pit or into the place of consuming Also hell is called Tsalmaueth that is The shadowe of death Psa 107 10. whereof it is soong in the 107. psalme They that dwell or sit in darknes and in the shadowe of death Also there is another name wherby it is called which is much more frequented by the latter Iewes Gehinnon to wit Gehinnon But why the same is so called it shall be good to vnderstand It is compounded of thrée words Gue that is A vallie Ben A sonne and Hinnon The proper name of a man So as it was a vallie possessed in old time by the sonne of Hinnon néere vnto the citie of Ierusalem there the Hebrues in ancient time had builded a notable high place for the worshipping of Moloch whom they thinke was Saturne vnto whom they sacrificed men burning their sonnes and their daughters This place was also called Topheth that is A timbrell or bell bicause in those horrible ceremonies they roong their bels excéeding lowd least the crieng and lamentation of their infants which were burned should be heard of them that stood by and of their parents Against this high place did the prophet Ieremie Iere. 19 2. in the 19. chapter prophesie that it would one daie come to passe that it should be cut downe and that the place should become shamefull and detestable so that there the dead bodies should be buried Which séeing it came afterward to passe the place of punishment of wicked men Why the place of punishing the wicked was called Ge-hinnom by a fit metaphor was called Ge-hinnom First bicause a vallie I meane a lowe vile place doth represent hell which is thought to be vnder the earth Secondlie bicause of the fire wherewith the wicked are tormented as in that place children were burned Lastlie bicause the place was vncleane and detestable wherein were cast not onlie dead carcases but also all the filth and vncleanlinesse which was throwen out of the citie of Ierusalem euen as vnpure and wicked soules are thrust foorth of the kingdom of heauen into hell Also our Sauiour called hell The vttermost darknes Matt. 22 13. that is the chéesest and extreme darknesse For euen as the spirits of the blessed doo inioie an incredible light Matt. 10 28 so the soules of the damned doo liue in extreme darknesse Matt. 13. 42. But he often vsed the word Gehenna and said that Gehenna is a fire to the intent he might exaggerate the vehemencie of the griefe and forment Esaie in the 30. Esai 30 30. chapter called that place Topheth An vnquenchable fire whose fewell should be much wood and brimstone He also saith there that it is a breath wherewith the fire is blowen that it may be a great deale the more kindled But Ezechiel in the 32. verse 18. chapter calleth it The nether parts of the earth the lake And Christ in the 9. of Marke described this place verie manifestlie verse 43. saieng It is better for thee to enter into the kingdome of heauen lame and with one eie than hauing two eies or two feet to be sent into hell And by exposition he addeth Into fire vnquenchable for their worme dooth not die the fire neuer goeth out And thus much of the name of hell The reasons of the Rabbins by which they prooue two infernall places 13 But the Rabbins appointing two infernall places doo alledge these reasons First that it is writen in the booke of Genesis the 15. chapter verse 15. how it was said to Abraham Thou shalt be put to thy fathers What saie they were not his parents and forefathers idolaters Yes trulie they were as the booke of Iosuah the 24. chapter verse 2. doth testifie But it agréeth not with the iustice of God that he would haue Abraham to be in a place of paines wherein idolaters were punished Wherefore they conclude that there were two infernall places in the one whereof Abraham was placed and in the other his ancestors Into which place also they thinke that Iacob supposed his sonne Ioseph to haue gone whither he himselfe also should depart by reason of sorrowe for he said Gen 37 3◠Moorning will I descend into the infernall place to my sonne But we are not to beléeue that he thought togither with his sonne to be cast into hell Albeit Rabbi Selomoh minding to infringe this place saith that The particle Al signifieth not To but For as though it stood in the place of Aal that is For this misfortune of my sonne I will go downe to the infernall place that is as this man thinketh vnto the graue As though there were here no mention made of the infernall places or of the spirit of Ioseph now placed there But the Chaldaean paraphrasis is against him wherein is written Luth-bari And the particle Luth signifieth To Neere or Toward wherefore he saith I will go to neere vnto or toward my sonne Nor can this be vnderstood of the graue bicause Iacob did not thinke that Ioseph was buried in a graue séeing he thought him to be torne in péeces and deuoured by a cruell wild beast The same also doo they gather by the historie of Samuel who is said to haue risen againe 1. Sa. 28 14 being raised vp by the witch who was not likelie to haue béene in torments with the wicked And they indeuor to prooue much more plainlie this distinction of the infernall places by his words wherein he foretold that the daie after Saule shuld be with him that is in the infernall place and yet not in the same part bicause Saule Ibidem 19. who would aske counsell of a witch and killed himselfe is thought to be sent among the damned spirits But Samuel is reckoned to be among the number of the godlie and blessed They procéed yet further and weigh the words of the most prudent woman Abigal who thus spake vnto Dauid 1. Sa. 25 29. Thy soule shall be bound in the bundle of life where by The bundle of life or of the liuing they vnderstand the congregation of saints resting with Abraham After that she added But the soules of thine enimies shall God cast out euen as out of the middle of a sling bicause the vngodlie are cast one from an other among the lower infernall places that is vnto diuers kinds of torments And to this purpose also some drawe a testimonie of Dauid wherein he saith Lift vp your heads ô ye gates Psal 24 7. and the king of glorie shall enter in as though that these things were spoken by the angels when the Lord should enter in vnto the fathers into the bosome of Abraham for the spoiling of principalities and powers as it is taught in the epistle to the Ephesians Eph. 4 8 c Col. 2 15. By others also is brought the 4. booke of Esdras albeit it is apocryphall and is not found in the Hebrue Yet is it alledged by Ambrose
