Heauen the church of Sainctes is the true tabernacle and temple of our high priest Christe our priest is the onlie and euerlasting teacher maister of his vniuersall Church For not onely that age hath so taught whiche liued in the dayes of his fleshe but the spirite of Christ was in the Prophets by whom now also he ruleth all the seates of his catholique church Christ himself as yet speaketh vnto vs and will speake euen vnto the end of the world by the mouth or writings of the holy Apostles and all teachers preaching the doctrine of the Apostles And this doctrine is sufficient for the catholique Church For it comprehendeth all those thinges fullie which perteine to a holie and happie life Christe our high priest maketh intercession for all the Sainctes in his owne Temple For hee béeing the only aduocate and patrone of all the faithful prayeth to the father for vs on the right hand of god For he ascended vnto the right hand of God the father that he should alwaies appeare there in the presence of God to followe all our suites faithfully Of whiche thinge I haue spoken more at large in my laste Sermon where I intreated of Inuocation and Intercessiō The same our Lord onlie blesseth vs For he was made a malediction and cursse for vs that we might be blessed in him according to that notable and aunciente Prophecie In thy seede shall all the nations of the worlde be blessed Moreouer Christe our Lorde sacrificeth for vs. For hee offereth incense when hée maketh supplication for vs and appeareth on the right hand of god And he offereth a sacrifice for sinnes vnto the liuing god not a sacrifice of a beast but him selfe alwayes an effectuall sacrifice to make satisfaction for all the sinnes of the people Whereof since I haue entreated aboundantlie in the treatise of Ceremonies héere of purpose I am the bréefer Againe since our lord Iesus Christ is y holy of holiest doubtlesse he sanctifieth consecrateth his catholique church annointing it with the oile of the holie ghost that we may be made both holie priests to offer spirituall sacrifices to god For we read y that holy ointmēt powred on Aarons hed ran down to his beard euen to the skirts of his clothing For Christ the highe priest of his vniuersall Churche powreth his spirit as wel vpon them that are verie farre off as vpon them that are neare at hande For hée crieth in the Gospell If any man thirst let him come vnto mee and drinke He that beleeueth on me as the scripture hath saide out of his bellie shall flowe riuers of water of life And againe For their sakes sanctifie I my selfe that they also might be sanctified in trueth To be short when we say and confesse that Iesus Christ is the priest or bishop of the faithfull people we say this that Christ is our chosen and appointed teacher and maister to gouerne and teach his vniuersal church to make intercession for vs to plead all our suites faithfully before the Father in heauen which is the onely patrone mediatour and aduocate of the faithfull with God who by the sacrifice of his bodie is the perpetuall only satisfaction absolution and iustification of all sinners throughout the whole worlde who consecrateth into priestes those that beléeue that that they also might offer to God the Father through Iesus Christ acceptable sacrifices might be the house and tabernacle of God. Out of this it shal be easie to iudge what manner of priesthoode Christs is who is our highe prieste and Bishop His priesthood is the verie office or verie function and working of the priest whereby Christ the priest him selfe executeth all thinges in heauen and in the Catholique Churche whiche beelong to his priestly office Wherefore it must néedes bee that this Priesthoode of Christe our highe Bishop is not visible and corporall but altogether spirituall For verie well sayth Paule Christe were no priest if he were on the earth where they that are of the tribe of Leuie do minister in the tabernacle or temple where there is a temple or tabernacle with manyfolde holie garmentes and vessels But Christe our Lorde is of the tribe of Iuda borne I say of a royall tribe albeit we are not ignoraunt in the meane while that the royall tribe that is the tribe of Iuda and the priestly tribe that is the tribe of Leuie were mingled together For we reade that Elizabeth which was of the daughters of Aaron was Cousen to the virgin the mother of God she being of the line of Dauid Neither is our Lord read at any time to haue vsed the temple or the holy vessels in his ministerie For although sometime he taught in the temple yet he taught not onely in the same He neuer sacrificed in the temple at the holy altars either of incense or of burnt offerings He neuer vsed priestly garments whiche were figuratiue Wherof I spake when I expounded the ceremonial lawes Therefore when he woulde sacrifice for the satisfaction of the sinnes of the whole worlde he suffered without the gate offered himselfe a liuely and most holy sacrifice according as the shadows or types prophecies and figures foreshewed in the law of Moses wherof in like maner I haue entreated in the discourse of the ceremoniall lawes And when hee had offered the sacrifice of his bodie he ascended into heauen and sitteth at the right hand of the father that from thence he may giue light vnto his Church and there appeare alwayes for vs in the presence of God the Father And therefore he doth not now corporally execute his priestly office on earth in like sort teaching vs now as in the dayes of his fleshe he taught the men of his age For nowe he doeth illuminate with his spirite the mindes of his and daily repaireth or renueth the Euangelicall doctrine of the Apostles and yet for all that hée himselfe speaketh by the mouth of thē that teache and preache the Gospell He blesseth vs from heauen that is to say he inricheth vs with all heauenly blessing Of him the Apostle speaking saith And the annoynting which ye haue receiued of him dwelleth in you and ye neede not that any man teache you but as the same annoynting teacheth you of all thinges and it is true and not lying and as it hath taught you ye shall abide in it Of him the diuine Prophet speaking sayth I wil powre water vppon the thirstie and floudes vppon the drie ground I wil powre my spirit vpon thy seede and my blessing vppon thy stocke or buddes They shall growe together like as the grasse and as the willowes by the waters side By whiche words we learne that Christ our high priest hath no néede of a bishop suffragane or vicar in his Churche For he himselfe is present with his Church and gouerneth it by his spirit The selfe same Christ at the
the end that ye neuer forget them God graunt you all a fruitefull increase of his holy word which is the séede that is sowen in your harts Let vs pray c. ¶ Of the second precept of the second table which is in order the sixt of the x. Commaundements Thou shalt not kill And of the Magistrate ¶ The sixte Sermon IVstice innocencie are very well ioyned to the higher power and magistrats authoritie and in this 6. precept both publique priuate peace tranquillitie are hedged in inclosed against opē tumults and secret discords And since the life of mā is the most excellent thing in the world whervpon al other things of how great price soeuer they bée doe waite and attend and finally since the body of man is more woorthe than all other gifts whatsoeuer the very naturall order doth séeme to require that the 6. cōmaundemēt shold be placed next which god himself hath plainly expressed in these few words thou shalt not kill For in this precept iustice innocencie are cōmaunded commended vnto vs wherein also it is prouided that no man hurt an others life or body so in this precept charg is giuē to euery one to maintein peace quietnesse Now héere are to be obserued the steppes y lead to murder wherin wée must consider the kinds causes of hurting annoying For the Lord doth not simplie forbid murder but all things else wheron murder doth cōsist all egging on therfore and prouoking to anger is vtterly forbidden sclaunderous taunts brawling speaches are flatly prohibited strife wrath enuie are plainly commaunded to be suppressed And in this sense we haue Christ our Lord himself interpreting this lawe wher in the gospel after Matth. he saith Ye haue herd it said of old thou shalt not kill whosoeuer killeth shal be in danger of iudgmēt But I say vnto you that whosoeuer is angrie with his brother vnaduisedly shal be in danger of iudgmēt And whosoeuer shal say vnto his brother Racha shal be in daūger of a counsel But whosoeuer shal say Thou foole shal be in daunger of hell fire Thou séest here therfore the anger slander brawling al other tokens of a mind moued to vtter ill words are flatly forbiddē What then must thou do Thou must forsooth come into charitie againe with him whom thou hast offended thou must lay aside al wrath enuie vnlesse thou hadst rather haue al the honour that thou dost to God be imputed for sin vnto thée that peraduenture thou woldest choose rather vtterly to be condemned For our Lord goeth on in the Gospel saith If therfore thou bring thy gift vnto the Altar and there remēbrest that thy brother haue any thing against the leaue there thy gift before the altar hée speketh to thē who as then had their tēple standing their altar remayning and burnt offerings in vse we at this day haue an other maner of worshipping God and go thy way first be reconciled to thy brother then come and offer thy gift And againe Agree with thine aduersarie quickly whiles thou art in the way with him least at any time the aduersarie deliuer thee to the iudge the iudge deliuer thee to the minister thou be cast into prison Verilie I say vnto thee thou shalt not depart frō thence vntil thou hast payd the vtmost farthing But forbecause so few of vs obey this sound and whoalsome doctrine of the Lords thereby it cōmeth to passe that so many great troublesome tumults happen amōg mē For smal is the substance of them that obey the word of god but great is the rest quietnes of their cōsciences And what pleasure I pray you do infinite riches bring to man since with them a man can not likely be without troublesome cares of mind great turmoiles lack of a quiet life This law therfore which tēdeth to no other end but to teach man the way to lead a sweete and plesaunt life doth wholy take frō the mind of man such immoderate affections as anger and enuie are two the most pestilent euils that reignes among men As concerning anger I meane not at this present to speake ouer busily euē as also I haue determined to be briefe touching enuie Of anger many men haue vttered many profitable sentences And yet there is an holy kind of anger which the scripture disalloweth not so that vnlesse a man be angrie in that sort he shal neuer be a good godly man For a good man hath a zeale of God and in y godly zeale he is angrie at the iniquitie and naughtinesse of mankind whereof there are many examples to be séene in the Scriptures and this anger doth stomache the sinn cōmitted rather than the person who doth commit the sinne For the good seruaunt of God hateth nothing in the wicked mās person but his very sinne so that if the wicked ceasse once to sin he wil leaue to hate or be angrie therwithal any longer This anger is vtterly cōdemned then whē it springeth of euil and corrupt affections when no iust cause is giuē but that he which is offended doth in his anger either fulfil his affection or else hurt or determine to hurt him with whō he is angrie A great euil it is a fruit which when it is sowen doth yeld bring forth one mischiefe vppon an others necke And therefore doth the Apostle of Christ coūsel al men not to giue any place to anger and if so be it happen that it enter into our mindes stick there a while yet that wée suffer it not to catch fast hold or take déepe roote therin Be angrie saith he sinne not Let not the sonne set vpon your anger giue no place to the diuel For this is the Apostles meaning If so it happen that ye be angrie yet sinne not that is yet bridle your anger Neither doth the Apostle bid vs to be angrie but willeth vs not to let our anger to continue long nor to breake out to the working of iniurie And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Paul vseth signifieth anger in déede but yet more rightly y stirring or prouoking to anger so that thereby wée haue to vnderstand that to him which is by iniurie prouoked to anger although hée be somewhat gréeued touched at the quicke that griefe ought to be but of short continuance neither must we in any case suffer our aduersary the diuell to fasten his foote in our hearts who doth through anger by little and litle créepe into our mindes by cōtinuall wrath doth worke out enuie by which he doth captiuate peruert the whole man with all his senses words and workes For Enuie is anger growen into custome by long continuaunce which doth for the most part vexe burne and enuie more then the partie which is enuied Although the enuious doth neuer ceasse to deuise mischiefe against the man whom he doth enuie It is
in the temple was rent from the top to the very ground whereby all men might vnderstand that the way was opened into the Sanctum fanctorum that is into the very heauens that satisfaction was made for all men in respect of the law In the tabernacle also did hange other vayles which were as shadowes of y flesh of Christ Those vayles did hange at the very entrie into the Sanctum and the Atrium Now Christe our Lord is the way and the doore by whose incarnation and death wée haue an entrie made into the kingdome of god Yea Christ himselfe is oure tabernacle in whom wée dwel liue and in whome we worship and please our God he is the curtaine and seeling the rafter ornament of his Church hée is the trustie most assured couering that doth 〈◊〉 vs from the iniuries of man and the diuel hée is the barre of the Church which ioyneth the members thereof together kéepeth them in the vnitie of faith he is the piller and sockett of his Church hée is the head and onely all-in-all both of our life and true saluation In those figures therfore they of old had the chiefe mysteries hidden of Christe and the Church in which Christ is now no etherwise to be behold than he was in the beginning of the world beheld of the auncient Patriarchs to wit very God and very man the onely and highest king and priest the true Sauiour of the world in whome and by whome alone the faithfull haue their whole saluation To procéed now this Tabernacle by the Lords appointment was erected in Silo as soone as they came into the land of promise and did continue there vntill the time of Heli as is euident in the 18. of Iosue and 1. Samuel 1. and 3. Chap. Vnder Heli the Arcke was taken by the Philistines and caried into Palestine frō whence it was restoared againe and placed in Bethsemes from thence againe it was carried to Kiriathiearim into the house of Abinadab in Gibea that is on the hill For his house was set vppon an high place For in the 6. of the second booke of Samuel wée read Dauid wente with all the people to Baala Iuda which is in the 15. of Iosue called Kiriathiearim to fetch from thence the arke of God. And presently after And they fetched it out of the house of Abinadab that was in Gibea that is on the hill For there was an highe place in Kiriathiearim wherein Abinadab dwelte Some other which take Gabaa for the proper name of the towne doe say that the Arcke was translated from Palestine into Gabaa But this is sure the Arcke was conueyed from the house of Abinadab into the house of Obededom and from thence into the citie of Dauid that is into Sion For so is the citie Dauid expounded in the eighth Chap. of the 3. booke of kinges In Sion did Dauid pitche a newe tabernacle for the Arcke of God wherin hée did place it and appointed priestes to minister there before the Lord as it is at large described in the 16. Chapiter of the first booke of Chronicles And yet by building that new tabernacle Dauid neglected not the old tabernacle of appointment For after the time of Heli the taking of the Arcke by the Philistines it séemeth that it was translated diuersly from place to place Silo verilie wherein it was first placed was desolate as is to bee séene in the 78. Psalme and the seuenth Chapiter of Ieremie Therefore when Saule did reigne it appeareth to haue beene pitched in Gilgal where hée offered peace offeringes in signe of thanckesgiuing vnto the Lord for victorie against the Ammonites as is to bée seene in the 11. Cap. of the first booke of Samuel In the 21. cap. of y same booke it is apparant that the tabernacle was for a time in Nob a towne not very farre from Hierusalē Esaie 10 where Abimelech the priest gaue to Dauid the fresh Shew bread that was takē from the golden table In the time when Dauid reigned it was erected in Gabaon a citie of the Beniamites For in the 21. of the first of Chro. thus we read The tabernacle of the Lord which Moses made in the wildernes the altar of burnt offerings was at that time when the Angel appeared to Dauid wyth a sword ready drawen in the hill of Gabaon In that place was it also in the reigne of Solomon and to that hill did Solomon goe to praye to the Lord before the temple was builded For in the first Chapiter of the second booke of Chrenicles wée finde And Solomon wyth all the Congregation went to the highe place that was at Gabaon For there was the tabernacle of Gods appointment which Moses the seruaunt of the Lord made in the wildernesse But the Arcke of GOD had Dauid brought from Kiriathiearim into the place which Dauid had prepared for it For hee had pitched a tent for it at Hierusalem Moreouer the brasen altar that Bezaleel the sonne of Vri had made was there before the tabernacle of the Lord and Solomon and the Congregation wente to visite it Therfore where as wée read in the 3. Chapiter of the third booke of Kinges Solomon loued the Lord and walked in the wayes of his father Dauid onely hee sacrificed and burnte incense in the highe places that is not spoken in the dispraise but in the praise of Solomon as hée that did not at aduentures sacrifice in euery place but in the highe places to witt vppon that consecrated altar whiche was appointed of the Lord whereof I spoake euen now before Other there are which think that Solomon was not simplie blamed in these words for offering vppon the altar of burnt offerings for that was altogether lawful but because he had til thē deferred the building of the temple But that which goeth before followeth after doe make greatly that those words were speken in that sense and signification which I did first alledge The same Solomon when the temple was builded did cōmaund see that the old Arck with al the instrument◠longing thereunto should be brought by the priests as a precious treasure from Gabaon and placed in the temple which hee had caused to be builte for that purpose the holy Scripture bearing witnesse thereunto and saying And they brought the Arcke of the Lord and the tabernacle of appointment and all the holy vessells that were in the tabernacle the priestes and Leuites I say brought them into the temple The 3. of kinges 8. Cap. and the 2. of Chronicles 5. Cap. And so was the tabernacle of the Lord which stoode 478. yeares abrogated at the last and in stéede thereof the temple was erected Touching the temple of the Lord which was prepared by Dauid but builded and made an end of by Solomon I néed not make many woords in the description thereof because it is in the 3. of Kings and 2. of the Chronicles very busilie set downe painted out at the
