her profession did leape into the fire aliue Licinius Valerianus was as cruell as the rest in executing the eighth persecution against the faithfull professours of Christ and his Gospel In that broile were slaine many myllions of Christians and especially S. Cornelius and Cyprian the most excellent doctours in all the world Val. Aurelianus did rather purpose than put in execution the ninth persecution For a thunder rushed before him to the great terrour of them that were about him and shortly after he was slaine as hée iourneyed and so his tyrannie by his death was ended But C. Aurel. Val. Diocletianê° Maximianus Maxentius and Marcus Iulius Licinius being nothing terrified with this horrible example did raise the tenth persecution against the church of Christ which enduring by the space of tenne whole yeares brought to destruction an infinite number of Christians in euerie prouince and quarter of â—he world This broile doth Eusebius CÄ™sariensis passingly painte to the eyes of the reader for hée himselfe was an eye witnesse and looker on of many a bloudie pageant and triumphant victorie of the martyrs which hee rehearseth in the eight booke of his Ecclesiastical historie In that slaughter were killed the first Apostles of our Tigurine Church both martyrs of Christ and professours of his Gospel S. Foelix and his sister Regula After those tenne persecutions there followed many more and more terrible butcheries stirred vâ—pe by many Kinges and 〈◊〉 men â–ª in sundrie quarters of the earth vpon the necke wherof did follow the mercilesse bloudsheddings coÌ„mitted by the Sarracens Turkes and Tartars moreouer the butcherlie bishoppes of Rome did annoy extremely the church of God by shedding in ciuil and forrayne wars more christiaÌ„ bloud than any tongue can possibly tell No new thing therfore doth at this day happeÌ„ to vs that in the Church of Christ do suffer diuers persecutions afflictioÌ„s for we haue exaÌ„ples of great efficacie both new old to confirme our harts that they faint not in calamities And therfore did the Prophets and Apostles and their Lord and maister Iesus Christ foretel these perils calamities and all persecutions because they would haue vs to fortifie oure minds against these miseries at al times and seasons least by being shakeÌ„ with them at vnâ—wares wée should reuoulte from our faith forsake our profession Because I haue chosen you out from the world saith the Lord to his disciples therfore the world doth hate you RemeÌ„ber the words which I sâ—â—ke vnto you saying The seruant is not greater tâ—an his maister If they haue persecuted me they wil also persecute you If they haue kept my words they wil also kepe yours but all these thinges shall they do to you for my names sake because thei know not him that sent me This hauel I said to you that ye should not bee offended They shal driue you from their Synagogues and the time shal come that whosoeuer killeth you shall thinke he doth God good seruice The rest that is like to this I meane not at this time to recite out of the Prophets and Apostles because it caÌ„not be briefly rehearsed let euery one pick out applie to his owne coÌ„fort the playnest most euident testimonies that by reading he shal light vppon And although the saincts do not reioyce at the destruction of their persecuting enimies whoÌ„ they could wish rather to be conuerted and so saued than in this present world to be punished and in the world to come to be damned for euer yet they are gladd when they sée the Lord punish their afflicters because therby they perceiue that God hath a care ouer those that be his seruants They doe gather also by the present vengeance of God vpoÌ„ the wicked that as afflictiens are for the health and amendement of the faithful so they are to the hurt and destruction of the vnbeléeuers For while they persecute other they theÌ„selues are destroyed and while they trouble the church of the lyuing God they kindle a fire of the wrath of god against themselues that wil neuer be quenched For in the Prophecie of Zacharias thus we read that the lord speaketh touching his church Behold I make Hierusalem a cupp of poyson vnto all the people that are round about her yea â—â—da himselfe shal be in the siege against Hierusalem And in that day I wil make HierusaleÌ„ a heauie stone for all people so that al such as lift it vp shal be torne rent all the people of the earth shal be gathered together against it A like saying to this hath the lord in Ieremie where he speaketh against the persecuters of his Church and saith Take this wine cup of indignation from my hand make all the people â–ª to â—hom I send thee to 〈…〉 of it that when they haue drunken thereof they may bee madd and out of their witts for feare of the sword which I wil send among them For I beginne to plague the citie that is called after my name and thinke ye then that ye shal escape vnpunished Ye shal not goe vnpunished And this is that whereto S. Peter alluding sayd The time is that the iudgement of God beginneth at the house of God if it first beginne with vs what shall the ende of them be that beleeue not the Gospell I haue a litle aboue rehearsed in order the tenne persecutions which the Romaine Emperours stirred vp against the Church of Christ now histories make meÌ„tion that there was not one of them but was requited with some notable calamitie And beside the peculiar reuengements that followed euery seueral persecution it is to be noted that the most iuste Lord after the space of 342. yeares for so many yeares are reckoned from the last of Nero vnto the second yeare of the Emperours Honorius and Theodosius did begin more abundantly to requite the death of his Saincts vppon the necke of bloudthirstie Rome For within the space of one hundred and nine thirtic yeares Rome was sixe times taken and brought in subiection to the barbarous nations For in the foure hundreth twelfth yeare of grace which was the second of Honorius and Theodosius his reigne that Wisigothes vnder their captaine Alarichus both toke and sacked the citie vsing notwithstanding great
the sense béeing sounde vncorrupted and well weighed he attributeth frée will which he graunteth to bée in vs vnto the grace that woorketh in vs yea to the regeneration of the Spirite rather than to our selues or our owne power I will here cite and rehearse vnto you dearely beloued this one testimonie onely out of all his writinges as it is to bée founde in the firste Chapter of his booke De Correptione et Gratia where hée saith Wee must confesse that wee haue free will to doe bothe euill and good but in the doing of euill euerie one is free from righteousenesse and bound to sinne but in good no man can bee free vnlesse hee bee made free by him which saide If the sonne make you free then shall ye bee free in deede And yet not so that when euery one is sett free from the condemnation of sinne hee should then no more stand in neede of his deliuerers ayde but so rather that where hee heareth his deliuerer saye Without mee yee can doe nothinge hee should presently saye to him againe Bee thou my helper O forsake mee not And verily I am gladde that in oure brother Florus I founde this faith which without doubt is the true propheticall and Apostolicall faith For here must the grace of God through Iesus Christe our Lorde bee needes vnderstoode by whiche alone wee men are deliuered from euil and without which wee doe no good either in thought will loue or deede Not onely that by the shewing or teaching of grace men should no more but knowe what is to bee done but also that by the verie woorking and perfourminge of grace they should with loue doe the thing that they knowe And so forth For I haue hitherto rehearsed vnto you Saincte Augustines opinion touching free will of which this is sufficient for a note by the waye nowe I returne to my purpose againe Wée haue hearde what the olde man is what the newe man is and howe wée are renued by the holy spirite nowe therefore when we saye that penitentes doe mortifie the olde man and are renued by the spirite or spiritually we saye nothing else but that to all penitents the affections senses or lustes of the fleashe I meane euen the verie vnderstanding which wee haue of olde Adam together with the will are not onely suspected but also conuicted of impietie and that therefore in all their thoughtes wordes and deedes they do neuer admitte their affections into their counsell but doe by al meanes resist them and continually studye to breake the necke of them and on the other side in all our counsels words and déedes to admitt and receiue yea with prayers to call vnto vs that heauenly guyde the spirite of Christ by whose conduite and leading wee maye perceiue iudge speake and woorke that is to saye either omitt or doe that which we haue learned in our graunde patterne Christe according to whose likenesse wee must bee refourmed that henceforth wee maye applye our selues to holinesse righteousnesse and good woorkes to Godwarde But nowe all this we shall vnderstande more rightly and plainely by the wordes of the Apostle where hee sayeth This I saye and