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.
faith was profitably and godly set against the new corruptions of heretiques Yet were the writings of the Prophets Apostles the Springe the Guide the Rule and Iudge in all these counsels neither did the fathers suffer any thing to be done there according to their owne minds And yet I speake not of euery Constitution and Canon but namely of those auncient Confessions alone to which we doe attribute so much as is permitted by the Canonicall Scripture which we confesse to be the onely rule how to iudge to speake and doe The seconde generall counsell was helde in the royal citie Constantinople vnder Gratian the Emperour in the yeare of our Lorde 384. There were assembled in that Synode as witnesseth Prosperus Aquitanicus 180. fathers or Bishops which condemned Macedonius and Eudoxius denying the holy ghost to be God. And about the yeare of our Lorde 434. in the very same yeare that the blessed father Augustine died when that godly Prince Theodosius the great was Emperour there came together at Ephesus the thirde Synode of 200. Priestes or thereabout against Nestorius which tare the mysterie of the Incarnation and taught that there were two sonnes the one of God the other of man whom this Counsell condemned together with the Pelagians helpers of this doctrine as cousin to their owne The fourth generall counsell was assembled at Calcedon in the yere of our Lorde 454. vnder the Emperour Martian where 630. fathers were gathered together who accordinge to the Scriptures condemned Eutyches which confounded the natures in Christ for the vnitie of the person Beda de ratione temporum and many other writers doe ioyne with these foure vniuersall counsels two generall Synodes more the fifte and the sixte celebrated at Constantinople For the fifte was gathered together when Iustinian was Emperour against Theodorus and all heretiques about the yere of our Lorde 552. The sixte came together vnder Constantine the sonne of Constantius in the yere of our Lorde 682. And there were assembled 289. Bishops against the Monothelites But there was nothing determined in these Synodes but what is to be founde in the foure first counsels wherefore I haue noted nothing out of them ¶ The Nicene Creede taken out of the Ecclesiasticall and tripartite historie WE beleeue in one God the father almightie maker of all thinges visible and inuisible And in one Lord Iesus Christe the sonne of God the onely begotten sonne of the father that is of the substaunce of the Father God of God light of light very God of very God begotten not made beeing of the same Essence and substance with the Father by whome all things were made which are in heauen and whiche are in earth Who for vs men and for our saluation came downe was incarnate and manned was made man Hee suffered and rose againe the third day he ascended into Heauen and shall come to iudge the quicke and the dead And we beleeue in the holie Ghoste As for those that say it was sometime when he was not and before he was borne he was not and whiche say because he was made of thinges not beeing of nothing or of an other substance that therefore the sonne of God is either created or turned or chaunged them doeth the holie Catholique and Apostolique Church curse or excommunicate The Creede of the counsell held at Constantinople taken out of a certeine copie written in Greeke and Latine I Beleeue in one God the Father almightie maker of heauen and earth and of all things visible and inuisible And in one Lord Iesus Christe the onelie begotten sonne of God borne of his father before all worldes light of light very God of very God begotten not made beeing of the same substance with the father by whome all things were made Who for vs men and for our saluation came downe from Heauen and was incarnate by the holie Ghoste and the virgine Marie and was made man He was also crucified for vs vnder Pontius Pilate He suffered and was buried and he roase the third day according to the Scriptures And he ascended into heauen and sitteth on the right hand of God the father and he shall come againe with glorie to iudge the quick and the dead whose kingdome shall haue no end And I beleeue in the holie Ghoste the Lord and giuer of life who proceeding from the father is to be worshipped and glorified together with the father and the sonne who spake by the prophets in one Catholique and Apostolique church I confesse one baptisme for the remission of sinnes I looke for the resurrection of the dead and the life of the worlde to come ⧠The confession of faith made by the Synode at Ephesus IN as much as because heere I note all things briefly I could not in writing place with these that large Synodall Epistle written by S. Cyrill to Nestorius wherein is conteined the full consent of the generall Counsell held at Ephesus I haue therefore rather chosen out of the 28. Epistle of the same Cyrill a short confession sent to the Synode and alowed by the whole Counsell Before the confession are set these wordes Euen as in the beginning wee haue heard out of the diuine Scriptures and the tradition of the holie fathers so will we briefely speake not adding any thing at all to the faith set foorth by the holie fathers in Nice For that doeth suffice as well to all knowledge of godlines as also to the vtter forsaking of any hereticall ouerthwartnesse And a litle after this the Confession is sette downe in these wordes We acknowledge our Lorde Iesus Christe the onely begotten Sonne of GOD to be perfect God and perfect man of a reasonable soule and bodie borne of the father according to his Godhead before the worldes and the verie same according to his humanitie borne in the latter times of the virgine Marie for vs and for our saluation For there was made an vniting of the two natures Wherfore we confesse bothe one Christe one Sonne and one Lorde And according to this vnderstanding of the vnconfounded vnitie we acknowledge the holie virgine to be the mother of God because that GOD the word was incarnate and made man and by the verie conception gathered to him selfe a bodie taken of her But for the speaches vttered by the Euangelistes and Apostles touching the Lord we knowe that the Diuines doe by reason of the two natures diuide them so yet as that they belong to one person and that they doe referre them some because they are more agreeable to the diuinitie to the Godhead of Christe and other some because they are base to his Humanitie To this confession Cyrill addeth these wordes When wee had read these holie wordes of youres euen in the Synode to whiche the confession was sent and did perceiue that wee our selues were of the same opinion for there is one Lorde one faithe and one baptisme wee glorified GOD the sauiour of all men reioycing together in our selues
thine iniquities in shewing pitie to the poore c. 584 4 Nabuchodonosor sawe in a vision a watchman comming downe from heauen c. 742 7 Thousand thousands and hundred thousandes did minister vnto him c. 609. 737 7 Daniel describeth the rising and falling of all kingdomes and of antichrist c. 703 7 Hee shall thinke that hee may chaunge times and lawes c. 887 9 We haue sinned we haue committed iniquitie and haue done wickedly c. 308 9 Thou verily O Lorde art righteous thou arâ—e true and thy iudgements iust c. 564 9 I turned my face vnto the Lord God and sought him by prayer c. 924 9 We do not present our prayers before thée in oure owne righteousnesse c. 921 9 As I was yet a speaking making supplication and confessing myne owne sinne c. 736 9 A people vpon whom the name of God is called c. 656 10 His body was like the Turkish or Iasper stone his face to look vpon was like lightening c. 737 10 Angels are brought in as princes and presidentes or gouernours of kingdomes c. 742 12 And many of them that sléepe in the dust of the earth shall awake some to euerlasting life c. 747 Out of Osee 2 I Will not haue compassion vpon her children bicause they are c. 869 3 Thou shalt be without Ephod and Terâ—phâ—m c. 333 6 I desire mercy more than sacrifice and the knowledge of god more than c. 475 14 Take these wordes with you turne ye to the Lorde and say c. 953 Out of Ioel. 1 PRoclayme an holy fast gather the people together c. 238 2 Blowe the Trumpet in Sion sanctifie a fast call a solemne c. 927 2 Turne ye to me sayth the Lord with all your heartes with fasting with wéeping c. 595 2 Euery one that calleth vpon the name of the Lorde shall bee saued c. 645. 657 Out of Abdias 1 HE sayth that Sauiours shall ascend into the monne Sion c. 871 Out of Ionas 3 THE men of Niniuie beleued God and proclaymed a fast and put on sackcloth from c. 595 3 Let neyther man nor beast taste any thing neyther féede nor yet drinke water but let c. 595 3 And God sawe their works that they turned from their euill wayes and he repented of c 596 4 The Lorde sayth that he hath a consideration and respect to such as are not yet come to yeares of discretion namely to infantes c. 1045 Out of Amos. 2 VNder Ietoboam the second of that name Amos the prophet a neatchearde of Tecoa taught and preached c. 855 2 I taysed vp of your sonnes for Prophetes and of your young men for Nazarites 1114 3 There is no euill in a citie but the Lord doth it c. 493 3 They store vp treasures in their palaces by violence and robberie Therefore c. 280 6 I am no Prophete neyther the sonne of a Prophete c. 1114 7 Get thee quickly hence and goe into the land of Iudea and propheete c. 855 8 Heare this Oye that swallowe vp the poore and make the néedie of the land c. 276 9 The temnaune of the men shall séeke after the Lord and at the heathen c. 425 Out of Micheas 4 ALI people walke in the name of their God as for vs we wil walke in the name of our God c. 685. 686 4 And the Lorde shall reigne ouer them in mount Sion c. 699 4 A man shall sit vnder his vine c. 72 5 And thou Beth lehem Ephrata art little to be among the thousands of Iuda c. 678. 692 6 For what cause GOD sendeth waree as a plague vppon people c. 209 6 Threatenings of grieuous punishmentes against them that vse deceites in weightes and c. 271 6 I wil them thée O man what is good and what the Lorde requireth of thée namely c. 475. 668 Out of Malachie 1 WHen ye bring the blinde for sacrifice do ye not sinne wheÌ„ ye bring the lame sick c. 368 1 I haue no pleasure in you sayth the Lorde of hoastes neyther will I c. 953 1 The sonne honoureth the father and the seruaunt the maister Therefore if I be a father c. 565 2 My couenaunt was with Leuie of life and peace and I gaue him feare c. 904 3 It is but vaine to serue GOD and what profite is it that we haue kept his commandements c. 292 4 The day of the Lord shall come in which the proude and those that worke wickednesse c. 300 Out of Sophonie 1 I Will out off those that worship sweare by the Lord sweare by Malchom c. 133 Out of Haggee 1 COnsider your owne wayes in your heartes ye so we muche but ye bring little in c. 285 2 I will take thée to my seruaunt Zorobabel thou sonne of Salathiel c. 1011 Out of Abacuche 1 O Lorde howe long shall I cry and thou not heare howe long shall I cry out to thée c. 292 2 What profiteth the Image for the maker of it hath made it c. 122 123 Out of Zacharie 1 AN Angel of the Lorde is brought in sorrowfull for the miserie of the captures in Babylon c. 739 3 Behold I bring foorth the braunche my seruaunt For loe the stone c. 375 7 Thus saith the Lord of hoastes execute true iudgment shewe mercie and louing kindnesse c. 475 7. 8 Hypocriticall fastings found fault withall I haue not chosen c. 241 12 Beholde I make Hicrusalem a cup of poyson vnto all the people c. 316 12 Of warres to be made againste all nations by the Apostles c. 831 11 Take to thée yet the instrumeÌ„ts of a foolish shepheard For lo I wil raise vp a shepheard c. 829 13 Arise O thou sword vpon my shepheard and vpon the man that is my fellowe c. 680 Out of Ecclesiasticus or Iesus of Syrache 1 SEeke not out the thinges that are too harde for thee neyther search after c. 642 7 God created man good but they sought out many inuentioÌ„s of their owne c. 482 11 When the cloudes are full they poure out raine vpon the c. 771 15 Say not thou It is the Lords fault that I haue sinned for thou shalt not doe the thing c 491 15 God made man in the beginning and left him in the hand of his counsel c. 483 12 The dust shal be turned againe vnto earth from whence it came c. 715 Out of the booke of Wisedome 1 GOD hath not made death neither hath he delight in the destruction of the liuing c. 481 482 3 The soules of the righteous are in the hande of God and there shall no torment touch them c. 766 Out of the booke of Tobie 4 BE mercifull after thy power if thou haue much giue
1053 16 He is not here He is risen c. 697. 1091 16 He appeared vnto them as they saâ—e together and reproued them c. 902 26 And he tooke the cup and when he had giuen thankes he gaue to them c. 984 Out of the Gospell after Saint Luke 1 OF the Conception of Christe c. 62. 63 1 The holie Ghost shall come vpoÌ„ thée and the power of the highest shall ouershadowe thée c. 628 That holie thing which shall bee borne shall bee called the sonne of God c. 692 1 Anna the daughter of Phanuel departed not from the temple but night c. 926 1 He shall goe before the Lorde with the spirite and power of Elias c. 871 1 And therefore God shal giue vnto him the seate of his father Dauid c. 688 1 And whence commeth this to me that the mother of my Lorde should come vnto me c. 688 1 Blessed be the Lorde God of Israel for he hath redéemed his people c. 717 1 That we being deliuered out of the handes of our enimies might serue him c. 444. 591 1 With God shall no word be impossâ—ble c. 1 2 The manner of Christe his Natiuitie and byrth c. 63 2 Feare not for beholde I bring you good tydinge of great ioye that shall be c. 526 2 Glorie be to God on highe and in earth peâ—ce and among men good will â–ª c. 740 3 The Publicanes also came to Iohn that they might be baptised of him c. 276 4 Christe eâ—â—ring vnto the 〈◊〉 at Nazareth stoode vppe to reade c. 25 5 Go out from me O Lord for I am a sinâ—ull man c. 606 5 The children of the bridechamber do fast when the bridegrome is taken from them c. 243 6 The Lorde called his disciples and of them he chose twelue c. 877 6 Can the blinde leade the blinde shal they not both fal into the dich c. 858 6 If you lende to them of whome you hope to receiue againe c. 275 6. 13 A disputation touching the Sabbaoth betwéene our Sauiour and the Phariseis c. 143 7 When the debters were not able to pay he forgaue theÌ„ both their debtes c. 584. 948 7 Many sinnes bee forgiuen her bycause she loued much c. 584 8 The parable of the sower and the séede sowen c. 20 8 Riches are thornes that choake the séede of the worde of GOD c. 263 9 Christe sayde to his disciples so it is written so it behoued Christe to suffer c. 547 9 Iames and Iohn woulde haue commaunded fire from heauen to fall downe vpon Samaria if they had béene able c. 838 9 He gaue them power and authoritie ouer all diuels c. 836 9 No man that layeth his hande to the plough and looketh backe is fit for the kingdom of God c. 600 9 The sonne of man came not to destroy mens soules but to saue theÌ„ c. 690 10 Woe vnto you interpreters of the lawe for ye haue taken awaye the key c. 901 10 Woe be to thée Chorazin woe be to thée Beth-saida for if the wonders had ben done in Tyre and Sydon c. 597 10 Hee that heareth you heareth me he that despiseth c. 871. 963 10 Of our neighbour and whome we must take for our neighbour c 94. 97 11 If I with the singer of GOD cast out diuels no doubt the kingdome of God is come vpon you c. 724 11 If thou canst do any thing lord haue compassion vpon vs c. 646 11 This one thing is necessarie Marie hath chosen the good parte which shal not be taken c. 671 21 Through your patience possesse your soules c. 304 12 Whosoeuer speaketh a word against the sonne of man it shall be forgiuen c. 517 12 The seruaunt that knewe his maisters wil and prepared not him selfe c. 508 12 Who is a faythfull and wise Steward whome the Lorde hath made ruler c. 908 12 Who hath appointed me a iudge betwéene you and a diuider of land c. 195 12 Take héede and beware of couetousnesse for no mans life standeth in the aboundance c. 265 14 If any man commeth to me and hateth not his father and mother c. 146 15 The Angels in heauen reioyce at the conuersion and turning of meÌ„ that be sinners c. 739 16 Of Abrahams bosome c. 66 16 The parable of the riche glutton and poore sillie Lazarus c. 521 16 I praye thée father Abraham that thou wouldest send Lazarus to my fathers house c. 776 16 And it came to passe that the begger dyed and was carried by the Angels into Abrahams bosome c. 736 16 Betwéene vs and you there is a great gulfe stedfastly set so that they which would go from hence to you can not c. 767 17 When ye haue done all things that are commaunded you then say c. 467 17 As it happened in the dayes of Noe and Lot they did eate c. 240 18 God be mercifull to me a sinner c. 572. 918 19 It is written My house shal be called the house of prayer but ye haue made it c. 587 19 Touching Zacheus and his voluntarie restitution c. 230 20 The children of this worlde marrie wiues and are married but they that shall be counted worthy to enioy that world c. 735 22 With heartie desire haue I desired to care this Passeouer with you before I suffer c. 690 22 The Lorde Iesus when he had taken breade he gaue thankes and c. 969 22 And there arose also a strife among the Apostles whiche of them c. 865 22 Kings of nations haue dominion ouer them but ye c. 218. 887 22 Beholde Sathan hath earnestly desired to sift you as it were wheate c. 751 22 And the Lord turning him self about looked vppon Peter c. 564 22 I haue prayed for thée Peter that thy fayth fayle not c. 819 22 Ye are come out as it were to a theefe â–ª c. Christe calleth the ordinarie 〈…〉 the power of darkenesse c. 172 22 Put vppe thy sworde into thy sheath c. 831 23 Lord remember me when thou comest into thy kingdome c. 699 23 If they do this in a moyste trée what shall be done in the drye c. 296 23 Iesus when he hadde vowed downe his heade gaue vp the ghost c. 715 24 A spirite hath not flesh bones as ye see that I haue c. 87. 689. 1091 24 Then the Lord opened their vnderstanding that they might vnderstand c. 902 Out of the Gospel after S. Iohn 1 IN the beginning was the worde and the word was with God God was thâ— word c. 678 1 The word was made fleshe and dwelt among vs c. 688. 691 1 I baptise with water but he baptiseth with the