wiselie said The heauens declare the glorie of God The Patriarchs when they would sacrifice went vnto high places where they might behold the tall trées the heauen the flouds and the earth lieng round about and thereby lifted themselues vp to the knowledge of God the creator But contrariewise foolish men would deuise images to themselues and at length fell to that that they called stocks and stones gods Wherefore Ieremie verse 27. in his second chapter earnestlie reprooueth them which feared not to saie vnto a stocke Thou art my father and vnto a stone Thou hast begotten me And thus while these men wold haue such kind of admonishers they were drawne farre awaie from the true worshiping of God and finallie they attributed vnto images the purging of sinnes They held them also for gods which did gard the quicke and the dead euerie particular man and likewise the whole citie From thence also they indeuor to wrest oracles and they make vaunt that their praiers powred out vnto them are heard and going yet further they sacrifice dailie before them This boldnesse or rashnesse of men did excéedinglie displease God and not without cause For a prince would take it in ill part if the honour which is onelie due vnto himselfe should be giuen vnto his seruants wherefore God himselfe in the prophet Esaie saith Esai 42. 8. I will not giue mine owne honour vnto an other 6 But some man will saie that this inuention had no ill meaning but rather a good and right intent as they call it but the same right intent dooth oft times marre all Neither dooth it suffice to make mens works righteous vnlesse those things be added or put to which we haue else-where sufficientlie spoken of Athanasius wrote against idols among other things he saith They which liued in times past made images to the intent that out of them oracles might be vttered and for so much as God might not be knowne but by visible signes and therefore they iudged that God was to be called vpon in images bicause they thought heauenlie powers were present with them Arnobius And Arnobius in his sixt booke against the Gentiles reporteth that the nations said that they did not worship stones but the presence of God exhibited about these images For they thought that images through certeine dedications were so adorned and purged that the power of God came fullie vnto them And in dedicating of them they thorough a certein peruerse imitation of the old fathers applied holie vnctiōs as they called them For Iacob also annointed a stone Gen. 28 18. Exod. 40 9. and Moses was commanded to annoint in a maner all the necessarie implements about the Tabernacle Eusebius also in his ninth booke the third and 11. chapters writeth that thereto did come the inchantments of diuels and incredible sorcerie for so much as there were dailie woonders wrought at the images whereby the sillie people were in sundrie wise seduced to the great detriment of the church He declareth the historie of Theotechnus which was punished for his wickednesse Yea furthermore Theodoretus in the fift booke 22. chapter saieth that the craftinesse of inchanters came héerevnto Craftinesse and false miracles about images who erected images against walles and gaue answer through holes bored in them Wherefore the people were maruellouslie amazed when they supposed that the images spake It can hardlie be credited with how great labour and difficultie men could be brought from the worshipping of images Eusebius in his third booke of Constantinus life saith When images were subuerted in them there was found the bones of dead men drie skulles lothesome clothes and small faggots of sticks which things our men in shewing to the people said Behold I beséech ye what ye haue hitherto worshipped And he affirmeth that by those same shewes verie much was brought to passe with the people 7 Now that the causes be set forth Whether it be lawfull to represent God in images whie men indeuoured to expresse God by images it séemeth good to dispute whether it be lawfull to represent God by them And it must be determined and that fréelie without exception that the same is not lawfull For God commanded the children of Israel The first cause Deut. 4 12. that they should remember they sawe no image vpon mount Horeb and therfore forbad that they should make anie such Howbeit the place is more large if it be more diligentlie examined For there he commanded that they should not make anie images at all to doo anie worship vnto them And in the fortie chapter of Esaie he saith To whom will ye resemble God verse 18. or by what similitude wil ye expres him And in the 44. chapter he confirmeth the same verse 10. saieng Who shall be so hardie to fashion out God or to make a molten or grauen image that is profitable for nothing I maruell that among the Papists Dominicus Azotus vpon the epistle to the Romans the first chapter durst write that by that commandement it is not forbidden vnto the christians to make images resembling the shape of man séeing the lawe hath onelie made mention there of créeping things of birds and fishes whereas neuerthelesse it is there by expresse words forbidden that no images should be made either of the male or of the female Moreouer it is thus written in the psalme Mouths they haue speake not feet they haue and walke not Psal 115 4. eares they haue and yet heare not noses they haue smell not And although the rest of the members may be vnderstood touching brute beasts yet that saieng that They haue mouths and cannot speake belongeth peculiarlie vnto men forsomuch as spéech was not giuen vnto brute beasts Wherefore Lucretius called them beasts without mouths Which interpretation Augustine brought in the same place verse 15. Furthermore Esaie in the 44. chapter laugheth the Carpenter to scorne who of the one part of a trée being cut downe maketh an image of the other part kindleth fire and therewith dresseth bread and meate He carueth it saith he and maruellouslie worketh it verse 13. that he may expresse the similitude of a man By all these things it appéereth that euen the images of men which be ordeined for diuine seruice are forbidden It is prooued therefore that images which represent God himselfe be forbidden by testimonies of the holie scriptures The second cause Wherevnto we must adde that by the testimonie of them we be taught that God is a spirit Iohn 4 24. wherof it followeth that by lineaments and colours he cannot be expressed Iohn 1 18. Further it is there written that None hath seene God at anie time Wherefore if he be séene of none and Dwelleth in the light that cannot be atteined vnto how can he be set foorth in a picture or grauen image to be séene Moreouer he is infinite but those things which be painted grauen or molten be