testifie in the Lorde that ye henceforth walke not as other Gentiles walke in vanitie of their minde darkened in cogitation being alienated from the life of God by the ignoraunce that is in them by the blyndnesse of their hartes which being past feeling haue giuen them selues ouer vnto wantonnesse to worke all vncleannesse with greedinesse But ye haue not so learned Christ if so be ye haue heard him and haue beene taught in him as the trueth is in Iesus to lay downe according to the former conuersation the olde man which is corrupt according to the lustes of errour but to bee renued in the spirite of your mynde and to put on that newe mā which after God is shapen in righteousenesse and holinesse of trueth and so forth as followeth in the 4. Chapter to the Ephesians The same Apostle in the thirde to the Colossians saith Mortifie your members whiche are vpon the earth fornication vncleannesse inordinate affection euill concupiscence and couetousnesse which is idolatrie for which thinges sake the wrath of God commeth vpon the children of disobedience amonge whom ye also walked sometime whē ye liued in them But nowe put yee off also all these things wrath fiercenesse maliciousenesse blasphemie filthie communication out of your mouth lye not one to another seeing that ye haue put off the old man with his workes and haue put on the newe man which is renued into the knowledge and image of him that made him Put on therefore as the elect of god holie beloued bowels of mercie kindnesse modestie meeknesse long suffering forbearing one an other and forgiuing one another if any man haue a quarell against anie and so forth To which if thou addest that which the Apostle hath of the same matter in the sixt Chapter to the Romanes euery poynt wil be more expresse plaine vnto the hearer Nowe these woordes of the Apostle do not onely teach vs what the old man is what the newe man is what it is to mortifie the olde man and how penitents are renued in the newnesse of the spirite or of the minde but doe also shewe what the fruits be that are worthie of repentance to wite those rehearsed vertues or those offices of life towarde God and our neighbour We owe to God feare or reuerence humblenesse of minde the knowledge of our selues faith hope the hatred of sinne the loue of righteousenesse charitie toward our neighbour well doing towardes all men and innocencie in all things These kind of fruits did the holie man Iohn Baptist require of the Iewish nation when he saide Bring forth fruits that become repentance For in Saincte Luke beeinge demanded of the people of the Publicanes and of the mercenarie or garrison souldiers what thing they shoulde do worthie of repentaunce he prescribeth none other than that whiche we euen nowe recited For the Lord him selfe by Esaie in the 5. Chapter of his prophecie rehearsed vpp none other fruites than those And in the Reuelation made to S. Iohn speaking to the minister of the Churche of Ephesus he saith Remēber from whence thou arte fallē and repent and doe the firste woorkes Wherevnto agrée the wordes of S. Paule speaking to Agrippa and saying I haue preached to the Iewes and Gentiles exhorting them to repent and to turne to God and to do such woorkes as become them that repent And againe in the seuenth Chapter of the seconde Epistle to the Corinthians hee saith Sorrowe which is to Godwarde causeth repentaunce vnto saluation not to be repented of For behold this selfe same thing that ye were made soarie to Godward howe muche carefulnesse it hathe wrought in you yea what clearing of your selues yea what indignation yea what feare yea what vehement desire yea what zeale yea what punishment Nowe this carefulnesse is an intentiue
that are called Gods whether in heauen or in earth as there be Gods manie and Lords manie yet vnto vs there is but one God euen the father of whome are all things and we in him and one Lord Iesus Christ by whome are all things and we by him Nowe I suppose these diuine testimonies are euident enough and do sufficiently proue that GOD in substance is one of Essence incomprehensible eternall and spirituall But vnder the one essence of the Godhed the holie scripture doth shew vs a distinction of the Father of the sonne and of the holie Ghoste Now noate héere that I call it a â—istinction not a diuision or a separation For we adore and worshipp no more Gods but one so yet that we doe neither confound nor yet denye or take away the thrée Subsistences or persons of the diuine essence nor the properties of the same Noetus Anoetus in very déed and Sabellius the Libyan a godlesse bolde and verie rude Asse of whome sprang vpp the grosse heresie of the Patrispassians taught that the father the sonne and the holie Ghoste did importe no distinction in GOD but that they were diuerse attributes of god For they said that GOD is none other wise called the father the sonne and the holie Ghoste than when he is named good iuste gentle omnipotent wise c. They saide the Father created the worlde the same in the name of the Sonne tooke fleshe and suffered and againe in chaunginge his name he was the holie Ghoste that came vppon the Disciples But the true Propheticall and Apostolicall faithe dooth expressely teach that the names of the Father the Sonne and the holie Ghoste doe shewe to vs what God is in his owne proper nature For naturally and eternally God is the the Father because he did from before beginnings vnspeakeablye begett the Sonne The same GOD is naturally the Sonne because he was from before beginnings begotten of the Father The same GOD is naturally the holie Ghoste because he is the eternall spirit of them bothe procéeding from them bothe béeing one the same God bothe with them and when in the Scriptures he is called a gentle good wise mercifull and iuste God it is not thereby so muche expressed what he is in him selfe as what a one hee doeth exhibite him selfe to vs. The same Scripture doeth openly say that the Father created all thinges by the Sonne and that the Father descended not into the earth nor toke our flesh vpon him nor suffered for vs For the Sonne saith I went out from the Father and came into the worlde Againe I leaue the worlde and goe vnto the Father The same Sonne fallinge prostrate in the mount of Oliues prayeth saying Father if it be possible let this cup passe from me Againe in the Gospel he saith I will pray to the Father and he shall giue you an other comforter Loe here he saith the father shall giue you an other comforter And yet againe least by reason of those persons and properties of those persons we should separate or diuide the diuine nature the Sonne in the gospel saith I and the father are one For when he saith One he ouerthroweth them that separate or rent the diuine substance or nature and when he saith We are and not I am therein he refuteth them that doe confounde the subsistences or persones in the Trinitie Therefore the Apostolique and Catholique doctrine teacheth and doeth confesse that they are thrée distinguished in properties that of those thrée there is but one and the same nature or essence the same omnipotenciâ— maiestie goodnesse and wisedome For although there be an order in the Trinitie yet can there be no inequalitie in it at all None of them is in time before other or in dignity worthier than other but of the thrée there is one godhead and they thrée are one and eternall God. And the primitiue Church verily vnder the Apostles the times that came next after them did beléeue so simply despising reiecting curious questions and néedlesse disputations And euen then too did arise pestilent men in the Church of God speaking peruerse things whoÌ„e the Apostle doeth vppon good cause call greeuous woolues not spareing the flock They first brought in very straunge daungerous questions sharpened their blasphemous tongues against Heauen it selfe For they stoode in it that thrée persons could not be one nature or essence and therefore that by naming the Trinitie the christiaÌ„s worshippe many Gods euen as the Heathen doe And againe since there can be but one GOD they inferre consequently that the same God is father sonne and holie ghoste vnto him selfe For so it was agreeable that they should doate in follie whome the word of God did not leade but the grosse imagination of mortall flesh And God did by these meanes punish the GiaÌ„tlike boldenesse of those meÌ„ whose minds being without all reuerence and feare of God did wickedly striue to fasten the sight of the eyes of the flesh vppon the verie face of god But the faithfull and vigilant ouerséers and pastors of the Churches were coÌ„pelled to driue such woolues from the foldes of Christe his shéepe and valiauntly to fight for the sincere catholique trueth that is for the Vnitie Trinitie for the monarchie and mysterie of the dispensation That strife bred foorth diuerse words with which it was necessarie to holde and binde those slipperie merchants Therefore immediately after the beginning there sprang vp the termes of Vnitie Trinitie Essence Substance and Person The Gréekes for the moste parte vsed Ousia Hypostasis and Prosopon whiche wee call Essence Subsistence and Personne Of these againe there did in the Churches spring vppe newe and freshe contentions They disputed sharply of the Essence and Subsistence whether they are the same or sundrie thinges For Ruffinus Aquileiensis in the 29. Chapter and first booke of his Ecclesiastical historie sayeth There was moued a controuersie about the difference of substaunces subsistences whiche the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For some said that substaunce subsistence seeme to be all one and because wee say not that there are three substaunces in God therefore that wee ought not to saye that there are three subsistences in him But on the other side againe they that tooke substaunce for one thing subsistence for an other did say that substaunce noteth the nature of a thing and the reason wherevpon it standeth but that the subsistence of euerie person doth shewe that very thing which doth subsist Basilius Magnus wrote a learned Epistle to his brother Gregorie about the difference of Essence and subsistence And Hermius Sozomenus in the 12. Cap. of his fift booke of histories sayth The bishops of many cities meeting together at Alexandria do together with Athanasius and Eusebius Vercellensis confirme the decrees of Nice and coÌ„fesse that the holy Ghost is coesseÌ„tiall with the