meate offerings we may place the drinke offeringes also For in those sacrifices wine was powred out vnto the Lord as is euident in y 29 of Erodus the 6 of Leuiticus and the 28 Chapter of the booke of Numbers Nowe Christe is oure wine oure drinke ioye vnto eternall life He powreth himselfe into the mindes of the godly that he maye fill them with ioye and liue in them and they in him And therfore did he consecrate in wine the memorie of his bloud that was shead for vs to the remission of oure sinnes With these meat offeringes may be ioyned the sacrifices of the first fruites of the firste begotten of the tenths Touching all which there is much to be read in diuerse places of the lawe as in the. 13. and. 23. of Exodus in the. 18. of Leuiticus and the. 18. of the booke of Numbers Nowe Christ is the firste begotten the first fruites of al the faithfull for whose worthines and merite we are all spared and by whom we being sanctified are made the sonnes and heirs of god To him as to our maker and redéemer we owe as tenthes our very soules and whatsoeuer else is deare vnto and good in vs. Moreouer it is a poynt of thanckfulnes franckly to bestowe vpon God parte of our earthly riches which we haue at his hands to the mainteinance of his true worship and the reliefe of all that be in pouertie The third kinde of sacrifice is that which is offered for sinne and is therfore called Hattah a cleansing or Ascham a sacrifice for sinne We in one woorde may call it a cleansing sacrifice For it was offered for sinne coÌ„mitted vnwittingly or by ignorance which by the degrées of the sinners were diuided into foure sortes as if the chiefe priest did sinne if the whole churche did sinne if the Prince did sinne or if some man of the meaner sorâ—e did sinne Or else they did offer it for sinne committed willingly or of a sett purpose beeing yet a meane or excusable sinne or else for a great and heynous crime which ignorance could by no meanes excuse The ceremonie vsed in this sacrifice is verie ample and large so that I meane not presently once to touche it It is most exquisitely set downe in the fourth fifte sixte and seuenth Chapter of Leuiticus Neither is it to be doubted but that Christe was layde before their eyes as well in that sacrifice as in all their other oblations For Christe is the ende of the lawe and the marke whereto theÌ„ ceremoniall lawes did tende And Esaie in the 53 Chapter of his prophecie sayeth Whereas he neuer did vnrighteousnesse nor any deceiptfulnesse was founde in his mouth yet hath it pleased the Lorde to smite him with infirmitie that when hee had made his soule an offering for sinne for here is put **** Ascham he might see seede and might prolong his dayes and that the aduice of the Lorde might prosper in his hand To this belongeth y who le disputation of the apostle Paul in his Epistle to the Hebrues wherein hée sheweth that Christe is the true sacrifice for sinne that cleanseth all the church and the sinnes thereof In this ceremonie were shadowed the disposition of sinnes the passions of Christ and the power and strength of death Nowe these many and sundrie sacrifices appoynted for sinnes were kepte vncerteinly because they were wonte to be offered of them that sinned at that verie time when they did commit the sinne but the certaine â—he yearely and vniuersall sacrifice was that which is at large described in the 〈◊〉 of Louitiâ—us and may be referred in this place to the number of cleansing sacrifices For in the feast of attonement vppon the tenth day of the seuenth moneth euery yeare was solemnized the sacrifice of cleansing or attonement for all the sinnes vniuersally of all the people The manner of this generall sacrifice I will not ouer busily at this time describe since it is as clearely as the light sett downe in that place of Leuiticus which euen nowe I cited and since I in expounding the mysterie thereof do meane to shewe and make plaine so many shadowes in it as are néedefull to bee marked For I will saye somewhat touchinge the meaning and mysterie thereof In that moste pleasant glasse was figured the whole passion and effect of the passion of Iesus Christ our Lorde and Sauiour which by that sacrifice was euery yere layde before the eyes and renued to the mindes of all the faithfull church of god For this maner of representing our redemption saluation did please God by sacramentes rather then by pictures colours or by stage playes which are at this daye greatly set by althoughe scarce godly by no small number of trifeling and fantasticall heads Now marke that the high priest onely did all that was to be don in this solemne sacrifice saue onely that two ministers were ioyned vnto him the one to leade away the scape goate and the other to carrie out of the hoste the bullocke and hée goate that was to be offered Yea charge is verie precisely giuen that no man should ioyne him selfe to the high priest when hee entreth into the tabernacle and maketh an attonement for the sinnes of the people Let no man saith the Lorde be in the tabernacle of appointment when he goeth in to make sacrifice in the Sanctuarie vntil he do come out againe For no man must be ioyned to Christ in finishing the woorke of our saluation and redemption For he alone is the Sauiour hee alone hath trode the presse and he alone was crucified for vs The Patriarches prophets apostles martyrs and all other creatures are vtterly excluded from hauing any thankes for our redemption and saluation Christe alone remaineth the sauiour and redéemer of the worlde To attribute our saluation to creatures to oure owne workes and our owne merites is to admitt creatures with the high prieste into the tabernacle and to incurre the indignation that is the terrible curse of the almightie true and euerliuing god For by the Iewishe high prieste is prefigured to vs Christe our Sauiour who as the Apostle Paule saith hath a priesthood which by succession cannot goe from him to any other Nowe Aaron did take a bullocke for a sinne offeringe and a ramme for a burnt offering of his owne and of the people he tooke two he goates Therefore Christ our Lorde the true and only priest of his church did offer for vs the thing that he tooke of vs to wite the substance of our fleshe There is added also that Aaron by which name wée vnderstande euery one that was the high prieste amonge the people of God when hee went about to sacrifice did cloath him selfe with the vsuall and common garmentes of the other priestes I meane such as the other priestes were wont to weare sauing onely that they were holye and without spot For although Christe the sonne of GOD did take our nature vppon
167 5 Adam begat a sonne in his owne similitude c. 500 6 I will destroy all flesh wherein there is breath of life c. 715 8 I will set my raine-bowe in the cloudes that when I sée it I may remember c. 957 9 The eating of beastes or anye thinge that liueth and moueth is graunted c. 385 9 The Lord rayned vpon Sodom and Gomor brimston and fire c. 633 9 Whatsoeuer maÌ„ it be of the house of Israel or of the strangers c. 385 12 Pharao the king of Aegypt coÌ„maunded Sara Abrahams wife to be taken and caried to his palace c 231 14 Giue mée the soules and take the substance or goods to thy self c. 755 16 And she called the name of the Lord which spake vnto her Thou God lookest on me c. 743 16. Hast thée to Zoar and saue thee selfe there for I can do nothing c. 640 17 I will make my couenaunt betwéene mée and thée and thy séed after thée in their generations c. 1051 17 The vncircumcised man child in whose flesh the foreskinne is not circumcised that soule shal be cut off from his people c. 1041. 1046 18 Abraham sawe thrée but with them thrée he talked as with one worshipped one c. 633 18 Wilt thou destroy the iust with the wicked That be farre from thee c. 520 18 And shal I hide from Abraham what I minde to do c. 3 20 Loe thou shalt die because of the womaÌ„ which thou hast taken away c. 232 22 In thy séede shall all the nations of the earth be blessed c. 545 645. 687. 22 God tempted Abraham c. 485 30 Giue me children or else I die c. 658 30 Am I in Gods stéede whiche hath denied thée or withholden froÌ„ thée the fruite of the wombe c. 658 33 And hée going before them bowed himselfe seuen times to the ground c. 649 34 Sichem defiled Dina the daughter of Iacob c. 235 39 Ioseph beeing prouoked to adulterie by his maisters wife c. 232 44 Ye wil bring my gray haires with sorrow to hell or the graue c. 65 48 Leâ— my name be called vppon them c. 655 ¶ Out of Exodus 3 THus shalt thou saye to the childreÌ„ of Israel The Lord God of our fathers the God of Abraham c. 612 3 And Moses said to God Behold when I come vnto the childreÌ„ of Israel to whom thou doest nowe send me and shal say vnto them c. 608 4 Euery manchild whose foresain shall not be circumcised shal be cutt off c. 1029 4 And GOD hardened Pharaos heart c. 493 4 A bloudie husband art thou vnto mée c. 1044 6 I am Iehouah And I appeared to Abraham Isaac Iacob as God Schaddai but in my name Iehouah I was not knowen vnto them c. 611 9 I haue now sinned the Lord is iust but I and my people c. 493 12 When your children shall saye vnto you what meaneth this worship c. 160. 364 13 Sanctifie to mée al the first borne c. 160 17 Whosoeuer sacrificeth to any God c. 200 18 Looke ouer all the people consider them diligently and choose c. 175. 389. 894 19 Talke thou with vs wée will heare but let not God talke c. 870 19 Moses the holy seruant of God is commaunded to sanctifie the people c. 19 19 Sett boundes vnto the people round about the mounteine and say vnto them Take héed to your selues c. 606 20 Thou shalt not bow down nor worship them c. 650 21 Hee that curseth father or mother c. 153 21 The punishment of that kinde of thefte whiche the Lawyers call Plagium 272. 278 22 Thou shalt not haue to do with a false report c. 390 22 If any man shall giue to his neighbour a beast to kéepe c. 131 22 Restitution is flatly commanded of the Lord in the Law c. 280 22 Thou shalt not suffer a witch to liue c. 197 22 Thou shalt not afflicte the widowes nor fatherlesse children c. 158. 509. 23 Thou shalt not followe a multinide to do euill c. 194 23 Thrice in the yeare shall euery male appeare before the Lord c. 352 30 Whosoeuer shall make for him selfe a composicion or perfume of incense to smell therew c. 658 31 Ye shall kéepe my Sabbâ—â—hes because it is a signe c. 144 32 And Moses said vnto the Leuites Consecrate your handes c. 331. 33 Thou canst not sée my face For no man shall see mée and liue c. 607 616. 34. Behold I will send mine Angel before thee to kéepe thee in the way c. 741 ¶ Out of Leuiticus The chiefest Chapiters of Leuiticus are expounded in the Sermon of the Ceremoniall Lawes 6 CHarge giuen to the priests to kéepe the holy fire alwayes burning c. 368 7 Touching vowed sacrifices or sacrifices offered by couenaunt c. 379 10. Thou and thy sonnes that are with thee shall drincke neither wine nor c. 336 10 The sonnes of Aaron burnt scorâ—â—hâ— vpp with fire from heauen for offering straunge fire c 962 11 Of the cleane and vncleane creatures c. 382 12 13. 14 15. 16. Touching cleansing sacrifices for bodily deâ—ilinges 373. 13 The priestes did iudge betwixt cause and cause and betweene cleane and vncleane c. 338 17 Whosoeuer of the house of Israel shall kill an oâ—e or a sheepe c. 344. 3. 7. 17. 19. The eating of bloud and strangled is forbidden c. 385 18 The abhominable sinne of Sodomie medling with beastes also is plainely forbidden c. 236 19 Ye shall doe no vnrighteousnes in Iudgement c. 194 19 Ye shall not steale ye shall not lye no man shall deale c. 273 19. Ye shall do no vnrighteousnes in iudgement true balances true weightes c. 270 20 Of the punishment of adulterie 236 20 Of the punishment of incest 236 20 A lawe against Sodomie 236 20 The soule that worketh with a spirite or that is a Southsayer shal die c. 755 22 Let no deformitie be in the thing that thou shalt offer c. 368 24 Of the punishment of such as blasphemed Gods name c. 129 26 I wil smite you for your sinns seuen times c. 936 27 Of vowes c. 380 ¶ Out of Numerie 3 ANd thou shalt giue the Leuites vnto Aaron to his sonnes c. 232 3 The Leuits shall kepe all the instruments of the tabernacle c. 338 6 And the Lord spake vnto Moses saying speake vnto Aaron and his sonnes saying On this wise ye shal blesse the children c. 336 6 Touching the discipline of the Nazarites c. 380 10 The trumpets wherewith the congregation was called together were in the Leuites hands c. 338 11 Gather vnto me threescore and tenne men of the elders of Israel
c. 878 15 He that brake the Lords Sabboth by gathering of stickes was stoned to death c. 141 19 How to make the holy clensing water against al defilings c. 376 24 Baalam foretold the ouerthrowe of Hierusalem c. 414 27 Let the God of the spirites of all flesh sett a man ouer the congregation c. 177. 389 27 Iosua the Capteine of Gods people is set before Eleazar c. 181 30 Touching Votories and when their vowes are of force c. 380 ¶ Out of Deuteronomie 1 BRing men of wisedome of vnderstanding and of an honest life c. 176. 389. 894 1 Heare the cause of your brethren and iudge righteously c. 192. 390 4 The Lord spake vnto you from the middest of the fire and a voyce of words ye heard but likenes sawe ye none c. 2. 119 5 These words spake the Lord with a lowde voyce from out of the middest of the fire c. 2 5 Thou shalt not couet thy neighbours wife thou shalt not c. 324 5 I haue heard the voice of the woordes of this people whiche they haue spoken c. 870 6 Heare Israel the Lord our God c. And thou shalt shewe them vnto thy children c. 56 160. 623 6 Thou shalt loue the Lord thy God with all thy heart c. 93 8 Man liueth not by bread onely but by euery woord that commeth out of the mouth of c. 947 8 When thou hast eaten therefore and filled thée selfe c. Beware that thou forget not c. 283 8 Saye not thou in thine hearte Mine owne strength the power c. 471 9 The Lord had determined to destroy you therefore I made intercession c. 916 10 And Nowe Israel what doeth the Lord thy God require of thée c. 668. 475 10 Circumcise the foreskin of your heartes and harden not your c. 361. 1025. 10 Thou shalt worshipp the Lord thy God him shalt thou feare c. 655 12 Euery man shall not doe that whiche is righteous in his owne eyes c. 472 12 15. The eating of bloud and strangled is forbidden c. 385 13 The Lord commaundeth that euery citie whiche departeth from God and the worship of God shuld be sett on with warriours c. 211 13 Follow ye the Lord your God feare him c. 113. 671 14 Of cleane vncleane creatures c. 382 15 Beware that thou harden not thine heart nor shutt to thine hand for c. 288 16 God also forbad the magistrate to plant groaues c. 179 16 Thou shalt appoint thée Iudges c. 894 17 When the king sitteth vppon the seat of his kingdome he shal c 252. 391 19 If a false witnesse be founde amonge you then shall you doe vnto him c. 320 20 Lawes made for warre c. 213 21 The parentes them selues are commaunded to bring their disobedient children before the Iudge c. 162 24 No man shall take the neather or the vpper milstone to pledge c. 272 24 Thou shalt not denie nor withhold the wages of an hired seruant c. 272 25 Thou shalt not haue in thy bag two manner of weightes c. 270 28 If thou shalt hearken diligently vnto the voyce of the Lord thy God to obserue and do c 641 30 The Lord thy God shal circumcise thine heart and the heart of thy séede c. 359. 454 32 Sée nowe howe that I I am God and there is none other God but I I kill c. 623. 658 ¶ Out of Iosua 1 SEe that thou doest obserue and doe according to all the Lawe c. 184 2 Let not the booke of this Lawe depart out of thy mouth c. 252 2 Giue mée a signe by oath that ye will shewe mercie vnto mée And they gaue her a roape to hang out of her windowe c. 956 5 Make thée sharpe kniues of stone go to againe and circumcise the children of Israel the second time c. 1059 28 Of the Lordes Tabernacle at his apointment erected in Silo c. 342 23 When ye shall come in among these nations sée that c. 133 ¶ Out of Iudges 6 HE is called Lord who before was called an angel c. 743 14 And the spirit of the Lord came vpon Samson c. 382 17 Micha instituted vnto the true God a kinde of seruice of his owne c. 676 ¶ Out of the first booke of Samuel 1. 3. OF the Lords Tabernacle at his appointment erected in Silo c. 342 3 And the sinne of the children of Helie was too abhaminable before the face c. 910 4 The elders of Israel said Wherfore hath the lord cast vs downe c. 996. 4 So the people sent into Silo brought from thence the arcke c. 996 4 And thâ— Philistines fought and Israel was smitten downe and fled c. 996 4 5. The vse and abuse of the arke c. 346 6 The Lord smote fiftie thousand thrée score and ten men of Beth-shemesh c. 997 15 Hath the Lord as great pleasure in burnt offeringes and sacrifices as when the voyce of the Lord is obeyed c. 472 677 16 The good spirite of God departed from Saule and the euil spirite succéeded c. 722 19 Dauid doth not despise the ayd and shiftes of his wiâ—e Michol c. 640 23 When Abigael saw Dauid shée hasted lighted off her aâ—â—e c 649 28 Samuel or rather Sathan couÌ„terfecting Samuel raised vpp by a witch c. 247 ¶ Out of the second booke of Samuel 6 OZa perished for handling the arche of the Lord otherwise than was commaunded in the law c. 676 7 I wil be his father and he shal be my sonne c. 57 7 Who am I O Lord God and what is the house of my father c. 952 8 Dauids sonns were called priestes c. 880 12 The sword shal not depart from thy house c. 522 12 The Lord hath taken thy sinne 〈◊〉 c. 522 12 Take thou the citie Rabah least I take it and my name be called vppon it c. 655 15 Carrie bache the arcke of God into the citie againe If I shal finde c. 308 15 If I shall finde fauour in the eyes of the Lord hee wil bring mée c. 926 ¶ Out of the first bookâ— of kinges 3 SOlomon loued the Lord c. onely he sacrificed and burnt incense in the high places c. 343 3 And when he was come in to the king he worshipped or made obeysaunce c. 650 4 And vnder Solomon they increased and were many in number as the sand c. 284 6 Dauids deuotion was great toward the arke of the Lord c. 824 6. 7. c. The description of Solomons temple c. 344 8 If the heauens of heauens are not able to conteine thée how much lesse c. 659. 943. 1004 8 And Solomon made a solemne feast and all