that Christ suffered those infirmities for vs for by this means they will séeme to be much more easie vnto vs than the nature of them dooth permit Moreouer if he so humbled himselfe for our sakes that when he was Lord yet he appéered in the forme of a seruant it ought not to séeme so hard a thing vnto vs sometime to slacke the saile and to submit the loftinesse of mind for the safetie of our weake and poore brethren Therefore Phil 2 5 not without iust cause Paule exhorted the Philippians that amongst them should be The verie same affection that was in Christ Iesus who when he was in the forme of GOD yet disdained not to put vpon him the forme of a seruant And thus far touching the originall conception and natiuitie of Christ according to the humane nature Now let vs go forward He suffered vnder Pontius Pilate was crucified dead buried descended into hell 13 The order which we before appointed requireth that first we should speake of the death of Christ secondlie of that state wherein he was after his death as well touching the bodie Two things to be noted in the death of Christ as touching the soule First therefore this death of Christ the which can neuer be sufficientlie praised or considered by vs had two things on◠that it was verie ignonimious the other that it was gréeuous aboue measure The rebukes of Christ The rebukes that Christ suffered although they were verie manie and verie hard to be abidden yet let vs consider that they depend vpon two principall points The one is that infamous qualitie and nature of sinnes which were laid vpon him but the other is the perfect innocencie and pure righteousnesse of his life For euen as A similitude when anie vnclenlie and vnpure thing if it be séene in the common stréet is not so ill agréeing and it lesse offendeth than if through the enuie and ill dealing of some man it be throwne vpon a certeine noble and pretious painted table so is it much lesse decent for a man that far excelleth all other creatures to be stained with infamie and dishonour And as concerning Christ which was the head of men the prince of angels and the onelie sonne of God he being not onlie iust and innocent but also verie innocencie and iustice it selfe certeinlie it was too too shamefull and ignominious that he should be burdened with so gréeuous crimes and that in iudgement not before the citizens of one citie onelie but before all the people of the whole kingdome of Iewrie who at that time by a vsuall custome was compelled to celebrate Easter at Ierusalem The slanders and railings against Christ Neither did it satisfie them that they had oftentimes defamed him with railings calling him a possessour of euill spirits a sorcerer a familiar of diuels by whose helpe he did worke miracles and that they called him a gluttonous fellow a droonkard from whome no sound doctrine could procéed likewise a companion of publicans sinners and finallie of infamous and wicked men that from him procéeded nothing but offenses euill examples They called him a Samaritane a stranger frō the true worshipping of GOD from whome as from some prophane person that was excommunicated from the church all men were to shun They I saie being not content with these reprochings to the intent they might pursue him vnto death they laid this thing against him before Pilat and Herod namelie that he had vttered intollerable blasphemie against the lawe of God arrogating vnto himselfe the name of the sonne of God that he was a seditious man not onelie against their owne lawes but also against the common state of the Roman empire by persuading of the people to denie tribute vnto Caesar and that he earnestlie pursued this one thing to wit that contrarie vnto order and without consent of the Romans he challenged the dignitie of a king Christ iudged worse than Barrabas 14 And by this meanes he came into such shame and contempt as Barrabas though he were a wicked and notable théefe was iudged to be more iust than he so that such a man being quit our Christ was condemned And in token of his iust condemnation and to haue it manifest that he aboue all other which commonlie are iudged wicked was worthie of the crosse He was crucified he by decrée of the iudge was hanged betwéene two théeues as though he had béene the chéefest among those that were most wicked and mischéeuous persons But then was fulfilled that prophesie which is written in Esaie which saith Esaie 53 3. that Christ should bee contemned and nothing regarded among men from whose sight euerie one should withdraw himselfe and that at the length he should be reckoned among the wicked And certeinlie his sentence dooth not disagrée with that which Paule writeth in his epistle to the Galathians where he saith Gala. 3 13. that He became a cursse for vs to deliuer vs from the cursse of the lawe for bicause it is written Cursed is euerie one that hangeth vpon a tree And here commeth to remembrance to speake a few words of the iustice of God how excéeding seuere so euer the same were But shew me I pray thée if shame and confusion be of good right due vnto sinnes what greater and more heaped measure of shame might there be found than that which Christ suffered for our sakes Were not the offenses of man sufficientlie and aboue measure deriued vnto Christ the same punished in him with all shame and dishonour Some man perhaps will saie that the rebukes were of lesse wait bicause of his grounded innocencie And in verie déed on this behalfe some easement might haue béene brought to those reproches The innocencie of Christ excused if that innocencie had béene most manifest to the sight of all men But assuredlie vpon that daie wherein Christ was lifted vpon the crosse he was so oppressed with the great heape of despitefull railings and false accusations of euill as the people miserablie beheld him nailed vnto the crosse wagging their head at him not as though they were troubled by perceiuing his afflictions but that they might pursue him still being wearied with ignominies and slanders as though they allowed by their iudgement all those troubles and miseries which inuironed him on euerie side Iustlie therefore may we reioise that we by faith are made partakers of so great a benefit séeing all the rebukes and ignominies which were due for our sinnes Christ our head tooke vpon him and vtterlie abolished Yea vndoubtedlie in the place of this shame ignominie we by that merit of Christ possesse in hope both glorie and honour in the sight of GOD as a thing due vnto vs. 15 But séeing not onelie shame and ignominie is by the iust iudgement of GOD due to sinne but also punishments Why Christ departed this life with railings and punishments which are laid vpon vs according to the