right hand of the father in heauen doeth not so oftentimes humbly fal downe on his knées and make intercession for vs as we doe sinne In the dayes of his flesh when he did offer vp praiers supplications with strong crying and teares hee was once heard in that which he feared For nowe he alwayes appeareth for vs in the presence of god Al our matters are manifest in his sight the father beeholdeth the face of his Christe for whose sake he is pleased with all his members hearing them and giuing them whatsoeuer healthful things they require according to that saying of our sauiour Verily verily I say vnto you Whatsoeuer ye shall aske the Father in my name he shal giue it you Therfore here wee must imagine no turmoyles no molestation no labour wherwith he shuld be wearied which is the intercessour aduocate priest of al before God the father in heaueÌ„ Whereof also I put you in minde in my last sermoÌ„ where I entreated of inuocation and intercession Wherfore our priest executing his office before God in heauen hathe néede of no altar of inceÌ„se no censer no holy vesselles or garments muche lesse hath he néede of the altar of burnt offerings For on the crosse which was his altar he offered vp him selfe but once for al. Neither was there any mortal man worthie to offer to the liuing god the liuing sonne of god And that only sacrifice is alwayes effectuall to make satisfaction for all the sinnes of all men in the whole world And though in the discourse of the ceremoniall lawes I haue alleadged many testimonies touching these things yet I caÌ„ not stay my self here but must cite vnto you some that be notable For this matter wherin the fruite of Christes diuinitie humanitie to be short al our saluation consisteth cannot worthily and diligently ynough be printed in mens harts Paule vnto the Hebrues speaking of the priestes of the olde Testamente and comparing Christ our high priest with them yea by all meanes preferring him sayth And among them many were made priests because they were not suffered to indure by reason of death But Christ because he indureth for euer hathe an euerlasting or vnchangeable priesthod for that it doth not palle ouer to another by succession Wherfore he is able also perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them For such an high prieste it became vs to haue which is holy harmelesse vndefiled separate from sinnes made higher than the Heauens which needed not daily as those high priests to offer vp sacrifice first for his owne sinnes then for the peoples for that did hee once when he offred vp himself And againe he sayth Christ is not entred into the holy places made with hands whiche are the similitudes of the true sanctuarie but into heauen it selfe to appeare nowe in the sight of God for vs Not that he should offer himselfe often as the highe priestes entred into the holie places euerie yere in strange or with other bloud For theÌ„ muâ—t he haue often suffered since the foundation of the world But now in the end of the worlde hath he appeared once to put away sinne by the sacrifice of himself And as it is appointed vnto men that they shall once die and after that coÌ„meth the iudgement Euen so Christ once offered to take away the sins of many the second time shal be seene without sinne of them whiche waite for him vnto saluation And againe the same Paule saith Euerie priest appeareth daily ministring and oftentimes offereth one manner of offering which can neuer take away sinnes but this ma after he had offered one sacrifice foâ— sinns sitteth for euer at the right hand of God and from hencefoorth tarrieth til his enimies be made his footstoole For with one offering hath he made perfect or consecrated for euer theÌ„ that are sanctified All these sayinges hitherto are the Apostle Paules And I think that these testimonies are not to be made manifest and agréeable to our purpose by a larger interpretation For they are all euen without any exposition of ours most euident and verie aptly agrée to the matter which we haue in hand For they doe plainely set forth and lay before our eyes to beholde the whole priesthood of Christ specially that which belongeth to the intercession and the onely and euerlasting sacrifice or satisfaction for sinnes It belongeth also to the same priesthoode to consecrate priestes vnto God all the faithfull not that we should offer for the satisfaction of sinnes but that we shoulde offer our prayers thankesgiuinges and our selues and the dueties of Godlinesse as it were euerie momente For Saint Iohn the Apostle and Euangeliste sayeth Iesus Christe prince of the Kinges of the earth loued vs and washed vs from our sinnes in his owne bloud made vs kinges and priestes vnto God and his father We may finde the same sentence also in the Epistle of Saint Peter So that in these we may sée what fruite riseth and floweth vnto vs from the diuinitie and humanitie of Christe oure king and highe priest For he coulde not be prince of kings highe priest vnlesse he were God and man. Here this place requireth to speak somewhat of the name of a Christian and of the dueties of a Christian man We haue the name of Christians of Christ to whome being vnseparably knitte we are the members of that bodye whereof he is head And Christe is not his proper name for he is called Iesus but a name of office deriued from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche signifieth annoynting so Christ signifieth asmuch as annointed Therfore Tertullian saith it is not a proper name but a name attributed And hee addeth Annointed is no more a name than cloathed or apparelled a thing accident to the name But the kinges high priestes were annointed with oyle therefore Christ signifieth vnto vs him that is king high priest or Bishop And because we are named Christians of Christe who hath annointed vs with the holy ghost truely we also are kings priestes Where you may sée how great a benefite we haue receiued of Christe God man for he hath made vs kings priestes We sée what the dutie of christians is namely to mainteine this dignitie euen to the last gaspe lest it be taken from vs againe by sathan Furthermore if we be kings we are Lordes ouer thinges and are frée ruling not ruled or in subiection Frée I say froÌ„ sinne and euerlasting death and from all vncleannesse Lords ouer sathan prince of this worlde and ouer the world it selfe For we rule the world and the fleshe wee are not ruled by them Herevnto belong those wordes of the Apostle Let not sinne reigne in your mortall bodie that ye shoulde therunto obey by the lustes of it Neither giue ye your members as instruments or weapons of