443. 445. 446. Frée 444 Fréemen of Christe abuse not their libertie 445 Fruits that become repentance 593 Fulgentius 74 Furniture of them that would haue accesse to God. 922 G. Gardiansor ouerséers of fatherlesse children 145 Garment to be worne at the Lords supper 1071 Gentiles 102. 104. 105. 106. 148. Gesture in prayer 928 Gestures at the Lords supper 1071 Gospel 326. 527. 526. 528. 558. 530 547. 1010. Giftes of the holy Ghost 729 Giftes of the new testament 438 GOD. 481 God being good created all thinges good 481 God is said to make men blinde 492 God is said to hardeÌ„ in what sense 492 God sometimes afflicteth them whose sinnes hee hath forgiuen 584. God gouernour of all things 637 God is one in substance and thrée in persons 56 God a father 57 God the maker of heauen and earth 58 God almightie 57 Gods sonne 59 God alone forgiueth sinnes 83 God alone to be loued 94 God will not be likened to any thing 118 God a rewarder of his true worshippers 125 God is all in all to his confederats 357 God did forbeare the fall of man. 488 God doth punish sinners iustly 520 God exhibiteth grace by in Christ 532 God shadowed in visions 616 God giueth his giftes fréely 616 God sheweth himselfe to Moses 617 God what he is 618 God doeth euidently open himselâ—e in Christ 618 God is knowen by his works 620 God is shadowed to vs by comparisons 622 God is one in essence or being 623 Gods good will learned by his prouidence God draweth by meanes those that the preâ—estuiared to life 645 God onely alone is to be worshipped 6â—6 God only to be serued 671 God hâ—th his church 855 God present in the ministerie to the worlds end 919 God is moued with the prayers of the 〈◊〉 God deâ—â—â—reth to heare once petitions 919 Godhead and manhoode of Christe mitted 691 Godlinesse 18. 43 Goode of the church 156 Goods of other man ought not to remaâ—ne in thy possession 280 Goods serue to supplye our necessitie 283 Goodes muste serue to relieue the poore 288 Good to whom it must be done 289 Good how we ought to do it 290 Good 〈◊〉 515. 457 Godly 〈◊〉 falsly charged to frussleare the sacramentes 1008 Gouernours of scholes 1114 Grace 529. 530. 531. 360. 1000. 1003. 1006. Gâ—atian Emperour 181 Guiltinesse punishment therof 397 H. Halowed be thy name expounded 943 Herode and Antiochus eaten of wormes aliue 218 Heretikes and false prophets 397 Head of the church 864 Heauen the seate throne or pallace of our king Historie of the Lordes tabernacle 342. 343 Historie of Anabaptisme 1057 Housholder his charge or office 138 141. Honour 146. 147. 149. 151. 153. 154. 155. Honestie 226 Hospitalitie 286 Hope of the faithfull vpholdeth Christian patience 304 Hopâ— 503. Holy day 350 Holy things 391 Holocaustum the burnt offring 368 How God guieth men ouer to a reprobate mynde or sense 491 Howe God is saide to do euill 493 How Christ is receyued 547 Howe often the Lordes supper is to be celebrated 1016 Holinesse that is perfect whence it proceedeth 813 Holy church how to be vnderstanded 814 Holy time 1129 Holy buildings 1126 Holy instruments 1127 Holy Ghoste 715. 716. 718. 719. 722. Holy Ghost is called a comforter 723. 724. Holie Ghoste compared to water fire 〈◊〉 a done 725. 1016 Hoares Canonicall 936 Howe Christ hath giuen his fleshe to be meare 1098 Howe Christes bodie is eaten and his bloud drunken 1098 Howe the vnbeleeuers are made guiltie of Christes body bloud 1104 How we should prepare our selues to the Lords supper 1109 Humanitie of Christ 687 Humbling and acknowledging of sinnes 564 Hart of all kyndes and sortes forbidden 166 Hirelings wages 397 Hire is due but Heritage procéedeth of the parents good will. 469 Hypocrites how they are or may be counted of in the churche of God. 817 I. Iacob 4 Iames defended 426 Iames no patrone of auricular coÌ„fession 580 Idols teach not 122. 266 Idolatrie 392 Idlenesse condemned 266 Iesus the name of the onely begotten sonne 60 Iesus is Christ the looked for Messias 537 Iewes denie that Christe is come or that Iesus is Christ 540 Images 117. 120. 121. 122 Image of patience 303. Image of god 614. 489 Image of the diuell 560 Imperiall lawe against the Anabaptistes 1058 Impenitents are vnhappie 597 Incest 236 Infelicitie of the vngodly 299 Institution of a king and of princes 390 Inheritaunce 393 Incarnation of Christ 687 Indulgences 585 Infants not beléeuing are baptised 1014 Infantes departing without baptisme are saued 1044 Infantes confessing or beléeuing 1052 Infants vnderstande not the mysterie of baptisme 1054 Infants baptised from the time of the Apostles 1057 Intercessour 660 Intercession of Christ 665 Inuocation 185. 586. 656 Inward markes of the church 824 Interpreting to whome it perâ—eyneth 907 Interpreret or teacher what he must not seeke 908 Institution of baptisme by whome 1033 Institution of sacraments 965 Ioas. 254 Iosaphat 253 Ioram 253 Iothan 254 Iosias 255 Ioiada 254 Iudas was present at the Lordes Supper 1103 Iustification 44. 52. 457 Iustifie 45. 1006 Iustified 49. 50. 51. 406. 532 Iudge Iudgement and to Iudge 74. 191. 192. 193. 194. 295. 388. 389. Iudiciall lawes 389. 397 Iubilie Romishe 417 Iustiman Emperour 129 K. Kaliad the grandfather of Moses 4 Keyes of the kingdome of heauen 558 Keyes of the church 901 Keyes are the ministerie of preaching the Gospell 902. 903 Kinsmen and Cousens 146 Killing and to Kill 166. 175. 198 Kindes of Bishops 885 Kindes of prayer 914 Kindes of punishment 199 Kings Kingdomes 218. 252. 256 257. 390. 699. 700. 701. 702. 703. 944 L. Labour commended 266 Lambe a type of Christ c. 365 Lawe and Lawes c. 100. 101. 102 303. 107. 108. 109. 110. 166. 186. 188. 189. 190. 400. 403. 404 405 408. 409. 411. 446. 447. 448. 578 Lauer of brasse 349 Legion of Thunder 215 League 6. 355. 356. 331. 357. Learners two sortes in the church 907 Leuites 331. 332 Libertie of Christians or Christian Libertie 408. 440. 443. 448 591 Light clearest of the first worlde were nine men 3 Lie Lying and kinds of Lyes 320 Licentiousnesse 449 Life eternall and the day of iudgement 6 Life euerlasting 90 Life promised to them that kéep the lawe 408 Likenesse and difference of the â—lde and newe testament and people 428 Loue and Charitie 92. 93. 95 The Lorde hath not burthened his Church with infinite lawes 1112 Lords prayer expounded 941 M. Maiestie and dignitie of the moral lawe 112 Magistrats or rulers 145. 168. 169 170. 171. 172. 175. 177. 178. 187 188. 198. 216 Magistracie thrée kindes 169 Marriage and Married folke 222 227. Marriage 228. 229. 230. 231. 392 Martyrs 724 Manasses 255 Manner of ordeyning those that be called to the ministerie 896 Manner of the auncient singing in the auncient church 933 Manner of prayer 938 Manner of Christes death 64 Mans last day 779 Man old and newe what it is 588 Man conuinced of sinne
so haue we the most lightsom testimonies sentences examples decrees of the most excelleÌ„t ancient holy wise greatest meÌ„ of al the world touching all things which séeme to appertaine to true godlynesse the way how to liue wel holily These bookes therefore founde a ready prepared entraunce of beliefe among all the poâ—â—eritie as bookes which are authentical and which of them selues haue authoritie sufficient and which without gainsaying ought to be beléeued of all the world Yea and that more is our Lord Iesus Christe the only begotten sonne of God doth referre the faithfull to the reading of Moses yea and that in déede in the chiefest pointes of our saluation The places are to be séene Iohn 5. Luke 16. In the. 5. of Mathew he saythe Doe not thinke that I am come to destroy the law and the prophetes sor I am not come to destroy them but to fulfill them For verily I say vnto you though heauen and earth doe passe one iot or title of the lawe shall not passe till all be fulfilled Who so euer therefore shall vndoe one of the leaste of these commaundementes and shall teache men so he shall be called the leaste in the kingdome of heauen There haue verily some bene founde that haue spoaken against Moses the seruant of God But God hath imputed that gainsaying as done against his diuine Maiestie and punished it most sharply The proofes hereof are to be séene in Exodus 16. and Numerie the. 12. And first of the people murmuring against Moses theÌ„ of Marie Moses sister speaking against her brother But to the people it was sayde Not against the Ministers but against the Lorde are your complaintes As for Marie she was horribly strucken with a Leprofie Theotectus was strucken blinde Theopompus fel to be madde bicause he had vnreuerently touched the word of god For althoughe the worde of God â—e reueled spoken and written by men yet doth it not therefore cease to be that whiche in deede it is neyther dothe it therefore beginne to be the worde of men bicause it is preached and heard of men no more then the King his commandement whiche is proclaimed by the Criar is said to be the commaundement of the criar He despiseth God with God al the holy Patriarchs whosoeuer doth coÌ„temne Moses by whom God speaketh vnto vs and at whose hands we haue receiued those things which the Patriarches from the beginning of the world by tradition deliuered to the posteritie There is no difference betwéene the woord of God whiche is taught by the liuely expressed voyce of man and that whiche is written by the penne of man but so farre foorthe as the liuely voice and wryting doe differ betwéene themselues the matter vndoubtedly the sense and meaning in the one and the other is al one By this dearely beloued you haue perceiued the certaine hystorie of the beginning of the word of God. Now let vs go forward to the rest that is to adde the hystorie of the procéeding of the word of God by what meanes it shined euer and anon very cleare and brightly vnto the world By and by after the departure of the holy man Moses out of this world into heauen the Lord of his bountifulnesse gaue moste excellent Prophetes vnto his Churche whiche he had chosen to the intent that by it he might reueale his word vnto the whole world And the Prophetes were to them of the olde time as at this day amongst vs are Prophetes Priestes wisemen Preachers Pastours Bishops Doctors or Diuines most skilfull in Heauenly thinges and giuen by God to guide the people in the faith And he whosoeuer shall read the holy hystorie will confesse that there flourished of this sorte no small number and those not obscure euen vntill the captiuitie at Babilon Amongst whom are rekoned these singular and excellent men Phinées Samuel Helias Heliseus Esaias and Ieremias Dauid Solomon were both Kings and Prophets In time of the captiuitie at Babilon Daniel Ezechiel were notably knowen After the captiuitie flourished among the rest Zacharias the sonne of Barachias Here haue I reckoned vp a few amoÌ„g many who although they florished at sundrie times and that the one a greate while after the other yet did they all with one consent acknowledge that God spake to the world by Moses who God so appointing it left to the Churche in the world a breuiarie of true diuinitie and a most absolute Summe of the word of God conteined in writing All these Priestes Diuines and prophets in al that they did had an especiall eye to the doctrine of Moses They did also refer all men in cases of faith and religion to the bookes of Moses The lawe of Moses which is in déede the Lawe of God is moste properly called Thora as it were the guide and rule of faith and life they did diligently beate into the mindes of all men This did they according to the time persons and place expound to al men For al the Priests and Prophets before the incarnation of Christ did by word of mouth teache the men of their time godlines and true religion Neither did they teache any other thing then that whiche the Fathers had receiued of God which Moses had receiued of God and the fathers and straight wayes after committing it to writing did set it out to all vs which folow euen vntill the end of the world so that now in the Prophets we haue the doctrine of Moses and tradition of the Fathers and them in all and euery point more fully and plainely expounded and polished being moreouer to the places times and persâ—ns very fitly applyed Furthermore the Doctrine and writings of the Prophetes haue alwayes béen of great authoritie among all wise men throughout the whole world For it is well perceiued by many argumeÌ„ts that they tooke not their beginning of the prophets theÌ„selues as chief Authours but were inspired froÌ„ God out of heaueÌ„ by the holy spirit of god For it is God which dwelling by his spirite in the mindes of the Prophets speaketh to vs by their monthes And for that cause haue they a most large testimonie at the hands of Christ his elect Apostles What say ye to this moreouer that God by their ministerie hathe wrought miracles and wonders to be marueiled at and those not a fewe That at the least by mightie signes we might learne that it is God by whose inspiration the Prophetes doe teach and write whatsoeuer they left for vs to remember Furthermore so many common weales and congregations gathered together and gouerned by the Prophetes according to the worde of God doe shewe moste euident testimonies of God his trueth in the Prophets Plato Zeno Aristotle and other Philosophers of the Gentiles are praised as excelleÌ„t men But whiche of them could euer yet gather a Churche to liue according to their ordinances And yet our Prophetes haue had the moste excellent and renowmed common
which honge vppon the Crosse did heare the Angell of the Lord say Whie seeke yee the liuinge among the dead hee is not heere but is risen c. This historie of the Lords resurrection is set forth in the 24. after Luk and the 16. after Marke Peter the Apostle also in the seconde of the Actes affirminge the Lords resurrection by the testimonie of Dauid doth expresslye shew that the Lord is verily risen againe After this wée say againe that hée is risen out of or from the dead Which member doth expresse the truth both of his death and resurrection For the bodie or flesh dieth or is destroyed but being dead is raysed vp again this body therfore or flesh is raised vp again as thoughe hee that maketh confession of his beliefe should say Our Lord died euen in the very same condition of nature that other mortall men doe die in but hee taried not nor yet stack faste amonge the dead For the very same mortall fleshe which hee had taken vnto him and by dyinge had layde asyde hee nowe taketh againe immortallie As Dauid had foretolde before sayinge Because thou shalt not leaue my soule in hell nor suffer thy holie one to see corruption For Christe is the first begotten of them that rise againe in whom as in the heade there oughte to be declared in what sorte the resurrection of all Christ his members shal be in the day of iudgement And wee confesse that this resurrection was made the thirde daye I meane the thirde day after his death For vppon the daye of Preparation hee is taken downe from the Crosse caried into a sepulcher where his bodie resteth the whole Sabboth daye and about the beginning of the first day of sabbothes which I say is the first day of the weeke and amonge vs at this day is called Sunday in the morning hée rose againe from the dead Wheras therfore in the twelfth Chap. of the Gospell after S. Mathewe wee reade that the Lorde saide As Ionas was three dayes and three nightes in the belly of the Whale So shall the sonne of man bee in the harte of the earth three dayes and three nightes Yet notwithstandinge in the sixtenth and twenteth Chapters expoundinge himselfe as hauinge spoken that by Synecdoche hee sayth I must goe to Hierusalem and suffer many thinges of the Scribes and elders and be killed and raysed vp againe the thirde daye The sixt Article of our fayth is He ascended into Heauen and sitteth at the right hande of God the father Almightie That bodye which is of the same substaunce with our bodies taken oute of the Virgine Marie and taken verilie of the substaunce of the Virgin which honge vpon the Crosse and dyed and was buried and rose againe the very same bodie I say ascended into the Heauens sitteth at the righte hande of God the father For after that by the space of 40. dayes our Lord had abundantly enoughe instructed his Disciples touchinge the truth of his resurrection and the kingdome of God hee was taken vp into Heauen By that ascension of his hee declareth to the whole compasse of the earth that hee is Lorde of all thinges and that to him are subiecte al things that are in Heauen and in earth that hee is our strength the power of the faithfull and hee of whom they haue to boast againste the gates of Hell. For hee ascendinge into Heauen hath lead Captiuitie captiue and by spoylinge his enimyes hath inriched his people on whom hee dailye heapeth his spirituall giftes For hee sitteth aboue that by powringe his vertue from thence into vs hee maye quicken vs with the spirituall lyfe and decke vs with sondrie giftes and graces and lastlie defende the Church against all euills For God is our Sauiour kinge and bishoppe Whereuppon when as once the Capernaites were offended because the Lord had called himselfe the bread of life that came downe from Heauen to giue life vnto the Worlde Hee sayth Doth this offende you What therefore if you shall see the sonne of man ascende thether where hee was before As if hee should saye then verilie ye will gather by my quickeninge resurrection and glorious ascension into the Heauens that I am the breade of Lyfe broughte downe from Heauen and now againe taken vp into the Heauens there to remayne the Sauiour life and Lord of Heauen and earth Moreouer S. Peter the Apostle in the Actes sayth Let all the house of Israell knowe for a suretie that God hath made the same Iesus whom yee haue Crucifyed Lord and Christe Furthermore hee did not onely ryse againe from death and come to his Disciples but also ascended into Heauen as they béehelde and looked on him to the ende that wee thereby might bee assuredlie certified of eternall saluation For by ascending hee prepared a place for vs hee made readie the way that is hee opened the verie Heauens to the faithful God hath placed in heauen the very humanitie that hee tooke of vs which is in deede a liuelye and vnreproueable testimonie that all mankinde shall at the laste be translated into Heauen also For the members must needes be made conformable to the heade Christe oure heade is risen agayne from the deade therefore Wée his members shall also rise againe And euen as a cloud tooke away the Lord from the sighte of his Disciples So shall wée that belieue be caried in the Cloudes to meete the Lorde and shal whoalâ—e in Soule and bodie bée and for euer dwell in Heauen wyth oure head and Lord Christe Iesus And this doth Iohn euidently teach him that readeth his fourtenth chapter where the Lord sayth I go to prepare a place for you and will come againe to you and take you vnto my selfe that wheresoeuer I am yee may also be Paule the Apostle also witnesseth and sayth Wee that liue and shal be remayninge in the comminge of the Lorde shal be caryed in the Cloudes together wyth them that are raysed vp from the deade to meete the Lorde in the ayre Wee confesse therefore in this article that Iesus Christe being taken vp into Heauen is Lorde of all thinges the kinge and byshoppe the deliuerer and Sauiour of all the faythful in the whoale world Wée confesse that in Christe and for Christ wee belieue the lyfe euerlastinge which wee shall haue in this bodie at the ende of the worlde and in soule so soone as wee are once departed oute of this world But nowe by the waye wee must weighe the very woords of this article Hee ascended wee saye Who ascended I praye you Hee that was borne of the Virgine Marie that was Crucifyed dead and buried that rose againe from the deade Hee I saye ascended verilie both bodie and soule But whether ascended hee Into Heauen Heauen in the Scriptures is not taken alwayes in one signification First it is put for the Firmament and that large compasse that is ouer our heades wherein the birds flye too and