man Psal 22 7. séeing he mounted vp from so base a seruitude vnto so high and noble a degrée of dignitie from an earthlie condition vnto a celestiall glorie out of a place subiect to manie infirmities and tribulations vnto a state sure and frée from miseries from mortall flesh vnto an immortall bodie finallie when as he being so thrust downe ascended neuerthelesse vnto the highest state of the most excellent monarchie dooth it not appeare to you that he hath béene verie honourablie lifted vp on high 23 And that he being raised vp from the dead The sublimitie of Christ hath atteined chiefe principalitie Paule dooth aptlie teach in his epistle to the Ephesians saieng Ephe. 1 20. Whome God placed at his right hand in heauen far aboue all principalitie and power and might and domination and aboue euerie name that is named not onelie in this world but also in the world to come And he hath put all things in subiection vnder his feete and hath appointed him ouer all things to be head to the Church The verie same things also dooth the same apostle put vs in mind of Phil. 2 7. in his epistle to the Philippians where by Christs voluntarie submission of himselfe euen to the time of his glorie he gathereth profitable and excellent doctrine in these words saieng For that he submitted himselfe and became obedient vnto death euen to the death of the crosse therefore GOD hath highlie exalted him and giuen him a name that is aboue euerie name that in the name of Iesus euerie knee should bow both of things in heauen and of things in earth and things vnder the earth Which saieng in verie good right is agréeable to him according to the rule prescribed by himselfe in an other place Mat. 23 12. He that will humble himselfe shall be exalted Whereby also it may be gathered that the glorie must be high and magnificent according as the submission is voluntarie And séeing there neuer was nor neuer shall be anie voluntarie submission so abiect as the same that appeared in Christ it followeth therby that of a most deserued right he is aduanced aboue euerie creature that is most high Many afflictions and miseries did he suffer while he liued here amongst men now he inioieth most blessed rest and is safe as well in bodie as in soule from all trouble and disquietnesse He so passed from the most shamefull and ignominious death vnto the most excellent life as he is now all wholie blessed and immortall Wherefore the apostle in his epistle to the Romans saith Rom. 6 9 that Christ being raised vp from the dead dieth no more death hath no more power ouer him Now then if he be altogither frée from death he must of necessitie also be rid from all infirmities and sufferings which in like maner be the ministers and soldiers of death There is none but dooth sufficientlie vnderstand how far distant heauen is from earth In like maner also must we consider that the same high state vnto the which Christ is now carried dooth euen as much differ from that state to the which he submitted himselfe while he liued here among men 24 And albeit that difference betwéene the earthlie and heauenlie state may séeme to be ample this neuerthelesse is certeine that I procéed not so far in these words as Paule doth who in the first epistle to the Corinthians calleth that bodie which shall be restored to vs in the last resurrection not celestiall but spirituall It is sowen saith he a naturall bodie and shall be raised vp a spirituall bodie 1. Co. 15 44 He meaneth not that Christ and the rest of the saints which shall rise with him shall not haue flesh bones bloud distinct members and finallie a true bodie For without doubt the truth and propertie of humane nature shall still remaine but he calleth it a spirituall bodie bicause that same noble nature and forme vnto the which it shall be restored shall not flowe from an earthlie originall such as humane séed is but from the power of Gods spirit Furthermore the bodie being raised vp shall be adorned with new qualities which shall drawe néere vnto the nature of the spirit and not vnto the nature of the earth and for that cause shall iustlie be called spirituall Wherefore he that rightlie shall weigh the words of the apostle while he nameth it a spirituall bodie will not alledge the same against a corporall bodie but against an earthlie mortall and corrupt bodie Wherefore he addeth these words It is sowen an infamous bodie it riseth a glorious bodie it is sowen in weakenesse it riseth in power it is sowen a naturall bodie it riseth a spirituall bodie In a bodie raised vp be no infirmities or naturall motions to resist the spirit no heauines or grosenesse so great but that it chéerefullie obeieth the right affects of the spirit Howsoeuer it be it is sufficientlie confirmed by those things which haue béene spoken that the name of spirituall dooth in verie good right apperteine vnto the bodie of Christ being raised vp bicause it is somewhat more than if thou shouldst saie Heauenlie for so much as Christ after his resurrection as it is added in this Créed not onlie ascended into heauen but also was carried aboue heauen there sitteth at the right hand of God the father almightie The right hand of God and what is ment thereby Which maner of spéech séeing it laieth before our eies a certeine humane forme we must diligentlie ponder from whence it is deriued I say therfore that no others are placed at the princes side but those whom princes fauouring haue exalted to some high degrée of dignitie And among those which be indued with this honour no others are placed at the right hand but those which are aduanced to the highest roome of honour or power next the prince But this which héere is declared touching Christ we must vnderstand to be altogither figuratiuelie spoken of Christ séeing God is without bodie hands sides neither hath he right hand or left But by this maner of spéech we be giuen to vnderstand that Christ in that he is man is by God indued after the resurrection with such honor dignitie as there is nothing in his whole empire that not onlie cannot be preferred aboue him but not compared with him 25 But this being now declared namelie The fruit of the resurrâ—ction and â—lorie of Christ vnto what high glorie Christ by his resurrection ascended and the same being set foorth as plains as the capacitie of them to whom these things be written will beare and as the occasion of mine owne leasure would giue me leaue it shall be verie necessarie to adde what profit the same may bring vnto vs whereby also we shall vnderstand vnto what vse we ought to referre the same For séeing there is no action of Christ that is not of verie great importance to the furtherance of our