people being God his flocke was called a Synagogue For this woord Synagogue signifieth as much as Ecclesia the Congregation But because of the stubbornesse of the Iewes and the vnappeasable hatred whiche they bare towards Christian religion this word Synagogue is not estéemed but is almost quite growen out of vse But we will not dispute by due and right order of the Churches either of the Iewes or the Turkes or of other strange Churches of the Gentiles whereof we know there are many sortes and kinds Wée will speake of the Christian Church and congregation of the faithfull which the Germans do call Die kirch alluding peraduenture to the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing belonging to the Lord to witt a house or a people as the Germans doe call Die kirchen both the people of God themselues and also the place wherin they assemble together to worship god But first of all wée will describe a little plainelier what the Church or congregation is The Church is the whole companie and multitude of the faithful partly being nowe in heauen and partly remayning yet here vpō earth where it doth agrée plainely in vnitie of faith or true doctrine and in the lawefull partaking of the Sacraments neither is it diuided but ioyned and vnited together as it were in one house and fellowship This Church was vsuallie called Catholique that is to say vniuersall For shée bringeth forth her branches in all places of the wyde world in all times of all ages and generally doth comprehend all the faithfull of the whole world For the Church of God is not tyed to any one region nation or kinred to condition age sexe or kinde all the faithfull generally and each one specially where euer they or hée be are citizens and members of this Church Sainct Paule the Apostle sayeth There is neither Iewe nor Greeke neither bondman nor free neither man or woman for ye bee all one in Christ Iesu The Church is distinguished into the Triumphant and the Militant The Triumphant is that great companie of holy spirits in heauen triumphing for the victorie gotten against the world sinne and the diuel still enioying the sight of God wherein consisteth all fulnesse of all kinde of ioye and pleasure Wherevppon they set forth Gods glorie and praise his goodnesse for euer This Church doth S. Iohn the Apostle set forth verie notablie in his Reuelations saying After this I sawe and behold a great companie which no man was able to nūber of all nations peoples tongues standing before the Throne and in the sighte of the Lambe clothed in white garments and Palmes in their handes and they cryed out with a lowde voice saying Saluation belongeth to him that sitteth vppon the throne of our God to the Lambe And a little after that he sayeth And one of the Elders aunsweared said vnto me These which are clothed in white garments who are they or frō whence come they And I said vnto him Thou knowest lord And hee said vnto mee These are they that haue come out of great affliction and haue spread abrode their garments haue made them white in the bloud of the Lambe therefore are they before the Throne of God and serue day night in his holy temple And hee that sitteth on the Throne shall dwell ouer them They shall neyneither hunger nor thirst henceforth any more neither shall the Sunne shine on them or any heate beecause the Lambe who sitteth in the middest of the Throne shal gouerne them bring them to the springes of the water of life And the Lord shall wype away all teares from their eyes Brethren ye haue heard a notable description of the triumphant Church in heauen and that too triumphinge truely thoroughe the bloud of Iesus Christ by whom they conquered and doe nowe reigne For Christ is that Lambe of God that taketh away the sinnes of the world By whome all which be sanctified are sanctified and shal be sanctified and doe liue from the first creation of the world vnto the end of all times Sainct Paule in a certeine place giuing vnto vs also a notable description of this Church telleth that wée whiche as yet are busied in the Militant Church shall sometime bée translated to the same and be made fellowes with the Angels of GOD receiued amonge the orders of the Patriarches and placed in the companie of the blessed spirites with the most highe God himselfe and the Mediatour oure Lord Iesus Christe For hée preaching the greatnesse of Gods grace brought vnto vs by the Gospell exhorting vs to receiue the same with a true faith Ye came not sayeth he vnto mount Sina to a fire to a whirlewinde a stormie tempest and darckenes but vnto mount Sion to the citie of the liuing God to heauenly Hierusalem to the innumerable companie of Angels and to the Church or Congregation of the first begotten whiche are written in heauen and to God the Iudge of all and to the spirites of the perfecte iust and to the mediatour of the newe testament Iesus Christe speaking better things than the bloud of Abel spake And therefore all the Sainctes in heauen do belonge vnto our companie or rather we belonge vnto their fellowship For we are companions and fellowe heyres with the Sainctes from Adam vnto the end of all worlds and Gods householde Which conteyneth the greatest comfort of all mans life and moueth most of all to the studie of vertue For what more worthie thing is there thā to be of Gods househould Or what may be thought more swéete to vs than to thincke our selues fellowes with the Patriarches Prophets Apostles Martyrs of all Angels blessed spirits This benefite I say Christ hath bestowed on vs To him therfore be praise glorie and thankes for euer and euer Amen The Militant Church is a congregation of men vppon earth professing the name and religion of Christ continually fightinge in the world against the diuel sinne flesh and the world in the campe and tentes and vnder the banner of oure Lord Christe This Church is to be cōsidered two wayes For either it is to bee taken strictly comprehending them onely which bée not onely called but are in very déede the Church the faithfull and electe of God liuely mēbers knit vnto Christ not with bandes and other outward markes and signes but in spirite and faith often times by these meanes without the other Of which matter wee will speake hereafter This inward and inuisible Church of GOD may be wel named the electe spouse of Christ onely knowen vnto God who alone knoweth who are his When wée bee first taught to knowe this Church we confesse her with the Apostles créede saying I beleeue the holie Catholique Church the communion of Sainctes And in these fewe woords wee conclude that there is a Church also what is the Church and what
with the lords supper exhorteth with martyrdome cōtrarie to this institutiō receiueth no man This is the institution Thus far Tertullian in his booke which he intituled Of the prescription of heretiques The last thing that is to be noted is this that the lord God not only of old vnto this time but in these daies also giueth doctors and pastors to the church doctors I say and not leaders and captaines of hostes and armies of men not princes not souldiers not craftie men vsing deceitful meanes which in these days they call practises For by no other meanes or maner nor by no other instrument than by the doctrine of truth and founde simple godlinesse is that holy catholique church of God built vp fenced preserued wherof at the beginning simple men Christes Apostles by the preaching of the gospel laid the foundation Paule therefore remoueth all worldly wisedome and saith I was among you Corinths in weaknesse and in feare in much trembling neither stoode my worde my preaching in the enticing speach of mans wisedome but in plain euidence of the spirit of power that your faith should not be in the wisedome of men but in the power of god The same apostle also banisheth al craftie counsel with al sorts of deceite whē writing to the Thessalonians he saith Our exhortation was not by deceit nor by vncleanesse nor by guile But as we were allowed of God that the gospel should be cōmitted vnto vs euenso we spake not as thei that please men but god which trieth our harts Neither yet did we euer vse flattering words as ye knowe nor coloured couetousnesse God is recorde neyther sought we praise of men c. Wherfore he is greatly deceiued madde the thinketh the church can either be gathered togither or being gathered can be mainteined preserued with practises that is to say with crafty counsels subtile deceits of men It is truly said of the common people That the same is ouerthrowne againe by mans wisedome which was first built by mans wisdome Besides this the Lord him selfe doth remoue force armes frō the building of the church since he forbids his disciples the vse of sworde vnto Peter ready prest to fight saith Put vp thy sword into the scabberd Neido we euer reade that any were sent of the Lord as souldiers which with armed force shuld bring the world in subiectiō But rather the scripture witnesseth the great enimie of God Antichrist shal be destroied with the breth of Gods mouth Wherefore there is no doubt that all those thinges which are reade in diuers places of the prophets and chiefly in the 12. of Zacharie cōcerning wars to be made against all nations by the apostles apostolical men ought to be figuratiuely expounded For the Apostles according to their manner fight as apostles not with speare sword bowe of carnal warfare but of spiritual The apostolical sword is the word of god Yet in the meane time no man denieth but that the wepons of carnal or corporal warfare haue béen profitable somtime to apostolicall men and to the church do good euē at this day No mā denieth the God doth ofttimes vse the helpe of souldiers magistrates in defēding the church against the wicked tyrants Yea rather al men wil confesse that a good and godly magistrate oweth a dutie toward the church of god For not without great cause the worthy prophete of God Isaie calleth kings noursing fathers Queenes noursing mothers Paul being oppressed of the Iewes in the temple of Ierusalem for preaching of the gospel amongst the gentiles by the army of Claudius Lysias the Romane tribune is taken away and rescued And not long after there was sent with the Apostle by the same Tribune no small companie of souldiers to wit a