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
Sichem Abraham in taking an othe vsed alwayes a reuerend feare and a spiced conscience whereby it followeth that to him the name of the Lorde was holy and not lightly taken All the holy fathers did both diligently and deuoutly solemnize and obserue holy rites and sacrifices Chā hath his fathers curse bycause he did vnreuerently behaue him self toward his father Cain is reproued for murdering his brother Noe giueth commaundement not to shead bloud Ioseph is highly commended for refusing to lye with another mans wife I meane the wife of his maister Ruben is rebuked bycause he did with incest defile his fathers bed Iacob was not angrie without a cause with Laban his father in Law when he suspected him of theft All the Patriarchs haue vtterly condemned lyars false witnesses as wel as euil lusts concupiscence Wherfore the patriarchs euer from the beginning of the world euen vntill Moses time were not without the preceptes of the ten commaundements although they had them not grauen in tables or written in parchments For the Lord with his finger writ them in their hearts whiche the liuely tradition of the fathers did exquisitely garnish reuerently teach The lawe is euerie where the same and the will of God is alwayes one bycause God is but one and is neuer chaunged Neuerthelesse the commaundements were firste of all set downe in tables by God who was the beginner and writer of them and after that againe were written into bookes by Moses Likewise also the olde and holy Patriarches that were before Moses did not want the ceremoniall and iudiciall lawes For they had their Priestes I say their fathers of euery kindred or houshold they had their ceremonies their altars and sacrifices they had their solemne assemblies and purifications They had their lawes for succession in heritage for the diuision and possession of goods for bargayning and contractes and for the punishing of euill doers All which Moses gathered together into a certaine number of decréed lawes setting downe many thinges more plainely then they were before and ordeining many thinges which the Patriarches were eyther altogether without or else had vsed in another order Of which sorte were the Tabernacle the holy vessels the Arke of the couenaunt the table the Candlesticke the Altar for burnt offerings and for incense the Leuiticall Priesthoode the holy vestments with the feastes and holy dayes and what so euer else is like to this all which verily are abrogated by Christe as in place conuenient I meane to declare But for bycause manners can not consist if the tenne Commaundements be broken therefore the Morall lawe although it haue properly the name of a lawe is notwithstanding not abrogated or broken For the tenne Commaundementes are the very absolute and euerlasting rule of true righteousnesse and all vertues set downe for al places men and ages to frame themselues by For the summe of the ten Commaundements is this To shewe our loue to God and one loue another and this doth the Lorde require at all times and euery where of all kynde of men Moreouer this is to be noted touching the dignitie of the Morall lawe conteined in the tenne Commaundements that whereas all the Ceremoniall and Iudiciall lawes were reuealed of God to Moses by the Angels and by Moses to the people and that againe by Moses at Gods commaundement they were inserted into written bookes yet notwithstanding the Morall lawe of the tonne Commaundements was not reuealed by man or any meanes of man but by God him selfe at the Mount Sina who there among other mightie and maruellous wonders did openly in a publique and innumerable assembly of men and Angels rehearse them word for word as they are now to be séene Furthermore they were written not by the hande of Moses but with the finger of God in tables not made of matter easie to be dissolued but made of stone to indure for euer Those tables also were kept as the most precious treasure in that Arke which of the tables of the couenant conteining in thē the chiefe articles of the eternal league was named the Arke of the couenant Which Arke againe was layde vp in the holy of holiest All which circumstances tend to nothing else but to cōmend vnto vs the excellencie of the. 10 Cōmaundements and to warne vs to reuerence that God which published this Moral law as him that is the Lord of heauen and earth and which at his owne wil and pleasure doth order the disposition of all the elements against disobedient rebels these circūstances also do admonish vs that euen now in our time also we haue to estéeme of the ten Commaundements as of the déerest iuels to be found in al the world For the holy reliques the are remaining in the church of Christ are the 10. Commandements the Apostles Créed the Lordes prayer lastly the whole contents of the sacred Bible Touching the proclamation or first edition of the. 10 Cōmandements we haue a wonderful large discourse of Moses Exo. 19 Deut. 4. 5. chap. Now the tables wherinto the. 10. Cōmaundements of Gods law be disposed are in number two Whereof the first conteineth 4. Cōmaundements the latter 6. For the last commaundement which some diuide into twaine is in very déed but one alone and vndiuided For first the Lord doth generally commaund say Thou shalt not couet thē he descendeth particularly doth by enumeration reckon vp that things that we must not couet to wit our neighbours wife his house his landes his cattell his substance Beside that too this doth argue that it is so bicause according to that Hebrue diposition this commaundement is altogether one whole verse not diuided into twaine With this diuision of ours agrée Ioseph Antiqui li. 6. ca. 3. Origenes in Exod. Homelia 8. Ambros in 6. cap. Epist ad Ephe. But the maister of sentences hauing diuided this last comaundement into twaine doth therefore place in that first table 3. comaundements no more He did peraduēture folow Augustine herein who Questio in Exo. 71. Epistola ad Ianuarium 119 dothe also reckon vp but thrée Commaundements of the first table alone which he did in respect of the mystical Trinitie And yet this notwithstanding he dothe not ouerslippe the commaundement for abandoning and not worshipping of images for vndoutedly he had alwayes in his mynde those wordes of the Lorde in the Gospell where he saith Verily I say vnto you though heauen and earth doe passe one iote or title of the lawe shall not passe till all be fulfilled Whosoeuer therefore shall breake one of the least of these commaundements and shall teach men so hee shall bee called the least in the kingdome of heauen The same Augustine againe in Questionibus veteris et noui testamenti lib. 1. cap. 7. maketh foure cōmaundements of the first table and sixe of the second And againe he differeth not much from the same order in his thirde
determined the times before appointed and also the limites of their habitation that they shoulde seeke the Lord if perhaps they might haue fealte and found him though he be not farre from euery one of vs For by him we liue and moue and haue our being as certaine of your owne Poets haue sayde For we are also his ofspring For as muche then as we are the ofspring of God we ought not to thinke that the Godheade is like to golde or siluer or stone grauen by Arte or mans deuice These testimonies are so euident and do so plainely declare that which I purposed that I neede not for the further exposition of them to say any more They were great causes therfore that moued S. Augustine prâ—cisely to pronounce it to be horrible Sacrilege for any man to place in the Church the image of God the Father sitting in a throne with bended hammes Bycause it is detestable for a maÌ„ so much as to conceiue such a likenesse in his mind His very wordes I haue rehearsed in the eight Sermon of my first Decade where I had occasion to speake of the righte hande of the father and to teache you what it is to sit at the fathers righte hande Nowe touching other images also which men erect to creatures or to the heatheÌ„ gods they are no lesse forbiddeÌ„ then the pictures of God him self For if we may not hallow an image to the true and verie God much lesse shall it be lawful for vs to erect or consecrate an Idole to a strange or forreine god Man in his mynde doth choose him self a God and of his owne inuention deuiseth a shape or figure for it whiche lastly he frameth with the workmanship of his hands so that it may truly be sayd that the minde conceiueth an Idole and the hande doth bring it foorth But the Lord in the first commaundement forbad vs to haue any straunge Gods. Nowe he that neyther hath nor chooseth to him self any straunge or forreine Gods doth not in his imagination deuise any shape for them and so consequently erecteth no images For he thinketh it a detestable thing to make an image to the true and very God he is persuaded that it is a wicked thing to choose him selfe a forreine God and therefore he iudgeth it to be most abhominable to place the picture of a forreine God in the Churche or Temple of the true and very god And that is the cause that in the Church before Christe his time we doe not reade that any images were erected to any Saintes whereof at that time there were a great number suppose of patriarchs Iudges Kings Priestes Prophets whole troupes of Martyrs Matrons modest widowes The primitiue Church also of Christ his Apostles had no images either of Christe him selfe or of other Saints set vp in their places of publique prayer nor in their Churches The déede of Epiphanius is very well knowne whiche he committed at Anablacha in Syria It is written in Gréeke in an Epistle to Iohn Bishop of Ierusalem and translated into Latin by S. Hierome He rente the vaile that hong in the Temple bearing in it the image of Christ or some other Saint testifying therewithal that it is against Christian religion for the picture of a man to hang in the Church of God â–ª Saint Augustine in Catalogo haerese 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh mention of one Marcella a folower of Carpocrates his sect whiche worshipped the images of Iesu Paul Homer and Pythagoras with falling downe prostrate before them and offering incense vnto them Verie well and wisely therefore did Erasmus of Roterodame being deepely séene in the workes of Ecclesiasticall writers when he had wittily spoken manye thinges touching the vse of images in Churches at the laste also adde this and say There is no decree no not so much as of men which commandeth that images shoulde be in Churches For as it is more easie so is it lesse perillous to take all images quite and cleane out of the Churches then to be able to bring to passe that in keeping them still measure should not be exceeded nor superstition couertly cloaked For admit that as some say the minde be cleane from all superstition yet notwithstanding it is not without a shewe of superstition for him that prayeth to fall downe prostrate before a wooden Idole to haue his eyes stedfastly bent vpon that alone to speake to that to kisse that not to pray at al but before an Idole And this I adde that who so euer doe imagine God to be any other than in déede he is they contrarie to this precept do worship grauen images And againe in the same Catechisme he sayeth Euen vntill the time of Hierom there were men of sounde religion which suffred not in the church any Image to stand neyther painted nor grauen nor woauen no not so much as of Christe bycause as I suppose of the Anthropomorphites But afterwarde the vse of Images by little and little crept vp and came into the Churches This hath Erasmus Furthermore for Christ our Lord and very God though he haue taken on him the nature of vs men yet that notwithstanding there ought no Image to be erected For he did not become man to that intent But he drewe vp his humanitie into heauen and therewithall gaue vs a charge that so often as we praye we shoulde lift vp the eyes of our myndes and bodyes into heauen aboue Moreouer being once ascended he sent his spirit in steede of him selfe vnto the Church wherin he hath a spiritual kingdome and néedeth not any bodily or corruptible things For he commaunded that if we would bestow any thing on him or for his sake we should bestow it on the poore and not on his picture or image And nowe since without all controuersie our Christe is the very true God and that the very true God doth forbid to hallow to him any likenesse of man that is to represent God in the shape of a man it foloweth consequently that to Christe no Image is to be dedicated bycause he is the true and very God and life euerlasting In the second part of this commandement we are taught howe farre foorth it is vnlawfull for vs to make any Image of God or else of fayned Gods and if so it be that any make or cause them to be made how and after what sorte then we ought to behaue our selues towarde them Images ought not in any case to be made for men to worship or otherwise to vse as meanes or instrumentes to worship God in But if so it happen that any man make them to the intent to haue them worshipped then must the zealous and godly disposed despise neglect not worship nor honour them nor yet by any meanes be brought to doe them seruice For in this precept are two things set downe especially to be noted The first is Thou shalt not bowe downe to them To bowe downe is to cap
doubt whether any more greate and mightie did reigne in the world publisheth a decrée that hée should be torne in péeces his house made a iakes whosoeuer spake reprochfullie against the true God which made both heauen and earth The place is extant in the third Chapiter of Daniels prophecie Darius Medus the sonne of Assuerus king Cyrus his vncle saith I haue decreed that all men in the whole dominion of my kingdome doe feare the God ofDaniel as is to be séene in the sixte of Daniel Cyrus king of Persia looseth the Iewes from bondage and giueth them in charge to repaire the temple and restore their holie rites againe Darius Persa the sonne of Hystaspes saith I haue decreed for euerie man which chauÌ„geth any thing of my determination touching the reparation of the temple and the restoring of the worship of god that a beame be takeÌ„ out of his house set vp and he hanged theron and his house to be made a iakes The verie same Darius again who was also called Artaxerxes saith Whosoeuer will not doe the lawe of thy God Esdras and the law of the king let iudgemeÌ„t straight way passe vpon him either to death or to vtter rooting out or to confiscation of his goods or imprisonment All this we find in the booke of Esdras The men which are persuaded that the care and ordering of religion doth belong to bishopps alone do make an obiection and say that these examples which I haue alledged do nothing apperteine to vs which are Christians because they are examples of the Iewish people To whom mine aunsweare is The men of this opinion ought to proue that the Lord Iesus his Apostles did translate the care of religion from the magistrate vnto bishops alone which they shal neuer be able to doe But wée on the other side will briefly shew that these auncient princes of Gods people Iosue Dauid and the rest were Christians verilie in deede and that therefore the examples which are deriued from them applied to Christian princes both are and ought to bée of force and effect among vs at this day I wil in the end adde also the prophecie of the Prophet Esai wherby it may appere that euen now also kings haue in the Church at this day the same office that those ancient kings had in that Congregation which they call the Iewish Church There is no doubt but that they ought to be accoÌ„pted true Christians which being annoynted with the spirite of Christ do belieue in Christ and are in the Sacramentes made partakers of Christ For Christ if ye interprete the verie word is as much to say as annointed Christians therefore according to the Etymologie of their name are annoynted That annointing according to the Apostles interpretation is the spirite of God or the gift of the holie ghoste But S. Peter testifieth that the spirit of Christ was in the kinges Prophets And Paul affirmeth flatly that wee haue the verie same spirite of faith that they of old had And doth moreouer communicate our Sacraments with them where hee saith that they were baptised vnder the cloud and that they all dranke of the spirituall rocke that followed them which rock was Christe Since then the case is so the examples truly which are deriued froÌ„ the words and woorkes of those auncient kinges for the confirmation of faith and charitie both are and ought to be of force with vs And yet I know that euerie thing doth not consequently folow vppon the gathering of examples But here wée haue for the making good of our argument an euident prophecie of Esai who foretelleth that kinges princes after the times of Christ and the reuealing of the Gospell should haue a diligent care of the Church should by that meanes become the féeders and nourices of the faithfull Now it is euident what it is to feede to nourish for it is al one as if he shold haue said that they sâ—ould be the fathers mothers of the Church But hée could not haue said that rightly if the care of religion did not belong to Princes but to Bishops alone The words of Esaie are these Behold I wil stretch out my hand vnto the Gentiles and set vp my token to the people they shal bring thee thy sonnes in their lappes and thy daughters on their shoulders And kinges shal be thy nourcing fathers Queenes thy nurcing mothers they shal fal before thee with their faces flatte vppon the earth and licke vp the duste of thy feete c. Shal not wée say that all this is fullie performed in some Christian princes Among whom the first was the holie Emperour CoÌ„stantine who by calling a generall counsell did determine to establish true sincere doctrine in the Church of Christe with a settled purpose vtterly to roote out all false and hereticall phantasies and opinions And when the bishopps did not go rightly to worke by the true rule and touchstone of the Gospel and of charitie hée blamed them vpbrayding them with tyrannicall crueltie and declaring therwithal what peace the Lord had grauÌ„ted by his meanes to the Churches Adding moreouer that it were a detestable thing if the bishopps forgetting to thancke God for his gift of peace should goe on amonge themselues to baite one an other with mutuall reproches taunting libells thereby giuing occasion of delight and laughter to wicked idolatrers when as of dutie they ought rather to handle and treat of matters of religion For sayth hée the bookes of the Euangelistes Apostles and Oracles of the auncient Prophetes are they which must instruct vs to the vnderstanding of Gods holie lawe Let vs expell therefore this quarelling strife and thincke vppon the questions proposed to resolue them by the woordes of Scripture inspired from aboue After him againe the holie Emperours Gratian Valentinian Theodosius make a decrée and giue out the edicte in these verie woords Wée wil and coÌ„maund all people that are subiecte to our gratious Empire to be of that religion which the verie religion taught conueighed from Peter till now doth declare that the holie Apostle Peter did teach to the Romanes And so forward By this derely beloued ye perceiue how kings and Princes amonge the people of the new Testament haue béen the foster fathers and nourices of the Church being persuaded that the care of religion did first of all and especially belong to themselues The second obiection that they make is the leprosie of Osias king of Iuda which hée gatt by challenging to himselfe the office of the Priest while hée presumed to burne incense on the incense altar They obiect the Lords commaundement who badd Iosue stand before Eleazar the Prieste and gaue the king in charge to receiue the booke of the law at the Leuites haÌ„ds But our disputation tendeth not to that confounding of the offices and duties of the magistrate and ministers of the Church as that wée would