is wholie giuen by grace from aboue and not in respect of our labours And vpon these words Behold I put in Sion a stone of offense Thou séest then saith he that faith hath with it confidence and securitie Here he manifestlie appointeth a particular faith and a certeintie touching the remission of sinnes which thing our aduersaries so greatlie speake against Further when he expoundeth that saieng in the .11 chapter verse 23. And if they abide not in their incredulitie they also shall againe be graffed in If faith saith he could graffe thée when thou wast a wild oliue trée into a good oliue trée it can restore them into their owne good oliue trée Here also the power to be graffed into Christ by iustification and the power to restore them which are cut off is attributed vnto faith I could now passe ouer to Ierom if there were not somewhat The contradiction of Chrysostome which calleth me backe againe vnto Chrysostome for the selfe-same man writeth that Faith onelie is not sufficient vnto saluation And such sentences are oftentimes read in the Fathers which our aduersaries continuallie wrest against vs although to speake the truth such an obiection is not the whurlebat of Entellus nor so greatlie to be feared for it may easilie be answered in one word For he saith not that faith is not sufficient vnto iustification but onelie vnto saluation for faith is of it selfe sufficient vnto iustification But after we are once iustified it is not inough to the obteinement of saluation to saie I beleeue we must put to also an holie life and good works for by them as it were by certeine degrées God bringeth vs to felicitie How we maie interpret all the sentences of the Fathers And after this maner we maie interpret all the sentences of the Fathers which séeme to tend this way And if their words as sometimes it happeneth will not beare such an exposition We must appeale from one place of the Fathers to an other place then as it is most right we will appeale from them writing negligentlie vnto the selfe same Fathers writing in another place more soundlie and more catholikelie as did that woman in ancient time which appealed from Philip being droonke vnto the selfe-same Philip being sober 80 Ierom Ierom. vpon the epistle vnto the Galathians vpon these words And we knowing that man is not iustified by the works of the lawe but by the faith of Iesus Christ he saith All the forefathers were saued by the faith in Christ that All the forefathers were iustified by the selfe same faith in Christ by which we are now at this daie iustified And this sentence he confirmeth by bringing in of manie examples First he reckoneth vp Abraham Iohn 8 56. for of him he saith Christ thus spake He sawe my daie he sawe it and reioised After him he maketh mention of Moses for of him he saith it is thus written in the epistle vnto the Hebrues Heb. 11 26. that He counted the reproches of Christ greater riches than the treasure of Aegypt and that he refusing to be in the court of Pharao did choose rather t' embrace the crosse of Christ And he addeth verse 3. that Iohn the euangelist in his 12. chapter most manifestlie teacheth that all those things Esaie 6 9. which Esaie hath put in writing touching the glorie of God when he sawe the Lord sitting vpon an high throne lifted vp are to be vnderstood of the sonne of God He addeth moreouer verse 5. out of the epistle of Iude that the Lord Iesus Christ deliuered the people of Israel out of Aegypt after that smot the vnbeléeuers In which place I verie much maruell that Ierom a man otherwise excellent in the Gréeke toong turned it thus The Lord Iesus Christ when as in our text is had onelie this word Lord vnlesse we will suppose that his copie was differing from that which we now vse Which I speake not as though I douted whether those things which at that time hapned were done by Christ the sonne of God Iohn 1 18. or no for Iohn saith No man hath seene God at anie time but the sonne which is in the bosome of the father he hath declared him Wherefore whatsoeuer is vttered vnto men touching things diuine is vttered by the sonne of God Whatsoeuer touching diuine things hâ—…e been vttered they were vttâ—… by the sonne of God verse 4. verse 9. who hath most trulie giuen himselfe vnto mankind a faithfull interpreter of God his father And Paule in his first epistle vnto the Corinthians the tenth chapter saith They droonke of the spirituall rocke following them and that rocke was Christ Againe Let vs not tempt saith he Christ as certeine of them tempted him The same Ierom vpon the epistle to the Galath where he reckoneth vp the fruits of the spirit when he commeth vnto faith thus he writeth If charitie be absent faith also departeth awaie togither with it These words manifestlie declare True faith cannot be diuided from charitie that his iudgement was that true faith cannot be diuided from charitie which thing we also teach and defend But Pighius with his fellowes hisseth at it and crieth out against it howbeit let him grunt as much as he will it sufficeth vs that this doctrine agréeth both with the scriptures and with the fathers Ambrose also expounding these words out of the epistle vnto the Romans Ambrose Rom. 3 30. For it is one God which iustifieth circumcision by faith Bicause saith he there is but one God he hath iustified all men after one the selfe-same maner forsomuch as nothing causeth merit dignitie but faith And afterward vpon these words Therefore by faith Rom. 4 16. according to grace that the promis might be firme to all the seed The promise saith he cannot be firme to all the séed that is vnto all maner of men of what nation so euer they be except it be by faith For the beginning of the promise is of faith and not of the lawe for they which are vnder the lawe are guiltie but the promise cannot be giuen vnto them that are guiltie and therefore they ought first to be purified by faith that they may be made woorthie to be called the sonnes of God and that the promise may be firme And towards the beginning of the 5. chapter Rom. 5 1. vpon these words Being iustified by faith we haue peace towards God Faith saith he not the law causeth vs to haue peace with God for it reconcileth vs vnto God when our sinnes are taken awaie which had before made vs enimies vnto God And afterward vpon these words The lawe of the spirit of life Rom. 8 2. It is faith saith he which iustifieth them that flie vnto it that it may forgiue them whom the lawe holdeth guiltie that they liuing vnder faith may be frée from sinne And in his 2. booke vpon the