troupe of horsmen certeine companies of footmē by whom he was brought safely to Antipatris Caesarea before Foelix the Proconsul of Iudea Whiche thing is not rashly with so great diligence at large remembred by Luke in the Actes of the Apostles The Ecclesiastical history reciteth many examples of holy princes whiche haue defēded succoured the church But these things in another place in som measure I haue intreated of in the. 7. and 8. sermons as I remēber of the second decade And thus farre of the originall of the churche of God and of the increase and preseruation of the same haue we spoken In this place it séemeth vnto me not vnfitly may the famous question be hand led or briefly expounded whether the church of god may erre which that it may more plainely be vnderstoode I will briefly discusse the parts of this question I haue taught that the catholique church of God doth comprehend firste the blessed spirites in heauen then all faithfull Christians here on earth vnto whom I say did cleane the wicked or hypocrits feyning faith for a season Now therfore if we vnderstand by the church the blessed spirits in heauen the church can neuer erre But if we vnderstand the wicked or hypocrits ioyned mingled with the good the wicked alone by them selues they do nothing else but erre but as they are ioyned vnto the good faithful do follow thē they eyther erre or they erre not For the church of the good faithfull herevpon earth doth erre doth not erre Which thing we will declare when we haue weyed the diuersities of errors and gathered the number of them together wholy in a bundle Errours some be of doctrine and faith some be of life and maners And what maner of ones either of them be I think there is no man but knoweth Let vs sée then whether the church of the faithful vpon earth doe erre or no and if it erre in what point or howe farre it erreth As concerning the manners and life of the church it can not wholy and clearely acquite it selfe of errours that is to say frō sinne For alwayes so long as it is liuing here on earth it prayeth hartily And forgiue vs our trespasses as wee doe forgiue them that trespasse against vs. And GOD for his mercies sake doth alwayes purge in his Saints all dregs and infirmities as long as they liue in this world continually renewing and defiling the elect I am not ignorant what may here hinder thée faithfull hearer If the churche sayest thou be not holy and pure howe is it called of the apostle holy without spot and wrinkle I answere if thou wilt acknowledge no churche vpon earth but that which is altogether without blemishe thou shalte be forced to acknowledge none at all For there shall neuer be any suche kinde of Church remayning on earth where The moste righteous God as the Scripture witnesseth hath shutte vppe all things vnder sinne that he might take mercie on all men S. Paule therefore doeth call the church pure without spot or wrinkle through
of doctrine maners Neither charge they them with light coÌ„mon faults but heynous Esaie crieth That from the crowne of the head to the soale of the foot there is no whole place and yet he departed not froÌ„ the churche nor planted him selfe a newe albeit froÌ„ al vngodlinesse corruptioÌ„ he kept him self very diligeÌ„tly How many faults nay howe many errours I pray you were there amongest the Apostles of Christ them selues what did our lord depart from them The church of Corynth was corrupted not only in maners but also in doctrine There was in it conteÌ„tions factioÌ„s brawlings Whordome breaking of wedlocke vndoutedly was coÌ„mon among them What thinke you of that the many of them were present at prophane sacrifices Surely it was no small error that they estéemed baptisme according to the worthinesse of the minister They had defiled the Lords Supper with their priuate prodigal banquets yea of the resurrection of the dead they thought not aright But did the apostle for the cause either depart from them him selfe or commaund others to depart yea rather he calleth theÌ„ a holy church greatly rebuking their coÌ„tentions he exhorteth al meÌ„ to obserue the vnitie of the church in the sinceritie of truth It is not to be douted therfore the they greatly sinne which abstein from the fellowship of our or rather the catholique churche in which albeit there be great corruption of life yet the doctrine is sincere the sacrameÌ„ts are purely ministred But these men obiect ye admit al men without exception to the receiuing of the Lordes supper wicked men drunkards couetous men souldiers such like kindes of men with whome the holy apostle forbids vs to eate coÌ„mon breade so far off is it that he graunteth vs to be partakers at thâ— lords table with such Except therfore we like to be defiled with the fellowship of the wicked it is néedful either not to ioyne with this societie or else altogether to flee from it But of the Lords supper the receiuing therof if I liue I wil speak in an other place apt for it At this time this onely we bring against them that Paule the most faithfull seruant of Iesu Christe was not sharper than his maister But it is manifest that he admitted Iudas to the holy table whoÌ„ he knew as it is wont to be saide Intus in cute that is to say throughly within without yet he did not put him by But he wold haue reiected him if he had knowne the rest of his disciples wold haue ben polluted with his coÌ„panie Iudas him selfe was polluted for his minde conscience were corrupt but the rest of the apostls whose minds were pure through perfect faith could not be defiled by another mans trecherie Therfore saith Paule the apostle Let a maÌ„ proue him selfe and so let him eate of that breade and drinke of that cup. He biddeth euery man to proue him self not to iudge an other mans seruant who standeth to his Lorde or falleth If thou béest indued with faith dost lawfully participate at the Lords table thou art not defiled with an other mans wickednesse Therefore to auoyd pollution there is no cause why thou shouldest be separated from the church in which thou séest the bad mingled with the good to be partakers of the Lords supper But if so be thou béest separated thou plainly declarest thy selfe being hardned with arrogancie to be partaker with those whome S. Aug. in his 3. booke against Parmenian the first chapter painteth forth with these proper liuely colours They are â—uil childreÌ„ who not for the hatred of other mens iniquities but throughe the studie of their owne contentions go about eyther wholy to alure or at lest to diuide the simple people prouoked with the bragging titles of their names puft vp with pride folish with frowardnes subtile with slaunders troublesome with seditions who least they shuld be detected to want the lighte of trueth pretend the shadowe of sharpe seueritie and those things which in the holy scriptures the sinceritie of loue beeing saued and the vnitie of peace beeing kept are commaunded for the correction of the faults of their brethren wherein moderation also should be vsed they vsurpe to the sacriledge of scisme and occasion of cutting off The same authour amongst other things godlily and wisely disputed in the two chapters following giues this counsel to modest wits That quietly they should correct what they may and what they can not mende they should patiently suffer and louingly mourne till God him selfe either amend it or in the day of iudgement fan away the chaffe Furthermore concluding this place I wil recite vnto you the words of the blessed martir CypriaÌ„ He in his 3. booke 3. epistle hath thus left it written If cockle appeare to be in the churche yet ought neither our faith nor our charitie be letted that bicause wee see cockle in the church we our selues depart froÌ„ the church we must rather labour to bee good corne that when the corne shal be laid vp in the lords barne we may receiue the fruite of our labour and trauell The Apostle saith in his Epistle but in a great house are not only vessels of gold and siluer but also of wood and of earth some vessels of honor some of dishonor Let vs indeuour and labor what we may that we may be a vessel either of gold or of siluer But the Lorde only hath libertie to break in peeces the eartheÌ„ vessels to whoÌ„ also is giuen an yron rod. The seruaÌ„t can not be greater thaÌ„ his lord Neither let any man think it lawful for him to challenge that to him selfe which the father hath giueÌ„ only to his sonne that he might now be able to purge the â—â—owre or fanne the chaffe or by al the wit man hath to separate al the chaff froÌ„ the corne This is a proud obstinacie and wicked presumption which lewde furie taketh to him selfe And whiles some men alwayes take to theÌ„ selues a further dominion thaÌ„ peaceable iustice requireth they perish froÌ„ the church and whiles they proudly lift vp theÌ„ selues blinded with their owne presumption they are bereft of the light of truth The Lord Iesus reduce the wandering shepe into the vnitie of the catholique churche liuing in vnitie kéepe vphold them Amen These aduersaries of ours being ouercome there arise vp new cruel enimes that is to say the defenders of the Romane Monarchie of the apostolique sea as they cal it the most auncient church for they cry eueÌ„ while they be whorse that we are guiltie of the same cryme whereof we condemned the Anabaptistes certeine other fantastical fellowes For they say that we with a wicked scisme forced by no necessitie haue forsaken the olde Romishe church and haue set vp for our selues newâ— hereticall Synagogues And they alledge that the holy scripture hath as yet her authoritie in the