Christianitie but since they were in authoritie and bare the names of magistrates what let is there I pray you whie a true Christian man may not beare that office of a magistrate in his coÌ„mon weal What may be thought of this moreouer that in the new Testament certaine notable men are well reported off who when they were in authoritie were not put beside their offices because they were Christians and of a sound religion Touchinge Ioseph of Arimathea thus we read in Luke And behold there was a man named Ioseph a counsellour Marcke saith a noble Senatour who was a good man a iust the same had not consented to the counsel and deede of them which was of Arimathea a citie of the Iewes which waited also for the kingdome of God. Marke here I beséech you how notable a testimonie this man hath here Ioseph is a counsellour or Senatour yea and that more is a noble senatour too he sate in the Senate and amonge those Iudgâ—s which did coÌ„demne our sauiour christ but because hée consented not to their déede and iudgement he is acquited as guiltlesse of that horrible murder The same is said to haue béene a good man and a iuste and of the number of them that looke for the kingdome of God that is of the number of those which of Christ are called Christians and yet neuerthelesse he was a counsellour or senatour and that too in the Citie of Ierusalem A Christian therfore may lawfullie beare the office of a magistrate Hereunto belonge the examples of the Aâ—thiopiaÌ„ treasurer Actes 8. of Cornelius the Centurion Acts 10. and of Erastus the Chamberleine of Corinth Rom. 16. 2. Tim. 4 But oure desire is to haue the Anabaptistes proue and declare out of the Scriptures that which they obiecte here in saying that these men beinge once conuerted to that faith did streightway put off their roabes of estate and lay aside their magistrats sword For wée haue a litle before by the wordes of S. Augustine vpon Iohn Baptists answere who did himself also preach the Gospel alreadie proued that the souldiers that were baptised were not put beside their office nor coÌ„maunded by Iohn to giue ouer armour and ceasse to be souldiers They obiecte againe that the Lord conueyed himself priuilie away when the people were minded to haue made him a king which say they he would not haue done but because by his example hée would commend humilitie to all Christian people and as it were thereby to commaunde them not to suffer the charge to rule any common weale to be laid on their necks They adde moreouer these sayinges of the Lorde My kingdome is not of this world Againe Kings of nations haue dominion ouer them but ye shal not be so But they vnderstande not that the cause whie the Lord conueyed him selfe away was for the fond purpose of the foolish people which went about by making him a kinge not to doe the wil of God but being blinded with affections to séeke to bring those thinges to passe that were for the ease and fillinge of their bellies For in so much as hée had fedde them miraculously a little before therefore they thoughte that he would be a king for their purpose who was able to giue his subiectes meate without any coste or labour at all Furthermore oure Lord came not to reigne on the earth after the maner of this world as that Iewes imagined and as Pilate feared who dreamt that Messias should reigne as Salomon did and for that cause the Lord doth rightly say My kingdome is not of this world For hée is ascended into heauen and sitteth at the righthand of his father hauinge subdued all kinges to himselfe and all the world beside wherein hée reigneth by his word and his spirite and which hée shall come to iudge in the ende of the world And although Christe denieth that his kingdome is of this world yet notwithstanding hée neuer denied that kinges and Princes should come oute of the world into the Church to serue the Lord therein not as men alone but as kinges and men of authoritie But kinges cannot otherwise serue the Lord as kinges but by doing the thinges for which they are called kinges And vnlesse that Christians when they are once made kinges should continue in their office and gouerne kingdoms according to the rule and lawes of Christe how I beséech you should Christe be called kinge of kinges and Lord of Lords Therefore when hée said Kinges of nations haue dominion ouer them but so shal not ye bee hée spake to his Apostles who stroaue amonge themselues for the chiefe and highest dignitie as if hee should haue said Princes which haue dominion in the world are not by my doctrine displaced of their seates nor put beside their throanes for the magistrates authoritie is of force still in the world and in the Church also The kinge or magistrate shall reigne But so shall not yée yée shall not reigne yée shall not be Princes but teachers of the world and ministers of the Churches Thus briefely I haue aunsweared to the Anabaptistes obiections which in other places also I haue many times confuted somewhat more largely By this that héere I haue saide I thincke I haue sufficiently proued that a Christian man cannot onelie but ought of duetie also to take vpon him the office of a magistrate if it be lawfully offered vnto him Now before I make an end of the discourse of this place I will briefly adde what the duetie of subiectes is and what euerie man doth owe to his magistrate First of all the subiectes duetie is to estéeme honestly reuerently and honourably not vilely nor disdainfullie of their magistrates or Princes Let them reuerence and honour them as the deputies and ministers of the eternall god Let them abroade also giue them the honour that is vsuallie accustomed in euerie kingdome and countrie It is a foule thinge for subiectes to behaue themselues vndeceÌ„tly towards their Lords and men of authoritie But a false a lighte or ill opinion once conceyued bréedeth a contempt of the things and persons touching whom that opinion is once taken vppe Some euidente testimonies of Scripture therefore must bée gathered and graffed in euerie mans heart that thereby a iuste estimation and worthie authoritie of magistrates and officers may bée bred and brought vpp in al peoples minds Here by the way let Princes and magistrates take héede to themselues that by a spotted and vnséemelie life they make not themselues contemptible and laughinge stockes and so by their owne defaulte loose all their authoritie amonge the common people The Lord oure God verilie voucheth safe to attribute his owne name to the Princes and magistrates of the people and to call them gods Exod. 21. Psalm 82. The Apostles called them the deputies and ministers of god â— Peter 2. Rom. 13. But who will not thincke wel of godds and them which are the deputies and ministers of god by
For so longe as wée mortal men doe liue in this body the flesh doth stil resist the spirite and most of all rebelleth then when we with delicates do pamper the body Wherefore fasting doth drawe from the body euery euil which stirreth vp and strengtheneth it against the good commaundements of Gods holy spirite Now the necessitie for which wée keepe this fastinge is of two sortes publique and priuate Wée faste for the publique or common necessitie when some calamitie doeth either oppresse or else hange ouer the head of the Church Of such a manner of fasting wée sée examples in the 2. Cap. of Ioel and in the 3. of Ionas his prophecie which very same order in fasting was vsed in the time of our Lords Apostles as it is euidently extant in the Actes of the Apostles And this kinde of fastinge doth séeme to haue differed verie little amonge them of old from a generall mourninge yea it séemeth altogether to haue béene nothinge else but a kind of lamenting In the scriptures euery booke is full of examples which teach and instructe vs how the holy saincts did humble themselues in the sight of God with true repentaūce for their sinnes and offences Priuate necessitie is that for which euery particular man doth fast when hée féeleth himselfe to be vexed with bodily concupiscence that thereby hee may take from the flesh the flame and fewell least the body at last be fired and burned For the Lord in the Gospel saide that the children of the bridechamber do fast whē the bridegrome is taken from them that is in a hard and daūgerous time The marriage doth signifie the bond wherby we are knit to Christe in faith and the holy ghoste This yet notwithstanding the godly man doth still reioyce Hée doth with geuing of thanckes and temperancie both eate and drinke so much as is sufficiente and is delighted also in these externall giftes of God but when hee féeleth that the bridegrome is readie for to departe or that hée is now alreadie almost departed oute of his heart that is when hee féeleth that the spirite is extinguished by the fleashes wantonnesse and that faith doth once beginne to bee cold then doth hée settle himselfe to prayer and doth appointe a solemne fastinge thereby eyther to kéepe the bridegrome still or else to pull him backe being ready to departe But neither publique nor priuate fastings can abide to be inforced For they will not be compelled but desire to procéede of a frée chéerefull and voluntarie minde Vnwillinge men doe nothinge well God requireth a chearefull giuer Moreouer let fastinges be moderated according to the qualitie of places persons perills and temptations if they be not continuall yet let them be often till such time as wée be deliuered and ridde vtterly of them Let them be without superstitiō and fayned hypocrisie as our Lord in the sixte of S. Matthewes Gospell hath taught vs Herewithall doe the words of S. Hierome agrée very wel which hée wrote to Nepolianus touching fasting as followeth Prescribe to thee selfe so longe a time to faste in as thine abilitie will suffer thee to beare Let thy fastinges be pure vncorrupte simple moderated and not superstitious What auayleth it to eate no oyle and to seeke out such seldome sond cates as are harde to bee come by as figges pepper nuttes dates pure flowre for ouerfine breade and honie The gardens with digging for nouelties are tourned ouer and ouer because wee will not eate common cribble breade and so while oure deintie mouthes seeke after delicates oure soules are pulled from the kingdome of Heauen I heare moreouer that some menne there are which contrarie to nature refuse to drinke water and feede vppon bread but sucke vppe and swallowe verie costlie suppinges deintie hearbe brothes and the iuyce of Beetes not out of a cup but out of a shell O shame blush wee not at such fond toyes and are wee not ashamed of such superstition Thus much saith Hierome And it is euidente that euen at this day this vice is ospecially receiued amonge oure wealthie and relligious menne But the end of Christian fastinges are that the Church or sinner should submitt and humble themselues before the Lord that the flesh should bée obedient and subiect to the spirit that the fleshe should not hinder the sinner to woorke righteousnesse and that the intent and minde of him that prayeth should bée the more earnestly bente towarde god For fastinge is of the number of those woorkes which of themselues are not absolute and perfecte but haue an other meaninge-for which they are ordeyned to an other ende and purpose therefore fasting is a certaine help to the prayers and vertues of godly men Wherevppon in the Prophetes wée finde that the fastinges of the Iewes displeased the Lord for they did naught else but fast alone that is they did at a certaine and appointed time abstein from their vsuall maner of eating but they restrayned not themselues from sinne and wickednesse but let their flesh haue the bridle at will when as in déede they should haue ceassed to haue pampered it that thereby it being the weaker the spirite might bée the stronger to doe and fulfill all sorte of good woorkes And therefore saith the Lord I haue not chosen such a manner of fasting and the rest as it foloweth in the 58. Chapiter of Esaie and in the 7. and 8. Chapiters of Zacharies Prophecie The Apostle Paul verily doth expressely say that Meate commendeth vs not to God for neither if wee eate haue wee any thing the more neither if wee eate not haue we any thing the lesse Hée therfore doth not fast truly which doth absteine onely at a certaine appointed time from certaine manner of meates but hée which doth therfore refraine from the pleasures of the flesh that therby hée may make it subiect to the spirite and do the works of faith and charitie which are acceptable in the sight of the lord If therfore thou doest desire to faste a true fast eate drincke and sleepe and take héede to thy body that it waxe not insolent faste from al sinne eate not the meate of malice tast not the iuncates of luste and pleasure and be not set on fire with the wyne of wantonnesse Faste from euil déedes absteine from euill woords and refraine thée selfe from naughtie thoughtes For Basile also faith True fasting consisteth in freenesse from vices in continencie of tongue in suppressing of anger in cutting off cōcupiscence backbiting lying and periurie c. But euen as the good woorkes themselues which are done by faith doe not merite the kingdome of heauen for that glorie is due to the merite of Christe alone euen so fastinge which is an ayde and helpe to good woorkes doth not meritoriouslye deserue the kingdome of God. But now I sée a doubtfull disputation arise amonge the most diuines of this oure age touching the time and maner of fastings and also of the choice of meates Some
Ghostes meaning is not to haue such an order of life obserued as these people do deuise but that euery man should gouerne well his owne house and familie relieue the brethrens necessitie according as his abilitie will suffer and beare To this end also do other places belong 1. Timothe 5. Titus 2. 1. Thessal 4. 2. Thessal 3. And when in all his Epistles almost he prescribeth to parents and children to housbands and wiues to maisters and seruauntes their office and dueties what doth he else but teach how to order our houses families thus much thus farre What may be saide of that more ouer that many wealthie men in the Gospell are reported to haue béene worshippers of God Ioseph of Arimathea which buried the Lord after hée was crucified is said to haue bene a wealthie man a disciple of Christ also The women were welthie which folowed the Lord from Galile and ministred to him and his disciples of their goods substance The gelded treasorer of Quéene Candace was a welthie man Tabitha of Ioppa whoÌ„ Peter raysed from death to life was rich and spent her substance fréely vppon poore and néedie people Lydia the seller of purple was wealthie too and innumerable more who were both godly and faithful people Wheras the Lord therefore did say to the younge man If thou wilt be perfect goe and sell that which thou hast and giue to the poore and thou shalt haue treasure in heauen and come and folowe mee that is no generall lawe or simple doctrine belonging to all men but is a demonstration onely to shew that the yonge man to whom he spake had not yet so perfectly fulfilled the lawe as he thought verily that he had dâ—n for hee thought hée had done all and that nothing was wanting For the younge man sett more by his goods then hée did by God and the voyce of Gods commaundement For he departed sadly and did not as the Lord had bidden him and thereby declared that hée had not yet fulfilled the lawe Moreouer wée may out of other places gather that the Lord did not casâ—e downe his disciples to miserie and beggarie Neither was Paul the Apostle ashamed to make lawes for riche men and to prescribe an order howe they ought to behaue themselues To them that be riche sayth he â–ª in this world giue charge that they bee not highe minded nor trust in vncertaine riches but in the lyuing God which giueth vs abundantly al thinges to enioy that they do good that they bee riche in good woorkes that they be ready to giue glad to distribute laying vp in stoare for them selues a good foundation against the time to come that they may lay hold vppon eternall life Hereunto belong the admonitions of our Sauiour who sayth Yee cannot serue God mammon at once Againe Riches are thornes that choake the seede of the word of God. And againe Verilie I say vnto you a riche man shal hardly enter into the kingdome of heauen It is easier for a Camel to goe throughe the eye of a needle than for a rich maÌ„ to enter into the kingdome of God. And as the mindes of wealthie men are not vtterly to be discouraged and driuen to desperation as thoughe it were impossible for them to be saued so are they to be admonished of the imminente perills least peraduenture they sléepe securely ouer their riches beeing seduced by Satan to abuse their wealthe when as in déede they ought rather to vse it after the rule of the Apostle which I did euen nowe recite The Gangresian Synode a verie auncient Counsell verily condemned them which taughte That faithfull riche men could haue no hope to bee saued by the Lord vnlesse they did renounce and forsake all the good that they did possesse S. Augustine enrolleth and reckoneth the Apostoliques in his Catologue or beadrowe of heretiques They taking arrogantly this name to themselues did not admitte into their companie any of them which vsed the fellowshipp of their owne wiues or had in 〈◊〉 any proper substaunce â–ª 〈…〉 they therfâ—â—e 〈…〉 because seperating themselues from the Church they thincke that they haue no hope to be saued which vse and enioy the things that they themselues lacke They are like vnto the Encratites and are called also by the name of Apotactites Touching riches they of themselues verily are not euill but the good giftes of God It is the abuse that makes them euil But for the vse of them I wil speake hereafter Here followeth nowe the treatise of the getting of wealth and riches which bée necessarie for the maintenance of our liues and families Touching the getting whereof there is a large discourse among our Lawyers For they say that goods are gotten by the lawe of Nations and by the peculiar lawe of euery particular countrie By the lawe of Nations as by Preuention in possession by captiuitie by finding by byrth by casting vp of water by chaunging the kinde by increase in bondage by mixture by building planting sowing tilling in a ground frée from possession and by deliuerie By the peculiar lawe of euery particular countrie as by continuaunce of possession by prescription by giuing by will by legacie by feoffment by succession by challenge by purchase of all which particularly to speake it would bée a labour too tedious and for you to heare dearely beloued litle profitable That therefore which wée are to saye wée will frame to the manners and customes of oure age and wée will vtter that which shall tend to our auaile Principally and before all thinges wee must close and shutt vpp an euill eye least wee bee carried away with too much concupiscence and desire The light of the body saith oure Sauiour Christe in the Gospell is the eye If therefore thine eye be single thine whoale body shal be lightened but if thine eye bee euill thy body shal bee all darcke The minde of man béeing indued with faith and not infected with concupiscences and naughtie lustes doth giue light to all thinges that hée shall take in hand goe about and doe but if his mind bée corrupt and vncleane then shall his déedes sauour also of corruption and vncleannesse Wherfore faith and an vpright conscience must subdue and beate downe too muche concupiscence and couetousnesse which take their originall and roote from distruste making vnholie and vncleane al the counsells of man all his thoughtes all his woordes and déedes And that wée may be able and of force sufficieÌ„t to captiuate bring them into subiection necessarie it is that the Grace of Christe assiste vs which euery godly minded man and woman doeth aske of God with godly and faithfull prayers Béehoofull it is that wée alwayes set before our eyes and haue déepely grauen in our heartes the doctrine of our Sauiour Christ touching these and the instruction also of his holie Apostles which is not so much but it may bée well borne away Wée will therefore rehearse vnto