hot which commeth néerest to the fire And we are ioined with God not by place or naturall touching but by faith and godlines But rich men doo oftentimes put their trust in their riches they haue manie things whereby they may be pulled from GOD. And trust the more that it is placed in riches the lesse it is reposed in God The third cause is that God dooth by this meanes chéeflie shew his wisdome and power For euerie man can extoll him that is mightie but to ouerthrowe him is onelie in God To oppresse a man of lowe estate it is no difficult thing but to extoll him and place him in authoritie it is a certeine point of diuine power Wherefore we ought not to be terrified with the greatnes and power of enimies Let vs be assured that our works be ioined with the will of God God causeth the armour of one enimies is beecome ours then let vs commit the euent vnto him Whatsoeuer shall happen it will fall out well and happilie for GOD will helpe vs and will so helpe vs as he will make the armour of our enimies to become ours This wisedome of God will be the more euident if we consider of the same by particularities Against the church of Christ did tyrants in the first times arme themselues such were the Neros the Domitians the Maxentij and the Dioclesians Howbeit these weapons were afterward deriued vnto the church when God had giuen Constantine Valentinian Theodosius Charles the great and other godlie and iust princes The philosophers armed themselues against the church with all kind of doctrine and eloquence But the verie selfe-same weapons did the church afterward vse against the philosophers For here might I reckon vp manie fathers both most eloquent and most thoroughlie furnished with all kind of knowledge At this daie also the Papists doo arme themselues with the Fathers Councels Canons Decrées finallie with the Decretals Howbeit euen with this selfe-same armor they are become doutfull and vncerteine for in euerie one of these there be in a maner things innumerable the which doo vtterlie confute them And in verie déed it is scarslie the hundred part that they will obserue yea rather they will crie out that those things are now abrogated that they are abolished that they be not now in vse that they belong not vnto these times The wicked vse against vs the holie scriptures Matth. 4 6. but yet so as did the diuell against Christ They shall bere thee in their hands saith he least thou shouldest hit thy foot against a stone But Christ wrested that armor out of the diuels hands Ibidem 7. Deut. 6 16. Matt. 4 4. Ibidem 10. as none of his It is written saith he Thou shalt not tempt the Lord thy God Man shall not liue by bread onelie Thou shalt worship the Lord thy God These darts doo vtterlie cut off their heads Whie the enimies weapons serue vs. These weapons are made by God wherefore they ought to serue the glorie of God and albeit that they are sometimes stolen by the enimies yet in verie déed they are alwaies ours In Iudge 1. 14. Looke In Iudg. 9 19. 20 This perhaps will séeme a maruell vnto some that God hath béene accustomed to punish his people by other nations farre woorse than they Sometime the Ammonits Amalekits and Moabits were idolaters and nations which were ouerwhelmed with excéeding great sinnes Vnto this would I saie that such is the prouidence of GOD the which so punisheth sinnes with sinnes as by vngodlie men he punisheth others that deale vngodlie Further by this meanes he sheweth that these things although they be euill cannot escape but that they shall doo some maner of seruice vnto his will But whie he deferreth to punish those nations Whie God rather punisheth his owne than strangers which otherwise be wicked but straitwaie punisheth his owne people the cause is insomuch as these perteining to God doo sinne against a knowne lawe So that there is no cause whie the Turks and Papists if they sometime preuaile against vs for the reuengement of our sinnes should please themselues therewith as though they were farre better than we or as though their superstitions should excell our religion For if it be not granted to the Moabits Caananits and Assyrians that they should be better than the Iewes whom they ouercame no more shall it be granted vnto the Turks and Papists if at anie time they afflict the professors of the Gospell when God will haue it so Therefore God quicklie punisheth his owne for his woord sake bicause it is spred among them he dooth not easilie suffer that when it is receiued and knowne they should escape vnpunished which contemne the same Vndoubtedlie there were verie manie liers and vnfaithfull men in Ierusalem yet did God forbeare them when as he foorthwith destroied Ananias and Saphyra Acts. 5 for he minded to adorne the Gospell and the holie Ministerie And while that the Ethniks perceiue how seuerelie we are handled by our God they may easilie coniecture what punishment remaineth for them according to the saieng of Christ Luk. 23 31. If this be doone in a greene flourishing land what shall be doone in a withered This if they vnderstand not by reason of their blindnesse yet we must not forget it for our owne comfort In Ieremie the 49. chapter verse 12. we read that the people of God which séemed least to deserue it dranke of the cup of the Lord wherfore the Edomits ought much rather to haue looked that the punishments prouided for them should at the length be paied verse 5. Also in the ninth chapter of Ezechiel God exhorteth the nations which were enimies vnto the Hebrues that they should slaie and spare none but should begin at his sanctuarie And Peter in the first epistle verse 17. the fourth chapter It is time saith he that iudgement should beginne at the house of God And whie he saith that now is the time this I thinke to be the cause namelie that all those things which the prophets foreshewed of chastising the Israelits rather than others he perceiued to take place most of all among Christians For those things which happened to the Iewes through a shadow and figure perteined speciallie vnto vs. Wherefore Christ being reuealed and his faith spred abroad Peter thought it would verie soone after be fulfilled that iudgement should begin with the Christians which are the house of the Lord. Furthermore in the congregation of Gods people there are yet some saints alwaies which are tried while torment is most sharpe and become more excellent euen as gold dooth in the fier Which thing the heauenlie father will haue to be doone with all spéed possible Besides this the chosen which haue fallen being warned by chastisements and aduersities haue béene accustomed to returne againe into the right waie And this dooth God who is most louing vnto them fauorablie prouide that this may come