their tributarie cities subiecte vnto them diligently to sée and marke what they did in euerie citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say spyes and watchmen The Apostles called byshops watchmen and kéepers of the Lords flocke and the stewardes of Christe or disposers of the secretes of God in the Churche And Presbyter an Elder hath his name of age and auncient yeares In times past the care of the common wealth was committed vnto the elders as to those that were exercised with manifolde experience long vse of things For gouernours of cities are bothe called Seniors and Senatours And as common weales haue their Senatours so hath the church her elders as it appeareth in the Actes 14. 15. 20. 21. chap. It séemeth that the ordeining of elders came into the church out of the synagogue For thus we reade in the booke of Numbers Gather vnto me saith he three score and ten men of the elders of Israel whome thou knowest to bee the elders of the people and officers ouer them and I wil take of the spirit which is vpon thee and put vppon them and they shall beare the burthen of the people with thee least thou bee constrained to beare it alone Wherefore the elders in the churche of Christe are eyther byshoppes or otherwise prudent and learned men added to byshops that they maye the more easily beare the burthen layd vpon them and that the churche of God may the better and more conueniently be gouerned For Paule sayth The elders that rule well let them be counted woorthy of double honour most specially they which labour in the worde and doctrine There were therefore certeine other in the Ecclesiasticall function who albeit they did not teach by and by as did the byshops yet were they present with them that taught in all all businesses Perhaps they are called of the same Apostle elsewhere Gouernours that is is to say whiche are set in authoritie concerning discipline and other affaires of the churche And bycause we are come thus farre in this present treatise we will also declare other names of offices in the churche There is muche speache in the scriptures of Deacons and amonge Ecclesiasticall writers of Priestes In the primitiue Churche the care of the poore was committed to Deacons as it is plainely gathered out of the sixt chapter of the Actes of the Apostles There are also lawes to be séene which are prescribed vnto them by the Apostle in the firste to Timothie the thirde chapter The office of Deacons was separated froÌ„ the function of Pastours and therefore we do not reckon them in the order of Pastours The auncient fathers referred them to the ministerie but not to the Priesthoode We reade also that women not wedded but widowes ministred in the primitiue churche And among other Phebe of the churche of Cencâ—ea highly praysed of the Apostle is verie famous But he forbiddeth women to teach in the church and to take vpon them publique offices How therfore or in what thing did women minister in the churche vndoubtedly they ministred vnto the poore in duties apperteyning to women They ministred vnto the sicke and with Martha Christs hostesse they did with great care and diligence chearish the members of Christe For what other offices could they haue Moreouer the name of Priest séemeth to be brought into the churche out of the synagogue For otherwise ye shall not finde in the newe Testament the ministers of the worde of GOD and of churches to be called priestes but after that sorte that all Christians are called priestes by the Apostle Peter But it appeareth that the ministers of the new Testament for a certeine likenesse whiche they haue with the ministers of the olde Testament of ecclesiasticall writers are called Priestes For as they did their seruice in the tabernacle so these also after their manner and their fashion minister to the churche of god For otherwise the Latine word is deriued of holy things and signifieth a minister of holy things a man I say dedicated and consecrated vnto God to do holy things And holy things are not only sacrifices but what things so euer come vnder the name of religion from whiche we dee not exclude the lawes them selues and holy doctrine In the old testament we read that Dauids sonnes were called priestes not that they were ministers of holy things for it was not lawfull for theÌ„ whiche came of the tribe of Iuda to serue in the tabernacle but onely to the Leuites but bicause they liuing vnder the gouernement and discipline of priestes did learne good sciences and holy diuinitie Here it séemeth it must not be dissembled that those names which we haue intreated of are in the Scriptures one vsed for an other For Peter the Apostle of Christ our Lord calleth him selfe an Elder And in the Actes of the Apostles he calleth the Apostleship a Byshopricke For Saint Paule also calling the Elders together at Miletum and talking with them he calleth them Byshops And in his Epistle vnto Titus he commaundeth to ordeine Elders towne by towne whome immediately after he calleth Byshoppes And that they also are called both Doctors and Pastours there is none so grosse headed to denie Now by all these things we think it is manifest to all men what orders the Lord him selfe ordeined from the beginning and whome he hath consecrated to the holie ministerie of the Church to gouerne his owne church He layd the foundation of the churche at the beginning by Apostles Euangelistes and Prophetes he enlarged and mainteyned the same by Pastours and Doctours To these Elders and Deacons were helpers The Deacons in séeing to the poore and the Elders in doctrine in discipline and in gouerning and susteyning other weightier affaires of the Churche Neuerthelesse it appeareth that the order of the Apostles Euangelistes and Prophets was ordeined at the beginning by the Lorde vnto his Churche for a time according to the matter persons and places For many ages since and immediatly after the foundation of Christes kingdome in earth the Apostles Euangelistes and Prophets ceased and there came in their place Byshops Pastours Doctours and Elders which order hath continued most stedfastly in the Church that nowe we can not doubt that the order of the Churche is perfect and the gouernement absolute if at this day also there remaine in the Church of God byshops or pastours doctours also or Elders Yet we deny not that after the death of the Apostles there were oftentimes Apostles raysed vp of GOD whiche might preache the Gospell to barbarous and vngodly nations We confesse also that God euen at this day is able to rayse vp Apostles Euangelistes and Prophetes whose labour he may vse to worke the saluation of mankinde For we acknowledge that holy and faithfull men whiche first preach the truth of the Gospell to any vnbeléeuing people may be called Apostles and Euangelistes
than with the wordes of GOD him selfe and with the faythfull interpretation of the bookes of the Gospell the lawe the Prophetes and Apostles Where by the way we giue warning that the interpretation of the Scriptures is not a libertie to feine what one lust and to wrest the Scriptures which way one will but a carefull comparing of the Scriptures and a speciall gyfte of the holie Ghoste For Sainte Peter sayth No prophecie in the Scripture is of anye priuate interpretation Wherefore no man hath power to interprete the Scriptures after his owne fantasie Neyther is that the best exposition which hath most fauourers as if that were the best interpretation whiche hath the consent of the greater multitude For Arianisme and Turcisme woulde by manye degrées excell Christianisme That exposition is best whiche is not repugnaunt to fayth and loue neyther is wrested to defend and spread abroad the glory and couetousnesse of men But I haue spoken of interpretation of the scriptures in the second sermon of the firste Decade But vnlesse the Scripture be aptly applied respect being had of place time matter and persons of euerie Churche and to this ende whiche I also taught in the thirde Sermon of this Decade that the Churche maye be edifyed not that the teacher in the Churche may séeme better learned or more eloquent his exposition of the Canonicall bookes of the Scripture shall be fruitlesse to the people The Lorde commendeth vnto vs the wise steward and sayth Who is a faythfull and wise stewarde whome his Lorde hath made ruler ouer his housholde to giue them their portion of meate in due season And as followeth in the twelfth of Luke Saint Paule also writing to Timothie the Byshoppe sayth Studie to shewe thy selfe approued vnto God a woorkeman not to be ashamed rightly diuiding the worde of trueth Meate is vnprofitable vnlesse