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
he did saye vnto the chiefe This day shalt thou be with mee in Paradise It may also by many places of Scripture bee proued that the auncient holie fathers from Adams time vntill the death of Christ at their departure out of this life did presently for Christe his sake enter not into prison but into eternall life For our Lorde in the Gospell after Sainct Marke doth say God is not the God of the dead but of the liuing But he is the god of Abraham of Isaac and of Iacob therefore consequently Abraham Isaac and Iacob do liue or are now aliue and yet not in bodie corporally For their bodies beeing buried were rotten longe since therefore their soules do liue in ioye and their verie bodies shall rise to iudgement againe In the Gospell after S. Luke the Lord maketh mention of Abrahams bosome into which are gathered all the blessed spirites of it he testifieth that it is placed aloft that it is not a place of paine punishement but of ioy and refreshing And therefore we do often read in the Scriptures of the holie fathers that they were gathered vnto their people that is to say that they were receiued into the fellowship of those fathers with whome they had in this world remained in the same faith and same kinde of religion For the sequences circuÌ„stances of those places doe manifestly declore y those wordes cannot be expounded corporally of the buriall of the bodie Againe in the Gospel after S. Matthewe the Lord saith I say vnto you that many shal come out of the East out of the West and shall rest them selues with Abraham Isaac Iacob in the kingdome of heauen but the children of the kingdome shal bee cast out into vtter darknesse there shal bee weeping and gnashing of teeth Nowe if the Gentiles must be gathered into the kingdome of heauen and that they must be placed in the fellowship of the fathers than must it néeds bée that the fathers were alreadie in heauen and felte the ioyes thereof at that very time when the Lord spake these words Who also in the Gospell after S. Iohn doth plainly say Abraham was glad to see my day and hee sawe it and reioyced Which saying although wée vnderstand to be spoken of the iustification and ioye of the conscience yet do we not separate from it the ioy of eternall life because the one doth of necessitie depend vpon and followe the other Moreouer wée must héere consider the occasion vppon which these words of the Lord do séeme to haue béen spoken The Lord had said Verilie verilie I say vnto you If a man keepe my saying hee shall neuer taste of death which words the Iewes toke hold on and said Abraham is dead and the Prophets are dead yet sayest thou if a man will keepe my sayinges hee shall neuer see death What art thou greater than oure father Abraham which is dead and the Prophets are dead also Whome makest thou thy selfe To this the Lord made answere and shewed that Abraham is quickened or else preserued in life and heauenly ioy through faith in the sayings of Christe Iesus and that howsoeuer hée is dead in body yet notwithstanding his soule doth liue in ioy for euer with God in whome hee did put his trust To this may be added that Dauid in the 16. Psalme calling God his hope his expectation and his inheritance doth amonge other thinges say The Lord is alwayes at my right haÌ„d Therefore my hart is glad my glorie reioyceth and my fleshe shall rest in hope For thou wilt not leaue my soule in hell neither wilt thou suffer thine holie one to see corruption Thou wilt make mee to knowe the path of life in thy presence is the fulnesse of ioy at thyright hand there be pleasures for euermore And although S. Peter and Saint Paul doe in the Actes of the Apostles applie this testimonie of Dauid as a thing spoken Prophetically vnto Christ Iesus yet notwithstanding no man can denie but that the same may after a certeine manner be referred vnto Dauid who in that Psalme maketh a profession of his faith declareth his hope and expresseth his Michtam that is his delight or the armes or cognizaunce whereby he would be knowen Those words therefore doe first apperteine to Christ and then to Dauid and all the faithfull For the life and resurrection of Christ is the life resurrection of the faithfull Againe in an other place the same prophet saith I beleeue verilie to see the goodnesse of the Lord in the land of the liuing Now in the land of the liuing there is neither death nor dolour but fulnesse of ioy and euerlasting pleasures these ioyes and delights Dauid by faith did looke to obteine at the hand of GOD through Christ his sauiour and did in déede according to his hope possessâ— the same immediately after he did depart out of this life although it were many yeares after his death or euer Christe did come in the fleshe euen as we also at this day are saued by him although it be now one thousand fiue hundreâ—h and od yeares agoe since he in his flesâ— did depart from the earth But whereas Paul in the 12. to the Hâ—brues saiâ—h And all these holie fathers hauing through faith obteined good repoâ—t receiued not the promise because 〈◊〉 had prouided a better thinge for vs that they without vs should not bee made pâ—rfecte I thinke simplie that it must be vnderstood of the perfect or ful felicitie in which y holy fathers without vs are not consummated or made perfecte Because there is yet behinde the generall resurrection of all fleshe which must first come and when that is once finished then is the felicitie of all the Sainctes consummated or made perfect which felicitie shall then not bee giuen to the soule alone but to the body also Saincte Peter also doeth constantly affirme that saluation is first of all by Christ purchased for the soules of the holy Saincts then that they by the same Christe are immediatly vppon their bodily death receiued to be partakers of the same saluation and lasty that in the end of the world the bodies of the Saincts being raised from death as the bodies of all men be shall appeare before Christ to be iudged of him The Lord saith hée shall iudge both the quicke and the dead For to this end was the Gospell preached to the dead that in the flesh they should be iudged like men but in the spirite they should liue with God. That is to say the death of Christ is effectuall to the fathers that died in the faith so that nowe in soule they lâ—ue with God and that they againe are to be iudged in their fleshe like to all other men at what time the Lord shall come to iudge the quicke and the dead Therefore our saluation is not as yet perfecte nor consummated but shal be made perfecte in the end of the world Moreouer
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
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
Heauen Daniel also in his Prophecie describeth the rysing and fallinge of all kingdomes of Antichrist also but attributeth no end to the kingdome of the Saincts or holie people but witnesseth that it shall be euerlasting The same doeth the Prophet Zacharie also in his 12. chapter For the Sainctes reigne on the Earthe by Christe and béeing translated from the Earth into Heauen they shall reigne together with theire kinge Christe for euer And the Scripture is woont oftentimes to speake of one of these kingdomes onely Of bothe these kingdomes wee vnderstande many places of Scripture first of all that which is spoken by our sautour WheÌ„ ye pray say O our father which art in heauen hallowed be thy name thy kingdome come For we pray y he would reign in vs while we liue on earth that we also may reigne ouer the world and the Prince of the worlde and that we be not ruled by Sathan neither that sinne reigne in vs but rather that we here béeing gouerned by him self may in time to come reigne with Christ in Heauen Contrariwise what manner of kingdome the kingdome of the world is it appeareth by considering the head or the king and prince therof which is the diuel the Authour of sinne of vncleannesse and of death He reigneth in the worlde the Prince doubtlesse of the kingdome of darcknesse Not that God and his Christe is not king of all things but because vnfaithful apostataes thrugh their owne proper malice reuolting from God to the diuell doe appoint him for their prince to whome euen of their owne accorde they submitt and yéelde them selues to be gouerned liueing in all vngodlynesse wickednesse and vncleannesse framing them selues like to their head the diuell with whome they shall be punished euerlastingly in the worlde to come as in this worlde they haue suffered them selues to be gouerned of him doeing his will. This prince of this worlde else where also called The GOD of this worlde hath Christe the true Kinge and Monarche of the worlde ouercome and hath destroyed his kingdome not that hee should not be as long as this worlde indureth but that he should not hurt the elect Sathan doeth liue and shall liue for euer how be it in miserie which life in very â—eâ—e is death but he hath no power against them y be redéemed by Christ the prince He hath and shal haue a kingdome euen vnto th' end of the world but in the children of vnbelief this kingdoÌ„e also in this world is in decaying as it were momeÌ„tany for a short time For the world passeth away all worldly things perish but all the elect of God are very strauÌ„gers froÌ„ this kingdoÌ„e yea they are as it were sworn enimies of this kingdome Neither can the prince of darcknes by his power pul away the partakers of the kingdome of Christ into his kingdome of iniquitie Truly he goeth about this diligently and with diuerse tentations vexeth the elect but those ouercoÌ„e through him which in time past vanquished the false King prince of théeues and taught vs that despising this filthy prince the world and the lustes of the world giuing our mindes to innocencie we shuld yéeld our selues to the good spirit to be gouerned These things haue I thus far declared as briefly as I culd touching the king Christ his onely and euerlasting kingdome And now Christ our Lord is a Prieste yea that chiefest only and euerlasting priest whom the high priestes of the olde people did prefigure shadowe out For Dauid in his song altogether diuine saith The Lord sware will not repent him thou art a Priest for euer after the order of Melchizedek Which words the blessed Apostle alledging and expounding in his Epistle to the Hebrues hath left these words written The forerunner saith he is for vs entred into heauen after the order of Melchizedek made a Prieste foreuer For this Melchizedek Kinge of SaleÌ„ priest of the most high god who met Abraham coÌ„ming froÌ„ the slaughter or kings blessed him to whome also Abraham gaue the tenthes of all things who first indeed is caled by interpretation the king of righteousnes theÌ„ also king of Salem whiche is king of peace of an vnknowen father of an vnknowen mother of vnknoweÌ„ kin neither hauing beginning of dayes nor end of life but likened to the soÌ„ne of God remaineth a prieste for euer Surely our Lord Iesus Christ is both a righteous and peaceable king and the righteousnesse and peace of the faithfull and he is that euerlasting Prieste who according to his humanitie is beléeued to be borne of the virgin without séede of man therefore of an vnknowen father and according to his diuinitie begotten of the father therefore of an vnknowen mother and vnspeakably begotten from euerlasting and therefore of vnknowen kin hauing neither beginning nor end of life For albeit according to his humanity he was dead and buried yet according to his diuinitie he remaineth God immortall euerlasting The selfe same which is a king is also acknowledged a priest not according to the order of AaroÌ„ but according to the order of Melchizedek For as the scripture remeÌ„breth this one a priest so one Christ remaineth priest for euer hauing an euerlasting priesthood But high priestes in time past were caled annointed they did not thrust theÌ„ selues into such an office by force or deceipt Wherevpon the Apostle said No man taketh the honor to him self but he that is called of god as was Aaron so also Christ took not glorie to himself to be made high Priest but is made coÌ„firmed of him who said vnto him thou art my sonne this day haue I begotten thee As he saith also in another place Thou art a priest foreuer after the order of Melchizedech But thou doest no where read that that our Priest was annointed with visible oile for hée was annointed with inuisible oile namely with the fulnesse of the holie Ghost as the prophet witnesseth Thy god hath annointed thee with the oile of gladnes aboue thy fellowes And againe The spirite of the Lord vppon me for the Lord hath annointed me sent me to preach good tidings vnto the poore Furthermore wheÌ„ we read that the office of Priests in times past was to serue in the tabernacle to teach the people to make intercession betwene God men to pray for the people and to blesse them to sacrifice also and to coÌ„secrate or sanctifie that now it is manifest that Iesus Christ is the lawful priest it is certeine y he is tied to the self same offices but indede to so much more excelleÌ„t thaÌ„ these by how much he hath obteined a more excellent priesthood Those priestes after the order of Aaron serued in the corruptible figuratiue tabernacle but our Lord béeing takeÌ„ vp into the true tabernacle heauen it selfe ministreth to all the saincts of god For
Augustine in his Encheridion ad Laurent cap. 59. saith Who can declare with what manner bodies they haue appeared vnto men that they might not only be séen but be touched and againe conuey not with sounde substance of flesh but by spiritual power certeine visions not to the bodily eyes but to the eyes of the spirite or mynd or telsomthing not in the eare outwardly but inwardly in the mind of man euen they them selues being therein as it is written in the booke of the prophetes And the angel said vnto me which spake in me For he saith not which spake vnto me but in me Or that appeare euen in ones fléepe talke together after the manner of dreames For we haue in the gospel Behold the angel of the Lord appeared vnto him in his sleepe saying c. For by these meanes angels doe as it were declare that they haue not bodies which can be handled and they make a very hard question howe the fathers did wash their féete howe Iacob by taking so fast hold wrestled with the angel When these things come in question and euery one giueth his coÌ„iecture as he is able their heades are not vnfruitfully occupyed if a moderate disputation be taken in hand and the errour of them which thinke they know that which in déede they know not be remoued for what néedes it that these such like things be affirmed or denied or defined with daunger since we may be ignorant of them without blame Thus farre he In these and suche like causes let vs acknowledge his omnipotencie and woÌ„derful dispensatioÌ„ who doth what he wil to whom truly it is not hard to create substaunces fit agréeable for his purpose and appointment since of nothing he made al visible and inuisible creatures Moreouer we affirme that angels through the grace and power of God are incorruptible substaÌ„ces yea and vnchangeable in their felicitie without burthen and hinderances For S. August also Ad Pet. Diac. de fide cap. 23. saith That vnchangeablenesse was not by nature graffed in Angels but freely giuen by the grace of God. The same August De vera religione Cap. 13. saith We must confesse that angels by nature are chaungeable if God only be vnchangeable but in that wil wherwith they loue God rather than them selues they remaine stedfast and stable in him and inioy his maiestie being subiect moste willingly to him alone With these words agrée those whiche are read in Definit Ecclesiast cap. 61. in this wise The Angelicall powers which continued stedfast in the loue of God when the proud angels fell receiued this in waye of recompeÌ„ce that henceforth they shuld neuer feel the fretting bit of the tooth of sinne to seize vpon them that they shuld coÌ„tinually enioy the sight of their creator without end of felicitie And in him so created shoulde continue in euerlasting stedfastnesse Thus farre he Truly the scripture she wing the incorruptiblenesse of Angels affirmeth that we in the resurrection shal be like the angels For we shall