with one worde As he made the world he might haue redéemed vs but he would not to the intent we might vnderstande his loue He forgetteth the euils which were doone vnto him prayed for them that crucified him that is he prayeth for vs which through our sinnes crucified him Forgiue them for they knowe not what they doe Luk. 23. 34. Without doubt this is an vnspeakeable loue But herewithall the will of his sonne sprang of the will of the father he in so louing vs obeyed his Father Now may we be sure that the father loueth vs For he so loued the worlde that hee gaue his onelie begotten sonne Iohn 3. 16. This is to bee drawen vnto the father by the sonne This is to sée the sunne not in the East but in the West when it shineth vppon the wales In the death of Christ the loue of the father shineth vppon vs. He that in beholding of these thinges entereth into the bath of this heate and charitie doeth afterwarde greatlie abhorre cold and doth not easilie abide to sinne He séeth Christ to haue died for him and the father to haue deliuered him to death not that the father is bitter or cruel he delighteth not in euil as it is euil He deliuered one mēber for all the rest Further he so deliuered the same as it shoulde not perish for euermore but that it should be in excellent state that thervppon might followe a pacification and that we when we shoulde be made sure of saluation should then haue examples of all vertues Here there was made a great societie betwéene Christ and vs. He vnto vs gaue his righteousnes and tooke vpon him our sinnes He in verie trueth suffered our infirmities he himself bare our griefes He put in him al our offences For the sins of the people haue I striken him He became subiect to the lawe that he might deliuer vs from the law He became accursed that he might deliuer vs from the curse More are we beholding vnto him than vnto the Phisition For he cureth the sickenesse without taking the disease vppon him but Christ so healed vs as he tooke our euils vpon him Vnlesse wee shall make so great an account of this benefit that the same be perceiued in vs that is in Christ we shall be reprooued as guiltie of his blood and death as hauing troden vnder foote the bloode of the sonne of God Christ gaue a great price for vs I beséech you with how great vsurie and gaine will he require the same againe at our handes Since he hath bought vs so déere let vs cease I beséech you to bee vile in our owne sight and let vs serue sins no longer We haue heard of the death and passion and bitter sorrowes of Christ but doe we thinke that the same is finished No verilie he euen at this daie suffereth the selfe same thinges in his members and in his Church Hée is there forsaken because faith faileth and when the sonne of man commeth do ye thinke that hee shall finde faith The charitie of manie waxeth colde the dangerous times are at hande and men be louers of them selues Christ in some of his members that remaine is called a seducer an heretike is communicated and cast out of the synagogue About him there standes dogges calues fat Buls Lions and Elephantes as it is described in the 27. Psalme Popes Cardinals Verse 13. false Bishops our Maisters these be they which afflict him as much as they can The bones and members of Christ are vexed bloode is shed like water the soules almost in no place are healed The tongue of Christ waxeth drie in a manner like a potsharde for fewe doe preach his gospell purelie and the trueth is not taught Great is the number of Dogges which neither can nor will barke and these be most impudent and vnsatiable The head is pricked with thornes For the Prelates of the Church being loaden with riches such kinde of cares doe presse Christ but further him not They liue to their bellie and to their glorie they onelie giue their minde to the cares of this life and are vnmeete to handle diuine things He is clothed in purple because in their great powers he is maruelously deluded A réede is giuen him in his handes the vanitie of the doctors and diuines subtil shifts of sophisters which sauor more of Aristotle than of the holy Scripture They knéele they perpetually inuent fained worshippings For they builde huge Temples within there is nothing but Idols signes perfumes waxe lights bleating and such like so that the Altar of Damascus is translated into the temple of God There is no ende of yéerelie obites and of Masses They smite Christ on the head for they make decrées that one kind doth suffice that transubstantiation should be beléeued that matrimonie should be plucked away from clergie men and other things of like sort They crucifie Christ among théeues when they account all professors of the Gospell among théeues They torment him in his whole bodie when by their wicked decrées they strayten binde and rent in sunder the consciences they would haue men to haue no part in the kingdome of heauen vnlesse he will confesse all his sinnes The garments of Christ that is the Scriptures wherein he is cladde they diuide into many senses historicall allegoricall tropologicall and * High and of subtile vnderstanding anagogicall so that they now contemne the literall sense and the people of God is deceaued by mens dreames and through the libertie of glossing and diuiding they so rent in sunder and dismember all things as there is nothing whole remaining They cast lots vpon Christs garment for the Popes answere must bée attended before the matter be defined a determination must bée expected from the secresie of his brest neither is it lawfull for the Councell of Trent to decrée without the Pope Is not this to deale by lot for the answeres of a diuelish brest doe disagrée Hereof it comes that in the Schooles and in the Vniuersities nothing is suffered to be intreated of but by the way of question for disputation sake and after the manner of the maister of the Sentences but not definitiuely nor determinately They all protest that they will say nothing against the Church which is that Church The Romish Church which Romish Church The Pope Oh good Christ when shall thy people bee deliuered out of their handes Oh God art thou angrie for euer We be the shéepe of thy pasture we be the worke of thy handes wilt thou haue thy Church thus to liue vnder the Crosse till the ende of the world Oh howsoeuer it be giue it constancie and in death forsake it not For the which also God exalted him The Crosse of Christ was a triumphant chariot wherein he was caried vnto the Capitol of Gods kingdome He being God tooke the forme of a seruaunt Tyrantes dare neuer laie aside their kingly pompe and principall garde of their body For