The deliuerie of Israel out of Aegypt compared with the redemption of all the world wrought by Christ c. 114 53 He is a man of sorrowes and hath felt calamities c. 64 53 And with the blewnesse of his stripes are wée healed c. 47 53 Whereas he neuer did vnrighteousnesse nor any deceiptfulnesse was found c. 371 53 Wée haue all gone astray like shéepe we haue turned euery one to his owne way c. 374 645 58 The fastings of the Iewes displeased god c. I haue nor chosen such a manner of fasting c. 244. 59 I will make this couenaunt with them My spirit that is come vppon thée c. 821 61 The spirite of the Lord vppon mée because he hath annointed mee to preach the Gospell c. 525. 634. 705. 63 And it shall come to passe that before they call I will aunsweare them c. 922 63 Thou O GOD art oure father Though Abraham be ignorant of vs and Israel knowe vs not c. 660 64 What the eye hath not séene nor the eare heard c. 90 65 Hée that will blesse himselfe shall blesse in the Lord c. 133 66 Hée that killeth a bullocke is as if he siue a man He that sacrificeth a shéepe as if he cutt off a dogs necke c. 677 66 Vppon whome shall my spirâ—te rest Euen vppon him that is poore â–ª of a lowely troubled spirite c. 711 ¶ Out of the Prophete Ieremie 2 HEare yee the woorde of the Lord O house of Iacob and all the families of the house of Israel c. 674 3 In those dayes they shall make no more boast of the arcke of the Lords Couâ—nanâ— c. 413 3 If anâ— man put awaâ— his wife and shée marrie to another mann will her first husband turne to her agaâ—ne c. 569 4 And the Nations shall blesse themselues in him and in him c. 135 4 Thou shalt sweare The Lord liueth in truth in iudgement and righteousnesse c. 133 4 If Israel thou wilt returne returne to mée c. 563 4 Bée ye circumcised to the Lord and cut away the foreskinne of your heart c 361. 1025 5 Turne vs O Lord and we shall be turned c. 564 5 Sincere turning to God is the onely way to remedie and shake off warre c. 210 7 Thou shalt not praye for this people neither giue thankes c. 923 7. Heape vp your burnt offerings with your sacrifices and eate the slesh c. 322. 1000 8 They haue reiected the word of God therefore what wisedome c. 447. 834 8 Howe say ye wee are wise wee haue the lawe of the Lord amonge vs c. 600 8 Doe men fall so that they may not rise againe Doth any man go so astray that he may c. 565 8 Let not the wise man glory in his wisedome nor the strong man in his strength nor the rich man in his riches but let him c. 622 10 Thus sayth the Lord ye shall not learne after the manner of the Heathen c. 481 10 O Lord there is none like vnto thée Thou art great and great is thy name with power c. 621 12 O Lorde thou art more righteous than that I should dispute with thee c. 300 12 But drawe them out O Lorde like a shéep to be slaine and ordeine c. 300 17 Thus sayth the Lorde curssed be the man that trusteth in man c. 687. 861 17 Thus hath the Lord sayd vnto me Goe and stande vnder the gate of the sonnes of the people 142 17 The heart of man is euill and vnsearchable c. 578 18 I will speake soudenly against a nation or a kingdome for to pluck it vp c. 917 20 The Lord with me is a strong Giant 610 22 Kéepe equitie and righteousnesse deliuer the oppressed c. 194 22 Woe to him that buildeth his house with vnrighteousnesse c. 239 22 As truely as I liue sayth the Lorde if Chonenias the son of Iehâ—akâ—m king of Iuda c. 1011 23 Behold the time coÌ„meth saith the Lord that I will raise vppe the righteous braunche of Dauid c. 699 23 Christe the sonne of Dauid called IEHOVAH and our righteousnesse c. 686 23 I haue not sent them and yet they runne c. 893 23 The Prophete that hath a dreame let him tell a dreame c. 904 23 Am I GOD that séeth but the thing that is nigh at hand only and not the thing that is farre off c. 610 25 Take this wine-cup of indignation from my hand and make all the people c. 316 26 If they turne from euill I will also repent me of the euill which I ment c. 562 29 Ye shall call vppon me and ye shall liue ye shall praye vnto me I will heare you c. 657 29 Builde vp houses c. and pray to the Lord for BabyloÌ„ c. 151. 219 31 This is my couenant that I wil make with them after these dayes c. 568. 726 31 Leaue of from wéeping for thy laboure shall be rewarded thée c. 468 31 Turne thou me O Lorde and I shall be turned bycause thou arte the Lord c. 564 31 No man shall teach his neighbourâ— for al shall know me c. 876 31 They shall come and reioyce in Sion and shal haue plenteousnesse c. 284 44 When GOD will punishe the sinne of the fathers in the children c. 125 Out of the Prophete Ezechiel 3 THou shalt heare the worde at my mouth and giue them warning c. 904 3 Blessed be the glory of the Lorde out of his place c 740 7 They shall not satisfie their soul neyther shall their bellies be filled c. 756 13 Woe vnto them that say to the people Peace Peace when there is no peace c. 323 14 If I send a pestilence vnto this land and if Noe Iob and Daniel c. 923 18 A bâ—adrowe of good works knit vp by the Prophete in ample manner c. 475 18 The sonne shall not beare the iniquirie of the father but euery maÌ„ shall dye c. 497 28 The fathers haue eaten sowre grapes and the childrens teeth c. 124 28 I sawe sathan as it had béene lightening falling downe from heauen c. 746 34 Thus sayth the Lord God Wo be vnto the shepeheards of Israel c. 906 34 Séemeth it a small thing vnto you to haue eaten vppe the good pasture c. 26 34 I will féede my flocke my selfe alone c. my seruant Dauid shall féede it c. 686 34 I will raise vp ouer my shéepe a shepehearde who shall féede them c. 864 36 I will sprinckle cleane water vpon you and ye shall be cleansed from all your vncleannesse c. 568 Out of Daniel 2 WIsedome and strength are the Lordes it is he that chaungeth the times and seasons c. 639 4 Let thy sinnes bee redéemed in righteousnesse and
and the abhominable and murtherers c. 655 22 And after I had heard and séene I fell downe to worship c. 653 22 Sée thou do it not for I am thy fellow seruaunt c. 743. 842. 890 The third and last table conteyning a short summe of such words or names and matters as are mentioned in this booke A. AAron a type or figure of Christ 332 Aaron his rod. 332 Abraham how he is iustified 3. 387. 554 Abia beléeuinge the ward of the Lord ouercommeth 5000000. men of theâ—ribe of Israel 253 Abigei what they are 279 Abrogation of the Lawe 409 Abrogation of the Iudiciall lawes 427 Abortion what it is 443 Abuse of Christian libertie 449 Alsolom 523 Abuse of the Church goods 1128 Achaz 254 AccusatioÌ„s false and wrongfull 320 Accusations that be iust 322 Actuall sinne and the cause thereof 505 Adam and â—ethusalem 649 Adoration 651 Adamonition before punishmeÌ„t 202 Adulterie spoken against 231 Adulterie and fornication 863 Adulcerie pardoned by Christ 234 Adulterie what things are in it forbidden 234 Arian heretiques condemned 775 Affinitie that the word of God hath with sacraments 291. 892 Afflictions 292 293. 298 299. 307. 310. 311. 312. 313 316. Altar 348 Altar or table of the Lord. 1070 Allthinges of God by God and in God. 494 Amasias 254 Ammon the king rebelling against the word of God after two yeares infortunate reigne was murthered of his owne household servaunts 255 Ambition worketh by priuate gifts 278 Anabaptistes and Nouations the me 〈◊〉 of Sathan 569 Angel and Angels 732. 733. 734. 735. c. vsque 745. Anthropomoâ—phites 118. 613 Antiochus Epiphanes 511 Anthemius 892 Annoynting or annoyling 1136 Apostles of Christ 11 Apostles how they bynde and loose 902 Apostles what they be 877 Apostles bâ—ptise infants 1055 Apostles authoritie very great 12 Apostles Créede 55 Apostles receiue wages 1121 Application of scripture necessarie 903 Appeale 392 Appearing of spirits 392 Article of the Christian faith 55 2 Article 59 3 Article 60 4 Article 63 5 Article 67 6 Article 69 7 Article 74 8 Article 78 9 Article 78 10 Article 81 11 Arâ—icle 84 12 Article 90 Aristocracie 169 Arcke 345. 346. 996. Assemblie 1064 Assemblies that be holy 915. 916 Ascension of Christ 69 Asturia 235 Asa 253 Ascend into heauen 1088 Auncient lawes 387 Authoritie of the Apostles very great 12 Authoritie of fathers 393 Auengment taken by the magistrate 196 Augustines opinion of the righte hand of the father 73 Augustines diuision of signes 955 Augustines sentence touching merites of Saintes 494 Auricular confession 577. 578 581 Authoritie of pastours 912 Authour of Sacraments God himselfe 962 Auncient exposition of the words of the Supper This is my bodie 1086 B. Backbiting pernicions 323 Bargaining buying selling 287 Baptisme 989. 1005. 1013. 1027. 1031. 1033. 1050. 1055. 1060. 1061. 1062. Baptising with water vnconsecrated 1039. 1040. Baptiser 1042 Baptised 824. 1055. 1060 Baâ—lards 395 Baâ—des and Curtisans haue benefices at Rome 900 Belongeth to vs to knowe what was written to theÌ„ in old time 15 Beléeue in the sonne of God. 59 Beléefe of oures the second Article thereof 58 Beléefe in the church forbidden 78 Bed in wedlocke ought to be vndefiled 226 Benâ—fits of God are to be acknowledged 952 Beginning of sinne against the holy Ghost 517 Beginning of the ministerie from whome and the worthines thereof 875 Behauiour of the godly in their calamities 300 Bearing witnesse 319 Birth of Christ 63 Bishops 878. 905. Blaspemie 516. 517 Blessing and thankesgiuing 977 Bloud and strangled forbidden by the apostles 421 Body of Christ 689 Body glorious 87. 88 Body naturall body spirituall 89 Bodies of the wicked rise againe 89 Bonauentures opinion of grace 1003 Bondage 395. 441. 442 Both kindes in the supper giuen receiued 1066 Bow downe to images what it is 122 Bread among the Hebrues what it signifyeth 947 Bread and wine remaine in their substance after consecration 984 Bread and wine are so called after consecration 985 Breaking of bread 1063 Buriall of Christ 65 Buying and selling c. 394 C. Catalogue of the bookes of the diuine Scripture 12 Cause of Christes incarnation 60 Calling to the ministerie 891. 893 Cathechising 907. Calamities 291. 293 Candlesticke golden 347 Carnall and fleshly people 404 Cure of the bodie 448 Cauills of those that attribute iustification to workes 458 Cause of sinne and euill 483 Catholique church what it is 79. 813 Carnall bondage and seruile 991 Carthage counsell for examining of bishops 895 Celebration of the supper c. 1072 Ceremonies 229. 328 329. 330. 364. 413. 415. 424. 1033. 1034. Confession of true religion 366 Charitie 92. 98 Christe as yet executeth all the dueties of a priest in the church 872 Christ what hee receynâ—th to himselfe from his ministerie and apostles 872 Christ is the naturall sonne of God 883 Christ reâ—eyneth both natures vnconfounded together 691 Christ in one person remayneth vndiuided 694 Christ is king of all 698 Christ is a Monarch 698 Christ is cotent to debate with Pilate of his kingdome 700 Christ called the onely sonne 59 Christ how he reigneth on earth in his kingdome 700 Christ Iesus the highe prest 704 Christ is annointed but with inuisible oile 705 Christ doth the office of a priest that is teacheth maketh intercession blesseth sacrificeth and sancrifieth 705 Christe his priesthood 706 Christians are kinges and priesis 709 Christ compared with Adam 49 Christ died not in vaine 50 Christ by interpretation annoynted 60 Christ is our Lord. 60 Christs conception and the maner thereof 62 Christes conception pure 63 Christ suffered vnder Pontius Pilate 64 Christ a Judge 74 Christ conueyeth himselfe awaye when the people would haue made him a king 218 Christians haue nothing to doe with the yron like Philosophie of the Stoikes 301 Christ coÌ„mandeth vs to beare his crosse 309 Christ and Paule examples to vs. 314 Christ is the rock not Christ signifieth the rocke 991 Christ the first begotten 331 Christ and his Apostles institute scholes 1115 Christ hath taken all burthens froÌ„ our shoulders 437 Christ fulfilled the lawe and is the perfectnes of the faithful 407 Christ alone is our life and saluation 543 Christ doeth fully worke our saluation 544 Christ is receiued by faith and not by workes 548 Christ how he preached the Gospel 548. 661. 862. Church Churches and CoÌ„gregation c. 667. 812. 813. 815. 816. 820. 821. 827. 831. 832. 833. 852. 860. 861. 863. 864. 866. 867. 868. 1118 1127 Circumcision 355. 357. 358. 359. 360. 361. Citie and temple of Hierusalem destroyed 413 Clearkes what they were sometime 883 CoÌ„municating of properties 696 Counsell of the priestes forsaken by king Ioas what followed 254 Conscience at quiet peace before God is the worke of the holy ghost 723. Constancie of the Apostles 723 Consecrating of pastours begun with fasting and prayer 897 Concupiscence 108. 949 Consubstantiall and coessentiall 59 Communion of sainctes 80 Confession and acknowledging of sinnes 81
S. Mathew instructinge Ioseph sayth Mary shall bring forth a sonne and thou shalt call his name Iesus For hee shall saue his people from their sinnes So then this sonne of God Iesus is the sauiour of the worlde who forgiueth sinnes and setteth vs free from al the power of our aduersary the deuil Which verily he could not do vnlesse he were very god Hee is also called Christ which is all one as if you saye Annoynted The Iewes cal him Messias Which word is a title proper to a kingdome or priesthoode For they of olde were wonte to annointe their kinges priestes they were annoynted wyth external or figuratiue oyntment or Oyle But very Christ was annoynted with the very true oyntement that is wyth the fulnes of the holy ghoste as is to be seene in the firste third Chapters after S. Iohn Moste properly therfore is this name Christ attributed to our lord For first he is both kinge and prieste of the people of god Then the holy Ghost is powred fully by all meanes and abundantlye into Iesus from whom as it were by a liuely fountayne it floweth into all the members of Christ For this is that Aaron vppon whose heade the Oyle was powred which ranne downe to his bearde and the nethermost skirts of his garment For of his fulnes we haue all receyued The last thinge that is to be noted now in this secōd Article is the we cal the sonne of God our lord The sonne of God verily is for two causes properly called our lord First in respect of the mysterie of our redēption For Christ is the Lord of all the electe whom hee hath deliuered from the power and dominion of Satan sinne and death and hath made them a people of his owne getting for himselfe This similitude is taken of Lordes which wyth theyr monye buy slaues for theyr vse or els which in warres reserue captiues whō they myght haue slaine or which deliuer men condemned from present death So then by this Lords are as it were deliuerers redéemers or sauiours Hereunto verily alludeth Paul where he sayth Ye are bought with a price become not therefore the seruauntes of men And S. Peter saith Ye are redeemed not vvith golde and siluer but with the precious bloud of the vnspotted Lambe Moreouer Christe is called Lord in respect of his Diuine power and nature by which all things are in subiectiō to the sonne of god And for because this word Lord is of a very ample signification as that which conteyneth both the diuine nature and maiestly wee see that the Apostles in theyr writinges vse it very willingly Paule to the Corinthians sayth Although there be many Lords yet haue we but one Lord Iesus Christ by whom all thinges are wee by him Now the third Article of Christian fayth is this Which vvas conceiued by the holie Ghost borne of the Virgin Marie In the seconde article wee haue confessed that wee beleeue in Iesus Christe the sonne of God oure Lorde wherein wee haue as it were in a shadow confessed that wée beléeue assuredly that God the father hath for vs our Saluation giuen to the world his sonne to be a Sauiour and redéemer For hitherto belōg those names Iesus and Lord. Now therefore in this thirde Article I haue to declare the maner and order how he came into the world to wit by Incarnation This article contayneth two things The Conception of Christe and his Natiuity Of both which I will orderly speake after that I haue brieflye declared vnto you the causes of the Lord his Incarnation Men were in a miserable takinge and all mankinde should vtterly haue perished for sinne which wée haue all drawne from the first mā Adam For the reward of sinne is death And for that cause wée that were to be caste into hell could not enter into heauen vnlesse the sonne of God had descēded vnto vs and becomming God with vs had with himself drawne vs into heauen Therefore the chiefe cause of his incarnation is to be a mediatour betwixte God and men and by intercession to ioyne or bring into one thē that were seuered For where a mediatour is there also must needes bée discord and parties The parties are God and men The cause of this discord is sinne Nowe the office of the Mediatour is to bring to agréemente the parties disagréeing which verilye cannot be done vnlesse that sinne the cause of this variaunce be takē cleane away But sinne is neyther clensed nor taken away except that bloud be shed and death do follow This witnesseth Paule in his 9. Chapter to the Hebrewes The mediatour oughte therefore to take on him our flesh and bloud that hée might both dye shead his bloud Furthermore it is needefull that this Aduocate or mediatour be indifferently common to both the parties whom he hath to reconcile wherfore our Lord Christ ought to be very God and very man If hée had béene God alone then should hée haue béene terrible to men and haue stoode them in litle stéede If hée had béen méere man then could hée not haue had accesse to God which is a consuming fyre wherfore our Lord Iesus Christ being both God and man was a fitte mediatour for both the parties Which thing the Apostle witnessing sayth One God and one mediatour of God and men the man Christ Iesus who gaue himselfe the price of redemption for all The same Apostle in the 2 and 9. Cap. to the Hebrewes speaketh many things belonging to this place And in the seconde Chapter rehearsinge an other cause of Christ his incarnatiō he saith It became him in althings to be made likevnto his bretheren that he might be merciful and a faithful high priest in thinges concerninge God for to purge the peoples sinnes For in that he himselfe was tempted he is able to succour them that are tempted An other cause wherfore our Lord was incarnate was that hée mighte instruct vs men in all Godlinesse and righteousnes finally that hée mighte be the light of the world and an ensample of holy lyfe For Paule sayth The grace of God that bringeth saluation hath appeared vnto vs teaching vs to renounce vngodlines and to liue holilie To conclude hée therfore became one wyth vs by the participation of nature that is to say it pleased him to be incarnate for this cause that hée might ioyne vs againe to God who for sinne were seperated from God receiue vs into the fellowship of himselfe and all other his goodnes beside The nexte is for vs to declare the manner of his incarnation This article of fayth standeth on two mēbers The first is He was conceiued by the holy ghoste Al wée men Christe excepted ace conceyued by the seede of man which of it selfe is vncleane and therefore wée are borne sinners and as Paule sayth Wee are borne the sonns of wrath But the body of Christ I saye our Lord was not conceiued in