it be diuided and cutte into partes But heere the housholder knoweth what portions he shoulde gyue to euerie one in his familie not hauing regarde what delighteth euerie one but what is most profitable for euerie one The same Apostle teaching that all the actions of a preacher in the Churche ought to be directed to edification sayth He that prophecieth speaketh vnto men to edifying and to exhortation and to comforte Therefore to the teaching of the perfecter sorte perteyneth not onely the exposition of the holie Scripture but also a playne demonstration and manifest as may be of the principles and groundes of Christianitie and chieflye an euident doctrine of repentaunce and remission of sinnes in the name of Christe and also a sharpe rebuking to be vsed in due time or a graue but yet a wise reprouing of their faultes For the Lorde speaking to his Apostles sayth Ye are the salte of the earth if the salte become vnsauorie wherewith shall it be salted Herevnto also perteyneth the confuting of errours and repressing of heresies and the defence of sounde doctrine Paule sayth That the mouthes of vayne talkers and seducers of myndes must be stopped and sharply rebuked Neyther is it enough simply to teache true religion vnlesse the teacher in the Churche by often teaching constantly vrge defende and maynteine the same Herevnto chieflye belong these wordes of Paule I charge or adiure thee therefore before GOD and before the Lorde Iesus Christe which shall iudge the quicke and deade at his appearing and in his kingdome preach the woorde be instant in season and out of season improue rebuke exhorte with long suffering and doctrine For the time will come when they will not suffer wholesome doctrine but hauing their eares ytching shall after their owne lustes get them an heape of teachers and shall turne their eares from the trueth and shall bee giuen vnto fables But watche thou in all thinges suffer aduersitie doe the woorke of an Eâ—angeliste make thy ministerie fully knowne Therefore there néede verie often exhortations that what the church by ofteÌ„ plaine teaching vnderstandeth eyther to be followed or to be anoyded the same she may being stirred vp coÌ„pelled by a feruent exhortatioÌ„ eyther constantly followe or refuse And here it shal be néedfull for a preacher to vse long sufferaunce leaste foorthwith he cast away all hope if he sée not by and by such happie successe as he wisheth for and that some mightie and impudent aduersaries obstinately striue againste him For Paule sayth The seruauntes of the Lorde must not striue but be gentle vnto all men apt to teache suffering euill with meekenesse instructing them that are contrarie minded if God at any time will giue them repentaunce to the knowledge of the trueth and that they may come vnto them selues againe out of the snares of the diuell which are taken captiue of him at his will. There néedeth moreouer milde and quickening comforte For many are troubled being tried with diuers temptations whome vnlesse you faythfully comforte they are ouercome of Sathan These and suche other like doe perteine to the teaching of the perfecter sorte Here I may also make mention of the care of the poore For this especially perteineth to a minister and to their publique preaching whereby he maye continually prouoke the richer sorte to mercie that they may be ready to distribute The apostle Paul hath left vs notable examples of this matter almost in all his Epistles but specially in the sixtenth chapter to the Romanes and in the first to the Corinthians and also in the eight and ninth chapter of the latter Epistle to the Corinthians Sainte Peter Iames and Iohn commended verie diligently to saint Paule the care of the poore as Paule him selfe rehearseth in the seconde chapter to the Galathians And albeit Peter in some place refuse the office of distribution yet herein he is altogether carefull that godly and faythfull disposers may be appoynted for the poore Therefore the care of the poore perteyneth chiefly to the Pastours that they be not neglected but tenderly cherished as the members of Christ The priuate kynde of teaching differeth nothing in the thing it selfe from that publique kynde but it is called priuate in respect of the learners For some one commeth to the Pastour after the manner of Nicodemus and desireth verie familiarly to be instructed of him in things properly concerning him selfe Besides that this shepehearde goeth priuately and instructeth those whome by euident tokens he hath learned by priuate conference may be more easily wonne vnto Christe than by publique preachings Moreouer he priuately admonisheth and taketh heede in time leaste they that are more vnaduised be déepelyer plunged in euill Hetherto perteyneth the visitation both of sicke persons and prisoners none of whome a faythfull Pastour neglecteth but visiteth them so muche the more diligently as he perceyueth theÌ„ more grieuously tempted For a good Pastour is alwayes watchfull ouer the whole flocke of Christe for whome sathan layeth snares raungeing aboute séeking whome he maye deuoure Him the Pastoure resisteth by prayer admonitions teaching
sacraments Of the gestures which the ministers doe vse in celebrating the Lords supper we can say none other thinge out of the gospel than what we haue learned The Lord toke the bread blessed it brake it distributed it c. If the minister do follow these things he néed not to be carefull of other gestures Those which at this day are by the inuention of men receiued into the celebration of the masse are so farre off from giuing any maiestie to the mysteries that they bring theÌ„ rather the more into coÌ„tempt I wil say nothing elso that may séeme more greuous The matter is indifferent whether the Churche take the supper sitting downe or going to the table whether a man take the holie mysteries in his owne hand or receiue it into his mouth at the hands of him that ministreth It is moste agréeable with the first simplicitie and institution of the supper to sit and to receiue the sacraments in a mans owne handes of him that ministreth and afterwards to breake it eate it and to dinide it vnto others For as the Lord sat at table with his disciples so he reached foorth that mysteries saying Take and diuide it among you Moreouer as there is more quietnes and lesse stur in sitting at the supper while the ministers carrie the holie mysteries about the congregation so is it well knowen by histories of antiquitie that the sacrament hath béene deliuered into the hands of the communicantes It is méere superstition repugnant to the doctrine of the Apostles to scrape the hands of that lay people that haue touched the holie sacrament of the supper Why do they not also by the same lawe scrape the lips tonge iawes of the communicants Of these things before handled springeth an other question What is to be thought of the remnaunts leauings of the Lords supper whether there ought any parte of it to be reserued and whether that whiche is reserued or shut vp ought to be adored This question séemeth to haue no godlines at al in it but to be altogether superstitions and very hurtfull For who knoweth not that bread wine out of the holie and lawfull vse appointed are not a sacrament Shall we pracéede to demaund with these Sophisters what that is which the mouse gnaweth when hee gnaweth the Lords bread These questions are most vnworthy to bee demanded and to be raked vp in holie obliuion Touching the shutting vp of the sacrament the lord teacheth vs not one word in the gospel much lesse of worshipping it Take saith hee eate and diuide it among you He saith not Lay it vp worshipp it For the true worshippers worship the father in spirit and trueth Moreouer wee read how the Lord hath plainly said in the gospel If they say vnto you beholde where he is in the desert go not foorth beholde where hee is in the innermoste partes of the house doe not beleeue He setteth downe the cause of this his commaundement For like as the lightening goeth foorth of the East appeareth in the West so shall the comming of the sonne of man be The comming againe of the sonne of man saith he shall be glorious and not obscure neither shall he come againe but to iudge bothe the quicke and the dead And therefore S. Paule the Apostle teaching vs true religion willeth vs to worshipp Christe not vppon the earth but with our mindes lifted vnto Heauen where hee sitteth at the right hand of his father And who will he so frantique I beséeche you to worshipp the holie signe for the holie thing it selfe it appeareth by the decrées made of late that these thinges were inuented by mans deuise For it is certeine that the feaste of Christes bodie commonly called Corpus Christi was instituted but of late yéeres vnder Pope Vrbane in the yéere of our Lorde 1264. as it may appeare in Clement the 3 booke title 16. the Chapter beginning Si Dominum It remaineth that we discusse the question concerning the time of celebrating the Lordes Supper and what season is méetest for the same the morning or euening whether we ought to sup together whether we must receiue it fasting