rise incorruptible Therefore Angels are incorruptible For thus saith our sauiour The children of this worlde marrie wiues and are married but they that shall bee counted worthy to enioy that world the resurrection from the deade doe not marrie wiues neyther are married neither can they die any more for they are equall with the Angels and are the sonnes of God in so much as they are the childreÌ„ of the resurrectioÌ„ Whervpon Theodorctus In diuinis decretis hath thus inferred We doe not therfore reckon the angels in the nuÌ„ber of Gods as the Poets and Philosophers of the Grecians doe neyther doe we diuide natures y are without bodies â–ª into the male female â—inde For to a nature immortall or that can not diâ— diuision of kinde is superfluous For they haue no néede of incresing since they féel no diminishing c. But that the Angels are most frée and swift and without impediment burthen and let the scripture in many places declareth In the Acts of the Apostles thus we reade The priests put the apostles in the common prisoÌ„ but the angel of the Lord by night opened the prison dores brought them foorth and sayde Go and stand and speake in the temple vnto the people all the words of this life But when the officers came and founde them not in the prison they returned and tolde saying The prison truely found we shut with al diligence and the keepers standing without before the doores In the same booke thus againe we reade written Herode put Peter in prison and Peter sleapt betweene two souldiers bounde with two chaines and the keepers before the doore kept the prison And behold the angel of the Lord was there present or stoode by him and a lighte shined in the prison and hee smote Peter on the side and stirred him vp saying arise vp quickly his chains fel off froÌ„ his hands And anon when they were past the first and seconde watch they came vnto the yron gate that leadeth vnto the citie which opened vnto theÌ„ by the owne accord Behold no impediments or lets how strong and mighty soeuer they were hindered or stayed y angel of y Lord that he might not execute most spéedily the commissioÌ„ which he had from god All things giue place and make way to the Lords embassadour The yron chaines fel from Peters hands of their owne accorde He walketh safe throughe the 〈…〉 souldiers the Angel going before him The locke of the prisâ—ndâ—râ— no man opening it is vnlocked and wheÌ„ the seruaunts of God were gone out it is shut againe These angels that is to say these heaueÌ„ly embassadours being of their own nature most swift and spéedy spirites are nowe conuersaunt in heauen the power of God so willing and working but so soone as it shall please the Lorde of all by and by they are present with meÌ„ in earth vnto whom they are sent of God from heauen And they are presente in earth sometime with one and sometime with an other Not that they are not conteyned in their proper place For when the angel tolde the women of Christes resurrection he was not at the same instant in heauen and by the graue or sepulchre at once For God onely is not conteyned in place For he is present in euerie place But angels goe not forwarde faire and softely neyther are they moued with labour or toyling after the maner of corruptible bodyes Yet in the Scriptures they are expressely sayde to ascend into heauen and from thence to descend vnto vs We verily rightly beléeue that oure soules as soone as they departe out of the bodyes doe foorthwith enter into the kingdome of heauen For the Lorde hath sayde in the Gospell But hath escaped from death vnto life And to day shalt thou be with me in Paradise And thou doest reade of Lazarus the begger And it came to passe that the begger dyed and
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
his confession and the keyes of giuing of sentence iudgement or of opening shutting vpp of heauen of forgiuing or reteyning of sinnes They say that this power was promised to Peter in Matthew the Lord saying Vnto thee wil I giue the keyes of the kingdome of heauen but that it was giuen to all the disciples in Iohn Christe saying Whose sinnes soeuer ye forgiue they are forgiueÌ„ to theÌ„ And in these dayes is giuen to the priests by the bishop in their consecration laying their hands on the priests at the giuing of them their orders sayinge Receiue ye the holy Ghost whose sinns soeuer ye forgiue they are forgiuen them They call the power of placing ministers of the Church Ecclesiasticall iurisdiction to consist in a certeine prelacie and the fulnesse of it to rest onely in the Pope hauing respecte to the whole vniuersall Church For it belongeth onelie to the Pope to appoint rulers and prelats in the Ecclesiastical Hierarchie because it was said to him Feede my sheepe Moreouer they say that all iurisdiction ecclesiasticall doth come from the Pope to inferiour rulers either mediatlie or immediatlie in which thinges authoritie is limitted at his pleasure that hath the fulnesse of power For a bishop hath authoritie onelie in his diâ—cese and a curate in his parish c. Power of Apostleship or preaching the word of God they call the authoritie of preaching which the Lord had giuen to his disciples saying Go ye into all the world preaching the gospel to all creatures But doctours in these dayes affirme y none ought to be sent out to preach but onely by Peter that is his successour mediatly or immediatly c. They say that the power of iudiciall correction was giuen to Peter by God to whome he said If thy brother shall offend or trespasse against thee c. For the words of the Lord are knowen wel enough in S. Matth. cap. 18. They say therfore that God gaue authoritie vnto priestes not onely of excoÌ„municating but also of determining iudging and establishing commandements lawes and canons because in that place it is said Whatsoeuer ye bind vppon earth it shal be bound in heauen To conclude they saye that the power and authoritie to receiue thinges necessarie for this life in reward of their spirituall labours was giuen by these woordes of the Lord Eatinge and drincking suche as they haue These thinges do these men teach concerning Ecclesiasticall power not onelie foolishlie but also falslie Of the power of consecration sacrificing howe vaine and foolish it is wee haue oftentimes said in other places and perhaps will say more if God grauÌ„t life in conuenient place and time Of the power of the keyes we wil dispute God willing about the end of the next sermon And something we brought when we disputed of penance auricular confession But they are foolish shameles trifles which they babble of ecclesiasticall iurisdiction of the fulnesse of the high power that is to saye of the bishop of Rome whiche I doubt not are knowen well enough to the whole world longe agoe and of that matter there shall follow hereafter some arguments for the confutation therof in these our sermoÌ„s Wheras they vsurpe vnto themselues the office of teaching and crie out that no man can lawfullie preach but such as are ordeined by them they thereby séeke the ouerthrowe of Gods word the defence assertion of their owne errors whiche shall also be intreated of in his due place The power of excommunicating they haue so filthilie shamefullie abused that the Church through their negligence and wicked presuÌ„ption hath not only lost true discipline but also excommunication it selfe hath béene a great many yeares nought else with the bishops of Rome but fire sword wherewith they first raged against the true professours of Gods word and persecuted the innocent worshippers of Christ Moreouer that there is no power giuen of God to the ministers of the Church to make new lawes we wil shew in place coÌ„uenient The authoritie and power to receiue wherewith to liue haue they put in execution to the vttermost but in recompence of their temporall haruest they haue not soawen spirituall thinges but rather being a sléepe they haue suffered him that is oure enimie to soaw cockle in the lords field and that not by any other but by their owne meanes For haue not they not being contented with thinges necessarie for this life vnder that colour subtilely inuaded kingdomes and most shamefully cruelly possessed them Wherfore he that seeth not that ecclesiastical authoritie as it is by these men affirmed and also by them put in practise is but a méere tyrannie ouer simple soules it is plaine hee séeth nothing at all Wée wil nowe herevnto ioyne a true simple plaine manifest doctrine concerning ecclesiasticall iurisdiction Power is defined to be a right which men haue to doe some thing by It is called in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherof the first word signifieth right and power the second abilitie to execute power or authoritie For oftentimes it commeth to passe that a man shall haue authoritie to doe a thinge but is destitute of abilitie to performe it But God can do both and hath giuen them both vnto the Apostles against those the were possessed with diuels as Luke witnesseth saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee gaue them power and authoritie ouer all diuels c. And there is also one sort of power whiche is free and absolute an other sort of power whiche is limitted whiche is also called ministeriall Absolute power is that which is altogether frée and is neither gouerned or restreyned by the lawe or will of any other Of which sort is the power of Christ which he speaketh of in the Gospell saying All power is giuen vnto me in heauen in earth goe therefore and teache all nations baptising them c. Hee speaking againe of this power in the Reuelation shewed vnto S. Iohn the Apostle sayeth Feare not I am the first the last and I am aliue but was dead and behold I am aliue for euermore And I haue the keyes of hell and of death And againe These thinges sayeth he that is holie and true which hath the keye of Dauid whiche openeth and no man shutteth and shutteth no man openeth The power whiche is limitted is not frée but subiecte to an absolute or greater power of another whiche cannot of it selfe doe euerye thinge but that onelye that the absolute absolute power or greater authoritie doth suffer to be done and suffereth it vnder certeine conditions Of whiche sort surely is the Ecclesiasticall iurisdiction and which may rightly be called the ministeriall power For the Church of God vseth her authoritie committed vnto her for this purpose by her ministers S. Augustine acknowledging this distinction speaking of Baptisme in his fifte treatise vppon Iohn sayeth
of the 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
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
bee able to doe all Therefore to his goodwill to vs ward which in these woords Our father wée haue expressed wee do now ioyne knowledge of all thinges and power to do althings adding Which art in heauen By these wordes the faith of them that pray is stirred vpp and confirmed Nowe there doe followe in order sixe petitions The first is Hallowed be thy name Wée haue called God our father and our selues his sonnes But it is the part of sonnes to honour or glorifie their father and therefore immediatly vppon the beginning we desire that the name of the Lord God and our father might be sanctified or hallowed That truely is holy and vndefiled alwayes in it selfe neither is it made any whitt the better or the worse by vs Wherevppon we pray that that which is and remaineth holy in it selfe should be acknowledged of vs to bee such and alwayes sanctified of vs. A name is the definition of any thing whatsoeuer and names are inuented to make a difference of one thinge from another whereby they mighte bée knowen amonge themselues But GOD is infinite and vnmeasurable moreouer hee is one therefore hée hath not a name whereby to bee defined hee néedeth not a name whereby to be discerned from other Gods. Therefore those names that are attributed vnto him in the Scriptures are attributed for our infirmitie to the end that by some reason and comparison wee mighte vnderstand somethinges that are spoken of him that is vnmeasurable and infinite Therefore the name of GOD in verye deede is GOD him selfe with all his Maiestie and glorie To Sanctifie or Hallowe otherwhiles signifieth to separate thinges from a prophane vnto an holy vse In this place it signifieth to magnifie to praise and to glorifie Wée desire therefore that GOD himselfe who of his owne nature is a good holie and for euer blessed gentle bountifull and a mercifull father might as hée is in himselfe bee acknowledged and magnified of all vs that all nations leauing their errour and heresies mighte consecrate them selues in trueth to this one onely father and God that all thinges which defile the name of the Lord of whiche sort are wicked deceiptes or practises vngodlinesse Epicurisme an vncleane life and especially corrupte and antichristian doctrine may bee taken awaye that béeing inlightened wee mighte sanctifie or hallowe the name of the Lord. Wherefore in this petition we desire the holy ghost the verie onely authour it selfe of all true sanctification Wée pray for true faith in GOD by Christ thoroughout the whole world Wée pray for holy thoughtes and a pure life wherewith wée might glorifie the name of the Lord whiche is done while euerie one doeth his owne duetie while Sathan the authour of al vncleannesse is cast out while corrupt doctrine is taken awaye and deceipt ceasseth while the filthinesse of the world is banished This petition the most excellent king and Prophete Dauid setteth forth in these wordes GOD be mercifull vnto vs blesse vs shewe vs the light of his countenaunce and bee mercifull vnto vs that thy way may be knowen vppon earth thy sauing health amonge all nations Let the people praise thee O God yea let all the people praise thee And as followeth in the thréescore and seuenth Psal. To this belongeth the whole prayer of oure Sauiour described by S. Iohn in the 17. Chapiter of his Gospel The second petition is Thy kingdome come For the name of God and our father cannot bee sanctified or hallowed vnlesse hee reigne in vs There is one kingdome of GOD another of the diuel Furthermore one kingdome of God is said to bee of glorie and another rightly of grace The kingdome of glorie is not of this world but of another world The kingdome of Grace is the kingdome of Christe in this world wherein Christ reigneth by the holy spirite in his faithfull ones whiche of their owne accord submit themselues vnto him to bee gouerned saying and doeing those thinges which beautifie and beséeme christians The diuell also reigneth in the children of vnbeléefe which yeeld themselues vnto him to be gouerned according to his vngodlinesse and wickednesse doeinge those thinges which are not onely delightfull to the flesh but whiche turne to the reproch of Gods maiestie whom after this life by the iust iudgement of God the diuel the king of the vngodly catcheth vnto hell into the kingdome of death and iudgement there continually to burne Moreouer the earthly kingdome which princes of this world gouerne is called either the kingdome of God or the kingdome of the diuell euen as it shall fashion frame it selfe to one of the twaine All these things wée do knit vpp in fewe words because wée haue more plentifully entreated of them in another place Wherefore we pray in this second petition that Christe might reigne and liue in vs and wée in him that the kingdome of Christ might be spread abroad and inlarged and preuaile thoroughe the whole world that Doctours or teachers and ecclesiasticall magistrates finally that princes also yea and scholes too and whosoeuer may further the kingdome of Christe béeing annoynted and watered with his graces may flourish ouercome and triumphe furthermore we pray that the kingdome of the diuel and antichriste maye bée broken and vanquished least it hurte and annoye the Sainctes that with with the kingdome of the diuell all vngodlinesse may be dasht and troden vnder foote to be short that all the weapons and armour of Antichristianisme may be broken into shiuers and come to naught Lastly we pray in this second petition that after we haue sayled out of the tempestuous gulfe of this worlde we might be receiued and gathered vnto Christ and all the Saintes into the euerlasting kingdome of glory For as we desire the kingdome of God to come vnto vs and God to reigne in vs so we praye to come or to be receiued into his kingdome and to liue for euer with him most holily The thirde petition is Thy will be done as wel in earth as it is in heauen God reigneth not in vs vnlesse we be obedient vnto him therefore after his kingdome we desire the grace of perfect obedience For we desire not that God do what he will. For continually Gods will is done albeit we neuer pray for it and though we wrestle and striue against it with all our might For the Prophet sayth Our God is in heauen he hath done whatsoeuer pleased him in heauen and in earth We aske therefore that what he will the same he maye make vs both to will and to do For his wil is alwayes good but our wil through the corruption of sinne is euill Therefore we pray him to be present with vs with his grace that our will may be regenerated and framed to the good wil of God that of it own accorde it yealde it selfe to the holie Ghoste to be framed that his grace will that which he inspireth that he finish in vs that which