booke saith that the reliques of the Romans were kept by the townsmen of Cęres in y Frēch warre at what time the Frenchmen inuaded Rome By which occasion it is likely that for remembraunce of the benefite all the worshipp due to God and all the holy rites or customes were according to the name of the towne vsuallie called Ceremonies But from whence soeuer the woord is deriued wée in this treatise vse it for the holy déede of worshipping God and the ecclesiasticall rites of sacred religion Now Ceremonies are holy rites belonging to the ministers of religion and also to the place time and holy worship exhibited to God all whiche howe they ought to be kept and obserued according as they should be the lawes called Ceremonial doe exactly teach and precisely describe Ceremonies therfore are the actions or rites which the lawes or rules called Ceremoniall doe frame or appoint Nowe Ceremonies are ordeyned either by God or men As touching those which God hath instituted they are of two sorts The one sort wherof he did ordeine in the old testament to the auncient Israelites and the other at the comming of Christe to vs that are the people of the new testament or couenaunt Of the Ceremonies of the new testament I meane to speake when I come to treate of the Church the Sacraments thereof At this time I wil discourse of the Ceremonies of the old testament which were holy rites and actions ordeyned and deliuered by God himself to the people of Israel vntil the time of amendement partly to represent in a shadowe to shewe the mysteries of God and partly to worship God by them and also with them to kéepe the people of God in a lawfull religion and in the societie of one ecclesiasticall bodie But men also haue brought in very many and sundrie sortes of Ceremonies as amonge the heathen the Archflamines did who were the priestes and ministers of Idols whiche offices and romes both their kinges and princes did sometimes supplie Among the Hebrues Ieroboam king of Israel to the destruction of him and his did chaung the Ceremonies which God had ordeyned into his owne that is into mens inuentions and detestable blasphemies In this latter age of the world wherein we liue there is no ho of Ceremonies that are instituted daily by brainsick people The miserie whereof many learned men both haue and do yet at this day lament and bewaile Angustine complayneth that in his time Ceremonies did increase too faste in the Church of God what would he say thincke you if hee were aliue to sée them now a dayes But of this I wil speake at an other time Now forbecause the word Ceremonies is attributed as a name to any heathenishe rites whatsoeuer I in this treatise would haue you to knowe y I speake not of euery Ceremonie but of those onely which were deliuered of God by Moses to the people of Israell not at the will of Moses but at the wil of God by the meanes or ministerie of Moses according as it was said vnto him See that thou doest all thinges according to the patterne that was shewed thee in the mountaine The originall therefore or beginning of these ceremonies which we treat of are referred to God himselfe y most true and assured author thereof and they did therfore please God because they were godly and might be exhibited in faith Contrarilie the Ceremonies in religion that are deuised and ordeyned of men are vtterly condemned as is to be seene in the 12. of Deuteronomie In the 17. Cap. of the 4. of kinges also we finde I srael walked in the ordinaunces or Ceremonies which they themselues had made to themselues It is knowne to all men what happened to Ieroboam and his houshold and all the kinges of Israel that walked in the wayes of Ieroboam So then these Ceremonies of ours I meane the Ceremonies wherof I speake are actions and rites not in prophane but holy matters which god himselfe did first ordeine which Gods people doth vse and exercise These Ceremonies were not deliuered to al people or nations but to the people of Israel only and that too as the Apostle saith vntill the time of amendment as that which should lye vppon the shoulders of the Iewes till the coming of Messiah at what time they should be taken away and after that appeare no more And in this sense verily the Apostle Paul calleth the lawe the schole mistresse vntill Christe We haue moreouer to note the end wherunto Ceremonies were ordeyned Ceremonies do especially belōg to the doctrine of pietie faith For they were added to the first table as a shoare or propp to vphold or staye it For they teach the outward worship of the true God which godly men do giue vnto him and by them were the Israelits drawen not onely from strange gods but from strange worships also wherewith they were too much and too long inured trayned vp in the land of Aegypt to the end they should not haue any occasion to receiue oradmit any strange kinds of worships when they were furnished and as it were wrapped in so exquisite sorts of curious Ceremonies This doth Moses in the 12. of Deut. make to be the cause why God appointed such busie Ceremonies Therfore Ceremonies and the vse of Ceremonies are in the scripture expressely called the worship of god For with them it pleased God to be worshipped and with them he did retaine his people in the true worshipping of him and in the true religion cōmunion of one ecclesiastical body For the church is seuered and diuided by the admitting or bringing in of new or strange ceremonies as it is euident in the states and dealinges of Solomon Ieroboam Moreouer the Apostle Paul said Are not they which eate of the sacrifice partakers of the altar so consequently of the whole religion Furthermore the chiefe or especial mysteries of Christ and his Church were shadowed in Ceremonies and were the Sacraments of the Iewish people wherwith the Lord would bind them vnto him put them in mind of his benefits and lastly kéepe the pietie obedience and faith of his people in vre exercise And because the Lord did especially require faith and faithfull obedience at the hands of his seruants in the obseruing of Ceremonies therfore those Ceremonies did not please but vtterly displease his Maiestie so oft as the people were ignorant of the meaning of the secret mysteries conteyned in those figuratiue showes so oft I say as they were without faith and obserued onely the outward actions or Ceremonies without inward zeale and touch of conscience For the Lord in Ieremie crieth out and saith Heape vp your burnt offerings with your sacrifices and eate the flesh For when I brought your fathers out of Aegypt I spoke no word vnto them of burnt offeringes or sacrifices but this I cōmaunded them saying Hearken vnto and obey my voyce and I wil be your
apparel For as the man is such is his talk such is his cloathing therefore the rayment doeth note of what conuersation the priests ought to be Whereuppon it commeth that in the Scriptures wee are bidden to put on other cloathing whē the meaning of the holy Ghoste is that wee should chaunge our wicked conuersation so that the very garmentes doe partly instruct the priests what they haue to doe and what is seemely for them But nowe the time and course of this treatise inuiteth mée to speake somewhat of the priests office Their office did consist in many thinges but especially in teaching instructing For the chiefe cause whie the priestes were ordeyned of God was to instruct the Church in true pietie and to teach the people the lawe of god For thus wée read that the Lord did say vnto Aaron Thou thy sonnes that are with thee shall drincke neither wine nor stronge drinke when ye enter into the tabernacle of wittnesse least happily ye die Let it be an euerlasting ordinaunce among your posterities that ye may put disferēce both betwixt holie vnholie betwixt cleane and vncleane that ye may teach the sonnes of Israel all the statutes which the Lord hath spoken vnto them by the ministerie of Moses Leuit. 10. The same lawe doth Ezechiel in as many wordes almost rehearse in the 44. Chapiter of his Prophecie And Malachie declareth it also as it is to be seeae in the second of his Prophecie They therefore are vtterly deceyued which thincke that the Leuiticall priestes were appointed onely for to kill the sacrifices Moreouer the lord doth euery where in his lawes minister matter for the Leuitical priesies to instruct his people in and that matter was not the heathenish Philosophie the edicts of kinges or decrees of Senatours but the very woord of God deliuered to them by God himselfe And that this doctrine might be the more conunodiously vttered to the people the priestes appointed certaine holy dayes wherein the people should assemble together to heare them preach the word of God. The next point of their duetie after teaching was to blesse the people That blessing was not free for euerie priest to vse as hee listed but was bounde to a certaine forme of words very solemnly vttered which is thus expressed in the 6. of Numbers And the Lord spake vnto Moses saying Speake vnto Aaron his sonnes saying On this wise ye shall blesse the children of Israel and say vnto them The Lord blesse thee keepe thee The Lord shewe his face vnto thee and be merciful vnto thee the Lord lift vp his countenance vppon thee and giue thee peace This manner of blessing did they vse vndoubtedly in their holy assemblies esspecially at the breaking vpp of the congregation when the people did depart In an other place it is said that God did blesse but here that Aaron and his sonnes did blesie the people whereuppon wée haue to note that God doth woorke inwardly and performe in the faithful what soeuer the priestes in that forme of blessing did wishe vnto the people so that still to blesse is the onely and proper worke of God alone And therfore verie significantly after that solemne blessing vttered by the mouth of the priest God doth add And they shall call or put my name ouer or vpon the children of Israel and I will blesse them The priestes therefore do lay before the people the name of the Lord they commend vnto them the mightie power of his Godhead and shew them that all goodnesse doeth flowe from God teaching them how they may obteyne it through faith in Christ who is the blessed séed that blesseth al that call vppon his name Nowe in this solemne blessing sixe principal points are chiefly conteyned First the priest sayth The Lord blesse thee That is The Lord bestowe vpon thée whatsoeuer belongeth to the safetie of thy bodie and soule Secondarily he saith The Lord keepe thee For it is not sufficient to receiue good thinges at the hand of the Lord vnlesse they bée preserued by his power and not taken from vs by his wrathfull indignation nor lost againe by oure owne negligence Thirdly hee sayth The Lord shew thee his face or The Lord make his face shine vppon thee The Lord doth thē shew vs his louing face when after his anger hee sheweth vs his fauour and doth become good and gratious to vs And therefore in the fourth clause doeth followe a more plaine exposition where the priest sayth The Lord bee mercifull vnto thee as if hee should haue said The Lord be alwayes gentle and fauourable vnto thée in all that thou goest about either in words or déeds The fift blessing is The Lord liftvpp his countenaunce vppon thee Now the Lord lifteth vpp his countenaunce when he looketh vppon vs when hée watcheth ouer vs and doth direct and guide our wayes The last desire is Peace which is taken for the saluation and chiefe goodnesse that happeneth to mankinde although in an other sense it is put for the contrarie to warre or battel and the peace of the conscience is no smal felicitie to mortall men These were the good things that the priestes did wish to light vppon the people teaching them withal to beséech the Lord for those blessings with ardent prayers carnest supplications Euen till this day there doe remaine the Psalmes that the priestes did make for the peoples sake to singe For after that Dauid had brought musick into the temple then did the playing vppon musical instrumentes with swéete melodie and singing of Psalmes beginne to be taken for an office among the priests Touching this musicke vsed in the temple the first booke of Chronicles speaketh very much where it treateth of Dauid and his dealinges how he distributed the singers into 24. orders and that by course Moreouer the priestes were commaunded to minister the Sacraments and to sacrifice For they did circumcise the infants their office was to see the Passeouer eaten and to offer sacrifices of sundrie sorts vnto the Lord of which I will speake hereafter in place cōuenient And that they might more commodiously offer their sacrifices Dauid by the inspiration of the holy ghost diuided the two families of Eleazar and Ithamar into 24. orders For they did minister by course as is to be séen in the 24. Chapiter of the first of Chronicles All the while that their turne to minister did laste the priestes remayned still within and neuer did set a foote out of the temple For there were houses builded within the temple for the priests to dwell in when their lot did come to serue the Lord they neuer went vnto their owne houses vntill their course were expired and their time to minister were fully finished The priestes also did kéepe the holy vessells and make them cleane they kept the candels burning the holy fire that it should not goe out to be short they had the charge of all thinges which
full The place where the temple was afterward builded is reported to haue béen shewed to Dauid by the Angle of the Lord and that Dauid did first of all make sacrifice there vnto the Lord and addeth these words This is the house of the Lord God and this altar is for the sacrifice of Israel As if hée should haue said This plat of ground is appointed for tâ—e temple in this péece shal be builte the house of the Lord yea here shall be offered that onely and effectual sacrifice for all men the very sonne of God Christ Iesus incarnate For all the interpreters of the holy scriptures agrée that the place was at Ierusalem vppon the mountaine Moria where Abraham once would haue offered his sonne Isaac that in that appointed or fatall plâ—ce the temple â—as erected and thâ—t the hill Golgotha or Caluarie was not farre of but in the very topp of the mountaine Moria which was the place and holy hill wherein the holy Gospell doth testifie that Christ was offered for the sinns of al the world which was prefigured in a type of the auncient sacrifices other Ceremonies belonging to the temple The vse and end of the temple was none other than the vse and end of the tabernacle was before Ieroboam therfore and the kings of Israel did sinne most gréeuously when they forsooke the temple to make sacrifices in the high places in their Cathedrall Churches at Bethel and at Dan and in other high pleasaunt places The people of Iuda with their kinges did sinne most gréeuously either for sacrificing to God in the high places or else because they did not vtterly cutt downe those highe places For the Lord would and his wil was to be worshipped in one place which hée had chosen vnto himselfe The plaine lawe touching that matter is extante in the 12. of Deuteronomie is very expressely set downe in the 17 of Leuit. in these woords following Whosoeuer of the house of Israell shall kill an Oxe or a sheepe or a goate within the host or without the host to witt for a sacrifice vnto the lord For otherwise they mighte lawefully kill a beast for their sustenance in any place wheresoeuer and shall not bring it to the doore of the tabernacle of the coÌ„gregation to offer his Sacrifice before the dwelling place of the Lord bloud shal be imputed to that man as if he had shedd bloud Wherefore when the children of Israell bring their offeringes let them bring them to the Lord before the dore of the tabernacle of appointment vnto the priest that hee may offer them And let them no more offer their offerings to diuels after whoÌ„ they haue gone a whoring This shal be an ordinaunce to them for euer in their generations And he that doth not this shal be rooted out from amoÌ„g his people There are in these words thrée thinges to be noted First that it was not lawfull to sacrifice but in that one place onely that was before the altar of burnt offeringes Secondarilie wée haue to marke that that commaundement was giuen to the end that al men should vnderstand that the sacrifice was made to God to whom the tabernacle did belong Thirdly that to offer sacrifice out of y place against Gods comaundement was to make sacrifice vnto the diuel that the offerer was to be iudged as a murderer and that hee was excommunicated by the lord God as he that was excluded froÌ„ the companie of God his holy saints But wheras Samuel Helias and certaine other Patriarches did by Gods sufferance make sacrifices vpon some especiall causes in other places not before the altar in the tabernacle they did it by dispensation They therefore that sacrificed in highe places not to straunge Gods onely but euen to the very true God did sinne first of all by disobedience For God doth mislike yea he curseth al the worship done vnto him which we our selues do first inuent without the warrantise of his word it is faithfull obedience y pleaseth him best SecoÌ„darilie they sinned by making a schisme in the vnitie of the Ecclesiastical body Thirdly for despising the mysterie of Christ that was to be offered in the mount of Golgotha for not referring the meaning of their sacrifices to Christ the onely truth of all their typicall Ceremoines Lastly they sinned by trusting in their sacrifices as in well wrought woorkes to iustification and by neglecting the worship of God chaunging it into trifles of their owne inuentions The teÌ„ple stood from the time that Solomon did first build it vntil the first destruction of it vnder king Zedechias 440. yeares And from the reparatioÌ„ of it vnto the vtter ouerthrowe vnder Vespasian it stood 582. yeares Other there be that do accompt it otherwise Thus haue I hetherto spoken a litle of a great deale concerning the temple Now it remayneth for me to touch and lightly to passe ouer the holy instruments belonging to the tabernacle and temple of the Lord amonge which the arcke of the couenant was the chiefe which arcke was so called because of the tables of the couenant that were put within it It was also called the arke of the Lord God of hostes which dwelleth vppon it betwixt the Cherubim by that meanes the Lord himself was called by the name of Him that sitteth betwixt the Cherubim because he did from theÌ„ce giue aunsweares vnto his seruauntes and had placed it in the middest of his people to be a signe that his presence was alwayes amonge them Touching the stuffe whereof and the for me how the arcke was made I will say nothing here For the matter fashion are in their colours very liuely painted out in the 25. Chap. of Exod. Of the meaning mysterie vse of the arcke I will speake somewhat now We men lay vp in our coffers and cheasts the treasures y we most sett by And therfore we vnderstand that in the arcke was layed the treasure of the Church and all the substance of which the faithfull made most accompt We must not therfore seek for them in meÌ„ in Noah Abraham Isaac Iacob Moses Dauid S. Marie Iohn Peter or Paule much lesse in the Romish indulgeÌ„tiarie but in him in whom all fulnesse dwelleth and in whom all the treasures of gods wisedome and knowledge are heaped vp in store who is not séen here on the earth but in the Sanctum Sanctorum in heauen I say aboue and is called Iesus Christ whose diuinitie is figured by the most pure gold and his humanitie by the Sittim wood that is of Cedar or rather white thorne For he tooke vpon him flesh like to our sinnefull flesh euen the very flesh that wée haue in al pointes sauing that it was not sinnefull Out of this arke do the faithfull fetche all good and necessarie things for the vse of their life and eternall saluation For in the arcke wée read that there was layd the tables of the couenaunt the