or when wee haue dyned also how often we must celebrate the supper once or often or seldome It is euidently enough knowen that Christe sat downe at the table with his disciples in the euening but it followeth not héereof that the supper cannot be rightly celebrated at any other time but at euening The Lorde vppon occasion of the feast of the Passeouer and because he should bee betrayed that night did bothe eate the supper that euening with his disciples and instituted also the supper for vs Notwithstanding hee leâ—te the libertie to remoue this mysterie vnto the morning for that when we be sober then are we most méete to deale in all matters specialy in religion for which we be then fitter then when our bellyes be full of good cheere Wherefore this banquet requireth fasting and emptie guests but yet not so fastinge that a man maye not taste of somewhat a-fore-hand for his healthes sake For S. Paule sayeth If any man bee hungry let him eate at home The same Apostle also wil not haue any other feast to bee receuied together with the Lordes mysticall Supper And therefore we say that wee ought not to receiue that with other meate Tertullian writeth that Christians haue vsed oftentimes to eate other meate with it which kinde of Supper as hee writeth was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say mutuall loue or charitie borrowing the name froÌ„ loue for that there the poore were refreshed with the feastinge of the richer sorte Howbeit prouision of meate drink and other necessaryes might wel enough be made for them without the Churche Paule will not permit that in one place both publique feastes should be made and also the mysticall supper of the Lorde celebrated Furthermore how many times in a yéere the faithfull ought to receiue this Sacrament of the Lords supper the apostles haue giuen forth no commaundement but haue lefte it indifferent vnto euery Churches discretion For what is more plaine than that which S. Paule hath said As often as you shall eate of this bread and drink of this cup you shall declare the Lords death vntill he come For the Lord as the same Apostle setteth it downe first commaunding said Doe this as oft as you shal drink it in remeÌ„brance of me Howbeit let no no maÌ„ think that the celebration of the Lords supper is left so fréely vnto him that hee néed neuer to receiue it For that were no lawful libertie but most vnlawful licentiousnes They that celbrate the supper of y Lord vpoÌ„ certeine ordinary times of the yere would not haue it brought into contempt or loathed by reason of the daily frequenting For they haue some consideratioÌ„ of their owne people they would haue the supper to be celebrated worthily
thereby gather that God is the chiefe good that his maiestie is in coÌ„prehensible This one place of Esay may staÌ„d in sted of many where in the 40. cha he saith Who hath measured the waters with his fist Who hath mesured heauen with his span Who hath helde the dust of the earth betwixt three fingers and weighed the mounteines and hilles in a balance Who hath directed the spirit of the Lord who gaue him counsell who taught him who is of his counsell to instruct him Beholde all people are in comparison of him as a droppe of a bucket full and counted as the least thing that the balance weigheth Yea he shall cast out the Isles as the smallest crumb of dust Libanus were not sufficient to minister him wood to burne nor the beasts thereof were in ough for one sacrifice vnto him All people in comparison of him are reckoned as nothing and if they bee compared with him they are couÌ„ted as lesse than nothing Vnderstand ye not this hath it not bene preached vnto you since the beginning haue ye not beene taughte this by the fouÌ„dation of the earth It is he that sitteth vpon the circle of the world whose inhabiters are in coÌ„parison of him but as Grashoppers He spredeth out the heauens as a couering stretcheth theÌ„ out as a tent to dwell in He bringeth princes to nothing and maketh the Iudges of the earth as though they were not And so foorth To this place now doe belong the Prosopopeiall spéeches of God of which thou shalt finde suÌ„drie and many beside the visions which we placed in the second way or meane to know god But the moste excellent are extant in the 18. Psalme and in the 5. Chapter of Solomons Ballad bothe which I passe ouer vntouched because I meane not to stay you too long For we muste descend to the other points Last of all God is knowen by the sayings or sentences vttered by the mouthes of the Prophetes Apostles Of which sorte is that notable spéech of Ieremie where he saith Let not the wise man glorie in his wisdome nor the strong man in his strength nor the rich man in his riches but let him that glorieth glorie in this that he vnderstandeth and knoweth me that I am the Lord and doe mercie iudgement and righteousnesse vpon earth therefore am I delighted in suche things alone saith the Lord. Now by the mercie of God we are saued and adorned with sundrie great benefites By his iudgement he punisheth the wicked and disobedient according to their deserts and therewithal he kéepeth equitie Euen as also his righteousnes doeth truely perfourme that which he promisseth Therefore we say that God is a sauiour a liberall giuer of all good things an vpright iudge assured trueth in performing his promisses And hether now is to be referred the doctrine of the Prophets and apostles which teacheth that to be the true knowledge of God y acknowledgeth God to be one in essence and thrée in persons Concerning the vnitie of the diuine essence by the allegation whereof the pluralitie of the heathen Gods are vtterly reiected and flatly condemned I will cite those testimonies out of the holie Scripture that séeme to be more euidente and excellent than all the other which are in number so many that a man canne hardely reckon them all The notablest is that whiche is grounded vppon the Propheticall and Euangelicall authoritie and béeing cited out of the 6 Chap. of Deuteronomie is in the 12. of Marke set downe in these words Iesus said The first of all the commaundements is Hearken Israel the Lord our GOD is one lord And thou shalt loue the Lord thy God with all thy hart with all thy soule with all thy minde and with all thy strength This is the first commandement and the second like this is thou shalt loue thy neighboure as thee selâ—e There is none other commaundement greater than these It followeth now in the Gospell And the Scribe said Well maister thou hast saide the trueth that there is one god that there is none other but he and that to loue him with all the hart with all the minde with all the soule and with all the strength and to loue a mans neighboure as him selfe is greater than all the burnt offerings and sacrifices With this testimonie also doe all the other notable ones agrée that are in the lawe For in the 20. of Exodus we reade that the Lord him selfe with his owne mouthe did in mount Sina say I am the Lord thy GOD which brought thee out of the land of Aegypt out of the house of bondage haue thou none other Gods but me Againe Moses in the end of his Song bringeth in GOD saying Se now how that I I am GOD and there is none other God but I. I kill and make aliue againe I wound and I heale neither is there any that can deliuer out of my hand With the testimonies in the lawe doe those of the Prophets also agrée For Dauid in the 18. Psalme saith The way of God is an vndefiled way the worde of the Lorde also is tryed in the fire He is the defender of all them that put their truste in him For who is God but the Lord or who hath any strength except our God There are of this sorte many other places in the volume of the Psalmes The Lord in Esaie and by Esaie cryeth and saieth I am the Lord Hu is my name and my glorie will I not giue vnto any other nor mine honoure to grauen images I am the first and the laste and beside me there is no god And who is like to me If any be let him call foorthe and openly shewe the thing that is past and lay before me what hath chaunced since I appointed the people of the worlde and let him tell what shall happen hereafter and come to passe I the Lorde do all-things I spred out the heauens alone and I onely haue layed foorthe the earth by mee selfe I make the tokens of witches of none effect and make the soothsayers fooles As for the wise I turne them backwarde and make their wisedome foolishnesse I set vpp the word of my seruant and doe fulfill the counsells of my messingers I am the Lorde and there is else none which created light and darcknesse and maketh peace and trouble yea euen I the Lord doe all these things To these testimonies of the Prophetes we will nowe add one or two out of Sainct Paule the great instructer and Apostle of the Gentiles He in his Epistle to Timothie saith There is one GOD and one mediatour of GOD and men the man Christe Iesus And againe he saith One Lord one faith one baptisme one God and father of all which is aboue all and through all and in you all Againe the same Apostle to the Corinthians saith There is none other God but one And though there bee