difference made betwéene him and the Pope 4 38a The state of his soule separated from his bodie 2 622 a The saying of Hylarius howe he had sinne to bée marked 2 227 b He tooke flesh vpon him in one respect Angels in another 1 115 b What kind of creature the Arrians taught him to be 1 106 b Whether he be inferiour to his father 3 306 b Of his bodie much spokeÌ„ too fro worth the noting out of the fathers 1 116. 117. What his bodie hath respect vnto 3 78 b The later Dauid with what stones he smote the head of Goliah 1 44 b He grounded his doctrine vpon scriptures 3 340b Of his exaltation to glory 2 622 a A Iewe borne 3 30â— a Wherefore he is called our mediator 3 308 a What his soule did when it was departed from the bodie 2 621 a Of the first and second comming of Christ 3 383 ab 2 625 ab 597 b The opinion of Apelles the heretike touching his flesh that it was not borne but brought from heauen confuted 1 115 b He was borne and brought not a body from heauen proued 1 117 b 118 a Nothing ca. bée doone without him and why 3 102 a Of his conceptioÌ„ by the holy ghost 2 616 b What we haue to note in that hee did eate after he was risen 1 88a b In what sense he is called the first begotten 1 108 a 2 â—16 a The head and chiefe of new exorcists 4 130 a The scornings that he suffered at his death 2 619 a Why he called himselfe the sonne of man 1 117 b A most effectuall example of patience constancie 2 620 a How he is ioyned with all men 3 77 b 78 a Whether it wereof necesittie that he should die 2 610 b Why he departed this life loden with shame c. 2 618 b His humanitie is definite 2 611 b Of his sitting at his rathers right hande and what it meaneth 2 611 b Frée from sinne 2 615 ab The blowes wounds that he suffered at his death 2 619 a His death most ignominious 2 618 ab How he is said to haue left the world 4 156 b 157 a Their reasoÌ„s which say that he brought his bodie out of heauen 2 603 ab 604 a Why he is called the onely sonne of God 2 â—15b He came from heauen though hée had his bodie out of the earth â— 602 b 603 a How he had true sleâ—… when he appeared vnto Abraham the fathers 1 117 b 118a Diuerse properties of his body set downe 2 638a Howe hee dwelleth in our hearts 2 60â— a 3 162 a Why hée is called Lord 2 606 b 600 b 614 b 615 a How he is said to haue dyed for vs all 3 31 a The Manichies defame his genealogie and how 1 51 a All his passion reduced to foure chéefe parts 2 618 b 619 ab More oppugned his diuinitie than his humanity 2 614 b The difference betwéene his prayers and ones 3 368 b His death voluntary and noâ— voluntary 3 298 b Of his affections how ours his differ 3 298 ab How he satisfied his father 3 222 b 223 a He was not deliuered to the crosse against his fathers wil 2 276 ab What his healing of the diseased teacheth vs. 3 129 b How he saw not the graue 3 343 a 344 b 345 a Himselfe was the cause of his owne comming 2 600 a Whether his kingdome shall haue an end 2 607 a He was not annoynted with oile 2 6â—6 b What he did for vs at his ascending 2 624 a Vnto whom his nobilitie is communicated 4 313 b Fine things to be noted in his person 2 614 a His innocency obscured 2 618 b Adam and he compared and howe 3 31 a Both the old and the new testament do speake of him 1 39 b He dyed not altogether without sin 3 12 b 43 a How God is said to be made visible in him 1 30b 31 a His death resurrection represented in types shadowes 2 581 b 582a The very name of him is the knot wherein al the articles of the faith are conteined saieth Augustine 1 22 a How the prophets apply their doctrine vnto him 2 596 b Against such as helde that he had no true body 2 601 ab How the false Apostles woulde take him from the law 2 585 b 586 a He Manna most excellently compared 2 591 ab Against certaine heretikes that affirmed him to be a méere man 2 600b Howe farfoorth he concerning his humane nature is the full image of God 1 124 a Whether he were the sonne of God by nature or adoption 3 81 a Hee was otherwise in the loines of Abraham than of Leuy 2 245 a Augustine iudgeth that he hath restored vs vnto more than Adam tooke from vs 2 246 b Vnder his name is contained all the articles of the faith as saith Augustine 1 22 a Whether he may haue hope as yet 3 88 a The end of his predestination 3 25a Accused of sedition 4 319 a Of his death and buriall 3 342b Of his felicity now in heauen 2 598 a Of his kingdome 2 597 ab Christians A difference of Christians 3 105 b Why they are called annoynted 2 606 ab Wickedly accounted dogs 3 311 a Whether they may vse or desire helpe of infidels 4 296. 295. Their boÌ„dage greater now than that of the Iewes 3 172 a How it commeth to passe that some are iudged to damnation some to saluation 2 626b Against the counterfait or such as are but so in name 2 628 b The common profession of all Christians 4 310 a ¶ Looke Beleeuers and Faithfull Christianitie Wherein the whole sum of Christianitie consisteth 2 625 a ¶ Looke Religion Chronicles Aulus Gellius opinion of Chronicles and hystories 1 48 b The difference betwéene them and histories 1 48 ab 49 a Ciceroes opinion touching the same 1 48 ab ¶ Looke Histories Church militant The Church defined 4 1 a She cannot be well gouerned without troubles 4 63 a By what meanes she is increased 2 633 a 637 a Augustines meaning in saying I would not beléeue the scriptures vnlesse the authoritie of the Church mooued me 1 43 a 3 586. The Catholike Church is the communion of saints 3 78 b She of her owne authoritie cannot decide controuersies 4 75 b Whence the name is deriued 4 1 a 54 a 1 45 b 2 630 a In what cases euill men must not be excluded thereout 4 2 a How it is ment that she is the pâ—…ier and ground of truth 4 75 b Her dutie towards the excommunicated 4 59 a Whereof so great corruption in the same commeth 4 63 b Whether two heads may be therein one visible another inuisible 4 35 a Who be indéede of the Church and who not 4 1 b 2 a 3 79 a Dissentions in the Church of the Iewes and of the Apostles 4 3 a 2 425 ab The Church hath alwayes iudged by the