should once set a foote out of doores vntil the next morning By which thing it is giuen vs to vnderstand that neither Christ nor our saluation is to bee found without the church in the sects or schismes of wicked heretikes Christe the Lambe of God doth gather al the faithful into one church wherin he kéepeth them lastly doth saue them Last of al this ceremonie did put gods people in mind of their duetie of thākfulnes especially of y studie of godlinesse harmelesse innocencie They therefore did giue thanks to God for these all other his benefites they praised his name and did vtterly absteine from all leauened bread For ye shal finde nothing so seuerely forbidden in this ceremonie as the eating of leauened bread Who soeuer eateth leauened bread saith the Lord his soule shall perishe from amonge the congregation of Israel whether he be a straunger or an Israelite borne The same saying is afterward often times repeated thoroughly beaten into their braines Nowe the Apostle Paule whose cunning and learning was much in the law of Moses expounding what was meant by the leauened bread doth say Therefore let vs keepe the feast not in the olde leauen nor in the leauen of malice and vnrighteousnesse but in vnleauened bread that is in sinceritie trueth Thus muche hitherto touching y eating of y Paschal lamb To these sacraments were also added sacrifices of sundrie sorts many kindes which were not first inuēted and taught by Moses but were taken vp and vsed immediately after the world was created For Caine Abel offered burnte sacrifices to God the maker of the world the one of the fruites of the earth and the other of the cattaile that was in his flock Like wise Seth Noah Sem Abraham Isaac and Iacob with al the other patriarches are knowne to haue sacrificed vnto the Lorde Nowe since the heathenish sacrifices of the Gentiles as the verie heathen writers them selues did testifie were partely like vnto and in many pointes all one with the Iewish sacrifices it is not vnlikely but that the graunde partriarchs of the Gentiles did teach euerie one his owne nation the manner of sacrificing which they had learned of their forefathers Sem Cham Iaphet and of the holie Patriarche Noah him selfe But it is vndoubtedly certein that the holy fathers did bring in nothing of their owne inuention nor adde any thinge to the sacrifices more then they had receiued learned of God who is the author of all goodnesse although Moses did more precisely distinguish certeinly order the sortes the kindes differences betwixt sacrifice and sacrifice And yet whatsoeuer he did that did hee at the Lords appointment God instructed Moses in all that he did For the booke of Leuiticus wherein are especially described all the kindes of sacrifices doth immediatly after the verie beginning testifie that Moses was called by God and that he learned of the Lord all the ceremonies of the sacrifices which he commaunded the Israelites to kéepe And in the 7 Chap. of y booke of Numb we read And when Moses came into the Tabernacle of appointment hee heard the voice of God speakinge vnto him out of the mercie seate Now as I was about to say there were diuers sacrifices sundrily differing in many pointes amōg thēselues yet hauing many thinges cōmon general one with another It was general to al sacrifices not to be offered in any other but one apointed place alone It was general to all sacrifices that they ought of duetie to be offered by faith according as they were taught by y word of god It was general to al sacrifices to be made according to the Lords cōmandement with holy fire not with strange fire or fire prophanely kindled Nadab Abihu the sonnes of Aaron were slaine for nothing else but for because they vsed prophane or strange fire in sacrificing to the lord For when the Israelites or Leuites did first of all sacrifice as the Lord had commaunded them in the tabernacle of appointmēt then did God by sending fire from heauen giue a token that he did like of that manner of sacrifice Whereupon in the sixte of Leuiticus the priestes are charged to mainteine or kéepe the holie fire alwayes burning first in the tabernacle and then in the temple whiche thinge it is manifest that the heathen did imitate in commaunding the vestall virgins at Rome alwayes to kéep the holie fire burning By this perpetual fire is meant the perpetual working of the holie Ghost in the church of Christe which must be kept quicke stirred vp in the heartes of the faithful with feruent prayers with the sincere doctrine of the Lorde with the right vse of his holie Sacraments It was also generall to all sacrifices that in them neither wilde nor vncleane beasts were offered to y lord Moreouer this generall rule of sacrifices is giuen by Moses in the 22. Chapter of Leuiticus saying Let no deformitie bee in the thinge that thou shalt offer If it be blinde or lame or maymed if it haue pusshes or scabbes or tettar ye shall not offer it vnto the Lorde neither shall ye put ought of it vpō his altar Verily if any man had brought a deformed oblation vnto the Lorde hee shewed him selfe plainly to be a contemner vtterly vnthankfull toward his maker And therefore the Lorde in Malachie cryeth out and saith When ye bring the blinde for sacrifice do ye not sinne and when ye bring the lame and sicke do ye not sinne Offer it nowe I praye thee to thy prince or capteine wil he be content with it or wil he accept thy person saith the Lorde of hostes And so I saye my name is in contempt of no estimation among you The iust and true God therefore doth at all times require trueth liberalitie sinceritie and integritie in them that worship him and on the other side he abhorreth and vtterly detesteth vncleanenesse lying and hypocrisie There are certeine other thinges also which be generally cōmon to all sorts of sacrifices but I will not at this time make particular rehersal of euery seuerall iott or minute But what peculiarities euery sundrie sacrifice hath it wil euidently appeare in the exposition of their sundrie sorts which I wil nowe speake of in order as they lye First of all I will expound to you that kinde of sacrifice which in the scripture is called Holocaustum That sacrifice was wholly consumed with fire so that nothing but the skin or hyde of the beast was leafte for the priest The woorde is deriued of the Gréeke For it is called Holocaustū as one should saye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wholie burnt or consumed with fire This sacrifice was of thrée kindes I meane it was made after thrée sortes to wite with greater with little and with lesse liuing creatures namely with an Oxe a bullocke or a calfe or if any mannes abilitie were not sufficient
him and did become like vnto vs being cladde as it were in the vsuall garment of vs men yet notwithstanding his fleshely garment I meane his bodie that was like to ours was altogether frée from corruption and cleane without all spottes of sinne Aaron did first of all kill a stéere for him selfe and his familie whereby he declared that hee was not the verie true high Priest but the type of him that was the true Priest For Paule saith Our high priest had no neede as those high priestes had first to offer sacrifices for their owne sinnes then for the sinnes of the people For he did that once when he offered vpp him selfe Afterwardes Aaron drewe lottes at the doore of the tabernacle to trye betwixt the two goates whiche should be slaine for the sacrifice and which shoulde bee sent awaye as the scape goate into the desart The two Goates do signifie Christ our Lorde verie God and verie man in two natures vnseparated He is slaine and dyeth in his humanitie but is not slaine nor dyeth in his diuinitie Yet he being one and the same Christ vnseperated is the sauiour of the world and doth worke the redemption of vs mortall men So in the two Goates was a mysterie hidden And for because as Solomon saith the lotts are guided by the Lordes will it was not without the especiall will of the father that the sonne was sacrificed and killed on the crosse Moreouer the high Priest did take the bloud firste of the bullocke then of the slaine goate and a Censer in his hande and went within the vaile where with the incense he did make a cloude of smoke before the mercie seate and with his finger did sprincle the bloud seuen times toward the mercie seate All which the Apostle Paule expoundinge in the 9 to the Hebrewes saith that Christ entred not into the Tabernacle made with handes but into the verie heauens not with the bloud of a bullocke or a goate but with his owne bloud and found for vs a perpetuall cleansing remission of our sinnes For he is our propitiation not for our sinnes onely but also for the sinnes of all the worlde And herevnto did the Apostles allude as ofteÌ„ as they called Christ our propitiation as S. Paule did in y third to the Romans and Sainct Iohn in the seconde and fourth Chapter of his first Epistle Nowe the seuen times sprinckling of the bloud betokened the ful perfection or perfect fulnesse of the cleansinge We haue néede also to be sprinckled with the finger not of man but of Christ Iesus our Lorde and Sauiour whose finger is the holie Ghoste by whome our cleansing doth come vpon vs. To the sprinckling of the bloud is also added swéete smellinge incense For as the Apostle testifieth Christe our high priest did offer prayers for vs with teares and was heard in that which he feared Whereupon by the cloude of smoke that is by the greate quantitie of smoke was noted the greate efficacie of earnest prayers When that was don the high priest went againe into the Sanctum sett the bloud vpon the golden altar of incense For in the worke of our redeÌ„ption both innocent bloud and earnest prayer for vs must bee ioyned togeather Out of the SanctuÌ„ again he came to the altar of burnt offerings whiche stoode in the court which was called AtriuÌ„ there he gaue the other goate to a conuenient man to be carried away into the wildernesse but in the deliuering of the goate he vsed a precise manner and singular ceremonie For the high priest layed both his handes vppon the Goate and ouer his head did confesse the sinnes of the people who also did them selues confesse their sinnes following the priest clause by clause in all the confession which hée rehearsed and then so soone as all the sinnes were layde vppon the head of the Goate hee was sent awaye that by that meanes he might carie the sinnes of all the people into the desart From this ceremonie did the Gentiles vndoubtedly borrow their kind of cleansinges or purgings of the people called in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Pâ—amina For their manner was in extreme periles that one should giue him selfe for all the rest whome they tooke and did either kill burne vppon the altar or cast into the water praying therewithall that al their euil lucke might go with him and that the Gods being pacified w the death of him might againe be fauourable to all the rest But the wretches erred as farre as heauen is wide For Christe the sonne of God was made sinne for vs that is hee was made a sacrifice for sinne yea hee became a cursse for vs that we by him might receiue a blessing For to this had the Prophet Esaie an eye when he saide wee all went astray like sheepe euery one turned after his owne waye But the Lorde hath throwne vpon him al our sinnes Againe He was wounded for our offences and smitten for our wickednesse And againe The paines of our punishment were laide vpon him and he bare our griefes Nowe the Goate did carrie the sinnes into the desart not that the sinnes should not be but that they should not be any more imputed vnto them For in the church verily there is sinne in the Saincts but it is not imputed vnto them Sinne is imputed to all them that are without the church in y desolate wildernesse The conuenient man that should carrie away the scape Goate can be none other than Christ him selfe who in the dayes of his fleshe did obserue the conuenient time and fitt occasion repeating often times that his houre was not yet come but at the last when time conuenient was come for him to dye he saide that then his houre was come And by dying he carried away conueniently the scape Goate I meane the sinne of all the world When this also was thus accomplished the high priest did againe wash him selfe and putting off the common garments of the inferiour priestes did againe put on his high priestes attire Nowe this often and manifolde washing in the holie ceremonie is a shadowe or type of the moste absolute remission of sinnes euen as also the chaunging of the garment is a signe or figure of glorification as is at the full to be séene in the third Chapter of Zacharies prophecie And Christe being glorified did enter into heauen there to appeare in the sight of God the onely and effectuall sacrifice for vs mortall men Therefore did Aaron sacrifice a Ramme for a burnt offering for Christ is the sacrifice which endureth alwayes and purgeth all the faithfull Moreouer Aaron sent the Bullocke the other Goate vnto the holie place without the host that there they might be burned Which thing Paule expoundeth thus saith The bodies of those beastes whose bloud is brought into the holie place by the high priest for sinne was burnt without the tents therefore Iesus also that hee
were then forgiuen them that the people of God was set at libertie from al the burthen and yoke of the lawe Verilie when the wicked stiffenecked and disloyall people of the Iewes did after the death of Christ goe on to exercise prorogue and to obtrude to all men the Ceremonies which were finished and abrogated at the comming of Messiah then Christ sitting at the right hand of the father did by the meanes of the Romane Princes vtterly deface their citie and ouerthrow the temple wherin they boasted Which thing the prophet Daniel and Balaam many hundred yeares before Daniels time foretold and said should come to passe Neither hetherto yet by the space of 1500. yeares and more haue they had any place to restore and set vpp againe their citie and temple In Theodoretus and Ruffinus we read that in the reigne of Iuhan the Emperour the Iewes with very great hope and presumption wente about to build a newe temple and that they sought the foundation therof in the place where that temple stoode which was burnt by Titus sonne and generall to the Emperour Vespasian but Christ our Lord who in the Gospell foretold out of Daniels prophecie the desolation thereof and did amonge other speaches say And Hierusalē shal be troden vnder foote of the Gentiles till the time of the Gentiles be fulfilled did mightily represse their wicked endeuours hinder their labour for going forwarde For whē they had gathered brought together many thousand bushells of lyme and chaulk then soudeinly came a whirlewind w a wonderfull storme and blustring which scattered abrode and carried away the store of stuffe by them prouided There happened also a terrible earthquake by which all the buildinges almost of the whole place were swepte away made euen with the ground Finally when a great cōpanie which were busie in the worke did the same nighte remaine or take their rest in a certeine porch or galerie néere to the new begonne citie temple the whole building and roofe therof falling downe on a soudeine slue al the number that were within y reach thereof In the morning they whiche remained aliue ran together to séeke euery man for his frend among them that were slaine by the ruinous building and when those terrours could do no good nor turne them from their purpose then soudenly out of the trenches foundations and stoarchouses hard by where their tooles and other necessaries lay there sprange foorth a fearefull fire which burnt many that vrged the worke and compelled the rest to take their héeles For in that one day it brake forth sundry times and so at last repressed the stubborne rashenesse of that stiffnecked people And for because these thinges should not be thought to haue happened casually or at aduentures the night before and y night following there appeared in the skie a bright or glistering signe of the Crosse the garments of the Iewes were filled ouer w crosses not bright but blacke which could not be ridd away or wiped out by any paines taking or maner of meanes They therfore in spite of their téeth and full sore against their wills being compelled with those horrible terrours fearefull iudgementes and bitter plagues of Christ our Lord forsoke the place and fledd euery man to his house leauing the worke vndone and openly confessing that Iesus Christ whō their forefathers had crucified is a most mightie God howsoeuer Iulian with Pharao and the chiefe of the Iewes did perseauer still in their disloyaltie and despiteful blasphemie against him and his holy Church But howsoeuer the Iewes do euen at this day abide in their wilfull stubbornnesse the Lord did from heauen declare openly enough that hee is no longer delighted with the Ceremonial rites because he destroyed all the instruments belonging to that auncient kinde of worship and made the very shopp of that old religion I meane the temple and citie of Hierusalem leuel with the ground Touching the temple the Lord in the Gospel spake to his disciples when they with wondering did behold it and said Do ye not see al these thinges verilie I say vnto you there shal not be leaft here one stone standing vpon an other And againe weeping ouer the vnthanckful citie he said They shall not leaue in thee one stone standing vppon an other beecause thou knewest not the time of thy visitation And nowe that all this was word for word accomplished and fullie finished Iosephus an eye witnesse of the same doeth largely testifie in the 18. Chap. of his 7. booke De Bello Iudaico Euen very now I told you that from one thousand and fiue hundreth yeares agoe vnto this present time the Iewes neuer had anye place giuen them to build their temple vpp in againe whereby if they were not beside themselues they might easilye gather that the Messiah is alreadie come into the world and that hée hath abrogated all the Ceremoniall rites It is a very slender or rather no defence at all for the Iewes to alledge the woords in the lawe which are many times rehearsed where the Ceremonies are described Ye shall keepe it for an euerlasting ordinaunce For in this sense Euerlasting is taken for Longlasting and Vnchaungeable so farre foorth as it hath respecte vnto the will or authoritie of mankinde For the Lord did with threatening of gréeuous punishments forbidd that mankinds vnaduisednesse should chaunge or abrogate the holy Ceremonies And yet since hée did ordeine those Ceremonies vntil the time of amendment hée doeth neither sinne nor yet incurre the crime of vnconstancie when hée doeth chaunge or take away the Ceremonies according to the determinate purpose whiche hée intended from the beginning Moreouer so long as the thing signified doeth not decaye and that the shadowe onely or momentanie figure doeth vanish away it is assuredly certaine that the Ceremonie doth yet remaine in full effecte and substaunce The whole man doeth liue for euer and yet the thinges that are temporall or corruptible in him doe perishe in death and are abolished in his clarification But that all these thinges may appeare as cleare as the day light I will particularly runne through and touch the more notable sort of Ceremonies That the priesthood of Aaron is vtterly abrogated it is euident by the wordes whiche the Apostle citeth out of Dauid saying The Lord hath sworn and will not repent thou art a priest for euer after the order of Melchisedech Christ therefore is the one and onely high priest and that too an euerlasting priest hauing an immutable priesthood which cannot by succession passe from him to any other man or Angel. For hee now standing at the right hand of the father in heauen the very true temple which was prefigured by the Tabernacle and temple at Hierusalem doeth make intercession for vs doth all the offices of an high priest Of whom the Apostle of Christ S. Paule doeth speake very largely in his Epistle vnto the Hebrues This Christ Iesus our highe