doth simply pronounce that all they are to be baptised whom God acknowledgeth for his people giueth sentence that they are partakers of purification or sanctification or remission of sinnes For in all this treatise concerning the sacramentes I haue already do nowe shew that baptisme is a badge or cognizance of the people of God an assured token of our purification by Christ Therefore since the yong babes and infants of the faithfull are in the number or reckoning of Gods people partakers of the promise touching the purification through Christ it foloweth of necessitie that they are as well to be baptised as they that be of perfect age whiche professe the Christian faith But there is a busie disputation begonn Who be the people of God and partakers of remission of sinnes by Christ So that the disputation is touching the secrete election of God and other hard questions depeÌ„ding on this thing But briefly and simply we can rid our handes of this We say that the people of God are acknowledged eyther by mens confession of the Christian faith or else by the bouÌ„tifull promise of god By mens confession for we acknowledge them to be the children of GOD who being now growne to perfect age do openly confesse the true God that God is their â—â—d and that Iesus Christe is their sauiour But that confession is either vnfeignedly or hypocritically made Vnfeignedly as when S. Peter saith Thou art Christe the sonne of the liuing God when the Eunuche saith I beleue that Iesus Christ is the sonne of God but hypocritically as when Simon Magus in the Actes of the Apostles sayth That hee beleeueth in Iesus Christe But whether a man beléeue vnfeinedly or hypocritically when hee maketh open coÌ„fession of his faith in Christ the secretes of the heart God only séeth for he onely is rightly beléeued to be the searcher of mens hearts it belongeth not to vs if he make a right confession to separate or cast him away from the people of god For Philip did not cast off or put backe Simon Magus but vppon his confession receyued him for a faithfull man and baptised him as a faythfull man though he in verie déede and before GOD were an hypocrite In the first Sermon of this Decade we declared that hypocrites also are reckoned in the church til time they be reuealed But concerning remission of sinnes those onely among them that be of perfect age doe obteine it which vnfeinedly beléeue Whiche in an other place is often shewed S. Peter said to SimoÌ„ Magâ—s though he we were baptised Thou hast neither partenor fellowship in this busines bicause thy heart is not right in the sight of god Furthermore by the frée and bountifull promise of God not onely by the confession of men we estéeme and acknowledge the people of god For to whom so euer the lord promiseth that he wil be their God and whoÌ„ so euer he receiueth and acknowledgeth for his those no man without an horrible offence may exclude from thâ— nuÌ„ber of the faithfull And God promiseth that he wil not only be the god of them that confesse him but of infants also he promiseth to theÌ„ his grace remission of sinnes Who therefore gainesaying the Lord of al things will yet denie that infants belong to God are his and that they are made partakers of purification thoroughe Christe And that GOD acknowledgeth infants for his and sanctifieth them by the verie summe of the couenant it is manifest I wil make my couenant betweene me and thee saith the Lorde vnto Abraham and thy seede after thee in their generations by an euerlasting couenant that I may bee God vnto thee and to thy seede after thee There is added circumcision a signe of sanctificatioÌ„ wherof I spake abundantly wheÌ„ according to order I intreated of circumcision Neither is there any cause why any maÌ„ shuld feare that with circumcision and the ceremonies of the lawe the promise is abrogated and that by the coÌ„ming of Christ the couenant is broken and annihilated For we said euen now the Christ came to fulfill the promises of God not to breake them And therfore the Lorde in the gospel speaketh of infants that is to say which haue not as yet confessed the faith and saith Suffer litle childreÌ„ to come vnto me forbid them not for of suche is the kingdome of God. And though it be said Of such and not Of those yet no man is so ignorant but vnderstaÌ„deth there is a likenes betwene those thinges which are compared betwene theÌ„ selues Therefore if the kingdome of God belongeth vnto them that are of perfect age bicause they are become like little children surely it foloweth of necessitie that the inheritance of the kingdome of heaueÌ„ belongeth also to infants or little children For it followeth in the gospel Whosoeuer shall not receiue the kingdome of God as a litle childe he shal in no wise enter therin Therfore it behoueth the heires of the kingdome of God to be first infants or little children And who knoweth not that no man vnlesse he be sanctified purified shall enter into the kingdome of heauen Children enter into the kingdome of GOD therefore they are purified to wit by the grace of god For by their nature and byrth they are vncleane and sinners but for Christes sake they are purified who saide That hee came to seeke and saue that whiche was lost Paul also expresly testifieth That by the sinne of one Adam sinn came on all men vnto condemnation and that by the righteousnesse of one Christ good came vpon all meÌ„ to the righteousnesse of life Therefore it is certein that infants are partakers of purification and remission of sinnes through Christ albeit they do not coÌ„fesse remission of sinnes What doth not the Lorde say in the gospell It is not the will of your father whiche is in heauen that one of these litle ones should perish Againe He that shall receiue suche a young childe in my name receiueth me but he that shall offend one of these litle ones that beleeue in me it were better that a milstone were hanged about his necke c. See therfore and take heede that ye despise not one of these little ones For I say vnto you that their angels in heauen do alwayes behold the face of my father which is in heauen Beholde what could be more manifestly spoken It is not the will of my heauenly father that infantes should perish Therfore he receiueth them fréely into grace and fauour though they haue not yet confessed Moreouer he that receiueth such a little one to wit as he him selfe set in the middest of them for Christes sake he is sayde to receiue Christ him selfe Loe he attributeth to the receiuers of infantes that which he promised to the receyuers of the Prophetes He addeth But he which shall offend one of these little ones that beleeue in mee He manifestly calleth the litle ones not
owne of his méere grace and frée promise without their confession So that of the contrary part we doe thus reason They that beléeue are to be baptised whiche the verie aduersaries also do confesse Infantes doe beléeue For God reckoneth them in the number of the faithfull whiche I haue afore manifestly proued Therefore infantes are to be baptised They obiect that infants vnderstande not the mysterie of baptisme and therefore that it is not onely repugnant to religion but to common sense and reason to baptise infants For to baptise an infant is to baptise a logge since neither of theÌ„ hath the vse of reason but these filthy knaues let their tongs run at randon against the verie maiestie of god God commaunded to circumcise the infants and circumcisioÌ„ conteineth high mysteries whiche infants vnderstand not But hath God ordeined any thing against reason coÌ„monsense Go ye falseknaues go with your blasphemies to the place which you deserue It is a most filthy déede yea and more than barbarouâ— in that ye compare infants to logges For what great store God setteth by infants we taught you alredy before out of the Gospell But men which nowe beginne to haue the vse of sound reason are diligently and earnestly to be taught and admonished to remember they are baptised and to indeuour by calling on the name of the Lord in all points to be answerable in life and conuersation to their promise and profession For so Abraham instructed his sonne Isaach and all the holy fathers their children But letting passe these brainsicke frantique and foule-mouthed raylers who as we haue heard neuer want wordes to wrangle though we haue hadde neuer so muche neuer so often and neuer so earnest conference with them Let vs procéede to declare in a sewe but yet manifest arguments that infants are to be baptised and that the Apostles of Christe our Lord haue baptised infants The Lorde commaunded to baptise all nations and therefore infantes For they are comprehended vnder the worde of All nations Againe whom so euer God reckoneth among the faythfull are faythfull For Peter in a vision heareth That whiche God hath cleansed call not thou common or vncleane God reckoneth infantes among the faythfull therefore they are faythfull except we hadde rather resist God and séem to be stronger than he And now we count it oute of all controuersie that the Apostles of Christe baptised them whome Christ commaunded to baptise but he commaunded to baptise the faythfull therefore the Apostles baptised infants The Gospell is greater than baptisme for Paule sayth The Lorde sent me to preache the Gospell and not to baptise not that he did absolutely denie that he was not sent to baptise but bycause he preferred doctrine For the Lord commended them both to his Apostles Furthermore in the Gospell children are receyued of God and not refused who then vnlesse he be willingly obstinate can debarre them from the lesse In â—acramentes the thing signified and the signe are considered The thing signified is the excellenter from the infants are not debarred Who then will denie them the signe Truly the holy sacraments of God are more estéemed by the worde than the signe By the woorde we gather that women are not excluded from the Supper of the Lorde Although therfore we reade not that they were in the first institution and set at the first table of the Lorde neyther that there is any expresse law which commaundeth vs to admitte them to the Supper yet neuerthelesse withoute feare or doubt by a perfect argument we admit them S. Peter could not deny them the baptisme of water to whome he sawe the holie Ghost to be giuen whiche is an assured tokeÌ„ of Gods people for he saith in the Acts of the Apostles Can anye man forbid water that these should not bee baptised which haue receiued the holie Ghoste as well as wee Wherefore the holie Apostle Peter denyed not baptisme to infants For he knewe assuredly euen by the doctrine of his Lord and maister that I may speake nothing now of the euerlasting couenaunt of God that the kingdome of heauen is of infants No man is receiued into the kingdome of heauen vnlesse he be the friende of god And these are not destitute of the spirite of god For hee which hath not the spirit of Christe the same is none of his children are Gods therefore they haue the spirite of god Therefore if they haue receyued the holy Ghost as well as we if they be accounted among the people of God as well as we that be growne in age who I praye you can forbid these to be baptised with water in the name of the Lord At the first the Apostls murmured being theÌ„ not sufficiently instructed against them that brought infantes vnto the Lorde But the Lord rebuked them and said Suffer little children to come vnto me Why then do not the rebellious Anabaptistes obey the commaundement of the Lord For what other thing doe they at this day whiche bring children vnto baptisme than that whiche they in times past did which brought infants vnto the Lord And the Lord receyued them layde his handes on them and blessed them and to be shorte by wordes and gestures he notably signified that children are the people of God and most acceptable to god But why then by the same meanes say they did not he baptise them Bycause it is written that Iesus him self did not baptise but his disciples Nowe since of the thing it selfe it is so playnely determined why as yet doe we contend about the signe Hitherto good men are satisfied but contentious persons go on to busie them selues with questions Beside this circumcision among the olde people of God was giuen to infants therefore baptisme ought to be giuen to infants among the newe people For baptisme succéeded in the place of circumcision For S. Paule sayth By Christ ye are circumcised with circumcision made withoute hands by putting off the body of the fleshe subiect to sinne by the circumcision of Christ buryed with him in baptisme Loe Paule calleth baptisme the circumcision of Christians made without hands not that water is not ministred by hands but in that no men hencefoorthe is circumcised with handes the mysterie of circumcision remayning neuerthelesse in the faythful Neither shalt thou reade any of the old interpreters of the church which haue not confessed the baptisme came in stead of circumcision Yea the likenesse and similitude of both of them do shewe a manifest succession To that whiche I haue sayde I ioyne this The seruauntes of God haue alwayes bene carefull to gyue the signes to them for whome they were ordained For that I may passe ouer al other did not Iosua diligently prouide that the people shoulde be circumcised afore they entered into the lande of promise And since the Apostles the preachers to the whole worlde haue bene the faythfull seruaunts of Iesus Christe who hereafter may doubt that they
laide not a side his true and very body 2. Cor. 5. Philip. 3. Christ â—ath a reasoâ—able soule Matth. â—0 Matth. 26. Iohn 12. Luke 22. Luke 9. The hereticall error and the sounde truethe touchinge the mysterie of Christes â—ncarnation * Aprouer biall kind of speache whereby is meante that in avoyding a lesse error he fall into a greater Of the vnitinge of Chrste his Godhead and manhood Iohn 1. â— Tim. 3. Heb. 2. Heb. 2. Christ reteineth both natures vnmeddled or vnconfounded to gether 〈◊〉 7. â—sai 9. 〈◊〉 5. Matth. 22 Psal. 110. Luke 1. Iohn 14. Marke 14. Matth. 28. Rom. 1. The Natures in Christ are not mingled or coÌ„founded Christe in one persoÌ„ remaineth vndiuided 1. Cor. 2. Actes 20. Of communicatinge of â—â—opeâ—ties Iohn 3. Heb. 2. Iohn 6. Iohn 20. The person of Christ is not diuided Matth. 8. Marke 16. Actes 1. Actes 8. Christ is king of al. Gene. 3. Luke 11. Colos 1. 2. Pet. 2. Matth. 21. Christ is a monarche Psal. 2. Psal. 110. Esai 49. Isai 16. Ierem. 23 Of the kingdome of God. Mich. 4. Rom. 24. Matth. 25. Luke 23. The kingâ—ome of God which 〈◊〉 one iâ—â—wo waiâ— â–ª â—â—nfidereâ— Gods kingdome of grace in â—arth Pro. 24. 1. Sam. 7. Howe Canst reigâ—etâ— on 〈◊〉 in â—is kingâ—ome â—poc 1. The spiritual kingdome of God. Iohn 18. The â—ounds of Christes kingdome â—n earth The seate of our King Christe 〈◊〉 1. Ephe. 5. Gods kingdome of glorie in heauen Apoc. 21. 22. The kingdome of Christe is in euerlastinge kingdome Matth. 16 Matth. 24 Dan. 7. Matth. 6. The kingdome of the world what maÌ„ner of one it is Iohn 12. 2. Cor. 4. 1. Iohn 3. Christ Ieâ—us the â—â—gh pries â–ª Psal 110. Heb. 6. Hebr. 7. Gen. 14. Hebr. 5. Psal. â— Christ is aÌ„noynted Psal. 45. Esai 61. Howe Christ our priest doth the offices of a priest Christ the teacher of the church Christ maketh intercession Christ blesseth Christ sacrificeth Christ sanâ—â—ifieth Iohn 7. Iohn 17. Of Christs priesthood Heb. 8. Heb. 13. 1. Iohn 2. Esai 4 4. Hebâ— 5. Iohn 16. Heb. 9. Heb. 10. Apoc. 1. 1. Pet. 2. Of the name of a Christian Christians are kinge and priests Christians are kinge Rom. 6. I. Iohn 5. Christians are priests Heb. 3. Heb. 13. The name of a Christian moste auncient There are but fewe Christians Esa. 66. Matth. 7. A gainste false Christians The conclusion The word Spirit is â—â—pounded Spirit is â—ayer or 〈◊〉 Iohn 3. 1. Cor. 14. Spirit signifieth an Angel. Psal. 104. Hebr. 1. Spirit signifieth life Psal. 145. 104. Gene. 6. Spirit signifieth the soule of man. Luke 23. Iohn 19. Actes 7. Eccle. 12. Spirit signifieth affection of minde Spirit signifieth spiritual motions Rom. 2. 2. Cor. 3. Spirit â—ignifieth reuelation 1. Iohn 4. Iohn 4. What the holy ghosâ— is That the â—olyghost 〈◊〉 verie God. 1. Cor. 13. 1. Cor. 12. Matth. 28. ob 25. Luke 1. 2. Pet. 1. Actes 5. 1. Cor. 3. 1. Cor. 6 1. Cor. 12. The holy ghost is neither minister â—or instrument The holie ghost is a substance not an accident Rom. 8. Gal. 5. Of the proceeding of the holie ghoste The holie ghost procedeth froÌ„ the father and the sonne Gal. 4. Matth. 10. Iohn 15. Iohn 14. Iohn 15. Iohn 5. The proceeding of the holie ghost is two-fouldor of twoe sortes Temporal proceding Eternall proceding Looke in the. 3. Sermon of this decade about the beginning 1 Pet. 1. 2. Cor. 4. â—ncreasinges of the spirite 4. Reg. 2. Iohn â— Matth. 13. 1. Sam. 16. Psal. 51. Of the effect and power of the holie ghost The holie ghost The holie ghost is the Spirite of God aâ—d of the sonne 1. Cor. 3. Rom. 8. The holâ—e ghost is the comforter Iohn 14. The holiâ— ghoste is a comforter giueth ioye and gladnesse The holie ghost is the Spirite of trueth Iohn 16. Iohn 14. The Spirit of promise Gal. 3. The holie ghost the singer of god Luke 11. Exod. 8. Looke in the. 3. Sermon of this decad what things are spoken against the heretiques called the Anthropomorphites The spirit is called water and a liuely founteine Esai 44. Iohn 7. The holie ghost is fire The holie ghost a mightie winde The holie ghost a fiâ—ie tongue The holie ghost a loue Matth. 3. â—sai 53. â—ohn â— Actes 8. â—api 7. The holie ghost oyle and aÌ„noyning 1. Iohn 2. Iere. 31. Hebr. 8. 2. Cor. 1. The holy ghost is the earnest of our inheritance Ephe. 1. 1. Iohn 4. 1. Iohn 3. The holie ghost loue or charity Rom. 5. The operations of the holie ghost Isai 1â— Wisdome VnderstaÌ„ding Counsell Strength Knowledg Feare Rom. 8. The spirit doth morâ—fie and quicken The spirit â—r holie ghost reuealeth â—he mysteries of the â—ingdome of God. 1. Cor. 2. Iohn 16. The spirite foresheweth thinges to come Actes 11. The diuers giftes of the holy ghost Gal. 5. Tertullians notatable treatise of the holy ghost Isai 11. Isai 6â— Psal. 54. Rom. 8. â— Cor. 3. Rom. 8. 1. Cor. 7. 1. Cor. 14. 1. Tim. 4. 1. Cor. 12. Mark. 3. A summe of the vnitie and Trinitie of God. Aâ— angel â—al 2 3. 1. Cor. 11. â— Pet. 2. 1. Cor. 6. â— Cor. 12. That there are angels Actes 23. Matth. 22. A. Steuchus in his 6. and. 8. booke de perenni philosophia What Angels are That Angels are created Heb 1. Coloss 1. When Angels were created Angels are Substances Heb. 1. Matth. 22. Hebr. 2. What maÌ„ner of Substances angels are Psal. 104 â–ª Bodily SubstaÌ„ces What bodies are taken of Angels Angels are incorruptible Matth. 22. 1. Cor. 15. Luke 20. Angels are moste free swifte and speedie Actes 5. Actes 1â— Iohn 5. Luk. 23. 16. Dan. 9. The strength of Angels Dan. 10. The knowledge of Angels Of the multitude and order of Angels Dan. 7. Matth. 26 Hebr. 12. The exposition of names giuen to Angels Angels Archangels 1. Thes 4. Thrones or Seates Psal. 18. Lordships Principalities Powers Cherubim Seraphim God vseth the ministerie of Angels Psal. 103. Exod. 19. Dâ—uâ— 5. Actes 10. Luke 15. Zacha â–ª 1. What the ministeries of angels are Esai â— Ezech. 3. Luke 2. 1. Pet. 1. Matth. 13. Luke 1. Matth. 2. Luke 22. Gen. 16. Actes 17. Exod. 12. Actes 12. 4. Reg. 19. 2. Reg. 24. 2. thess. 1. Apoc. 16. Psal. 34. Psal. 91. Matth. 18. Gen. 32. 4. Reg. 6. * Seruants Gene. 24. Exod. 34. 〈◊〉 10. â—an 4. We muste â—ot attribute too much vnto Angels Sainctes wil not be worshipped of vs. Actes 7. Gen. 16. Actes 27. Apoc. 22. The worâ—hippinge â—f Angels greatly coÌ„demned Marke what he thinketh of the temple builte to S. Michael in Mount Garganuâ— Of euill spirites That there are diuels What the diuel is That the diuel is a creature The diuel was not created euil Of the fall of Angels from heauen Iob. 4. 2. Pet. 2. Iohn â— Isai 14. Ezech. 2â— The diuel is euerlastingly coÌ„demned Maâ—th 25. Mark 9. Iohn 5. Daâ— â—2 Apoc. 20. Diuels are spirits and