the first precept thou shalt referre the feare the faith loue of God with assured hope perseuearing patience constancie inuincible in trouble and afflictions To the second belongeth the true and sincere worship wherwith God is pleased with the vtter refusall of all superstition and peruerse religion Vppon the third doeth depende the reuerence of Gods Maiestie the frée confession of his might the holie inuocation of his name and the sanctification of the same In the fourth is comprehended the moderate conseruation of the Ecclesiasticall Ceremonies y preaching of Gods word publique prayers whatsoeuer else doeth belonge to the outward seruice or externall worship due to god To the fifte thou mayest annexe the naturall loue of children toward their parents of men toward their countrie kinese-folkes the due obedience that we owe to the magistrates and all in authoritie and lastly the offices of ciuil humanitie To the sixte thou shalt ioyne iustice and iudgement the protection of widowes orphanes the deliuering of the oppressed and afflicted weldoing to all men and doing hurt to no man To the seuenth thou shalt add the faith of wedded couples the offices of marriage the honest and Godly bringing vp of childrē with the studie of chastitie temperance and sobrietie To the eighth is to bee reckoned vpright dealing in cōtracts liberalitie bountifulnesse and hospitalitie Vnder y ninthe is couched the studie of trueth through al our life time faith in words déeds with decēt honest profitable speach In the tenth and last thou mayest remember good affections holie wishes with all holy and honest thoughts And so this is the compendious platforme of good workes Nowe if thou desire to haue it more briefly expressed than this that thou séest then turne thee selfe hearken to the wordes of Christ our Lord who gathereth these 10. into two principall points saith Thou shalt loue the Lord thy God with all thy heart with al thy soul with al thy mind thy neighbour as thy selfe Whatsoeuer therefore yee would that men shuld do to you euen so do ye to thē Vppon these precepts of the Lord let all the faithful which desire to doe good works most surely fixe their eyes and minds that too so much the more diligently and constantly as they doe more surely and euidently perceiue see that God in the lawe the prophets doeth require nothing else nor any other works at the hands of his electe chosen seruants Go to now therefore let vs heare out of the holy Prophets some such euidēt testimonies touching good woorks as do consent wholie agree with the lawe of the lord Moses in Deut. crieth And now Israel what doeth the Lord thy God require of thee but to feare the Lord thy God to walk in al his wayes to loue him to serue the Lord thy God with all thy hart and with all thy soule That thou keepe the cōmandements of the Lord and his ordinances which I cōmaund thee this day And the kinglye Prophete Dauid in the 15. Psalme asketh this questiō Lord who shal dwel in thy tabernacle And presently answereth it himselfe saying Euen hee that walketh vprightly doeth the thing that is iust right And so forth as is conteined in the 10. cōmaundemēts Esaie also in his 33. cap. moueth the same question and answereth it euen so as Dauid had done before him Ieremie in the 21. chap. doth vrge and reiterate these woords to the Iewes Thus the Lord cōmaundeth Keepe equitie and righteousnes deliuer the oppressed from the power of the violent do not greeue nor oppresse the strāger the fatherles nor the widow and shedd no innocent bloud in this place And Ezechiel in his 18. cap. knitteth vp a beadrowe of good workes in no point vnlike to these sauing only y it is somewhat more largly amplified In Osée the Lord saith I desire mercie more than sacrifice the knowledge of God more than whole burnt offerings Micheas doth diligently inquire what the worshipper of God should do to please him with all what workes he should doe to delight the Lord and immediatly by the inspiration of the holy Ghoste he maketh aunswere saying I will shewe thee O man what is good and what the Lord requireth of thee namely to doe iustly to loue mercie and with reuerence to walke before thy God. In like maner the Prophete Zacharie to them that demaunded of him certaine questions touching vertues such good woorkes as please the Lord gaue this answere saying Thus sayeth the Lord of hostes Execute true iudgement shewe mercie and louing kindenesse euerie man to his brother doe the widowe the fatherlesse the straunger and the poore no wronge Let no man imagine euill in his heart against his brother neither bee ye louers of false othes for these are the thinges which I do hate sayeth the Lord. With this doctrine of the Prophets doth the preaching of the Euangelists and Apostles fullie agrée teaching in euerie place that charitie righteousnesse and innocencie are the scoape summe of all good woorkes The Apostle Iames sayeth Pure religion and vndefiled before God and the father is this To visite the father lesse and widowes in their aduersitie to kepe himself vnspotted of the world It remayneth now for me to drawe to an end and in the rest that is yet be hind to be spoken touching the descriptiō of good works to confer places of the Scripture for the confirmation plaine exposition of the same Now therfore we said y good works in déed are wrought by them that are regenerate to the glorie of God the ornamēt of our life and the profite of our neighbour For the Lord in the Gospell prescribeth this end to good works where he saith Let your lighte so shine before men that they may see your good workes and glorifie your father whiche is in heauen The Apostle Paul also oftener than once exhorting vs to good woorks doth as a most effectuall cause to sett them forward add That by those workes of ours we may adorne the doctrine of oure Lord and Sauiour Christ Iesus And euen as a comelie and cleanely garment adorneth a man so doe good workes in déede set foorth the life of Christian people For herevppon it riseth that the Apostles of Christe did so often persuade vs to put off the old man and put on the newe which is created to the similitude and likenesse of god For thereby wee obteine both honour and glorie We both are and are called the seruaunts yea and the sonnes of oure Lord and God whose propertie and vertue shineth in vs to the glorie and praise of his holy name And as hée doth require good works at our hands so if we do them we on the one side do please and delight him and hee on the other doeth honour vs againe as may bee proued by many testimonies of the holy Scripture But the thing it selfe is so plaine
true Temple the true highe priest the true altar of incense and burnte offeringes euen Christe Iesus the Lord and Sauiour they haue the true worshippe whiche was of olde prefigured onelye in those externall Ceremonies As I haue alreadie declared vnto you in that place where I handled the Iewishe Ceremonies The Gentiles are out of euerie quarter of the world called vnto Christe Iesu All the promises touching the calling of the Gentiles haue béene hetherto most aboundantly fulfilled and are euen at this day Nowe are wee the chosen flocke according to the doctrine of Saincte Peter We are the royall priesthood an holie nation a peculiar people being called hereunto that wee should preach the power of him which hath called vs out of darckenesse into his meruailous light Therefore let the vnhappie Iewes vnlesse perhappes they had rather to bee intangled in greater errours to bée vexed dailye with endelesse calamities and so at laste perishe eternally turne vnto Christ by faith and together with vs beginne to worshippe him in whome their fathers hoped and in whome alone is life and saluation For that I may with the Apostles woords conclude this place GOD is made manifest in the fleshe iustified in the spirite seene to the Angels preached to the Gentiles beleeued in the world and receiued in glorie And euerie one that beleeueth him shal liue eternallie and neuer be confounded Wée haue nowe behinde the last part to expounde the contents whereof are that God the father who before was angrie with the world is pleased nowe in his onely begotten sonne Iesus Christ oure lord First of all therefore I haue to shewe you that God was angrie with the world whiche is no hard matter to proue For God is angrie at sinnes But the whole world is subiecte to sinne therefore it must of necessitie be that the most iust God is mightilie angrie with all the world And Paule sayeth The wrath of God is reuealed from heauen against all vngodlinesse vnrighteousnesse of men Againe the same Apostle sayeth that all men are subiecte vnto sinne for confirmation whereof hee citeth these sentences of the holy Scriptures saying There is none righteous no not one there is none that vnderstandeth or seeketh after God They are all gone out of the way they are all become vnprofitable there is none that doth good no not one Their throate is an open sepulchre they haue vsed their tongues for to deceiue the poyson of aspes is vnder their lippes Whose mouth is full of cursing bitternesse their feete are swift to shedd bloud Hartes greefe and miserie are in their wayes and the waye of peace haue they not knowen There is no feare of God before their eyes Nowe least the Israelites should aunsweare that these thinges doe not perteine to the people of GOD but to the heathen and vngodly alone hee addeth Wee knowe that whatsoeuer the lawe sayeth it sayeth it to them which are vnder the lawe that euerie mouth may bee stopped and that all the world may bee endaungered to God. No man is here excepted For to the Galathians the same Apostle sayeth Hee hath shutt vpp all vnder sinne that hee may haue mercie on all It followeth therefore that all the world was subiect to the wrath or indignation of the most iuste and righteous God as is at large proued in the second fourth and fifte Chapiters to the Ephesians But the heauenly father is appeased or recōciled to this wicked world thorough the onely begotten sonne our Lord Iesus Christe And this I hope I shall aboundantly proue by the onely testimonie of God himselfe For the father by sending downe a voyce from heauen vnto the earth vppon Christe first ascending newely out of the water after his baptisme and then againe at his transfiguration in the sighte of his disciples did significantly saye This is my beloued sonne in whom I am delighted pleased or reconciled heare him This testimonie is read to haue béene foreshewed in the 42. Chapiters of Esaies Prophecie And Peter the Apostle repeateth the same in the first cap. of his second Epistle Paule also did as it were expound this and saye It pleased the father that in the Sonne should dwell all fulnesse and by him to reconcile all things vnto himselfe since he hath sett at peace thoroughe the bloud of the Crosse by him both the thinges in earth and the thinges in heauen In heauen is God and wée men heere vppon earth Nowe Christe is the mediatour which goeth betwixte vs and reconcileth vs vnto his father so that nowe we are the beloued of the father in his beloued sonne For in the Epistle to the Ephesians the same Apostle sayth He hath made vs accepted in the beloued in whom wee haue redemption thorough his bloud the forgiuenesse of sinnes according to the riches of his grace All this shall be more fully vnderstood by that which followeth For nowe I must proue that God the father hath in his sonne giuen vs al things that are necessarie to a happie life and eternal saluation I name héere two thinges a happie life and euerlasting saluation By a happie life I vnderstand a holy and godly life whiche wee liue and lead quietly and honestly in this present world Eternall saluation is that felicitie of the life to come whiche wée with assured hope doe verilie looke for Nowe we haue in Christ a most absolute doctrine of a happie life taught vs by the Gospel wherein also wée doe comprehend the example of Christ his owne trade of life Verily our heauenly father hath made him oure teacher in saying Heare him And he himselfe in the Gospel after Sainct Matthewe sayeth Bee ye not called maisters for ye haue one master euen Christ who in the Gospel after S. Iohn is called The light of the world In an other place also he testifieth that his doctrine is conteyned in the holy Scriptures wherevppon it commeth that hee referreth his disciples to the diligent reading of the holy scriptures Touching which Scriptures Paule the teacher of the Gentiles and the vniuersall Church of Christ doth say All Scripture is giuen by inspiration of God and is profitable to doctrine to reproue to correction to instruction whiche is in righteousnesse that the man of God may be perfecte instructed in all good workes Wherefore althoughe the whole world bee madd and that the obstinate defenders of the traditions rather than the Scriptures do whet their téeth for anger yet maugre their heades the word of the Apostle shal abide most firme wherein he testifieth that the doctrine of the scriptures otherwise called the Christian doctrine is in all pointes most absolute and thoroughly perfecte Touching whiche matter because I haue alreadie spoken in the first Sermons of the first Decade I am therfore here a great deale the briefer Nowe concerning the eternall saluation fully purchased for vs by Christe thus ye must thincke Eternall saluation is the séeing and enioying of the eternall God and so consequently an
déed he is serued alone howbeit not after a lawefull manner Vnlawefull seruice procéedeth from the will and imagination of mē and it is contrarie to the word and ordinaunce of god For God is then lawfully serued when he is serued according to his owne wil and word In the law thus hath the Lord commaunded Beware that thou seeke not after the gods of the Gentiles saying How did these nations serue their Gods that I may do so likewise Thou shalt not do so vnto the Lord thy God c. Therfore whatsoeuer I commaund you take heede you do it Thou shalt put nothing thereto nor take ought there-from Nadab and Abihu offer straunge fire vnto the Lord therefore are they burned vpp in the presence of the Lord with fire from heauen Oza also perished because hee handled the Arcke of GOD otherwise than the Lord had commaunded in his lawe Micha in the booke of Iudges instituted vnto the true God whose name is IEHOVAH an image an altar a chappell and a seruice But it is reproued in the sacred Scripture béecause it was not onely not fetched out of the holy Scripture but was in all respectes quite contrarie and vtterly against the Lawe of god Ieroboam also ordeined passing sumptuous seruice he instituted cathedrall churches and sett vpp golden images all to the God of Israel but for that they were not agréeable to the woord of the Lord they are all one with another vtterly condemned for execrable and accursed sacrileges Yea what wée maye thincke in generall of all the seruices whiche are neither instituted of GOD nor agréeing with the woord of GOD but feigned vppon a good intent and meaning of our owne y onely testimonie of the most excellent prophet Samuel doth declare to vs which he pronounced against Saule and his sacrifices in these woords Hath the Lord as great pleasure in burnte offeringes and sacrifices as when the voice of the Lord is obeyed Behold to obey is better than sacrifice to hearken is better than the fatte of rammes For rebellion is as the sinne of witchcraft and transgression is wickednesse and idolatrie Herevnto maketh that whiche we read in Isaie He that killeth a bullock is as if he slue a man He that sacrificeth a sheepe as if hee cutt off a dogges necke He that offereth an oblation as if hee offered swines bloud He that remembreth incense as if hee blessed an idole All these thinges haue they chosē in their owne wayes and their soule is delighted in their owne abhominations Vaine therfore and abhominable are those seruices which are not reduced and framed to the pure word of god For the same Prophete sayeth In vaine doe they serue mee teachinge doctrines of men The liuing true and euerlasting God who will and ought onely and alone to bee worshipped to bee called vppon and to be serued giue vnto all men true religion and deliuer them from all vaine superstition thoroughe Iesus Christoure lord Amen A. F. ¶ That the sonne of God is vnspeakeably begotten of the father that hee is consubstantiall with the father and therefore true god That the selfe same sonne is true man consubstantiall with vs and therefore true God and man abideing in two vnconfounded natures in one vndiuided person ¶ The sixt Sermon THe thinges themselues and their order do require that after I haue spoken generally of God of his Vnitie and of his Trinitie I further entreat particularly of the persons of the reuerend Trinitie first of al of our lord Iesus Christ true God man then of the holy Ghost wherew t if our minds be indued all thinges whatsoeuer we speake and heare shal tend to the glorie of Gods name and to the saluation of our soules Let vs therefore pray c. That euerlasting father the originall and authour of all thinges begott the sonne by an euerlasting and vnspeable begetting For the whole scripture with one agréement doeth call God a father yea truely an eternall or euerlasting father But none is a father of his owne selfe but a father of his sonne and for beecause he is the euerlasting father hee must therefore necessarily haue an euerlasting sonne equall vnto himselfe in all respectes coeternall and consubstantiall with him Sainct Paule vndoubtedly for the confirmation of this catholique veritie alledgeth out of the old testament two testimonies Vnto which sayeth hee of his Angels said GOD at any time Thou art my sonne this daye haue I begotten thee And againe I will be his father and hee shal be my sonne all which wordes he applyeth vnto Christe Iesus the sonne of god Of whome also Micheas beareth witnesse saying And thou Beth-lehem Ephrata art little to bee amonge the thousandes of Iudah yet out of thee shall hee come forth vnto mee that shal be the ruler in Israel whose goeinges foorth or spreadings abroad haue beene from the beginning and from euerlasting Wherevppon the sonne of God himselfe in the Gospell after Iohn sayeth Verilie I say vnto you before Abraham was I am And Iohn sayeth In the beginning was the word the word was with God and God was the word But he doeth vnderstand by The word not the word which is spoken and so vanisheth not the counsell of God but the person of the sonne For by and by hee addeth And the woord beecame or was made slesh And wée doe knowe that the sonne of God not the determination or purpose of God as heretiques doe vainely imagine was incarnate But he which in time was incarnate was with the father from euerlasting and before all beginnings and therefore also true God with the true god For The word sayeth hee was with God God was the word beecause in the beginning namely from euerlasting he was with god These simple and plaine testimonies deliuered vnto vs out of the scriptures therefore most true concerning the euerlasting begetting of the sonne by the father are sufficient I thinke for them that are not curious For the scripture doeth not héere fulfil the vaine desires of curious men neither yet reasoneth of these poinctes subtilely but rather deliuereth and setteth downe but a fewe thinges in which it is our parts to beléeue But that which the scripture either doeth not sett downe or else in fewe woords shadoweth out either wee are ignoraunt of to oure health or else stickinge to that that is sett downe wée séeke not further for more The holy father Cyrill expounding that saying of the Euangelist Iohn In the beginning was the word sayeth Let vs not séeking thinges infinite and which cannot be conteyned within boundes busie our braines about a consideration that cannot bée expressed and neuer can haue an end For neither will wee graunt a beginning of beginning neither yet wil we yéeld that the sonne was begotten of the father in time but wee will confesse that he is with the father from euerlasting For if hee was
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