Isai 49. Who is to be called vppon of them that pray â—sai 63. â—y whom God the Father is called vpoÌ„ Iohn 5. Iohn 14. 1. Iohn 2. Ephe. 3. What thinges prouoke man to call vppon God. Rom. 8. With whaâ— abilities â—he must bâ— furnished which coÌ„meth to pray vnto God. Dan. 9. Luke 18. Faith is 〈…〉 that 〈◊〉 â—â—mes 1. Psal. 50. Psal. 145. Esa. 65. Matth. 21. Mark. 11. Iohn 14. Iohn 16. Psal. 22. Let the life of him that prayeth be answearable to his faith Prou. 2â— Isaie 1 Iohn 9. Iere. 7. 11. Ezech. 14. Our mindâ— must bee â—fted vp â—o heauenly thinges Dâ—niel 9. Actes 10 Let prayer proceede from loue Mark. 11. Matth. 6. Matth. 5. We muste not praye with the mouthe â—nely but with the â—aâ—t Matth. 15 1. Cor. 14. Matth. 23. We must require nothing that â—s vnworâ—hy for God to graunt coÌ„trary to his lawes 1. Iohn 53. Iudith 8. â— Samu. 15 We muste continue â—n prayer 1. thess. 5. Luke 1. Abâ—c 2. Heb. 10. When we must pray Ioel. 2. 1. Cor. 7. Of the place of prayer Iohn 4. To prayeâ— in the chamber Matth. 6. The gesture of theÌ„ that pray What we must aske or pray for of God. Ephe. 6. 2. thess. 3. 1. Tim. 2. It is lawful to aske corporall goodes of the Lorde In what tongue we must pray 1. Cor. 14 Of Singâ—â—ge in 〈◊〉 church â— Paral. 29 Matth. 26 Mark. 14. Paul rebuked not them that sounge 1. Cor. 14. Ephe. 5. The manner of the aâ—ncient singiâ—g in the Churche What maÌ„â— of singing was in old time vsed Song was alwaies fre but not â—niuersally vsed Agrement in singing in the Church Gregories singing what thinges are to â—e discoÌ„mended in the vse of singing in the church Of canonicall houâ—es Dan. 6. Leuit. 26. Pro. 24. Luke 17. Actes 3. Actes 2. Trip. li. 9. Cap. 39. How we must pray Whether we be tyed to the wordes of the Lords prayer What it needeth â—o expresse 〈◊〉 dâ—sires â—nto God 〈◊〉 wordes Howe lip-labour or muche babbling is forbidden * Or debtes * Or our debters The lords Prayer deuided Father The Lords prayer offered to the Father by Christ Psal. 103. Luke 15. Our Which art in heauen 3. Reg. â— Actes 7. Hallowed be thy name The name of God. To sanctifie or hallowe Thy kingdome come Thy will be done Psal. 113. As well in earth as it is in heaâ—en To will that which God willeth is a good part of happinesse Bread. Matth. 4. Deut. 8. Oures Daylie Giue Vs. This day Pro. 30. And forgiue vs. Our debtes Luke 7. As we forgiue our debters And leadâ— vs not into c. Iames. 1. But deliuer vs froÌ„ euill Amen * Whiche â—s coÌ„monly translaâ—ed Veriâ—y Verily For thine is the kingdome power and glorie for euer â—ro 18. Of thanks giuinge We owe thankes giuing oâ—ly to God Thankes are to be giuen to God thrughe Christ Ephe. 5. Hebr. 13. The beneâ—â—tes of God must be acknowâ—edged How the godly giue thankes vnto God. Psal. 8. 2. Sam. 7. ThaÌ„ks giuing a sacrifice Psal. 50. Psal. 116. Ose 24. Mala. 1. Of the force or vertue of prayer A signe DiuisioÌ„ of signes out of S. Augustine Iohn 12. Marke 14. Matth. 9. Signes disâ—inguished accordinge to their â—imes Matth. 12. Iosue 4. Iudg 6. Of signes some are giuen of men other some ordeined of God. Signes giuen of men Ezech. 4. The diuersitie of signes giuen of man. Matth. 26. Gal. 2. Iudg. 2. Signes giuen of God. The diuersirie oâ— Signes giuen by God. Signes wonders Luke 21. Miraculous â—ignes Esai 38. Signes paâ—adigmatical or for example Iere. 27. 19. 28. Matth. 18. Sacramental signes are seuered froÌ„ other signes with which theâ— haue many things common Sacrament What a Sacrament is Sacrament taken for â—â—orth Souldiers eath What a mysterie is Matth. 13. Ephe. 3. Matth. 7. What a Simbol is Onelie God is the authour of SacrameÌ„ts Esai 66. Leuit. 10. SacrameÌ„ts are to be receiued as it were at the handes of Christ 1. thess. 2. Marke 16. Matth. 28. Luke 10. Matth. 21. 1. Cor. 11. Why Sacramentes were instituted vnto vs in visible things ChrysostoÌ„e touching the cause of sacraments Iohn 3. Iohn 3. The lorde is to be praised for instituting sacramentes The wisdome of God shineth in thâ—â—nstitution of the SacrameÌ„ts The manner of making leagues or couenaunts Gene. 15. The number of sacraments WholsoÌ„e â—â—tes of the church are â—ot conâ—emned In his booke against 〈◊〉 Sacraments coÌ„sist of the signe and the thing signified Mark. 1. Actes 2. Matth. 26 Luke 22. Signes external and in warde thinges Signes earthly visible thinges heauenly inuisible The word and rite Promise ceremonie What is vnderstood by the worde iâ— the sacraments â— Reg. 5. 〈…〉 In the naÌ„e of the lord Iesus Christ the feeble are healed Actes 4. Actes 4. Actes 19. The place of Paule in the. 5. to the Ephe. is expounded Tit. 3. Iohn 15. Rom. 10. Actes 15. The â—ordes â—poken do â—ot form 〈◊〉 make sâ—â—raments â—ffâ—ctuall Whether by blessing the nature of thinges are changed Num. 20. Exod. 7. Iohn 2. Exod. 15. Exod. 7. 4. Reg. 6. The omnipotenciâ— of God. Gen 1. Of the worde Blessing â— Coâ— 10. Thankesgiuing blessing For what â—â—pose â—ords are 〈…〉 of what 〈◊〉 they 〈◊〉 Eccle. 12. Authours of gatheâ—inges he â—â—leth wise men bicase they gather the sayings of the wiâ—er â—orte of men in theire bookes Howe the power of almightie God is attributed to the worde Of true anctificaion or consecraâ—ion â— Tim. 4 Actes 10. Howe our Sacraments are confecrated The signe and the thing signified doâ—reteine there seuerall natures in the sacraments The wicked are not partakers of the thing signified in the sacraments The affinitie of the worde of God sacraments Heb. 4. Matth. 3. Pet. 3. The scripture maketh difference beetweene thâ— ministerie of man the operation of the spirit Iohn 3. 1. Cor. 3. The opinion of the Papistes touchinge transubstantiatioÌ„ is coÌ„futed That bread anâ— wine remaine in their substaÌ„ces afteâ— consecration Whether the bread and wine for their former substance are so called after consecration Coloss 2. 1. Tim. 6. The counsell of Laâ—eran was in the yeare of of the lorde 1215. Of the sacramental vnion It is declared how in SacrameÌ„ts the signes and the things signisied are ioyned together Signes borowe the names of things signified Circumcision The paschallamb Sacrifices Rom. 8. Hebr. 10. Zacha. 3. Isai 33. Iohn 1. 1. Pet. 1. Baptisme Actes 22. 1. Cor. 6. The supper of the lorde Sacramesâ—cal and figuratine speaches The maÌ„ner of speach which we daylie vse The auncient fathers moved no contentioÌ„s about the sacrameÌ„ts It is not saide the rocke signifieth Christ but the rocke is Christe Their error which will not haue sacramental speeches expouÌ„ded sacramentally Carnal boÌ„dage and seruile weaknesse How a figâ—ratiue speach is to be receiued and acknowledged The wordes of our sauior in the 6. of Iohn doe mak much for the in
booke Ad Bonifacium c. Nowe touching these Commaundements the Lord hath diuided them into two seuerall orders or tables bicause of the seueral difference of matters handled in either of them For the firste of the two appertayneth to God the second vnto man The first teacheth vs what we haue to thinke concerning God and the worship due vnto him that is it teacheth vs the perfect way to liue vprightly and holily in the sight of god The second is the rule whereby we haue to learne our duetie towarde our neighbour which also teacheth vs humanitie directing vs in the way to liue peaceaand ciuily one with another And in these two tables are so nearely conteined al and euery dutie looked for at mens handes that there can not so much as one iote be added more by all the wise men of the world concerning a godly life and ciuil behauiour which is not conteined in these tenne commaundements The first commaundement of the tenne hath the Lord him selfe expresly spoken in these very wordes that followe I am the Lorde thy God which brought thee out of the lande of Egypt out of the house of bondage thou shalte haue none other Gods before me This commaundement standeth of two branches The very first whereof also conteineth diuers matters For first of al God doth simply offer him selfe to vs and prerisely set downe what he will be to vs ward thereby declaring what he is to all men Wherevpon we againe doe gather what he on the other side doth looke for at our handes and what our duetie is to him Thirdly and last of al he addeth an euident proofe of that where he sayde that he is our God. In the beginning he cryeth out and sayth I am the Lorde thy God. Wherin he declareth what he is and what he will be vnto all men These wordes are like to the wordes of the couenaunt which God made with Abraham and in Abraham with all faithfull beléeuers I am sayeth the Lorde a strong God and I am Schaddai as who should say Saturnus a saturando which is to fill For God is the aboundant fulnesse that satisfieth all men and all things he is the euerlasting well of all good things which neuer is drawne drie And that doth Ieremie declare at large in the seconde chapter of his prophesie All whiche verily God in effect comprehendeth in these fewe wordes I am the Lord thy God. I I say whiche speake to thée from within the fire I and none other Here is expresly ment the vnitie of god We are here taught to acknowledge one God and no more to sticke to one and not to suffer our heartes phantastically to dreame of many I am thy Lorde I am thy god He is a Lorde bycause he alone hath the rule ouer all creatures all things are subiect to him as to their Lord all things do bende and obey him if once he do but becke He as Lorde alone doth gouerne and vpholde all things that are So then in this one worde is conteined the wisedome of God his vertue his power and infinite maiestie Deus whiche worde we vse for God is peraduenture deriued of the Hebrue word Daij whiche signifieth sufficiencie or full abilitie For God alone of him self is vnto him self most perfect blessednesse and absolute felicitie he is also sufficiently able to minister all things most aboundantly to all them that séeke after him in trueth sincerely being of him selfe most liberally welthy to al that call vpon his name Therefore in this braunche the sufficient and full abilitie the liberalitie the goodnesse and mercy of God are to be noted but most especially in this that he sayth I am thy God Thy God I say For God is not good to him selfe alone but euen vnto vs also He desireth to poure and bestowe him selfe wholy with al his goodnesse and gifts of grace vpon the faithful and sincere beléeuers He is no niggard he is not enuious he reioyceth and is glad to bestow and diuide him selfe among vs aboundantly and to our comfort to fill vs with the inioying of him selfe at all times and seasons but especially in time of our necessitie And God verily sayth expresly Thy God and not your God that thereby euery one of vs may vnderstand that the eternall most mightie and holy God both is and will be the God and Lorde of euery particular man that is that he is and will be the kéeper deliuerer redeemer the vnmeasurable mountain and bottomelesse sea of all good giftes of body and soule to all them that eyther are or else euer shall be By this nowe in the seconde place we haue to gather what the good and gracious Lorde requireth againe at our hands and what our dutie to him both is ought to be For this where he saith Thy God betokeneth an euident relation For if he will be mine then I againe of dutie must be his He will be my Lorde and my God therefore must I againe of duetie make accompte of and worship him as my Lorde and my god Wherefore in this commaundement there is required at our handes that we do not only acknowledge the true God to be the true God and so to stay there but also that we do take and account him for our God our Lorde our King our Creator our preseruer and our Father and that we do attribute to him his properties to wit that he is one alone the onely fountaine and giuer of all good things that he liueth is eternall righteous true holie happie mercyfull mightie most excellent and chiefe of all Let vs therefore sticke to him alone let vs obey him in all thinges let vs put our trust in him let vs call on him alone let vs repute him to be the giuer of all good things and craue all good giftes of him let vs thanke him for all benefites whatsoeuer we receiue let vs reuerence him and lastly honour him in feare sincerely in loue most ardently and in hope as constantly as may be For herevnto belong those sentences in the bookes of Moses and the holy Gospell Thou shalt honour the Lorde thy God and him alone shalt thou serue And againe Folowe ye the Lord your God feare him keepe his commaundements hearken to his voyce serue him and sticke to him The Lorde him selfe also in the Psalme cryeth out and sayth Offer to the Lord the sacrifice of praise and pay thy vowes vnto the highest And call vpon me in the day of trouble c. And nowe touching the demonstration whereby he declareth that he hath bene is and will be the God and Lord of vs all of our fathers and of our children that come after vs the proofe thereof is most euident by our deliuerie out of Egypt Therein are conteined all the vertues of God his wisedome his goodnesse his righteousnesse his trueth his power and what not Hee declareth that he is the Lorde in heauen and in earth in all
elements and all creatures His people the Israelites doth he gratiously deliuer defend with sundry giftes adorne and mightily preserue euen in despight and maugre all the heades of the whole Egyptian kingdome And on the other side he doth by sundry meanes very terribly yet notwithstanding iustly punish the Egyptians and laste of all together with their king he ouerwhelmeth them in the red sea By this one myracle of the Lords the Israelites might haue gathered as God is Almightie and the mightiest of all so also that he would be their God as heretofore he had bene the God of their Fathers For by this wonder he did declare what he was then and of howe great power and goodnesse he is eueÌ„ at this day among vs and also what he will be in all ages euen vnto the end To vs that liue in these dayes the deliueraunce which we haue obtained by Iesus Christ our Lorde is farre more fresh in memorte who hath not deliuered vs from the bondage of any Egyptian kingdome nor from the tyranneus handes of any earthly Phaâ—ao but hath set vs frée from the power of darknesse of sinne death and the deuill Whereby we gather that as the eternall true excellent hyghe and holy God is most mightie so also he is our God that he wisheth well to vs and that he careth for and loueth vs according to that saying of the Apostle Who spared not his owne sonne but gaue him for vs all howe can it be but that with him he will giue vs all things Verily the mysterie of our redemption by our Lorde Iesus Christe is very manifestly conteined in the first precept of the tenne Commaundements For it is euident the the Israelites frée departure out of Egypt was a type or figure of the deliuerie of the whole compasse of the earth and of all the kingdomes of the world which shoulde be wrought by Christ our Lorde who hath nowe already set all the worlde frée from the bondage of sinne and hell But if any man dout of this let him diligently consider with him self the meaning of the Ceremonie or Sacrament of that bodily deliuerance I meane the very Passeouer For what is he that knoweth not that the Paschall lamb did in a figure represent Christe our redéemer Are Paules wordes vnknown who sayth Christ our Passeouer is offered vp Haue not all the Apostles and Iohn Baptist called our Lorde the Lambe of God which taketh away the sinnes of the world The wordes of the prophet Esai also in his 52. Chap. are apparantly knowne where he compareth the deliuerie of Israel out of Egypt with the redemption of all the worlde wrought by Christ from the slauerie of sin Wherfore in this firste precept of the tenne Commaundements is conteined the mysterie of Christ our Lorde and our saluation So that as often as those wordes of God shall be recited in our eares we ought not so much to set our eyes and myndes vpon the anncient deliuerie of Israell out of Egypt as vpon the new and latter redemption which we haue by Christ Iesus therby to quicken our hope and not to despaire but that the most excellent and mightie God both is wil be our God as heretofore he hath ben theirs The latter braunch of this first commaundement flatly forbiddeth vs and euery one of vs to haue any straunge Gods that is it taketh from vs all extraordinarie meanes to séeke the safegarde of our liues wher the working finger of God is not whatsoeuer else maye be either diuelishly deuised or vnaduisedly chosen beside the very word of god And therefore the Lorde vseth a most vehement or earnest kind of speaking For sayth he Thou shalt not haue any other Gods before me Sée he saith Thou shalt not haue thou shalt not haue before me or before my face or with me or by me We Germanes say Zu mir oder nabend mir Oder las michs nit sahen ver minen ougeÌ„ For so do fathers speak in their anger when they do earnestly forbid a wicked hainous thing Sée say thei that thou do it not before mine eies for me to sée it But now God is present euery where God séeth all thinges yea he beholdeth our harts hiddeÌ„ secretes of our hartes We must not therefore in any case either openly or priuily haue any straunge Gods that is none of vs must make account of any creature eyther in heauen or earth as of our God none of vs must attribute gods properties to his creatures nor yet the things which we of duetie do owe to God him selfe The properties of God are these to be all ouer and euery where to sée all to knowe all to be able to do all to giue lyfe to deliuer and cleanse from sinnes to saue preserue to iustifie to sanctifie and what so euer else is like to these On the other side our dutie to him is to reuerence God to call on God to feare God to worship God to hope in God to sticke to God to heare God to beléeue God and to obey God. The straunge God therfore is that which is not God properly and by nature yea it is what so euer we doe make to our selues to be our God beside the very liuing and eternal God wherein we truste wherein we hope whereon we call which we doe loue and feare whereon we scttle and fasten our myndes wherevpon we doe depend whereof we make account as of our treasure helpe and safegarde both in prosperitie and our aduersitie When Rahel asketh children of Iacob she hath this answere at his hand Am I God whiche haue made thee barren And again when Ioram king of Israell had by Naaman receyued letters from Benhadad king of Syria requesting to cleanse the leprosie he rente his cloathes for anger and cryed out saying Am I God that I can kyll and restore to life againe Let God alone therefore be our God that is our life and safegarde our helpe and refuge our protection and deliueraunce our hope and loue our feare our dread our trembling and all These if we doe attribute to others and not to God alone then shall we make other Gods to our selues Moreouer what so euer is not ordeined by God him self that is in the Scriptures many times called straunge or other In that sense it is sayde that straunge fyre was carried into the Labernacle to wit not that fyre which God had coÌ„maunded for to kindle In the Prouerbes she is called a straunge woman whose companie the Lorde hath not allowed thée to vse They therefore are straunge Gods whome we haue made to our selues to hang on and to séeke ayde of when God notwithstanding hath not appointed them to haue the charge ouer vs Wherefore the very Saintes them selues triumphant nowe in heauen with Christ our King shall be reputed for straunge Gods the Saintes them selues I say not in respect of them selues but to vs they shall be straunge Gods in respect of