for heauen or the place of blessednesse as the left hande for hell or the place of damnation Therefore this is his meaning When thou art deade thou shalt remaine for euer either 〈…〉 agreeable to the heaueÌ„ly For S. Cypriâ— against Demetrianâ—s sayth When we shall bee departed hence there is then no place of repetance 〈…〉 value Here life is eyther lost or gotten Here is prouision made for eternall saluation by the seruing of god and the fruite of fayth They obiect againe That souls when they depart from the body are purged in déede by the bloud of the sonne of God but not fully for there remaines some filth to be washed away in Purgatoriâ— For they depart out of this worlde not hauing a full and perfect sayth therefore they be not altogether good and again since they haue some fayth they be not altogether euill bicause they are not perfectly good they cannot enter into heauen againe since they are not altogether euil they caÌ„not be daÌ„ned and therefore there remayneth a middle place wherein they may be fully tryed and at the length being purified may be presented â—â—to the sight of god But these mâ—n after their manner 〈◊〉 what they 〈◊〉 But we haue shewed by the holie scriptures that the souls of the faithfull are purged by the onely bloud â—â— the sonne of God through 〈◊〉 and not by purgatorie Nowe will I also shewe in that whiche followeth that the sinnes of all men are puriâ—â—edfully that is to say moste absolutely by the onely sacrifice of Christe and further that by the grace of God in the bloude of Christe is forgiuen in the verie instant of death whatsoeuer infirmitie remnants of sinne are behinde in the soules of the faithfull departing from the body For the Lorde saith in the gospel He that is washed needeth not saue to washe his feete 〈…〉 euery whâ—â— Beholde he 〈…〉 that 〈◊〉 washed by the grace of Christ so that the 〈…〉 of the féete that is to say the infirmitâ—e and imperfection whiche remaineth after regeneration caÌ„not bring him againe into the number of those that are vncleane For the Lord sayth againe in the Gospell And for their sakes sanctifie I my self that they also might bee sanctified through the truth The Lorde gaue vp himselfe to be a sacrifice for oure sinnes to the ende that we might be sanctified that is purged from oure sinnes truly that is to say fully and 〈◊〉 perfectly For Paule sayth For with one offering hath he made perfâ—st for euer them that are sanctified â–ª Mark I pray you y apostles words Christ with one oblatioÌ„ Lo he saith with one hath perfectly sanctified al that are sanctified are made heires of eternall life Herevpon we gather If by the one sacrifice of Christ once offered for vs al soules are purified and that in déede perfectly purified so that there is nothing waÌ„ting to their puâ—â—fying what I praye you findeth Purgatorie to purifie Therefore it is a shamelesse forgerie and horrible blaspheâ—â—ie against the merite of the purifying of IESVS CHRIST the some of god If there séeme any thing to be diminished or wanting vnto the soule nowe departing Christe by his grace performeth and maketh it vp whilest it is yet in the worlde It is a wicked speach and vnworthy to be heard among christian people that by oure sufferings in Purgatorie that is fulfilled whiche was not as yet fully satisfied with the bloud and passion of Christ As if our suffrings were better more effectual than the passion of that sonne of God. Thâ—se men obieâ—te vnto vs the weaknesse of faith in them that dye and we â—n the other side obiect vnto them the mercie of God fully pardoning his faithfull people The father of the Lunatique mentioned in the Gospell requiring helpe of the Lord heareth If thou caÌ„st beleeue to wit that I am able to heale thy sonne al things are possible to him that beleeueth And albeit he felt his fayth not altogether perfect but that therein remayned much weakenesse yet the helpe of God was not hindered by the weaknesse thereof For bycause he humbly submitted him selfe wholy vnto the mercy of the Lorde beséeching and saying Lord I beleeue help my vnbeliefe the Lorde by and by succoured him and without delaye healed his sonne So there is no dout that the most mercifull Lorde will fayle his faithfull people to whom he hath promised most full forgiuenesse acknowledging their weakenesse in the houre of death and therefore also calling for the mercy of God but that vppon the instant of the going out of the soule he forth with perfectly â—anctifieth it with his spirtie for Christes sake and beautifieth it with all kynd of graces that being truely purged from all filthe of sinnes it maye flée vp and deserue to appeare in the presence of god And this shoulde be beaten into the heades of them that are a dying For there are extant most large promises of god there are extant examples of many holy men dying and calling vpon god Furthermore it is certeine by those thinges which we haue already alledged that the death of Christ hath made ful satisfaction for sinnes so that nowe there remayneth nothing further to â—e 〈◊〉 wâ—th the fire of purgatorie Souls after the death of the â—â—dy 〈◊〉 the right 〈…〉 heauen taking nothing 〈…〉 them which â—â— it dâ—th purging Therefore that fire of purgatorie is nothing else in verie déeâ—e than a traâ—â—â—que or merchandize of most couetâ—â—s meÌ„ whereby craftily and cunningly they purge the pursses not the soules both of rich and poore These men by and by vnderprop their purgatorie building which is a falling with two postes The first is this They of olde say they prayed for the saluation of soules separated from the body therfore there is a purgatorie For since in heauen they haue no néed of prayers surely in hel prayers do no good since in hell is no redemption truely there is a middle place left wherein soules are kepte vnto whom the prayers of the liuing doe good that place is Purgatorie Thus in déede they reason howbeit imagining all thinges of their owne heades without the authoritie of the scriptures But this is that they haue to say That they of old prayed for the deade I knowe what Augustine that famous doctour of the Churche what Chrysostome that golden-mouthed man and other auncient and notable men haue lâ—â—t written touching this matter But I aske the question Whether that whiche they did were well done For not all thinges which the holy fathers sayd and did who oftentimes haue suffered somthing of maÌ„s inuention are absolutely to be alowed or followed Those things are not to be allowed and folowed which are set down by them against the decrées of the scripture which thing they theÌ„ selues vnfeinedly confesse but those things onely whiche are vttered and confirmed by the authoritie of holie scriptures which 〈…〉 of godlynesse But thou 〈…〉 nothing in them
Antonianus calleth such scismatiques who vsurpe vnto them the office of a bishop no man giuing it them And this kinde of calling is vnproperlie called a calling Wherefore it is euident that in the churche there must néedes bee a calling and that publique and lawfull aswell for many other causes as especially for these that the ordinaunce of God bée not neglected and that the discipline of the church be reteyned and that all men in the churche maye knowe who are preferred to the ecclesiasticall ministerie Albeit therefore Paule the Apostle and doctour of the Gentiles in the beginning were not sent of mē neither by men but of God onely yet the same Paule at the commaundement of the holy Ghoste is separated by the church of Antioch together with Barnabas to the ministerie of the Gentiles After the same manner many other were sent or called of god whom neuerthelesse it behoued to be ordeyned also by men For Paul in another place sayeth And no man taketh this honour vnto himselfe but hee that is called of God as was Aaron And againe How shal they heare without a preacher And how shall they preache except they be sent c. As cōcerning that second kinde of calling whiche is common and at this day receiued in the church and yet appointed by the Lord there are thrée thinges to be considered First who they be that cal that is who haue right and authoritie to call or to ordeine ministers Secondly who or what maner of men are to be ordeined Lastlie after what manner they that be called are to bee ordeyned And first of all that the Lord hath giuen to his church power and authoritie to elect and ordeine fit ministers wee haue declared before in the secōd sermon of this Decade by the example of the auncient churches in the world Hierusalem and Antioch of whiche two the church of Hierusalem did not only ordeine 7. deacons but also Matthias the Apostle the church of Antioche separated into the ministerie the famous Apostles of Christ Paule and Barnabas Whervnto apperteineth that the churches of the Gentiles béeing instructed of Paule Barnabas ordeined them elders or gouernours of their churches by election had by voyces The chiefest in this election were the pastours thēselues For Peter gouerning the action Matthias was created Apostle by the Church This forme or order the auncient churche diligently obserued many yeres For Cyprian epist. lib. 1. epist. 4. The common people sayeth he hath especially power either to choose worthie priestes or to refuse them that be vnworthie Which thing also we see to descend from the authoritie of God that the priest bee chosen in the presence of the common people before all mens eyes and bee allowed worthie and meete by publique iudgement and wittnesse As in Num. the Lord commaunded Moses and said Take Aaron thy brother and Eleazar his sonne and bring them vp into the mount before all the congregation God commaundeth the priest to bee ordeined before the whole congregation That is hee teacheth sheweth that the ordeinīg of priests ought not to bee done without the knowledge of the people being present that in their presence either the vices of the euill might bee discouered or the deserts of the good commended and that that is a iust and lawefull ordeyning whiche shal be examined by the election and iudgement of all Thus farre hée This custome and māner indured to the time of S. Augustine For it is to be séen in his 110. epist. which witnesseth that the people giuing a shoute Augustine ordeyned Eradius for his successour In these latter times because the people made often tumults in the elections of pastours the ordination was committed to chosen men of the pastours magistrats and people These thrée kinds of men propounded or named notable mē out of whom he whiche was thought the best was chosen There is somewhat of this In Iustiniani Imperat. Nouel Constitut 123. They which thinke that all power of ordeyning ministers is in the bishops diocesans or archbishops hands doe vse these places of the scripture For this cause I left thee in Creta sayeth Paul to Titus that thou shuldest ordeine elders in euery citie And againe Lay hands soudeinly on no man. But we saye that the Apostles did not exercise tyrannie in the churches and that they themselues alone did not execute all things about election or ordination other men in the church being excluded For the Apostles of Christ ordeined bishops or elders in the churche but not without communicating their counsel with the churches yea and not without hauing the consent and approbation of the people Which may appeare by the election or ordination of Matthias whiche wee haue nowe once or twice recited Truely the Lord in the Law said to Moses Thou shalt appoint thee Iudges But in another place he saith Thou shalt seeke out among all the people whom thou mayest make rulers And againe Moses vnto the same people Bring you men of wisedome vnderstanding I will make thē rulers ouer you c. Therefore as Moses doth nothing of his own will in the election of the magistrate though it were said to him Thou shalt appoint thee Iudges but doth althinges communicating his counsel with the people So vndoubtedly Titus though it were said vnto him Ordeine elders in euerie citie yet he vnderstood that hereby nothing was permitted to him which he might do priuately as he thought good not hauing the aduise and consent of the churches Wherefore they sinne not at all that shaking off the yoke tyrānie of the bishops of Rome for good and reasonable causes doe recouer that auncient right graunted by Christ to the churches Neither makes it any great matter whether discrete men chosen of the church or the whole church it selfe do ordeine fit ministers that either by voices either by lotts or after some certeine necessarie and holy māner For in these things godly men will not moue contention so that all things be done holily and in order But I wil not here rip vp the craftes deceipts practises and greuous warrs taken in hand for this right of ordeining with sheading of much bloud spoylings lamētable burnings of countries The histories of the Acts of Hērie the 4. and 5. and also of the affaires of the Frederiches doe most euidently witnes how impudētly abhominably the Popes of Rome with their sworne friendes the bishops haue behaued themselues Peraduenture I shall haue occasion to speake of this matter elsewhere more at large Now we will declare what maner of mē it behoueth to ordeine ministers truely not whose luste but the most choicest men of sound religion furnished with all kinde of sciences exercised in the scriptures cunning in the mysterie of faith and religion strong and constant earnest painefull diligent faithfull watchfull modest of a holy and approued conuersation least thorough their corruption of life
all things vnto God and the father in the name of our Lorde Iesus Christ And againe he saith By him wee offer sacrifice of prayse alwayes to God that is the fruite of lippes confessing his name But that we may be thankefull for all the benefites of God and offer continuall thankesgiuing vnto God it is néedefull firste to acknowledge and well to weigh with oure selues the benefites of god For these being not yet knowne or rightly weyed our mynde is not set on fire to gyue God thankes for his benefites And these are indéede diuers yea they are infinit For they are priuate publique generall and speciall spirituall corporal temporal and eternall ecclesiasticall and politicall singular and excellent But who can reckon vp all their kindes and partes God created beautified garnished and made this worlde fruitfull for man To the ministerie of this he seuerally appointeth angelicall spirites whom hee had created ministers for him selfe He giueth vs soules and bodies which he furnisheth and storeth with infinite gifts and abilities and that which farre passeth all other benefits he loosed man being intangled in sin he deliuered him being a bondslaue to the diuell For the sonne of GOD setteth vs frée into the libertie of the sonnes of God by dying he quickeneth by sheading his bloud he purgeth and cleanseth he giueth vs with his spirite whereby we may be guided and preserued in this banishement vntill we be receiued into that oure euerlasting and true countrie They that consider these thinges with a true fayth can not choose but be rapte into the prayse and setting foorth of Gods â–ª goodnesse and into a wondering at a thing doubtlesse to be maruelled at that the gratious and mightie God hath suche a special care of men than whome this earth hath nothing either more wretched or miserable Here the Saints of God are destitute of words Neither haue they words méete enough for this so great a matter Dauid cryeth O Lorde our God howe woonderfull is thy name in all the worlde for that thou hast set thy glorie aboue the heauens and as followeth in the eight Psal. And againe the same Who am I O Lorde God and what is the house of my father that thou hast brought me hitherto or so aduaunced me And what can Dauid say further vnto thee for thou Lord God knowest thy seruant and so foorth as followeth in the 2. booke of Samuel cha 7. The same Dauid hath set downe a moste notable forme of blessing or praising or giuing thankes vnto God in the 103 Psal. whiche beginneth thus Blesse the Lorde O my soule and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefites who forgiueth al thy wickednesse And so forth But what néede any more wordes The Lordes prayer may be a moste perfect forme of praysing God and giuing thankes to God for all his benefites serue in stead of many For as the preface and all the petitions do call vnto our remembraunce and absolutely set foorthe vnto vs Gods greatest benefites most liberally bestowed vpoÌ„ vs also vpoÌ„ al other so if we consider that it is our dutie â—o giue thanks to God for euery one of these and by and by beginne euen at the beginning of the Lordes prayer to weighe this chiefly with our selues that God the father of his vnspeakeable mercie to vs ward hath adopted vs miserable sinners into the number of sonnes by whome he will be sanctified and in whom he wil reigne and at the laste also translate vnto his euerlasting kingdome that I maye speake nothing of other petitions what plentifull matter of praysing God and giuing thankes vnto him shall be ministred But these thinges are better and more rightly vnderstood by good godly and deuout exercise than by preceptes thoughe neuer so diligent And the Lord doth so much estéeme this thankes giuing offered vnto him with true humilitie of mynde and also faith that he receiueth it and counteth it for a most acceptable sacrifice Of this thing there is very often meÌ„tion in the olde Testament as when it is sayde Who so euer offereth me thankes and prayse hee honoureth me I will not reproue thee bycause of thy sacrifices I will take no bullockes out of thy house nor goates out of thy fouldes Offer vnto God the sacrifice of prayse and paye thy vowes vnto the most highest And call vpon me in the day of trouble I will heare thee and deliuer thée and thou shalt glorifie me Againe I wil offer vnto thee the sacrifice of thankesgiuing and I will call vppon the name of the Lorde And Oseas also sayth Take these wordes with you and turne ye to the Lord and say vnto him O for giue vs all our sinnes receiue vs gratiously Nim recht fur gut and then will we offer the calues of our lippes vnto thee After which maner Malachie also hath left written I haue no pleasure in you sayth the Lorde of hoastes neyther will I receiue an offering at youre hande For from the rising of the Sunne vnto the going downe of the same my name is greate among the Gentiles and in euery place incense and a pure offering shall bee offered to my name for my name is greate among the Gentiles sayth the Lord of hoastes Furthermore this Pure offering al the old interpreters with great coÌ„sent Irenaeus chiefly Tertullian doe interprete Eucharistia that is to say prayses and thankesgiuinges and prayer procéeding from a pure heart and a good conscience and an vnfeigned fayth Truely for no other cause haue the auncient fathers called the Euchariste or mysticall Supper of Christe a sacrifice than for that in it prayse and thankesgiuing is offered vnto god For the Apostle Paule sheweth that Christe was once offered and that he can not be offered often or any more For great is the worthinesse power and vertue not onely of prayse or thankesgiuing but also of prayer wholy I meane of inuocation also it selfe Whereof although I haue already spoken somewhat where I declared that our prayers are effectual yet do I adde these fewe words The Saintes truely had a most ardent desire of praying bycause of the wonderfull force of prayer For that I maye say nothing of those moste auncient fathers before and anonafter the floud did not Abraham praye when he receiued the promises and as often as he chaunged his dwelling did not he call vppon God At his prayer king Abimelech is deliuered from death and barrennes whiche the Lord being displeased layed vppon his house is cured Iacob powred forth most ardent prayers vnto God and receiued of him inestimable benefits In Exodus Moses prayeth not once but often and taketh away the plagues from the AegyptiaÌ„s which the Lord by his iust iudgement had brought vppon them At the prayer of Moses the Amalechites turne their backes and when he ceassed or left off the Israelites
whereas the sacramentes were common to all yet grace was not common to all which is the pithe of the sacramentes As euen now at this daye faith is reuealed which then was hid the founteine of regeneration is common to all whiche are baptised in the name of the father and of the sonne and of the holy Ghoste but the inward grace whereof they are sacramentes wherby the members of Christe with their head are borne a new is not common to all Thus farr Augustine who teacheth that their signes or sacraments are not vnequall or bulike whiche haue the same faith and religion but that all the difference that is resteth in the diuersitie of the time otherwise they differ not Nowe that I haue made an ende of the similitude and difference of the Sacramentes of the old and newe testament and that by occasion of a receiued opinion that the sacraments of the newe lawe doe conferre or giue grace of themselues let vs also consider what manner of thinge the same is And first touching the word Grace I will giue you these fewe thinges to note Grace is the fauour and good will of GOD wherewith God the father imbraceth vs for Christes sake purifyeth iustifieth and endueth vs with his good giftes and saueth vs. For the writinges of the Apostles doe plainely call that Grace whereby wée are saued and iustified or made righteous by faith in Iesus Christ Of this Grace it is written I make not the Grace of God of no effecte For if righteousnes come by the Lawe then Christ died in vaine Of this Grace it is written Christ vnto vs is beecome vnprofitable as many as are iustified by the lawe are fallen from Grace Of this Grace it is written If it come of grace then is it not of woorkes for else grace now is no more grace What is not the sonne of GOD himselfe called The Grace and gift of GOD Iohn 4. Titus 2. Cap. Nowe to conferre Grace what is it else than to giue or franckely and fréelye to bestowe some thinge on a man which he had not before Therefore if the Sacramentes doe giue Grace to the receyuers of them then truely they giue those thinges whiche they signifie to them whiche had them not I meane Christe with all his giftes that is to saye they make them pleasaunt and acceptable vnto GOD they iustifie and saue yea and that of them-selues insomuche as they are said to haue receiued vertue to sanctifie from the passion of Christe and not to signifie onely or to helpe to commende or to further Yea and they also attribute the receyuing of Grace to our worke wherby we receiue the Sacrament But howe contrarie this doctrine is to the trueth of the holye Prophetes and Apostles I will now declare It was an old errour amonge the Iewes that Sacramentes did iustifie Hereof commeth it that the holy Prophetes of GOD reasoning and rebuking the people of God committed to their charge yet sauouring of false opinions cryed That their labour whiche they bestowed vppon their Ceremonies and sacrifices was in vaine And that GOD is delighted with faithfull obedience with fayth I say charitie innocencie and also with true godlines Amonge whome Ieremie sayeth Thus sayeth the Lord of hoastes the GOD of Israel Heape vpp your burnte offeringes with your sacrifices and eate the fleshe For when I brought your fathers out of Aegypt I spake no word vnto them of burnt offeringes and sacrifices but this I commaunded them saying Hearken and obeye my voyce and I will bee your GOD and yee shall bee my people so that yee walke in all the wayes whiche I haue cōmaunded you that ye may prosper The like place is in Esaie the first Chapiter The Lord hath not despised neither haue his holy Prophets contemned all sacrifices in generall since hée him selfe instituted them by Moses but they sought to suppresse beate downe that false opinion and vaine confidence whiche they had in sacrifices It is a vaine confidence and a false opinion to beléeue and thincke that sacrifices of themselues and for our workes sake doe make vs acceptable vnto god For faith maketh vs acceptable vnto God by the Messias And the Lord did not institute sacramentes or sacrifices that beeing offered they might giue grace or iustifie vs but to be witnesses of the grace of God that by them his people might be kept drawne in due order from idols and heathenish worshippings and ledd to Christ the highe priest and onely sacrifice or oblation for the whole world For they were certeine scholinges or exercises as Paule proueth saying The law was our scholemaister vnto Christe that wee should bee iustified throughe faith but after that faith is come wee are no longer vnder a scholemaister Therefore the sacrifices of the old lawe did not giue grace to them that sacrificed neither wrought they their iustification but were tokens and testimonies that God doth sanctifie and iustifie by and through the sacrifice appointed before all worldes the Messias I mean◠to faith in whome they did as it were a certeine scholemaister by guiding vs bring vs. And truly when the Apostles preached the pure and sound doctrine of the Gospell that By the onely grace of God in Christ the faithfull are saued this auncient errour of their elders had taken such déep roote in the minds of the Iewes that euen they whiche had receiued Christe stoode neuerthelesse in cōtention y Christ was not able fully to sanctifie iustifie without the helpe of the Iewishe sacrifices Against whome the Apostles disputing with great grauitie and inumcible power of y spirite did plainely proue that a Christian without any obseruations of the ceremoniall lawe or helpe of any woorkes euen by the only méere and frée grace and mercie of God in Christ is sanctified purified iustified and saued Whiche vndoubtedly is the healme as commonly is said and stearne of the Euangelists and Apostles doctrine whiche who so denieth he hath no part doubtlesse in the inheritance of Christ and his Gospell Neither is it obscure or doubtful whiche euen nowe I haue set forth in these fewe wordes For who is ignorant of that memorable dissention betwéene the chiefe Apostles of Christe Paul and Barnabas kindled against those which taught Except the Christians were circumcised after the maner of Moses they could in no wise be saued Against whome Peter maketh this conclusion That our hearts are purified by faith that wee whiche beleeue shal be saued by the grace of our Lord Iesus Christ True it is that the aduersaries would bring backe againe that which the Apostles abrogated and toke away but in the meane while this is also vndoubtedly true that the Apostles with no other forceable engine more strongly battered as it were and beate downe flat to ground their aduersaries bulworke in defence of sacraments y purifie thā with this That we which beleeue shal be saued by the grace of our Lorde
of the endes thereof Of the true meaning of the woordes of the Supper This is my body Of the presence of Christ in the Supper Of the true eating of Christes bodie Of the worthie vnworthie eaters therof and howe euerie man ought to prepare himselfe vnto the Lords Supper ¶ The ninthe Sermon VNto the holy baptisme of our Lord Christ is coupled the Sacrament of the bodie bloud of our lord which we call the Lords Supper For those whome the Lord hath regenerated with the lauer of regeneration those doeth hee also féede with his spirituall foode and nourisheth them vnto eternall life wherefore it followeth necessarily that wée intreate nexte of the holy Supper of the Lord. This hath many names euen as hath the feast of Passeouer and is instituted in the place thereof in old time it was called The Passing ouer or the Lords Passeouer whiche was in déede a memorial of the Passeouer also a Remembrance Signe Solemnitie a festiual or holie day a méeting together or an holy assemblie an obseruation of worshipping a ceremonie and sacrifice of Passeouer a sacrifice or offering of which we haue spoken in place conuenient This is called by S. Paule the Apostle The Lords supper because this Ceremonie was instituted by the Lord in his last supper and because therein is offered vnto vs the spirituall banquet The same Paul termeth it and that doubtlesse for none other causes By the same Paule it is also called the Communion not so much for that wee haue communion or fellowship with Christe and hee with vs as that wee being many are one bread one bodie which do partake of the same bread Luke calleth it Breaking of bread naming the whole by a parte And it is euident that our forefathers of old gaue not vnto the receiuers of the Lords supper a morsell but that they brake the bread amongest themselues In time past firme leagues were perfourmed by breaking of bread It is called also a memoriall and remembrance of the Lords passion For the Lord said Doe this in the remembrance of mee It is named a thankesgiuing because when wee celebrate the Lords supper wee thanke him for all his benefites and especially for his death by the whiche wee are redéemed It is called also a Token and a mysterie and a sacrament of the bodie and bloud of the lord Our forefathers did terme it by this word Synaxis Synaxis is a ioyning together a knitting a closing or an agréement For the Church is ioyned and vnited vnto Christe in the holy Supper by a most streight league and to conclude the members themselues are therewith ioyned very fast together Furthermore it is called an assembly of Saincts an holy company and a gathering together For in the old time it was neuer customablye celebrated but in the common assembly of the Church Whiche is plainely to be proued by the words of the Apostle 1. Corinth 2. To conclude we shall offend nothing at all if we call the supper of our Lord The Testament and will of God and of oure lord For herein shalt thou finde all thinges belonging to a full and perfecte Testament For Christe is the Testatour All faithful Christians are appointed heires The Legacie is the forgiuenes of sinnes and life euerlasting obteined by the body of Christ which was giuen his bloud which was shedd The letters or table of this testament or wil be the words of the Lords supper wittnessing as it were by a publique writing that Christ is the foode and life of the faithful The order and doing thereof is as it were the seale Wherefore euen as we do call that a testament whiche hath letters sealed conteyning a testament both by writing and sealing so the Lord himselfe did call his supper a testament For This cupp said hee is the newe testament in my bloud For otherwise the newe testament is not the remission of sinnes Whiche thing Ieremie the prophete doeth plainely testifie in the 31. Chapiter and Paule to the Hebrues in the eighth Chapiter This holy mysterie hath diuerse other names but these for the most part are chiefest and most cōmonly vsed Of the other names wee will speake else-where They doe define for the most part the Lordes supper to bee a spirituall banquet wherewith the Lord doeth both kepe his death in remembrance and also féedeth his people vnto life euerlasting But let me set downe a more large description thereof vnto you The supper of the Lord is an holy action instituted vnto the Churche from God wherein the Lord by the setting of bread and wine before vs at the banquet doeth certifie vnto vs his promise and communion and sheweth vnto vs his giftes and layeth them before oure senses gathereth them together into one body visibly and to be short will haue his death kept of the faithfull in remembrance and admonisheth vs of our duetie and especially of praise and thākesgining First we say that the supper of the Lord is an action or déed For the Lord when hee made his supper did giue thanks vnto God he brake bread and gaue the cupp and said Doe this in the remembraunce of mee Againe it cannot be euery action For at the table where we eate meat we also giue thankes vnto God wée breake bread and giue the cup but it is an holy action because it is from God and instituted vnto the Church Wherefore it farr differeth frō our ordinarie meate suppers as wel for that it is specially instituted by the sonne of God vnto the Church as also because it hath the word of God and the peculiar example of Christ Therefore S. Paul making a difference betwene this and common eating sayeth If any man hunger let him eate at home least that yee come together to your condemnation And againe Haue ye not houses to eate drincke in As though hée might say This supper is mystical Again what maner of action it is it doth forthwith appeare by that whiche felloweth where the Lord by the setting of bread and wine before vs at the banquet doeth assure vs of his promise and communion c. This supper therefore hath his peculiar limites of the whiche although I spake when I entreated generally of the vertue of the Sacraments yet will I repeate certeine of them that make most for this purpose when I shall drawe toward an end of this Sermon But concerning the description of this supper these thinges are chiefly to be consider and declared First who did institute it who is the true authour and maker of the Lords supper not any man but the very sonne of God himselfe the wisedome of the father verie God and man So that wee come not to the table of men althoughe a man being the minister bée the chiefest there neither do wée receiue holy signes at the handes of the minister onely but also at the hand of oure Lord himselfe
bee Christ tell vs plainely Iesus aunsweared them I told you and ye beleeue not the workes that I do in my fathers name these beare witnesse of mee But ye beleeue not because ye are not of my sheepe And presently after hée addeth Ye say that I blaspheme because I said I am the sonne of god If I doe not the woorkes of my father beleeue mee not but if I doe and if ye beleeue not mee beleeue my woorkes that ye maye knowe and beleeue that the father is in mee and I in him In the seuenth of Iohn wee read They that beleeued in him said Will Christe when hee commeth shewe more signes than this man hath shewed that is to say Admit we graunt that there is an other Christ to bee looked-for yet this is most sure that the other Messiah cannot doe more and greater miracles than this man doth Let vs therefore beléeue that this is the true Messiah Before Caiaphas the highe priest and the whole counsel of the Péeres of Israel also before Pontius Pilate in the iudgemente hall of the Romane Empire oure Lord Christ did openly in expresse woordes confesse that hee is that true and looked-for Messiah Hée verilie as the Prophets foretolde of him did of his owne accord die for sinners the third daye after that hee roase againe from the dead hee ascended into heauen and sitteth on the right hand of God the father And the Euangelistes reciting faithfully the words and déedes of Christ doe to the most notable ones alwayes add All this was done or saide that it mighte be fulfilled which was spoken by the Prophete Wherefore it were not worthe the labour heere to gather together the prophecies of the Prophetes by them to examine the woordes and deeds of Christ and by the manifest agréement betwixte them for to conclude That GOD hath perfourmed to vs that which he promised vnto our fathers in giuing to vs his onely begotten Sonne Christ Iesus whiche is the true and looked-for Messiah For this haue the Euangelistes alreadie done and that too with so great faith and diligence that for the plainenesse of the thing it cannot bee bettered To this place nowe ye maye referre all that I haue in my former Sermons saide touching the signification or mysteries fulfilling and abrogating of the Lawe And to content oure selues with a smaller number of testimones might not this one which is read in the fourth of Sainct Iohn bee in steede of many thousand confirmations The woman of Samaria sayeth to the Lord I knowe that the Messiah shall come whiche is called Christe therefore when hee commeth hee shall tell vs all thinges Iesus aunsweared her I am hee that speake to thee Loe what could be said more plainely I sayth hee am the Messiah euen I I say that doe euen now speake to thée and did at the first saye If thou knewest the gifte of God and whoe it is that sayth to thee Giue me to drinke thou wouldest haue asked of him and hee would haue giuen thee water of life For whosoeuer shall drincke of the water that I shall giue him hee shall neuer bee more a thirste but the water that I shall giue him shal be in him a well of water springing vp into eternall life They therefore are the most thirstie and vnfortunate of all men whiche longe-for and looke after an other Messiah beside our Lord and Sauiour Christe Iesus The Apostle Saincte Peter in a méetely longe Oration well grounded and confirmed with Scripture and stronge reasons in the second of the Actes doeth shewe that oure Lord Iesus is that true Messiah For with this sentence he shutteth vp his Sermon Therefore let all the house of Israel surely knowe that GOD hath made both Lorde and Christ this Iesus whome ye haue crucified To the same marcke tendeth that large and learned Oration of the first martyre S. Steuen which is extant to be séene in the seuenth Cap. of the Actes Philip doeth out of Esaies Prophecie declare to the Eunuche of Aâ—thiope that Iesus is Christ Sainct Paule in al the Iewishe Synagogues putteth forth none other proposition to preach on but this Iesus is Christ that is Iesus is the king the bishoppe and the Sauiour of the faithfull And in the thirtéenthe Chapiter hée doeth at large declare and proue that proposition true So nowe these most euident and cleare testimonies of holie Scripture cannot choose but suffice such heades as are not of purpose sett to cauill and wrangle I will not at this present too busilie and curiouslye dispute against the ouerthwarte Iewes who looke for an other Messiah and doe denie that oure Lord Iesus the sonne of God and the Virgin Marie is the true Messiah The wretches feele that to be true which the Lord in the Gospel did foretell them saying When ye shall see the abhomination of desolation spoken of by Daniel the Prophete standing in the holy place let him that readeth vnderstand Then let them that are in Iurie flee to the mounteynes But woe to them that are with childe and giue sucke in those dayes For great shall the affliction bee And againe speaking of the Citie of Hierusalem hee sayeth The dayes shall come vppon thee that thine enimies shall compasse thee with a trenche and hemme thee in and lay seege to thee on euerie side and shall make thee eauen with the grounde and thy sonnes that are within thee And they shall not leaue in thee one stone standing vppon an other beecause thou knowest not the time of thy visitation And againe There shal be wrathe vppon this people and they shal fall with the edge of the sword and shall be ledde captiue into al nations And Hierusalem shal be trode vnder foote of the Gentiles vntill the times of the Gentiles bee fulfilled Nowe since they feele these thinges to bee so finished as they were by Christ foretold in the Gospell why doe not the wretches giue God the glorie and in other thinges beléeue the Gospell acknowledging Iesus Christe the Sonne of God and the Virgin Marie our Lord and Sauiour to bee the true and looked-for Messiah What haue they wherewith to cloake their stubborne incredulitie They haue nowe by the space of more than a thousand and fiue hundreth yeares béene without their Countrie I meane the land of promise that flowed with milke and honie they haue wanted their Prophets and lacked the solemne seruice and Ceremoniall rites For where is their temple where is the highe prieste where is the altar where are the holy instrumentes where be the sacrifices that ought to bee offered according to the Lawe All the glorie of Gods people is nowe translated vnto the Christians They ioy to bee called the sonnes of the faithfull Abraham they enioye the promises made vnto the fathers they talke and make mention of the fathers they iudge rightly of the lawe and couenaunt of the Lord they haue the holy Scriptures and in expounding them they haue great dexteritie they haue the